❧The first Sermon of Henry Bullinger.

THE matter it self requireth, and the examples bothe of the Prophets and also of the Apostles doo instruct vs, that all our Ecclesiasticall preachings (doctrines I mean, admonitions, rebu­kings, exhortations, counsails and com­fortings) are to be framed according to the time. And moreouer, that all Eccle­siasticall dooings are to be referred vnto edifying.

But if wée should now intreat and speak as the present time requireth, and to the prophet of vs all, who are moste of vs ministers of the Church, and there­fore are wee moste cheefely assembled héere to th'entent somewhat should bée said concerning the duety of our office, that is moste principally requisit to knowe: there appéereth to vs no matter [Page] more profitable, nor more necessary, then to admonish your holinesse (ye Fa­thers and brethern honorable and most déerly beloued) of the consummation of the world, The prepo­sition. and the finall iudgement of Christe Iesus our Lord. And also as our speciall duty requireth) diligently and ernestly to stir vp the people of Christe, committed to our charge: vnto a sober watchfulnes, lest sudainly and vnwares the day of the Lord steale vppon them, which vndoutedly cannot be far of, and which our elders afore vs, teachers in the Church abooue a thousand or ix. hun­dred yéeres past, did think to be at hand.

How much rather ought we (vppon whom the ends of the world are come, & who also haue most manifestly séenful filled very many of y ^e Prophesies y ^t haue been set foorth concerning the end of the world, and the things that should come to passe (immediatly before the day of Iudgement) to lift vp our heds, know­ing that our redemption euen now dra­weth néer.

Christe Iesus our Lord béeing yet a fauourable high Préest of the faithful, on, the right hand of his father, but héeraf­ter at the last, a moste seuere and yet [Page] moste iust iudge of all the whole world, graunt mée habilitie to speak duly vnto you, and you grace plentifully to heare with frute to the glory of his name and edifying of his Church. And because ble­ssed Peeter the Apostle, the cheef teacher of this Church, and moste faithful Dis­ciple of Iesus Christe our Lord (saith). If any man speak: let him speak as the sayings of God. I wil studiously inde­uour to shewe foorth, and with as much plainnes as I may▪ to open my whole matter euen with the woords of Christe our Lord, and with the sayings of the Prophets and Apostles. For the holy Prophets in whom was the Spirite of Christe. Daniel moste chéefely and Za­charias (omitting Esay & Ezechiel) haue most diligently and copiously instructed the Church of God with their prophesies concerning the latter times of the world and the iudgement of Christe our Lord to come.

But Christe our Lord, the light and fulfilling of the lawe and the Prophets, hath so largely and so manifestly deba­ted of these matters, that if any man doo yet desire a more plain exposition: may séem to séek at the Sun béeing of it self [Page] moste bright shining, a light much brighter.

The ꝓphe­cy of Christ touching the end of the world and the ma­ner of the last dayes.He béeing demaunded of his Disci­ples in the moūt Oliuet, and in the sight of the most famoꝰ Citie of Hierusalem, what should be the token of his cōming, and of the end of the world: Made an­swere. That the holy Citie of Hierusa­lem should first of all be taken and laid flat to the ground, and that the Iewes them selues should be led captiue into all nations. Wath. 24 And that the Gospel of the kingdome should be receiued of all natiōs throughout the whole world. And that afterward should false Prophets go abrode, who with false doctrine and faied miracles should deceiue the world & that vvith such prohability & happy successe: that euen the very elect should haue combrance thervvith. Among o­ther things he resiteth, False teachers and false Christes, and euen those An­tichristes also, that should forsake the very true Christe the sonne of the eternall God, and should not sincerely vnto the faithful shew him foorth, sitting on the right hand of his father: but in the earth, in the desert, in sundry and diuers pla­ces, and also euen En tois temeios that [Page] is to say, in close and secret places, in Chests and Ambries. For the Grecians call Temeia secret and wel fenced pla­ces, where treasures are laid vp, also the hidden and priuy places of a house, and the very Ambry or Spence. And the lit­tle Sacrament houses diligently fenced with Locks and boltes, the Popes men call them Ambries, As sure as God is in the Ambry out of the which as out of an Ambry, they bring foorth Via­ticum, their viage, prouision or Howzel (as they call it.

But our Lord in the Gospel with loud voice crieth out, saying. Do not beleeue them, doo not go foorth, doo not beleeue them. Beeholde, I haue tolde you before. And héeer he addeth by and by, that greeuous persecutions shall arise against the godly, He saith, that there shalbe great troubles, that there shall appeer tokens in the Sun, in the moon and in the starres, that some shalbe gree­ued vvith great pēciuenes through des­pair, & that sōe beeing dissolute & vvā ton through to much & a certain care­lesse securitie, shall be in that last day o­uervvhelmed, & that the vvorld shalbe about the end altogither such as it vvas before the flud & in the daