Of the end of the world and judgement of our Lord jesus Christ to come, and of the most perilous dangers of this our most corrupt age, and by what means the godly may avoid the harms thereof/ two sermons preached in latin in the assembly of the clergy by Henry Bullinger/ and now sorely englished by Thomas Potter.  
¶ Herein are expounded the words of our saviour. Mat. 24. touching the end of the world, & the last judgement. Also the words of Dā●elin the 7. chap. concerning the most troublesome kingdom of the Pope/ & the end thereof. Finally the words of the Apostle. 2. Tim. 5. concerning the perils of the last times/ and the excellency and fullness of holy Scripture.  
Imprinted at London at the long shop in the Pultrie by john Allde.   

Of the end of the world & the judgement of our Lord jesus Christ to come, and of the most grievous perils of this our most corrupt age or time.  

❧ The first Sermon of Henry Bullinger.  
THE matter it self requireth, and the examples both of the Prophets and also of the Apostles do instruct us, that all our Ecclesiastical preachings (doctrines I mean, admonitions, rebukings, exhortations, counsels and comfortings) are to be framed according to the time. And moreover, that all Ecclesiastical doings are to be referred unto edifying.  
But if we should now entreat and speak as the present time requireth, and to the prophet of us all, who are most of us ministers of the Church, and therefore are we most chiefly assembled here to th'intent somewhat should be said concerning the duty of our office, that is most principally requisite to know: there appeareth to us no matter more profitable, nor more necessary, then to admonish your holiness (ye Fathers and brethren honourable and most dearly beloved) of the consummation of the world, 
The preposition.  and the final judgement of Christ jesus our Lord. And also as our special duty requireth) diligently and earnestly to stir up the people of Christ, committed to our charge: unto a sober watchfulness, lest suddenly and unwares the day of the Lord steal upon them, which undoubtedly cannot be far of, and which our elders afore us, teachers in the Church above a thousand or ix. hundred years past, did think to be at hand.  
How much rather ought we (upon whom the ends of the world are come, & who also have most manifestly séenful filled very many of the Prophecies that have been set forth concerning the end of the world, and the things that should come to pass (immediately before the day of judgement) to lift up our heads, knowing that our redemption even now draweth near.  
Christ jesus our Lord being yet a favourable high Priest of the faithful, on, the right hand of his father, but hereafter at the last, a most severe and yet most just judge of all the whole world, grant me ability to speak duly unto you, and you grace plentifully to hear with fruit to the glory of his name and edifying of his Church. And because blessed Peter the Apostle, the chief teacher of this Church, and most faithful Disciple of jesus Christ our Lord (saith). If any man speak: let him speak as the sayings of God. I will studiously endeavour to show forth, and with as much plainness as I may▪ to open my whole matter even with the words of Christ our Lord, and with the sayings of the Prophets and Apostles. For the holy Prophets in whom was the Spirit of Christ. Daniel most chiefly and Zacharias (omitting Esay & Ezechiel) have most diligently and copiously instructed the Church of God with their prophecies concerning the latter times of the world and the judgement of Christ our Lord to come.  
But Christ our Lord, the light and fulfilling of the law and the Prophets, hath so largely and so manifestly debated of these matters, that if any man do yet desire a more plain exposition: may seem to seek at the Sun being of itself most bright shining, a light much brighter.  

The prophecy of Christ touching the end of the world and the manner of the last days.  He being demanded of his Disciples in the mount Olivet, and in the sight of the most famous City of Jerusalem, what should be the token of his coming, and of the end of the world: Made answer. That the holy City of Jerusalem should first of all be taken and laid flat to the ground, and that the jews themselves should be led captive into all nations. 
Wath. 24  And that the Gospel of the kingdom should be received of all nations throughout the whole world. And that afterward should false Prophets go abroad, who with false doctrine and faied miracles should deceive the world & that with such prohability & happy success: that even the very elect should have cumbrance therewith. Among other things he reciteth, False teachers and false Christ's, and even those antichrists also, that should forsake the very true Christ the son of the eternal God, and should not sincerely unto the faithful show him forth, sitting on the right hand of his father: but in the earth, in the desert, in sundry and divers places, and also even En tois temeios that is to say, in close and secret places, in Chests and Ambries. For the Grecians call Temeia secret and well fenced places, where treasures are laid up, also the hidden and privy places of a house, and the very Ambry or Spence. And the little Sacrament houses diligently fenced with Locks and bolts, the Pope's men call them Ambries, 
As sure as God is in the Ambry  out of the which as out of an Ambry, they bring forth Viaticum, their voyage, provision or Howzel (as they call it.  
But our Lord in the Gospel with loud voice crieth out, saying. Do not believe them, do not go forth, do not believe them. Behold, I have told you before. And héeer he addeth by and by, that grievous persecutions shall arise against the godly, He saith, that there shallbe great troubles, that there shall appear tokens in the Sun, in the moon and in the stars, that some shallbe grieved with great pencivenes through despair, & that sun being dissolute & wanton through to much & a certain careless security, shall be in that last day overwhelmed, & that the world shallbe about the end altogether such as it was before the flood & in the days of Loath, while the Giants & Sodomites lay sleeping and snorting quietly in the dung of wickedness, despising all the good admonitions of God, given unto them by the holy Fathers, in so much the destruction came upon them unlooked for. Paul the Apostle of Christ, speaking also of that ungodly security. 
2. Thesse's. 5.  Of the times (saith he) & at what moment our Lord will come to execute judgement: there is no need for me to write unto you brethren. For you yourselves do plainly know that the day of the Lord will come as a thief in the night. For when they shall say peace and quiet safety: then sudden destruction shall come upon them as the pain of child bearing up on a woman in travail, and they shall not escape. But our Lord in his Gospel proceedeth with his Prophetical exposition, 
Luke. 18.  & saith moreover. Iniquity shall abound and the love of many shall wax cold, so that the son of man when he cometh: shall scarcely find faith upon the earth. Saint Peter also foretelling of the extreme wickedness of this last age. 
2. Peter. 3.  I stir up your minds (saith he) to remember the words that have been spoken heretofore by the holy Prophets and also the commandment of us the Apostles of our Lord and saviour. This understand ye first, that in the last days shall come mockers▪ which will walk after their own lust, and say. Where is the promise of his coming? For, sins our fathers died, all things continue in the same estate from the beginning as they were first made. Our Lord also in the gospel addeth moreover to all these things That he will come in his glory suddenly and unlooked for, to judge the quick & the dead, & that he will give rewards of life to the godly, & will commit the wicked to everlasting Hell fire. For as the lightning (saith he) cometh forth of the east, and shineth even unto the west: so shallbe the coming of the son of man. Take heed therefore unto yourselves lest your hearts be oppressed with surfeiting and drunkenness, and with the cares of this life, and so that day steal suddenly upon you. For truly it shall come upon all the inhabitants of the earth like unto a snare. Watch therefore praying at all times, that ye may be counted worthy to escape all these things that are to come, and to stand before the son of man. Verily in this place our Lord is earnest & urgeth so, as in no other place more vehemently, exhorting all people of all kinds, and of all ages unto a sober watchfulness. In Saint Mark. Watch (saith he) for ye know not when your Lord will come, 
Mark. 13.  whether in the evening, or at midnighr, whether at the cock crowing or in the dawning, lest if he come suddenly, he find you sleeping. In S, Matthew he setteth forth very many parables, so the intent he might the more deeply fasten this thing in the minds of all men. For he setteth before us An householder that watcheth, lest the thief in the night breaking in to his house should steal away all his substance. He setteth forth A faithful and wise servant, that ministereth meat in due time to the whole household committed to his charge. On the other side, he setteth against him a naughty Servant, unthriftliy wasting his masters goods, and also very unjustly dealing against his fellow servants, moreover drunken and unwatchful, not any whit regarding his masters coming: whom taken with the fault he doth rend in pieces like a Traitor. He setteth before us Ten Virgins, whereof five were sober and wise, but th'other v. were foolish and slothful, and therefore shut out of the joys of the wedding.  
Furthermore he setteth before us a certain Noble house holder, that look his journey into a far country, and yet first before his departure distributed his goods by Talents, which he left to be occupied in merchandise for his gains, who bound with everlasting chains his unthrifty servant, wicked and slothful. And to every parable: he joineth a sentence right worthy & meet to be graven deeply in our hearts. Watch therefore be cause ye know neither the day nor the hour in which the son of man will come. But moreover, 
This doctrine of our Lord/ is to be urged & bear ● in to our minds.  who can say that this doctrine uttered by our Lord and Saviour, concerning the last age and the judgement to come, is cumbersome or obscure? It is surely more clear than the noon day unto them, that desire to be wise. But unto them that are blind always, all things become darkness, because of their own accord they procure unto themselves even very extreme darkness. But this diligent carefulness of our Lord, and also this wholesome example ought to stir up all us his servants unto like desire of godliness, to th'intent that we may with great faithfulness and diligence, stir up also even the whole world being almost all in these our days deeply fallen a sleep: stir them up (I say) shake them, and sharply with earnest calling on, urge them to watch, pray, and to consider thoroughly the doctrime of our Saviour, and finally to mark well those things that have been done in times past and those things also that are now done in these our days.  
Verily those things that were foretold by our Lord, 
By a comparison the prophecy of Christ is made manifest.  we have seen them, even in the very things themselves, continually & in long course of time to have been fulfilled. For the holy City wearied with the grievous siege of the Gentiles, at the length was taken, spoiled, set on fire & utterly destroyed, scarcely any few tokens or prints remaining thereof. But those jews that perished not by famine, pestilence, and the sword: were taken captive by the Romans, and dispersed into all nations throughout the whole world. And also the Gospel of the kingdom, in despite of the jews & Gentiles, and even in despite of hell gates, hath been received throughout the whole world.  
Furthermore we have seen, that there hath burst out of the deep pit of hell, 
Apoca. 9  those great heaps of false prophets those deadly locusts, which with most corrupt and new kind of doctrine, he hath troubled, vexed, rend in pieces, seduced, yea and all so replenished with most unspeakable calamities, the whole Church of Christ. But if you as yet see not these things: consider more earnestly, what I shall now say. 
The soundness of doctrine is corrupted.  The simplicity and integrity of the old and Apostolic doctrine was in that deadly time utterly corrupted. It seemed, and is yet now adjudged by those Doctors, to be a doctrine very vile, unseemly, and nothing Catholic, which being taken out of the most sacred Gospel and most simply and plainly set forth unto all men according to the example of the Apostles, doth teach, that the faithful are justified by the only grace of God, thorew faith in Christ, or that sinners are acquitted from damnation, their sins forgiven them, and everlasting life obtained by the death of the son of God. which benefits they receive by faith only and do show forth & testify their true faith by good works. So shall it seem unto them a matter unadvised and nothing plain, if thou say that the rule of Christ alone is a most absolute rule of true faith and good life, also that Christ alone sufficeth unto the godly. And that he alone remaineth the Head, the King, the high priest, of the Church, in which he is present and which he ruleth very well with his spirit and power, even unto the end of the world: that the Church cleaveth only to him, honoureth him in Spirit and truth: that the same worshippeth him, not in elements, or corruptible things, but in glory, & at the right hand of God the father. If thou do thus believe, & do thus plainly and simply confess thy faith: thou shalt be accounted nothing Catholic, yea suspected of heresy, or rather a very Heretic indeed. For hereunto thou must add, that Christ indeed doth justify us, but not freely. For Our merits must come to, and so our salvation thereby is made perfect. And therefore by all means possible, they impugn and persecute this proposition as heretical namely, That Sinners are justified by only faith in Christ, and not by the works of the law. Moreover they teach us to speak more Catholikly and to frame our talk in this wise, namely that men have their sins in deed forgiven thorough Christ: but not without the Key granted unto the Priests, which is lawfully employed in Confessions. That men's sins are indeed pardoned, as touching the fault: but not as touching the pain, which pain (say they) is taken away or ministered by Satisfaction, or by the Pope's pardons. And the believers are saved indeed, but yet their souls must first be well sodden and purged with Fire and Holy water. They add moreover, that in very deed the Gospel of jesus Christ is the rule of true faith and good life: but not altogether perfect. But that the want thereof is patched up with lively Traditions, and by the decrees of the counsels and Fathers. That the rule of Munks are most allowable. and most perfect, because (forsooth) they are in the state of perfection. That Christ in deed is the highest head in Heaven: but that he in earth hath placed in his-sted the Bishop of Rome, with fullness of power to be the head of his Church. So that they which do not acknowledge this head, cannot enjoy Christ in Heaven: for that we ought (under pain of damnation) to be subject to the Bishop of Room. So they grant that Christ is in deed in Heaven with his Father, an intercessor and mediator for the faithful: yet they add by and by: But he is not a mediator alone: For the same thing also is granted unto the merits of the Saints in Heaven so that by their means also they cause our Lord to extend his mercy unto sinners calling upon the names of the Saints. So they grant that Christ is to be worshipped in spirit & truth: but yet they affirm, that he is nevertheless to be worshipped with gold, with silver, and all kinds of precious things, 
john. 4. Daniel. 11. Acts. 17.  that are to be offered and dedicated to the ornament of temples. So they say, that the faithful do indeed worship Christ at the right hand of the father in glory: but that he nevertheless must be adored also and worshipped under the form of bread, in their Chappelꝭ, in their Altars, in their Temples, in their store boxes and Pixes: when by the power of God, and of the words of consecration, the substance of bread and wine is turned, yea transubstantiated in to the substance of the body and blood of Christ, no one jot of the substance of the bread and wine remaining, but only the very accidents and outward shows, that appear. Therefore, that Christ is to be worshipped here, even here on the earth, and under the elements and outward creatures, they do earnestly affirm by the traditions of the Popes, Innocencius, Honorius and Vrbanus, and do even point him out, as it were with the finger in the earth, here, and there, moreover in the desert, in the secret places, in their Clausters, & in those their monasteries. Yea furthermore, to th'intent that the admonition of jesus Christ our Lord, might not be obscure or dark, saying in the Gospel. (They shall say unto you: behold here is Christ, behold he is there, behold he is in the desert, behold he is in the store boxes, or in the secret places) round about the Pix or little Sacrament box, they writ in great golden letters. Here worship thou God. If in any place out of Room they do open their Roman pilgrimage (Ein Romfart) that is to say, if any where they happen to lay out those their indulgences and Pardons to sale for merchandise, than again in the forefront of their Scrips, satchels, boxes and shops of pardons, they writ in great golden letters. Here is full remission of all sins, and these things truly are well known to all men throughout Christendom. But what doth Christ our Lord ad moreover unto those things?  
Go not forth, do not believe them, behold I have told you before. Furthermore, we have heard and seen in more than a thousand places, great fearful Miracles to have been wrought before dumb Images, and before the bread turned into God. And all things were done to this end that these new & Doctor like decrees of the transubstantiation of the bread, of the worshipping of Images, of the invocation of Saints, and the purchasing the merits of Saints, 
The persecution of the Church of Christ.  might be set forth & commended to the faithful. But he that will not believe these things, or shall in any jot speak against them: is by and by snatched up to prison, & to execution of death. We have learned out of histories, that there hath been never at any time stirred up against the people of God, any persecution more grievous, of longer continuance, and finally also more cruel than this last by Antichrist. The affliction of the people of God in Egypt continued not above two hundred years. It is written in deed that they were in Egypt and on their journey iij. hundred years. But all this time is not ascribed to the persecution of the israelites. But the persecutions, which they sustained under the judges and Kings, were very short.  
The captivity of Babylon was ended within the space of lxx. years. The affliction of Antioch and Greece was contained within certain bonds. Moreover the ten persecutions of the primative church, lasted three hundred years, even to the reign of Constantine the great. And they had in the mean while certain breathing spaces, certain respites, and quiet times.  
But since the time in which the Bishop of Rome invaded the kingdom of Christ, & began usurpingly to take upon him the rule of the Church, and lastly to challenge to himself the fullness of power: there was then no rest at the end of lxx. years & above. None, or very short truces, but continual laying of traps and snares, perpetual practices and torments (as it were) everlasting. The sharp and cruel Inquisition was written with the blood of the faithful: that is to say, a more rigorous way, to inquire against the faithful, then ever was practised, by the Emperor Dioclesian, such as was never seen in any age or time from the beginning of the world. Hereunto is mixed Excommunication, the strong sinew of persecution. This kind of persecution, hath shaken the most mighty Kings, the Henry's and Fridericks, and their children and nephews, the Lewises, and innumerable princes. With the same, the Pope hath subdued unto himself, people otherwise very fierce and courageous. The same hath taken away the most holy and most learned men in the world: and hath compelled the simpler and more unlearned sort, either utterly to keep silence, or else to dissemble. For at the length by this his outrageous tyranny: be made kings and princes thrall and obedient unto him, so that all men (by heaps) have greedily heretofore, and now do still bear armour in defence of this new God, and to maintain, and by violence to force upon all men, his new Religion. I do fain nothing herein, neither relive I my gall, neither speak I any thing for hatred, or favour of any man. God, the judge of all men is my witness in this behalf.  
Moreover, all histories both old and new, do make mention of these things. Finally what is done in our days, and with what persecutions are oppressed, not the blasphemers, not the contemners of Religion, not the adulterers, not those that are defiled with incest, with whoredoms, with fornications (to speak nothing of more filthy acts) not murderers, not Sorcerer's, not Traitors, not deceitful persons, covetous men, Usurers, or thieves and oppressors of widows and fatherless children: but the professors of the true Religion, and the confutors of the Pope's abominations.  
They that do not see it, and with grief mark it, are more blind than the jews, who when they heard this saying (Christ when he cometh, shall he do more miracles than this man hath done? (and when also the thing itself did bear witness in the mean while most apparently, yet by no means did they believe in him. Yea, how is it, that they more friendly do spare and favour thieves, and murderers, than the lovers of the evangelical truth? The jews are suffered and borne with all, the Turks, the Saracens, and the most naughty and most hurtful men of all. The Gospelers alone being unharmful, are never thought worthy of any pardon. These only seem meet to be dispatched out of the way without any mercy. So that herein also thou mayst perceive Christ's saying to be verified. You shallbe hated of all men for my name's sake. Also The time will come, that he, which shall kill you shall seem to do honour unto God. Again who is ignorant, with how great straightness even in the Papistry most chiefly in the Abbeys, are vexed, men not altogether evil, and many with troubled consciences? Who knoweth not that God and godly men, not a few, pine away even with very sorrow? But who shall recite unto us the age, of late days and in this our time, notable and famous in signs, ●●unders and strange tokens? I will not now speak of the civil and foreign wars, seditions, schisms, sects, debates, tumults, treacheries, treasons, unfaithfulness, wicked leagues, men's cruelty moste extreme, and destructions most horrible, and those not a few.  
Of these things who cannot gather, that faith and love is become cold upon earth, and that extreme wickedness boileth in the hearts of men? Furthermore, we see that the world at this day, being in such horrible dangers, is most abundantly stuffed and replenished with such as despise God, and make a mock of all truth▪ the most religious (that is to say) they, unto whom this name is given, and who have their living & gains by Religion, make Religion itself a very game. Unto us it is a good persuasion (said that most holy one) which maketh us Lords over the whole world. And I am a shamed, to rehearse those things that are spoken by learned and religious fathers in this kind of matter. The Epicures being a company of Swine, do laugh and pleasantly make a jest at the love of virtues, and at the calamities, which the faithful do patiently sustain for Religion's sake, at the immortality of the soul, and the resurrection of the body, also at the rewardis of the godly and punishments of the wicked, and at those things whatsoever, which are spoken concerning spiritual and heavenly matters. More over, we see that the people of all sorts one with another are deeply drowned in a careless security: and that therefore reigneth among them a monstruous love of surfeiting and drunkenness.  
Most men do promise to themselves many hundred years yet to come, and therefore they make merry or else with dissimulation do let pass all preachings of of repentance, of fasting, and of sobriety, of faith and of prayers of the end of the world now at hand, & of the eschewing the infection of evils. 
Gene. 18.  But if any do somewhat freely reprove these Swine for their shameful filthiness: by and by he heareth that, which Loth heard at the hands of his Citizens the Sodomites. Thou camest hither as a stranger, and wilt thou now be a judge among us? But (I pray you) which be the days of Noah & Loth, if these be not they? All good admonitions, and the very word of God itself are most extremely despised. What remaineth therefore (ye fathers and brethren honourable in Christ, and most dearly beloved) but that the last day of our Lord is not very far absent: and that therefore all our sheep committed to our charge, are to be exited and stirred up unto a diligent and sober watchfulness? In vain shall we cry out, when the very day falleth upon us. For it shall invade us upon a sudden, like unto a lightning.  
Wherefore, the minds of all men must betimes afore hand be made ready, and verily with none other doctrine, than with the same of jesus Christ our Lord, of which I have hitherto entreated with as much brevity as I could. Notwithstanding, I do advise all men, 
The day & year of the last judgement cannot be discerned.  herein earnestly to take heed, lest in scanning and sifting out of the time or else the day or year of the last end, we be to bold or rather to rash: as sun lewd fellows there have been of late years, who have (as it were) with their finger pointed out the day and the year of the final judgement, therein showing forth their folly worthy to be mocked of all men. Christ jesus our Lord, the judge of all men, who, according to his Godhead, 
Mark. 13.  understandeth all the counsels of his father, said in the gospel of S. Mark. Of that day and time no man knoweth, no, not the Angels which are in Heaven, neither the Son himself (as touching his human nature) but the father alone. And a little after. Ye know not when that time shallbe.  
Therefore as the Lord himself hath taught us to speak: so let us speak, and say. Take heed, watch and pray. For ye know not when your Lord will come, in the evening or at midnight, at the Cock crowing, or in the dawning, lest if he come unwares, he find you, sleeping. Wherefore when ye shall see these things come to pass which I have told you before, should happen: know ye that the kingdom of God is at hand. And therefore look up and lift up your heads. For your redemption draweth nigh.  
This short doctrine of Christ our Lord may suffice unto his Disciples, being careful and diligent, and not delighting in long process. And because I doubt not but that some yet do desire and look for a more plentiful discourse upon these things: we will therefore briefly overrun the doctrine of blessed Daniel upon this matter. 
The prophecy of Daniel touching the end of the world and the times of the last age.  Him we choose out among others, and before others, because our Saviour entreating of the destruction of the City and the world, sent us back to this Prophet, whose prophecy we should easily understand, 
Daniel. 7.  if we did give good heed thereunto. Daniel therefore being taught by the heavenly vision: rehearseth four Monarchies, that should arise in the world, among which: the last be calleth a Beast, which, (he saith) should have ten horns, among which: one Little horn springing up should cast down iij. of them and that the same should grow up in marvelous force, and far excel all the rest. The same also (saith he) had the eyes of a man, and a mouth speaking great things, and that he made grievous and perpetual war against the Saints, over whom also he easily prevailed and reighneth most puisauntly and most licentiously, until the seats were prepared and judgement placed in throne.  
For than was all that kingdom rend in pieces, and the beast thrown into the fire to be burnt with everlasting flames. Saint Jerome expounding these things saith. By the fourth Beast, the Prophet understandeth the Roman Empire, which ●e neither calleth a Lion, as the Empire of Babylon, neither a bear as of Persia, neither a Pard, as of Macedonia, but he calleth him a Beast▪ to the intent that what soever we imagine most fierce and cruel in beasts: the same we may understand by the Romans. Thus much saith S. Jerome. But seeing Daniel himself hath sown abroad the seeds of the right exposition hereof: by following the things them selves, and conferring of histories: I will show the interpretation of this prophetical vision, not enforced: but taken out of the words of the prophet & out of the very things themselves, & therefore easy and apparent of the own accord, Verily, it is well known, that the Roman Empire hath raged over the whole earth with furious woodness more than beastly.  
For, if I should omit to make mention how that under this Empire (whose vassals were the Herod's) John Baptist was beheaded, and at the last Christ himself was crucified under Tiberius the Emperor (Pontius Pilate being then Lieutenant for the Romans) all the Apostles of Christ were also most grievously afflicted, and at the length most cruelly slain, and the Primitive Church (with the x. most fierce persecutions with fire and sword) worn away yea, and almost utterly consumed: yet who knoweth not, that there was almost no part of the world inhabited, wherinto the most raging weapons of the Romans have not broken in, and vexing of the same (with their filthy lust, in tolerable pride and unsatiable covetousness) have at the length utterly devoured it? But the just Lord, in due time hath recompensed blood thirsty Rome according to her deserts, 
The Roman Empire destroyed.  and by division hath made concord, and so also hath rend her strength in sunder, which thing the prophet hath signified by the x. horns. For, while the provinses revolted from the Roman Empire, and some of them created Kings unto themselves: and other some bare armour against the imperial City, and the Emperors themselves, within few years it came to pass, that the City being Lady of the whole world: was taken & sacked of barbarous people, and also made a mocking stock, and at the last set on fire and destroyed by Tottilas of Ostgothia, a prince worthy of eternal remembrance, and a most famous servant of God.  
At the same time and before also, when the City was come into the hands of Gensiricus the Wandall, and when immediately afterward it was governed by Odacer king of the Saxons, who being dead: it was subject to Djetricus of Verona & the Ostgothes, all that while there was no lawful Emperor or Caesar in Italy, as afore at Rome. Only at Constantinople, in the City of Constantine, the great the most godly prince, reigned the Emperors of the East, until joannes Paleologus the son of Mahuel being the last Emperor of Constantinople (except one) did in the council of Florence acknowledge Eugenius then Bishop of Rome, unto whom he there submitted himself & his also. This was done in the year of our Lord 1439. For, 
The Emp●r● o● Constantinople ●●●oued & overthrown  strait ways his son Constantine the seven. surnamed Draco, being subdued by Mahumedes the Emperor of the Turcks, lost his City, his life, and his Empire. So that for a just punishment of that most filthy revolting and backsliding: the most ancient Empire of Grecia, that had stand upright 1119. years, was by that Turcks thrown down and very cruelly subverted. This calamity happened in the year of our Lord 1453, So that from the council of Florence to the revolting: were only xiv. years between. And S. Jerome in his Chronicles noteth that the City of Constantinople was dedicated by Constantine in the year of our Lord 334.  
Consider here, in the mean while (ye worthy men) the goodness and justice of our Lord God, and therewith all his marvelous truth. 
The benefits of God bestowed upon Constantine the greae.  The blessed Emperor Constantine faithfully served the true God and his son jesus Christ in rooting out, and suppressing of all heathenish Idolatry and superstition & on the other side in planting, spreading abroad, and establishing of Christian religion, and for that cause (as S. Augustine maketh mention) God that plentiful rewarder of all good men, was willing to adorn him not only with eternal joy in Heaven: but also with most ample glory and renown upon earth.  
For he gave unto him the most famous City in the world, and a continual and most invincible kingdom. For, God drawing him away from that fatal land of Italy, and from the bloody City of Rome (which also, it is likely the prince himself to have abhorred) brought him unto Byzantium in Thracia, where he built a famous City of his own name which was unto his posterity even unto the end of the world a most worthy remembrance of so very good & most mighty a Prince. Whereby it come to pass by a certain providence of God, and (as it were) by a certain prophecy, that it should take the name of Constantine himself, and also of that good christian woman Constantia. Like as some report, Rome to have taken name of Romulus, that slew his brother, or (as sun say) a robore tirannico & immensa superbia, that is of the tyrannical force, and unmeasurable pride (what if ye add, vom braemen ustrumen vnd be schissen) with which it hath been a raging enemy against the whole world both spiritually and corporally. Assuredly all histories do witness, that our Lord God bore a singular great favour unto the City of Constantinople. One matter only will I recite.  
After the decay of the Roman Monarchy, how soever the whole world run together with mutual wars among themselves, & most kingdoms tasted of marvelous alterations: yet nevertheless the kingdom of Constantinople remained steadfast and unmovable, giving often repulse unto barbarous nations, and also to the very Sarasines, being enemies otherwise most mighty & fierce. But at the length being utterly void of God's protection: it was laid open to be spoiled and trodden under foot by the Turks, at what time the Princes of Constantinople being deceived by Eugenius the Pope, to the great calamity of most mighty Princes. (For at that season by the unhappy council of Amurathe, he overthrew Ladislaus the most victorious King of Hungary and Polonia, with all his whole host) departing in the council of Florence, from their true head Christ, acknowledged the Pope of Room to be the true Vicar of Christ, on earth, and the lawful successor of Peter (I rehearse the words of Platina) to occupy the chiefest and highest place in the world, whom the Church both of the East and also of the West ought of duty to obey.  
But seeing that these things have happened to this most noble and most ancient City, through the just judgement of God: let men take heed in these days what they do, that being delivered thorough the tuition and diligence of good Princes, from this Roman beast outrageous, proud, insatiable in blood and riches, filthy and deceivable: yet will again throw down themselves to be stamped under his feet, and to be overwhelmed Sith all kinds of legerdemain.  
But now I return to Daniel. It appeareth out of histories (as I was about to tell) that in the West, within Room and Italy, being the ancient seat of the empire, there was no Caesar or Emperor, all the time from the desolation of the West Empire, unto the days of Charles the great, which was three hundred years and more. For the Horns, that grew up by the division of the Roman Empire, being divers and many, did fiercely fight together, and slew one another. So that Room and Italy was governed now by the west Goths afterward by the Wandalles, after that by the Saxons, so by the East Goths, then by the Greeks: and at the length the Lombard's also, and Frenchmen attained to the Empire.  
And during this unhappy time, while the frantic Prinres slew one another with mutual wounds, there sprung up in the midst of this contention, that base and despised little Horn that Daniel speaketh of, namely a parish Priest of Room, who a little before this time through most wicked devices & practices, began to be in authority: which helped him exceedingly to the attainment of the Empire. For now he was accounted almost of all men in the west parts for the universal pastor, as Bishop of that place, which (after long contention had, first with the Churches of Africa, and afterward of Constantinople) Phocas the Emperor, altogether an infamous and unfortunate Prince, commanded to be chiefest and head of all Churches in the world.  
Therefore now the Pope's judgements and decrees were of great authority among princes, as of a man altogether Apostolic: who nevertheless hitherto was equal with other Bishops, and had no princely superiority, and therefore, was a base and despised little horn.  
And Daniel doth not let to tell, by what means, that base person not accounted of, who was once under the subjection of the Roman Princes, is now started up to so great a dignity & power, 
The little horn overthroweth three horns.  namely by the overthrow of three Horns in that sharp conflict of the other Horns. And here I would have you to note diligently, how that Daniel, in declaring of this matter, used not one only word but three.  
For he saith, that the Horns were plucked a way, brought low & fell down. Namely, that one of the three horns was plucked away, an other brought low, and the third fell down. For Grigory Bishop of Room the second of that name, a Cirian born, and a man very witty and subtle, did excommunicate Leo Isauricus Emperor of Constantinople (being a good and other wise a strong Prince) for taking away the Images out of the temples of Christians, whom also he plucked away and drove him out of Italy. herein reigned the Saxons and Ostgothes, men barbarous about Clxxv years. But these were subdued by Bellisarius, a man very expert in the affairs of war. And Narses a skilful and mighty warrior, being sent by the princes of Constantinople, drove them clean out of Italy, and he himself ruled Italy, as Lieutenant for the Prince of Constantinople.  
After this, Longinus brought a new kind of government into Italy called the Exarchate, 
The Exarchate of Ravenna.  such a one as was the Deputy and Viceroy in Italy in place of the Prince of Constantinople. He was termed Exarchus, who had his seat at Ravenna and not at Room, because it remained, very filthy, and (as it were) desolate, by means of the waste & destruction done by the Goths. And after Narces and Basilius, Rome had never Consuls, nor senate lawfully assembled. But the Roman state being utterly wasted: was governed a long time by the rule of a Grecian, whom the Exarchus sent from Ravenna. And it was not called the Exarchate of Room: but of Ravenna.  
But after that Leo the Greek Emperor was excommunicated, and Gregory the Pope had persuaded all the Cities of Italy to revolt: they began to choose them Dukes to rule over them. Whereby it came to pass immediately, that casting away the government of the Exarchate, they slew through sedition Paul the Exarchus together with his Son at Ravenna, and expelled the Grecians out of Italy. And so this horn was plucked away.  
Moreover, Pope Zacharias, whereas he was falsely esteemed by the Frenchmen and other nations, to be the true Apostolic and universal bishop on earth, was chosen umpire, to pronounce whether were more worthy of the kingdom Hildericus or Pipin the dwarf. But he brought low the true King Hildericus, in place of whom he exalted Pipine being the chief ruler of his house.  
Wherefore, Stephen the successor of Zacharie, second of that name (the repulse being given to the Lombard's, and also in despite of the Greeks) received for a reward of his wicked fact, the Exarchate of Ravenna, lately made desolate by the practices of the Pope. And so another of the three Horns was brought low, and the little horn was exalted, into a higher estate. Furthermore, now after these cometh Charles the great, the son of Pipin the dwarf, who being called forth by Pope Adrian in to Italy against the Lumhards, at Papia or Ticinum ' besieged and took Desiderius the last king of the Lombard's in Italy, & so overthrew and rooted up the kingdom of Lombardy. Whereby the third of the three Horns, may very well be said to have fallen down. But the City of Room was given by the ●āe Charles unto Saint peeter, and to the bishop there, the successor of Saint Peter and to the Roman Church. And those things, which his elders before him had given lately: the same he enlarged and confirmed.  
But before I proceed to other things pertaining to this matter: I cannot omit the exposition of Daniel, & the judgement of that most famous and godly man Ebarhardus Archbishop of Salisburge concerning Pope Gregory the ninth, and other Bishops of Rome, who about the year of our Lord 1240. in a common Parliament of the kingdom (as it is mentioned by johannes Aventinus in his seventh Book of Chronicles) thus said.  
These mighty holy Priests of Babylon desire to reign alone. They cannot abide to have any equal. They will not cease till they have brought all things under their subjection, and sit in the Temple of God, and lifted up above all whatsoever is woorshiped. Their hunger for riches, their thirstiness for honour is unsatiable. The more thou givest to a covetous man: the more doth he covet and desire. Reach him thy finger and he will covet for thy whole hand, We wax the worse (even all the sort of us) through immoderate liberty. He that is the Servant of Servants, desireth to be the Lord of Lords, even as though he were God himself. He disdaineth the holy assemblies and counsels of his brethren, yea, of those that be Lords and rulers over him. He is afraid lest he should be compelled, to yield account of those things which he doth daily more and more against the laws. He speaketh great things, as though he were a God. He imagineth in his heart new devices, to the intent he might establish a Kingdom to himself. He changeth laws, confirmeth his own, defileth, robbeth, spoileth, defraudeth, killeth, even he that wicked outcast, whom they use to call antichrist. In whose forehead is written the name of blasphemy (I am God, I cannot err) he sitteth in the temple of God, and ruleth far & near. But as it is written in the secrets of holy Scriptures, he that readeth let him understand. The learned shall understand, but all the wicked shall do wickedly and shall not understand. And by and by after this. The majesty of the people of Room, by which in times past the whole world was governed, is taken away from the Earth, and the Empire is returned back into Asia. The East shall bear dominion again, and the West shallbe brought under subjection. The kingdom was multiplied, and the highest government of things, is now dispersed in to many, cut in sunder, diminished (I will not say) torn all to pieces. Civil dissensions are sowed abroad for ever. And we see no end of deadly wars. The name of Emperor is but a vain name, and but a shadow only.  
There are now ten Kings at once, which have parted amongst them the whole earth being heretofore the Roman Empire, not to rule and govern it: but to consume it. The ten Horns (which seemed incredible to Saint Augustine) that is to say. The Turcks, the Greeks, the Egyptians, the Africans, the Spaniards, the Frenchmen, the Englishmen, the Germans, the Sicilians, the Italians, have in possession the provinces of Rome, and have rooted out the Romans, that inhabited the same. And under these grew up a little Horn, which had eyes, and a mouth speaking presumptuous things. He bringeth into subjection under him three Kingdoms most chiefly, that is to say. Sicily, Italy & Germany, and compelleth them to serve him. He vexeth the people of Christ, and the Saints of God with his intolerable sovereignty He turneth all things upside down, both things divine and human. He attempteth matters horrible & excecrable. What can be more evident, than this Prophecy? All the miracles and prodigious wonders, of which our Heavenly master did admonish us (read ye the chronicles) were wrought a great while ago, in which presumption & violence possess all things. Good men are tossed to & fro with all reprochefulnes and poverty. All right is confounded, and Laws perish, there is no faith in men, no peace, no gentleness, no shame, no truth, & there withal no safety also, no government, no rest at all from evil men, all the whole earth is in a whurlyburly, wars do rage on every side. all nations are up in armour, assaulting one another. Cities near bordering do fight together. kingdoms are overthrown, and Cities do utterly perish not only with Sword and fire, but also with continual Earthquakes and overflowings of waters, and with often diseses and hunger. marvelous wonders happen every where in all the Elements of the world. The air is infected, corrupted, and unwholesome through unsatiable rain, sometime with unprofitable drought, sometime with cold, sometime with too-much heats. Neither doth the Earth yield any foison unto man, neither the corn, nor trees, nor Vines have any fruitful increase. And though in their bloughth they give great show: yet in Harvest they bring no fruit. cattle and beasts die upon the earth, Birds in the air and the fishes in the waters. Blazing Stars and darkness of the Sun, the colour of the Moon, the sudden and unaccustomable falling of the shooting Stars, the heavens overspread with blood, confoundeth the minds of men with dreadful terror. through the wrath of God against men, there rageth Sword, fire. hunger and sickness. Nevertheless the ungodly acknowledge not the justice of God, but rather increase more and more in evil. In so much that they have eyes and see not.  
And this have I recited word by word out of the Chronicle of Aventinus, which if any of you desire to read, ye shall find it in the Copy of Ingolstadius printed in the year of our Lord. 1554. in the leaf 684. and 685. etc. All these sayings of the Archchbishop agree very well to our matter and expound the same. And it appeareth, that I am not alone of this opinion that he putteth other Kingdoms in place of the three Horns. Which thing I commit to the judgement of the reader. With my exposition accordeth the number of the beasts name. Apoca. 13. of which I have elsewhere discoursed more at large.  
Now let us return to our Daniel, briefly to expound that also which remaineth. But thus by casting down of the three horns, that little horn mentioned by Daniel, namely that base Servant of Christ, and even the Servant of Servants, did not only climb up to the highest top: but also became the most mighty Prince of that fatal Land of Italy, 
Apoc. 17.  and Lord of seven hilled Room, and of the Palace of antichrist. The which, he and his repaired and adorned by the space of seven hundred and fifty years, so that old Rome by the help of these worthy patriarchs, may now seem to be new borne again. And hereunto Saint Paul seemeth to have relation, 
1. Thessa. 2.  who in the Epistle to the Thessalonians, plainly said.  
This thing only now withholding until he be taken out of the way, and than that wicked one shallbe revealed. Which is as much in effect, as if he had said▪ This only that now letteth, namely the Empire of Room shallbe taken away, and when Tocatochon that is, the same impediment shallbe taken away, then shall the Roman Sea be erected, and in the same new and second seat shallbe placed the two horned beast, bearing the badge of keys, and armed with two swords. Neither do I alone expound this place of Paul after this sort. Tertulian did even so expound the same above fourtéen hundred years ago, who in his book of the resurrection of the flesh.  
Who shallbe taken away (saith he) but the Roman estate, whose departing scattered in to ten kingdoms shall bring in antichrist?  
The same meaning also hath Saint Jerome in the eleventh question to Algasia, 
The Pope/ a new King and troubbler of kingdoms.  who manifestly calleth Room by the name of Babylon, the seat of the Beast and of the purple Harlote. And thus the Pope this new king, being established in his kingdom, began even himself also to create kings, and in greatness of glory to excel all christian Princes, and afterward in all kingdoms to make trouble and whurly hurly.  
For Leo the third Pope of that name, restored, or rather raised up anew the Roman desolate and defaced by the space of three hundred years and more, rejecting utterly the Princes of Constantinople, For he appointed Charles the French King to be Emperor: and yet in such sort, that beside the vain name it little availed him. For he reserveth Room to himself, and the chiefest part of Italy, which the Greeks had possessed, and was called by the name of Exarchate. But he granted unto Charles a part of Italy, (some Roman titles) which was recovered from the Lombard's, and also the empty name of Emperor. Therefore according to the prophecy of jesus Christ, uttered by john in the apocalypse. The Image of the beast is seen, stirred up by the false Prophet. No doubt, the same was done by the marvelous crafty workmanship of that old wily Fox. For when all antiquity looked for antichrist about th'end of the Roman Empire, and when he was about the very same time risen up and had placed himself in the seat of god▪ he going about (as it were) to repair the dcayed Empire, brought to pass, that he was not known of the faithful. But, they rather being deceived with his subtle practices, looked for a certain (I know not what) antichrist of Babylon, whom in their published Books they declare, should be yet to come, and whom also they earnestly dispraise.  
Yet should they not miss the right mark, if they would with all elder times call Room that Babylon, and in stead of time coming to place the time present. At the length the stock of Charles and Pipin being rooted out, so that the Popes had remaining little or no help at all from the hand of the french Kings, as in time passed they had abused the power of the Greeks and Lombard's, from whom afterward they flitted unto the French men, so now they creep in to the favour of the Princes of Germany, the better to bring their matters about.  
Wherefore the Othoes with their Armies, set upon Italy with great labour and expenses. Under these are chosen seven. men, whom they term Electors. They choose the Emperor. But the Imperial majesty and estate is given by none but by the Pope. For now the Popes of Room had gotten the Monarchy in to their own hands, whereby also within a while after they plucked away the Empire from the Henry's, Frediricks, Lewis, and many other notable and holy Princes of Germany, troubling in the mean season, and wasting with sword and fire, all the kingdoms in Christendom, so that (not without good cause) they were called the Children of Perdition.  
I will now speak nothing of the war that was commonly named the Holy war, which was procured most chiefly by the industry of the Pope. In that war were joined together all the nations and kingdoms both of the east and of the west, moreover also of the North and of the South. Whereby followed so huge a bloodshed, that there was never at any time in the world any battle fought with more ireful and obstinate minds, and with so great loss of things as this the pope's holy battle.  
Moreover, they began to thrust out Kings from their ancient inheritances and kingdoms, through treasons & murders, and in their places to exalt others for their own pleasure and commodity.  
For which cause both Kings and kingdoms fought most fiercely one against another. So they stirred up the Kings of Hungary, the Kings of France, the Kings of Germany, and the Princes of other nations, against those, whom they accounted for their enemies. So was Sicily and Naples wrested away from the posterity of th'emperor Friderick the Swevian, and cruel war was between the Germans, Frenchmen and Spaniards. But often times the French Kings were lewdly recompensed at the Pope's hands.  
In deed Boniface the viii. with wonderful impudency being bold to claim the kingdom of France to be the benefit of the Pope's majesty: took away the same from Philip the fair, than King of France, and gave it (forsooth) to Albert of Awstrey. But, impossible it is, to declare, in few words, how sore this new unhappy kingdom of the pope, and most mischievous Monarchy hath shaken the whole world. It is sufficient, to have at the least wise touched these things, that by them, as through a lattice window, ye may see, that there is not, or was not at any time any kingdom in all Christendom more troublesome, than the Popedom of Room. The histories do at large prosecute the same.  
Now I return to Daniel. let us therefore consider daniel's most perfect and evident description of this new king, and let us compare the things themselves with him, to the intent all men may plainly know with out any doubting, that the prophecy of Daniel is to be expounded and meant of none other than of the bishop of Room, and of his kingdom, and that all things touching him, are all ready thoroughly fulfilled. Whereby it cometh to pass, that we can look for none other thing, but the last judgement and therewithal the end of all things.  
For which cause, let us all watch (as duty bindeth us) and stir up all men to a circumspect watchfulness. The eyes (saith Danial) of this little horn were the eyes of a man. For this King was thoroughly exercised, wily, deceitful, and furnished with all kind of arts and practices. And his retinue excelleth in this faculty all the practitioners of all princes. And surely this faculty hath promoted him unto his kingdom, augmented his power, covered his wickedness, and keepeth him yet in safety.  
The Prophet addeth further. His mouth speaketh great things, or presumptuous things. Also, He shall speak marvelous and wonderful things against the God of Gods. So that the prophet doth marvel greatly at his impudence. But (reverend masters and dearly beloved brethren) if ye desire to hear some of his great presumptuous words give ear. I will rehearse some of them unto you out of their own books. 
What things are taught in the decrees decretals/ and gloss touching the Pope of Rome/ his majesty and Monarchy.   
The Pope (say they) is above all laws. He may prefer by his own interpretation equity not written before the law written. For he seemeth to have all laws in the Cofar of his breast. Therefore, what soever the Pope alloweth or dissaloweth, the same ought we also to allow or disallow. Of the judgement of the Apostolic seat no man ought to judge: neither is it lawful for any man, to correct or repeal the sentence of the same, namely because of the primacy & sovereignty of the Roman church, given from above by the benefit of Christ in blessed Peter the Apostle. The judge ought not to be judged, neither of council nor of Emperor, nor of the whole clergy, nor of the Kings, nor of the people. The causes of others: God would have to be determined by man. But without all question, God hath reserved to his own judgement, the high ruler of this Sea: In so much that if he should carry with him by heaps innumerable people to hell fire, yet no mortal man may presume, to reprove his faults herein, because he is to judge all men, and himself is to be judged of no man. God suffereth not the church of Rome to err. And every one, that obeyeth not the decrees of the Roman Seat is an Heretic.  
And Pope Adrian saith also. We judge and ordain by general decree, that he be detestably accursed, and remain always guilty before God, as a breaker of the catholic faith, whosoever shall suffer to be violated, or believe that there ought to be violated in any point, the censure of the decrees either of the kings or of the Bishops, or of any hereafter the mighty Popes of Room. All the ordinances of the apostolic seat are so to be esteemed, as confirmed by the divine voice of Peter himself.  
With loud voice (saith Leo the fourth) I fear not to pronounce that whosoever shallbe found, not indifferently to receive and allow all the decrees of the holy fathers, which are entitled among us by the names of Canons, he is thereby approved such a one, as doth not profitably and effectually to his behoof, keep or believe either the Catholic & apostolic faith, or else the four holy Gospels. For, whosoever doth against her which is the mother of faith: doth indeed break and violate the faith. And albeit the Fathers of the Apostolic seat, some times be not good: yet they are always presupposed to be good. The Pope sinneth when he committeth adultery or murder, but he may not be accused. It were appoint of Sacrilege to dispute of the Pope's doings: whose wicked acts are excused, as the murders of Samson, the robberies of the hebrews and the adultery of jacob. Yea, also if one of the Clergy do embrace a woman, let it be said that he doth it to bless her.  
Let no man think that I have ●ai●ed any of all these things. For I have in effect recited the very words of the Canonists, which I am able to show in their own Books if any man shall require it.  
The Pope alone (say they) hath all the dignities & all the power which all the patriarchs have had. His authority is greater than the authority of the saints: because whom he confirmeth, no man may disable the same. He hath both the sword. He is not to be called to account by any man, no, although he be called an heretic. He alone appealeth from all men to God himself, because he is the Vicar or deputy of Christ, and hath fullness of power from God. He may spare whom he lust. To him alone and to none else: it is lawful to take a way from one and give to another. All the whole world is the diocese of the Pope: and the Pope is the ordinary of all men, having fullness of power in things spiritual and temporal. For he is Lord of Lords, having the right of the King of Kings over his subjects. He is all things and above all things. And it is requisite under pain of damnation to be subject to the Bishop of Room. For God and the Pope have both one consistory. Also, the pope is said to have an heavenvly power and authority, and therefore also to change the nature of things, by turning the substance of one thing into an other. And of nothing he can make something. And the sentence that is of no force: he can make it of some value. Because in those things that he liketh: his will standeth for reason. And no man may say unto him, why dost thou thus? For he may dispense with all laws, and of injury make justice, by correcting of laws and changing of them.  
Hitherto have ye heard the mouth speaking great things, worthy truly to be stopped up with the Turds of the Devil. But thus the Rat is bewrayed by showing of herself.  
And while he thus did shit forth these most filthy Turds in the midst of the Church: yet still he would needs seem to speak on the behalf of the highest, whose Vicar he boasteth himself to be on earth. Who (as Daniel saith) doth think that he may change both the times and the laws. In very truth, no man can or aught to change the ordinances of God. Therefore antichrist shall think that he may change them. Er wirds whaenem.  
Saint jerom noteth upon these words of Daniel, that antichrist shall make subject under his power, the whole Religion of Christ, Wherein we have seen the Popes to have done what they lusted themselves. But because all times do bring forth faithful Preachers of Christ, Enoches and Eliases, who do withstand such abominations: therefore Daniel saith very well, that he made war against the Saints, and prevailed over them. Of which war, because I have spoken before, when I expounded the words of Christ our Lord: there is no need here to make repetition again.  
But because the godly, upon whose shoulders this burden and care doth test, might demand, how long time this other beast should rage's, and waste the kingdom of Christ, and blaspheme the name of the eternal God: Daniel preventeth this thing and saith.  

The end of the Pope's kingdom.  They shallbe delivered into his hands, until a time and times, and half a time. In which dark kind of speaking, he seemeth to signify nothing else, but that the Saints must constantly abide in that fight, whether the time, that they must fight in, be long or short. For no certain determinate time is declared, and therefore none must be looked for.  
Most men have understanded, by a time, 
For a time/ times/ and half a time.  times and half a time, one, year, ij. years and half a year, in which antichrist should rain, and then afterward should be quite abolished. But the doctrine of the Gospel is repugnant to that interpretation, which constantly affirmeth that the day of judgement is known unto no man. And Daniel also in the self same chapter saith, that the beast shall rage's, until the seats be prepared, that is even until the day of judgement. And that he shall then be thrown down headlong in to the deep pit of Hell, and also that the faithful shallbe delivered and glorified, who have for Christ's cause sustained all kinds of punishments.  
Verily Paul agreeing with Daniel: Whom our Lord (saith he) shall put away with the brightness of his coming. But who can certainly declare unto us the time of Christ's coming, that is, the day of judgement? But he, which shall say, that antichrist shall reign iij. years and a half, and strait ways after be abolished, may seem to declare it plainly. For the end of Antichristes kingdom, is the very last day of the final judgement.  
Therefore by that dark kind of speaking, no time certain is appointed. But rather the godly are admonished, of patience, and long suffering, and that we should not over curiously seek out the very moment of this time, but rather refer it unto Christ, who saith in an other place unto his Disciples. It belongeth not to you, to know the times and moments of times, which the father hath reserved unto himself. But watch ye, that when your Lord shall come, he may find you waking.  
After these things Daniel most plentifully witnesseth, that the world shallbe at an end, and that the day of judgement shall certainly come, and throw down antichrist in to Hel.  
Upon which treatise, Christ our Lord hath set forth a large Commentary and an exposition, by the hands of john, his Apostle in the nineteen. and xx. chapters of the apocalypse, the which I leave unto your diligence to be searched out, and for brevity's sake: I do not over busily sift out this matter.  

The conclusion.  And now (I suppose) it appeareth unto you, by the most clear doctrine of jesus Christ our Lord, and also by the evident sayings of the most holy Prophets of God, and by the plain interpretation of the most select and chosen Apostles of Christ. Finally the manifest comparison of the things themselves, which partly the Histories do testify, to have been done a long time ago, and partly we see them daily come to pass before our eyes, that the Prophecies of the last time are now all ready fulfilled, and that therefore the day of our Lord is at hand, and our redemption approacheth near.  
Whereby (I think) you all do understand that your duties require you, to admonish, to exhort, and instantly to call upon, and urge the faithful, to watch and lift up their heads, shaking away all drowsiness. And that they look for none other signs, nor other times: but to believe the Gospel, the Prophets and Apostles, and the very things themselves apparent before the eyes of all men, and also that they wait not for any other antichrist to come, but to take now good heed to themselves, of him, that is now presently reigning and troubling all things, & to flee unto Christ jesus, who is the fullness of the faithful, and in him to seek all things pertaining to our salvation, to depend wholly upon his mouth, and upon his help, to have respect unto him alone, to departed from all uncleanness, to live godly and honestly, and most chiefly to beware of ungodly security, and careless negligence, and also of drunkenness both spiritual and corporal, that when the judge our Lord jesus Christ shall appear in the clouds of Heaven with great power and glory, we may joyfully be taken up in to the air to meet him, and so always live with our Lord. To whom be glory for ever.  
FINIS.   

¶ THE SECOND Sermon of Henry Bullinger, teaching by the words of the Apostle. 2. Timothe 3. after what sort the godly may avoid the harms of the most perilous dangers in this our last age.  
RIght notable is the place of the Apostle Paul, which in the latter epistle to Timothe, and the third Chapter is word by word after this sort.  
But persever thou in those things, which thou hast learned, and which have been committed unto thee, knowing of whom thou hast learned them, and for that also thou hast known holy Scriptures from a child, which are able to make thee wise unto salvation through faith in Christ jesus. For all Scriptures given by inspiration of God: are profitable to teach, to reprove, to amend to instruct in righteousness, that the man of God may be perfect, preparad to all good works.  

The Scriptures set forth even to our eyes  The bountiful goodness of God, toward mankind shineth forth in many things, but most chiefly in that, that he hath so measured the doctrine of our salvation, which he committed to the world, by most excellent men, that it is agreeable not only to the same time, in which it was first set forth by the prophets and Apostles: but unto us also, upon whom the ends of the world are come. And truly all the most holy company of the Prophets and Apostles with one consent do testify, that the last times shallbe of all other most perillus. They do most diligently and copiously, not only describe those dangers: but also set them forth before our eyes to be seen, to that end (no doubt) that the godly should not be entangled and perish in evil and in perils.  

The argument and drift of the matter.  Of that number is Paul the vessel of election, who at this present, proceeding in most godly order, doth first of all very diligently show forth the dangers of this our last age. Afterward he declareth a remedy, whereby the godly may escape the harms thereof. The thing is not only elegant, notable and wholesome: but also very necessary, most chiefly for us and our time.  
Therefore have I chosen this place, to entreat of now, before you (ye honourable fathers and brethren most dearly beloved in our Lord) that being instructed with the doctrine of the Apostles: we may through the spirit of God, be strengthened in true godliness, and he able to deliver out of dangers, the flock of our Lord committed to our charge, the Lord blessing our labours. Our Lord assist us with his grace, and direct us always in the way of salvation.  
But, 
The description of the evil acts & dangers recited in the Scriptures.  like as the Physicians in their books do most diligently describe even such diseases, as are most filthy, not to the intent to praise and commend them, or else allow them: but to th'nd they may be exactly known, and the more perfectly cured: so the Scripture in this present place, & infinite others, doth most manifestly rehearse mischievous deeds even such as are to be abhorred, and not to be named without sir reverence, not to the intent to teach and commend the same: but to the end we might know them the better, & judge thereof, not according to the flesh: but according to the spirit of God, and also that we might warily avoid them. And more over apparently beholding, those things to be fulfilled in the world, which the holy Prophets of God and the Apostles of Christ have foretold should come to pass, we might understand, that those times are now at hand corrupted and perilous, and for that cause should pray the more earnestly, and watch the more diligently.  
The Apostle therefore about the beginning of the Chapter, a little before the words that I have recited, doth rehearse in a long beadroll, divers wicked acts and wicked men, And saith that all ages, all kinds, and all degrees of men in this our last time, shall be most corrupt.  

The discrption of the manners or men of the last age.  This know thou (saith he) that in the last days shall come most hard and perilous times. For men shallbe lovers of themselves, standing greatly in their own conceits, and seeking for their own gain, lovers of their own gain, lovers of money, scraping the same by hook and by crook, & not refraining from very sacrilege, nor from most filthy Simony. Men shallbe very disdainful, puffed up, proud, and vain glorious, also blasphemers, most chiefly against God, secondly against holy men and against the truth it felt, and against holy things. They shallbe disobedient to their Fathers, to their mothers, to their magistrates, to their masters, and to their teachers, being not only unthankful to God and to men: but also requiting good turns with evil. They shallbe wicked men, such as have no fear nor reverence, and such as impudently run headlong unto all kind of mischievous acts. They shallbe Astorgoi, without any hearty and fervent charity, without any zelus remorse of love, godliness, and humanity, not loving somuch as those that be near unto them, as Fathers, mothers, Children, wives and kinsfolks. But bitter, cruel, and ungentle, endued utterly with wild and uncivil manners, who also have not the common sense and remorse of nature, measuring all things by affection, by covetousness, by ambition, and greedy desire.  
They shallbe unmindful of their covenants, of their faith, of their bargains, and of their promises, being unfaithful and most vain, and utterly inconstant and most light persons, finally, back biters and slanderers, scoffers and mockers of holy, good & honest things, perverting also things well spoken into a perversed meaning, and wresting things after their lewd affections, that are singly and plainly uttered. They shallbe wanton and outrageous, namely in the apparel of their bodies, in buildings, in garments, in meat and drink, filthy gluttons, drounckerds whoremongers, adulterers, and sodomites, proud peacocks, nice and foolish Phrygians.  
They shallbe moreover Anemeroi, ungentle, uncivil, rude, barbarous, and even wild men, row wild undfihisch lijt. & therefore Aphilagathoj such as greatly regard not or love not good and honest men, neither delight in their company. For, as they abhor the best things and accustom themselves to the worst: so they cannot abide a faithful Counsellor. Therefore they shall betray these men, that love truth and godliness. They shall do no thing sincerely and uncorruptly, but shall entangle all things with practices (as they call them) with crafty fetches and traitorly subtleties. Moreover they shallbe heady and wilful, doing nothing by the rule of reason and judgement, but all things rashly stoutly, and obstinately. For they shallbe of a mind altogether proud, puffed up and swelling. They shall love their pleasures, more than God himself and godly things. For they shall convert the very religion in to gain, to the intent they may have to bestow upon their pleasure.  
Certes, thou mayst see very many, that more heartily delight in Taverns then in Temples, do more esteem the furnished dainty, yea drunken feasts, then ecclesiastical preachings sober and full of the spirit of God. For the matter is now come to this point, that most men have in deed an outward show and resemblance of godliness, and will be called most holy, most spiritual, most catholic, most right belonging, and very good Christians, but yet in the mean season they lack the virtue and power of godliness and true Religion, and are most vain Hypocrites and dissemblers, men without all religion and humanity, abominable and execrable.  
And hitherto hath the Apostle declared these things concerning the corrupt men, that shallbe in the last time, and the naughty conditions of all kinds, of all ages, and of all degrees.  
But have not the Prophets, and even jesus Christ himself, the Lord of Prophets, foreshowed these things also before hand? For in the Gospel (omitting the Prophets) he speaking moste manifestly said.  

Luke. 18.  But when the Son of man shall come, shall he find faith upon the Earth? 
Math. 24.  And again. Iniquity shall utterly abound, and the love of many shall abate. And yet again most manifestly.  
As were the days of Noah (saith he) so shall be also the coming of the son of man. For as they were in the days before the flood, eating and drinking, marrying and married, even unto the day when Noah entered into the Ark, and knew of nothing, until the Flood came and took them all awaiy: so shallbe the coming of the Son of man. 
Luke. 17.  In like manner also, as it happened in the days of Loath, they did eat, drink, buy, sell, plant, and build. But what day as Loth went forth from the sodomites, it reigned fire and brimstone from Heaven, and destroyed them all, so shallbe also the day in which the Son of man sbalbe revealed.  
Wherefore there is no cause, to show forth in many words, what kind of men they were in the days of Noah and Loth, seeing our Lord himself hath most plentifully declared the same unto us, namely, that they were men altogether carnal, utterly despising divine and holy things, seeking nothing but carnal matters, so that they might seem to degenerate or be turned in to certain brute and wild beasts. But who can deny, that such are at this day the greatest part of the common people, and the nobility and rulers, and almost all wise men? Behold what Kings and Princes do, and also the spiritual fathers, like wise the learned and excellent men in the world. hearken what the common people talketh of Religion, of righteousness, of honesty, and of the hope of the world to come. You shallbe forced to cry out with the Prophet and say.  
There is none righteous no not one. 
Rom. 3.  There is none that hath understanding. There is none that seeketh after God. All are turned aside, and are become unprofitable. There is none that doth good, no not one. Their throat is an open Sepulchre, they have used their tongues unto deceit, and the poison of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and wretchedness is in their ways, and they have not known the way of peace. There is no fear of God before their eyes.  
The Apostle proceedeth to reckon up greater dangers, which spring out of corrupt men, and out of their corrupt and wicked doctrine.  

The dangers of the corrupt doctrine of the last age.  For he saith, there shall be in the Church. Some deceivers, flattering, witty and crafty, that will enter into noble houses, and bring women into bondage, which women are led with divers lusts. He addeth. That their doctrine shall find no Haven, nor have any end, and that no man's conscience can thereby be prepared or made quiet.  
And to the intent they might the better be known when they come: he likeneth them to the Soothsayers of Egypt, who with there speaking, with their wicked practices, Sorceries and most crafty legerdemain: wrought means before Pharaoh the King of Egypt, that he should not let go the Israellits the people of God, to do honour to their God. And Christ our Lord making mention of the very same deceivers, saith in the Gospel.  
There shall arise false Christ's & false Prophets, who shall work great miracles and great wonders, so that the very elect, if it were possible, should be brought in to error. Behold, I have told you before.  
Neither is it needful for me, to make plain and with large discourse to approve how these things already have been abundantly fulfilled long time ago, and in certain hundred years together. A thousand examples and testimonies mayst thou find in the Temples of the Papists, in their Chapels, in their Schools, in their halls, in their Colleges, in their Abbeys and religious houses.  
To the great weight of the dangers of this last age, 
Persecutions of the last age.  are now added also even most cruel persecutions of the truth, and of the Saints, which the Apostle hath foreshowed should come to pass.  
Moreover he saith, that the wicked should with fortunate success, prosper, and go forward, but contrary wise that the Godly should be oppressed with all kind of calamities, the which thing should blind very many, and keep them in error. The very same also did our Lord jesus foretell of in the Gospel. And Daniel disputing of antichrist and his kingdom.  

Daniel. 8. and 11.  And he shall prosper (saith he) and shall work, and slay the strong ones, and the people of the Saints, according to his own will, and falsehood shall prosper in his hands. Also. The teachers of the people shall instruct many, and shall be overthrown through the Sword, through fire, through banishment and extortion, even until the last time.  
But that even these things also are accomplished: it is plentifully witnessed by the Histories of certain hundred years last passed. England also at this day yielding forth abundant store of Martyrs, doth testify the same. France doth witness it. Italy & Germany do record it.  
And these things hitherto the holy Apostle of Christ hath spoken, touching the great perils of the last age. All which things to appertain unto us most chiefly and to our times, he, that as yet seethe it not: doth see no thing at all. Notwithstanding, in knowing these diseases and discerning them with right judgement, although it be of no small importance: nevertheless a more wholesome fruit proceedeth unto us by the diligent consideration of the medicine, faithfully ministered unto us by the Apostle.  
But what medicine doth the Apostle bring forth and minister, by help whereof these diseases are to be cured, and the great dangers made free from hurtfulness? 
The medicine or cure of these mischiefs.  And these men (saith he) avoid thou. It is short council, and a medicine nothing curious, but yet of marvelous force. But whom doth he mean, while he saith. And these men? Forsooth wicked men past grace, enemies of true Religion, and most chiefly subtle Sophisters, deceivers, bloody percecutors, false Prophets, and such as are drunken with the prosperity, happiness and pleasures of this world.  
These (I say) and all their partakers and confederates avoid thou. The which thing is as much in effect, as if he had said. Such wicked men and destroyers, thou shalt detest as an heinous abomination  
Thou shalt not fear them, thou shalt not esteem them, thou shalt not allow them nor follow them, thou shalt nothing at all believe them. No do not play with them, nor confer with them. Finally, thou shalt turn from them perpetually with earnest endeavour, and with a whole bold and a stout mind. For the Lord also hath said in the Gospel. Believe them not, or follow not, nor imitate the false Prophet. But, thou wilt object, that this is a hard matter to perform. But unto God, and to him that believeth: nothing is impossible or hard.  
john the Apostle crieth out saying. He is greater, 
1. john. 4. and 5.  that is in you, than he, which is in the world. And again. This is the victory that overcometh the world, even your faith. For our Lord first cried out in the gospel. Behold I am with you even unto the world's end. 
Math. 28. john. 1. and 14. etc. Luke. 21.  In the world ye have affliction. But be of good cheer, I have overcome the world. One here shall not perish from your head. I will give to you my spirit the comforter. And other such like sayings, which are read in the Gospel.  
Furthermore, the Apostle showeth a very commodious way, how we may be able to avoid these corrupt men, and all corruptions in Religion, and also to eschew those perilous dangers, namely, if with a certain holy earnestness we cleave unto the example of the Apostle, and taking fast hold upon the canonical Scriptures, do not suffer ourselves to be shaken of, or pulled away one heres breadth from the same. And the Apostle himself commendeth unto us the example of an Apostle saying.  
Thou hast seen the experience of my doctrine, fashion of living, 
we must not departed from the Apostles example.  and my purpose also, namely in teaching, in living, & in all my office, what I regard in these things, verily the glory of God and salvation of souls. Finally thou knowest what my faith hath been always, my long suffering, my constancy and my patience in persecutions. Follow thou these things, declining no whit from the example of Christ and of me. For our Lord said also in the Gospel.  

john. 8.  I am the light of the world. He that followeth me, walketh not in darkness, but hath the light of life. And the Apostle to the Corinthians. Be ye followers of me as I follow Christ. But, because the men of this last age, do not much esteem the example of Christ and of his Apostles, but do more regard the examples of Fathers (I know not of what sort) and of most filthy Munks, that is therefore the cause, why there are so many sects, and that so many wander about, and grope like blind men, not knowing what or whom to follow, or what they may teach. Wherefore, as many of us as desire to be saved: let us keep ourselves within the bonds of the example of Christ and of his Apostles.  

●e must continue in the Apostles doctrine.  Now touching the Apostles doctrine, we are admonished by the Apostle: First that we must continue in the Apostles doctrine. Afterward, he showeth the causes, why every godly man ought to continue in that kind of doctrine. For he pronounceth plainly and teacheth with great power, he saith. But tarry thou, or continue thou steadfastly. As if he should have said. How soever the deceivers and deceived, go forward in their errors, howsoever graet numbers of men departing from the plainness and singleness of the Apostles, do follow corrupt doctrine and those Egyptian Sophisters: yet nevertheless, persever and continue still thou & all others, that covet to please God, and to abtain true salvation. In what things I pray you shall they continue?  
The Apostle addeth it. In those things which thou hast learned, and which have been committed unto thee. But Timothe had learned the Scriptures, and out of them the holy gospel, as strait way the Apostle will expound himself.  
And this was that precious pledge which was committed unto him. Therefore the godly must persever and continue in the Scriptures and in the doctrine of the Gospel. So shall it come to pass, that they shall not be a pray to the deceivers, and to the most wicked men of this last age. 
what was committe● unto Tim● the and against traditions.  Neither must we think (as certain foolish men do fain) that unwritten Traditions were committed unto Timothe, as though the Apostle had meant, that without traditions, the Scriptures suffice not unto godliness, or that he had taught one thing by word of mouth: and another thing in writing. For by and by the Apostle himself will declare, that the Scriptures are most full, and most absolute, such as are able thoroughly to fashion and make perfect the worshipper of God. The Apostle else where affirmeth very entirely, 
1 Cor. 4.  that his doings agree in one sort all alike, and that he teacheth like doctrine in all Churches. He sayeth also, that he and his disiples walk all one way, and being all led by one spirit, do all things with humility.  

●. Cor. 3.  Again to the Corinthians. We write (saith he) none other things unto you then which ye read, and which also ye know. Yea and so I trust, that ye shall know unto the end And again. 
4. Cor. 10.  As we are in words by letters, when we are absent: such are we indeed also, when we are present.  
But it is openly apparent that those things, which those men reckon up among the unwritten verities, affirming the same to be received from the Apostles, even (as if were) from hand to hand, are so disagreeing with those things which are contained in the writings of the Apostles: that they are even directly repugnant and contrary.  
Of which kind are those matters, which they stuff in, concerning the use of Images in the Church, concerning the Mass, concerning single life and Monkery, and infinite other such ingling deceits. Where also even that is diligently to be noted, that he said not. Tarry thou in those things which thou shalt learn yet hereafter. But, tarry thou in those hangs which thou hast learned. To us therefore, partain not those things, which wretched men after certain hundred years, have learned of Fathers (such as indeed may be called stepfathers) and of lewd and superstitious Munks.  
It followeth now, why we ought to cleave only to this doctrine. 
Why we ought to cleave only to the scriptures.  Indeed many reasons may be alleged, but among many these are the chiefest. First, Knowing (saith he) of whom thou hast learned them. Truly it is much to be respected of what masters or teachers we learn any thing. For the doctrine receiveth authority from the teachers, or author thereof. It is thought that from the more excellent, cunning and holy men, proceedeth some excellent learned and holy thing.  
Verily, from men proceed humane things, and from God proceed godly and divine things. But of whom had Timothe learned? or from whom came the doctrine received by Timothe? Surely, from the most holy Apostle, and most select instructment of God. Therefore, not the man Paul, but rather the Spirit of Christ (inspiring Paul) hath purchased authority unto the doctrine. Therefore Timothe knew, and all the faithful also at this day know, that the doctrine of the Apostles sprang not from men: but from our Lord God himself, and that therefore we ought to believe the same, and inseparably cleave unto it. For our Lord himself saith in his Gospel.  

john. 13.  Verily, verily, I say unto you, he, that receiveth an Apostle, or whomsoever I shall send: receiveth me. And he that receiveth me: receiveth him that sent me. 
Math. 10.  And again, speaking of the Apostles. It is not you that speak but it i● the spirit of your father, that speaketh in you. 
john. 3.  And again. He that is from above, is above all. He that proceedeth of the Earth, is earthly, and speaketh of the earth. He that cometh from Heaven, is above all, and what he hath seen and heard the same: he testifieth.  
Wherefore in as much as it appeareth, that the doctrine of the Apostle is heavenly & divine: with good cause do we believe, with good cause do we inseparably cleave to it. Neither did the Apostles without great reason say. therefore shalt thou continued in the apostles doctrine, which thou hast received, because thou dost surely know that thou hast received and learned the same from Heaven.  
But can we so say of the unwritten traditions, and of the ordinances of man? No, by no means. Therefore, why should we believe them? why should we receive them? why should we continue in them? These things are due to the holy Scriptures only and alone. They are utterly mad, that make human things equal with divine. But they are led by the Devil, that prefer things human before divine, and thrust down and embace divine things as though they were uncertain, doubtful, unperfect and dark.  
David the most notable King, and most excellent Prophet of God, crieth but against such filthy and blasphemous persons, and pronounceth with most true mouth.  

Psal. 19  The law of the Lord is a perfect law converting the soul. The testimony of the Lord is true, giving wisdom to the little ones. The statutes of the Lord are right, and rejoice the heart. The commandment of the Lord is pure, and giveth light to the eyes. Thy word is a Lantern unto my feet, and a light unto my steps.  
Furthermore, the Apostles doctrine is grounded upon the Scriptures or writings of the Prophets, 
The Apostles doctrine is grounded upon the Scriptures.  Paul bearing witness and saying. I was put a part to preach the Gospel of GOD, which he promised afore by the Prophets in the holy Scriptures. But we know, that the same are therefore called holy, because they are uttered by the holy Ghost. It followeth therefore in the words of the Apostle. And for that also thou hast known the holy Scriptures from a child.  
The holy fathers in old time were w●nt to instruct their children out of the authentical Book of the law of God and of his Prophets. Therefore, because Timothes mother was a jew borne (albeit his Father was a Gentil) he being exercised in the scriptures from a child, had accustomed himself thereunto.  
And when he heard the Apostle preach the Gospel of Christ, he understood straightway by the inspiration of the spirit of God, and by conferring of the words of Paul, with the words of the Prophets, that the Apostles doctrine touching Christ, was taken out of the law and the Prophets, and confirmed by the testimonies of the same. And for that cause he knew that he had not learned the faith of Christ, out of wandering rumours, and vain talks of the people: but out of the authentical Book, that is to say, out of the holy Scriptures, namely inspired from God (as I have already declared) and devoutly taught and written, touching things most pure of all other, by none, but by such as were most holy men. All other books that where out of the Canon and common use of the Church: are accounted under the name of profane Books.  
But this is an effectual reason, and such a one as aught thoroughly to move the minds of all men, that we must therefore believe the Apostles doctrine, and cleave only to the same: because it proceeded from God, and is confirmed by the Authentical Scriptures, being most ancient and most holy of all other.  
What so ever book of what so ever Authors thou shalt compare with these Books: thou shalt scarcely compare Lead or dirt itself, with most fine and shining Gold. Most rightly therefore do we believe that they of all men be most foolish, who either omitting the Apostles doctrine, and writings of the Prophets, turn aside to the inventions of man (as though there could be taught or contained in these, more absolute, more clear, and more certain things, then in the other) or else utterly give no credit at all unto the Scriptures. The taunt which our Lord gave to the unbelieving disciples, is right notable and worthy of special remembrance, 
Luke. 24.  when he said, O ye fools and slow of heart, to believe all those things which the Prophets have spoken.  

The Scripture is able to make a man wise unto salvation.  And now ensueth in the Apostle, another reason no less evident, why we ought only to believe and stick fast to the Apostles doctrine, and to the holy Scriptures.  
Because (saith he) they are able to make thee wise unto salvation, through faith in christ jesus.  
The Philosophers have disputed much of true and false Wisdom, 
True wisdom.  and have so entangled themselves with their chattering, that they scarcely understand themselves, and much less reaped any fruit of their disputations. Paul doth simply and truly derive true Wisdom out of the Scriptures of God, and out of the Apostles doctrine.  
For God (being moste excellent wise) doth very often in his word call his commandments and the doctrine (set forth in his law, and by the Prophets) true Wisdom. And Moses being elder than those men, whom the Grecians call most ancient, namely Homer and Hesiodus, and the Battle of Troy, and also being much more excellent than Hercules, Museus, Linus, Orpheus, Mercurius, Apollo, and the other Gods of the Gentiles, or then even the holy Soothsayers: elder also than the wise men of Greece. Much more ancient than Plato and Aristotle, doth expressly say in Deuteronomy. 
Deu. 4.  You shall keep and do the commandments of the Lord for this is your wisdom and understanding in the sight of the nations, which shall hear all these ordinances, and shall say. This people only is wise and hath understanding, a famous Nation. But the Apostles also at this present doth show, that salvation is the end and also the fruit of true wisdom, saying. Which are able to make thee wise unto salvation.  
But, without the true salvation of man, what shall avail (I pray you) the empty name and vain title of wisdom? Wisdom is the knowledge of things divine and human, and most chiefly of those things, by which we may know the highest good even God himself, and therewithal to be joined together with Christ. The which indeed is true blessedness and the highest felicity. And now I omit to rehearse, how that out of this knowledge of God, springeth righteousness, and the love and exercise of true virtue, and of all deeds that are truly good.  
But the Scripture and doctrine of the Apostles, abundantly sufficeth to give this Wisdom and true salvation. Therefore it becometh us, to content our selves with the same. Yea, it is expedient for us, to bestow all our life and all our labour upon those holy books, to depend wholly upon them, to direct all our sailings and all our ways by the same, as by a most infallible and most sure l●de Star, to run and flee wholly unto them, as to a most safe Sanctuary. For, David crieth out and witnesseth saying  
Blessed is the man that delighteth in the law of the Lord, 
Psal. 1.  and earnestly studieth in the same, both day and night. 
Luke. 11.  For the Lord sayeth also in the Gospel. Blessed are they that hear the word of God and keep the same.  
And in deed this shallbe the only and safest way, to escape all perils of all times and all deceits and legerdemain, yea, even the most sharp and cruel of this our last age. But, because salvation might be hoped for by this heavenly wisdom, and also by the reading and bare knowledge of the holy Scriptures, or else by the merits of the virtues, which we have learned out of the Scriptures, therefore in deed very godly and Apostolikely he addeth and saith. 
Salvation cometh by faith in Christ.  Through faith in Christ jesus. Therefore salvation is learned out of the Scriptures, because it consisteth in Christ alone.  
And Christ, who is the bread of life, the salvation and fullness of the Saints, doth only and alone give true salvation. But true faith being instructed by the spirit of God, and by the holy Scriptures, receiveth the same.  
Salvation therefore is to be attributed unto faith, & not to any other thing but yet not to every faith: but only unto the same that cometh unto us by the grace and benefit of the holy spirit, the which we learn out of the Scriptures, the true wisdom of God, & which extendeth and is stayed upon the alonely son of God, who is our only most absolute, most assured and eternal righteousness, redemption, satisfaction, sanctification, life and fullness. But, 
The end & ●●●ft of the Scriptures  as soon as the Apostle hath expounded these things very elegantly and plainly he showeth, what is the end and mark, to the which we must direct all the reading of the holy Scriptures, that is to say, to learn faith, even faith in Christ, who is our life and salvation.  
To that very end did john the Apostle stretch forth all his whole story of the Gospel, while (concluding the same) he sayeth. These things are written, to the intent ye might believe, that jesus is Christ the son of God, and that believing: ye might have life in his name.  
Consequently, the Apostle proceedeth with a short praise, 
The praise of holy Scripture.  but yet notable comprehending many things, and therefore worthy to be remembered, to commend unto us the Canonical Scriptures, not somuch, to prove them to suffice to the learning and attainment of salvation, as with them to glue fast together the minds of all men, while we all understand that there remaineth utterly no whit of sound profitable, wholesome and necessary doctrine, but the same is handled and taught most perfectly in the holy Scriptures.  
Therefore Paul the Apostle pronounceth and sayeth. All Scriptures given by inspiration of God, are profitable, to teach. etc. And he plainly sayeth, All Scriptures. For if thou shalt diligently read and consider every of the Books of holy Scripture (be they never so short) thou shalt find in every of them all these things that are here recited, that is to say, that every one of them is able to teach, to reprove, to amend, and to instruct. But very skilfully he addeth, Theopneustos, given by the inspiration of God  

The Scripture is given by the inspr●tion of God.  For there be extant every where authors and books innumerable, being not inspired of God, but set forth by the will of man: with the which we have here nothing to do. For the holy books have this thing proper and peculiar to themselves alone, namely that they be given by inspiration of God, as I have all ready said a little before. And Peter also the Apostle testifieth saying. No prophecy of the Scriptures hath any private interpretation. 
2. Peter. 1.  For the Scripture came never by the will of man: but holy men of God, spoke as they were moved by the holy Ghost.  
And in this point are all our Canonical or holy Books, discerned from the unholy and profane books of all other wise men. And it is a principle of our religion and of our faith, namely that the Scriptures are given by the Inspiration of God. Whereby it cometh to pass, that this saying is very often read in the prophets. Thus saith the Lord. Thus saith the Lord god of hosts.  
Most truly therefore josephus, albeit he was a jew, speaking of the Books of the old Testament, against Appio Alexandrinus in his first Book sayeth thus.  
We have no infinite number of Books amongst us, dissagreeing and repugnant one to another: but only xxij. books, wherein is registered all the whole time to the which we justly give credit. For it is manifest by our doings, how we believe our own writings. For in all these many hundred years past, no man hath presumed either to add, or to take away, or to change any thing.  
For, it is implanted in to all the jews, even from their cradles, to talk of these holy decrees, and steadfastly to dwell in them, and also, if need require, willingly to die for the same. With good cause, therefore do we believe our books, of the two Testaments, without gainsaying and curious search, or busy inquiry. It sufficeth whatsoever the holy Scriptures shall say unto us, if we rightly understand the same. For need we must believe it.  

The profit of the holy Scriptures.  But, now let us hear to what uses the holy Scripture is profitable. The Apostle recoveth up iiij. kinds, and under them he comprehendeth all other the like. For it is most certain, that there is nothing wanting in the holy Scriptures, namely, whatsoever it be, that seemeth to appertain to most perfect wisdom and doctrine. And first he saith, That the Scripture given by the inspiration of God, 
The Scripture teacheth.  is profitable to teach. For indeed, to understand the true doctrine and wisdom, it behoveth us first of all to have the right knowledge of things, to the intent we may perceive what and of what kind every thing is and so what God is, what his will is, what he requireth of us, what we ought to do, and what we ought to leave undone, what the duty is of the true worshipper of God, what man is, and what kind of one he is, what was his corruption and fall, and what was his setting up again, what is the salvation of man, in whom it consisteth and how they may obtain the same, who is Christ, what his redemption is, how far it extendeth.  
But there are infinite other such like things, all which for so much as is sufficient unto godliness and piety, the Canonical Scripture doth declare unto us and teach us. Whereby we read in the Gospel, that our Lord being so often demanded, how we should be saved, what we should do, to enter in to the kingdom of God, which be the chiefest commandments of God, what our duty requireth wherewith God is most chiefly delighted: did always after one sort make answer out of the holy Scripture, and sent us back to the holy Scripture.  
The rich glutton being in Hell, desiring to come out from thence, and to teach and give warning to his brethren, 
Luke. 16.  he sendeth him back to the Law and to the Prophets, that is to say, all the faithful, that desire to be instructed touching the judgements of God, and the state of Souls in another world, he sendeth them back, not unto Ghosts or unto spirits appearing in man's shape: but unto the Scriptures. whereupon Paul wrat unto the Romans.  

Rom. 15  Whatsoever things have been written: they were written for our learning. Let us therefore take the necessary rules of our religion out of the scriptures. And those things, that are not taught in the Scriptures: let us not think them to be either necessary or wholesome for us.  
Moreover, in true wisdom it is requisite that we be taught nothing but that only, which is true and good, and yet that we should understand also, what things are false, and so resist the same. 
The Scripture reproveth.  It followeth therefore in the woordis of the Apostle, that herein also the Scripture is profitable, Pros elenchon, that is to say reproving, and to the conviction and confutation of falsehood, finally, to blaming, to accusing, and to sharp rebuking.  
Therefore if any false juggler, or crafty deceiver bring in an opinion untrue and ungodly, 
Heresies or confuted by the Scripture.  if he corrupt the pure understanding of the word, forthwith the Scriptures ministereth holy arguments, with which the godly may confute such a false deceiver. And after that sort we see, our Lord jesus to have done in the Gospel, who, as often as either the Pharisees or else the Saducees were to be confuted, with the Sword of the Scripture, slew their false opinions and interpretation. Therefore are they most foolish, who think that heretics cannot be over come by the Scriptures only, but that rather they are to be convinced by counsels, and decrees of councils, or else by cursings.  
For we find that Paul the Apostle also in the acts of the Apostles, did with stand and overcome both the rebellious jews, and also all the enemies of the Gospel, with none other weapons, then of the Scriptures. And very well and in good time cometh here to my remembrance a noble sentence of Saint Augustine's, which he useth against Maximinus the Arrian Heretic in his third Book and faith.  
But now neither I ought to allege the council of Nice, neither thou the council of Ariminum, as thereby to obtain the victory. And neither I nor thou to be bound to the authority of this man or that man. But by the authority of the Scriptures, being witnesses not proper to any, but common and indifferent to us both, let matter with matter, cause with cause, and reason with reason, contend together.  
You see therefore how Saint Augustine's judgement was, that the detestable heresy of Arrius could be confuted by the Scriptures, and not by counsels.  
But now at this day we have the self same Scriptures. What should set therefore, but that we may with the Scriptures strongly convince all errors and heresies, whatsoever, at what soever time they spring up? For the Apostle had said, that the Scripture is mere for confutation.  
Furthermore, if there be any thing corrupted in the Church (as many times the most excellent ordinances of God are perverted either by the rashness, 
The Scripure amendeth and reformeth.  or the superstition, or the foolishness of man) it is necessary to be amended. It followeth therefore in the Apostle, that here also the Scripture is requisite. Pros epanothosin, that is to renew, and (as I may so say, to make strait and amend.  
The holy histories setteth forth unto us in many and sundry places, the use and example of that thing. For, as often as the sincerity and pureness of Religion was defiled by the negligence, wickedness, ignorance and covetousness of the Rulers and the priests, and then by God were sent Prophets and Kings, to amend the errors, that were generally received: we read, that they did none otherwise reform and correct the Church, then according to the form and rule of the divine Scriptures.  
The holy story of josaphat, Ezechias, and josias, well enough known. And also our Lord jesus, with holy Scripture correcteth the vices of his time corrupting holy Matrimony. He also purging the Temple of jerusalem, through the covetousness of the priests filthily converted in to a market place, doth even of his own accord bring forth scriptures and sayeth. It is written my house shallbe called the house of prayer, but ye have made it a den for thieves.  
Moreover it behoveth them, that are taught and reform aright, 
The Scripture keepeth us in order.  to be kept under the rule of discipline and good order, lest at any time they do unchristianly and unshamefastly wax dissolute and careless. Paul therefore doth show, that not so much as in this behalf, also any thing can be lacking in holy Scripture. For it is profitable (saith he) Pros paideian, that is, unto discipline and chastisement. Zuor ziichtigung unmeister scafft.  
For it ministereth the perfect rules of life and showeth sharp chastisements. In d●●d from thence did Esdras & Nehemias' fetch the right Discipline. From ●●ence did the Apostle fetch his doctrine as often as he reproved the Churches, that went a●ray into error, whom he leads into the way again, and keepeth them in order, with the Scriptures.  
What soever rules of life the Apostle prescribeth to every degree, every kind, and to every age, the same he fetcheth out of the Scriptures.  
Finally, the holy Scripture doth teach and instruct us in all things, in which we have any need of teaching or instruction. The same doth reprove, rebuke, accuse, draw forth, convince, & refute all kinds of errors, & heresies. The same correcteth, amendeth, reformeth, and finally keepeth us under h●l● discipline, lest we should wax ●●●s● and run at riot: and it is a most perfect Canon and a most sure and infallible rule of holy life and true salvation.  
Therefore, why should not the same suffice in the Church, to govern the men of this last age, and to deliver them from all corruptions. Neither is there any cause, why we should take unto us the rules, that is to say, the revoltings and Apostasies, of the Munks. There is no cause, why we should beg or borrow these things necessary to salvation else where out of the stinking puddles of men, and out of the counterfeit traditions and decrees of men. The Fountain of living water is set forth, and laid open unto us of God.  
But all those parts of godly wisdom and of christian doctrine, 
The drift of the wisdom and doctrine of God.  are directed to a certain and an only end and mark, which the apostle addeth, and sayeth. In righteousness. But we know that Christ is the righteousness of the faithful. To this end therefore all these things do partain, namely, that Christ may live in us, and we in him, that he reconciling us to God, may take away our unrighteousness, and so give his righteousness unto us, and that he may be our righteousness before God the Father, through whom afterward we might walk in righteousness, during our whole life, with continual repentance. For (as I have showed already) this is the only end and scope of the whole Scriptures.  
But nevertheless, the purpose and meaning of the Apostles words remaineth as yet unperfet. For the Apostle hath said All Scripture given by inspiration of God is profitable to teach, to reprove, to amend, to instruct in righteousness. It followeth that he must make an end of the sentence, and finish the matter.  
That the man of God may be made perfect, 
The Scripture fashioneth & maketh perfect the true worshippers of god  prepared unto all good works. All the parts of this doctrine (saith he) do tend to this end, and do work this effect, that he, which will be a faithful and perfect servant of God, may want nothing thereunto, but may obtain by the instruction of the Scriptures, to be made perfect and prepared to every good work.  
Let us note well in these words of the Apostle (ye reverend Fathers and dear brethren) how that unto the Scripture is manifestly attributed a most absolute perfection against the madness and furies of all men, yea, against the raging blasphemies of those, that falsely affirm the same to be unperfect and maimed, and therefore meet to be patched up with the rags of the traditions and decrees of the Church. That the man of God (saith Paul) may be made perfect.  
perfect I say: Artios, whole, sound, absolute in all points, and such a one as lacketh nothing at all. What is it therefore that is needful to be mended by these traditioners?  
Moreover he addeth. Prepared unto every good work. He saith not to one good work or two, or a few good works: but to every good work Exertismenos, prepared, perfected, ended, thoroughly trimmed up, Vsgebutzt, made absolute and finished. Nothing therefore remaineth for the Munks and Balls Traditioners, that should by their inventions be added now at the length after certain hundred years, to make the matter perfect. The holy Scripture is most absolute, most fully teaching all those things that belong to the attainment of godly life and salvation. And the same is able thoroughly to fashion or instruct, and make perfect the true worshipper of God.  

The Scripture excelleth Philosophy also.  herein also the holy Scripture doth far surmount all Philosophy, and all Philosophers themselves, much more the papistical Sophisters, or traditioners of Ball. Very trivily and very truly spoke Firmianus Lactantius that Christian Cicero, concerning false wisdom, in his third Book of institutions, the xxvi. chapter.  
Only the heavenly doctrine (saith he) the which alone is wisdom, bringeth to pass those things, which the Philosophers were never able to do. The commandments of God, because they are sincere and pure, of how great force they are in the hearts of men, daily experience doth show it. Bring me a man inclined to anger, il tunged, unruly, and rash, with a few of God's words I will make him as quiet as a lamb. Bring me a covetous person, a greedy scraper and a niggard, henceforth will I make him liberal. Bring me one that is fearful of death and of pain, strait way he will despise both Gallows and fire, and dangers, yea, & the torments of the brazen bull. Bring me him that is a lecherer, and adulterer, a ruffian, and a royater, henceforth shall thou see him sober, chaste, and continent. Bring me a cruel person, and one that thirsteth after blood, soon shall that fury be changed into clemency and mercy. Bring me an unjust man, unwise and sinful, he shall be straightway just, wise, innocent and harmless.  
So great is the might of godly wisdom, that being powered into the heart of man: it will at once even with one push, expel and drive out foolishness the mother of all sin. Hath ever yet hitherto any of the Philosophers performed these things? or if he were willing, were he able to do it? Who, when they have spent their whole time in the study of Philosophy, yet nevertheless are not able (if nature do a little withstand it) to make themselves or any others the better therewith. Their wisdom therefore (how much soever it can do) yet doth it not root out vices but hide them.  
But a few of God's commandments do so thoroughly and wholly change a man, and by garnishing the old, do so make him new, that thou canst not know him to be the same man he was.  
But these very trim sayings of Lactantius do very much make to the praise of our holy Scriptures, or of the word of God. The which word in deed excelleth infinitely the wisdom of the world, be it never so absolute and perfect. So that this chosen & special Apostle of Christ, with very good cause would have all the faithful, in all things to have respect only to the word of God, and to cleave fast unto the same even to the very last breath.  

Conclusion  Moreover now it should remain for me, to gather those things in to a short sum, which I have hitherto expounded somewhat at large, and to stir up your minds to a most fervent study and love of the holy Scriptures, that being instructed and prepared: ye might be the better able to keep the flock committed to your charge, from those perils of these our days, that be the last and therefore most corrupt, most miserable, and full of all calamities. But, seeing that through the singular grace given unto you from the Lord, ye be otherwise vigilant and watchful, and do understand and feel also, to how great and what kind of dangers we are laid open and oppressed with all, which cannot any way but only by fervent prayers unto God, and sincere and diligent doctrine taken out of the Scriptures, be put back, driven away, or be made unhurtful to the godly. I will now conclude with the holy and vehement words of the blessed Apostle which he joineth immediately to those which I have all ready rehearsed and expounded.  
He speaking to every one of us, sayeth. I beseech thee therefore before God and before our Lord jesus Christ, who shall judge the quick and the dead at his appearing in his kingdom, preach the word, be fervent in season & out of season, reprove, rebuke, exhort with all long suffering and doctrine.  
For the time will come, when they will not suffer wholesome doctrine, but after their own lusts shall they (whose ears itch) get them an heap of Teachers, and shall turn their ear from the truth unto fables. But watch thou in all things, and suffer adversity, and do the works of an Evangelist, fulfil thine office to the uttermost.  
But, because every good gift, and every perfect gift cometh from above, descending from the Father of light: (making our humble petitions unto him) let us ask of him those things, which are necessary to the performing of this business, weighty indeed and hard. And let us pray Our Father which art in Heaven. etc.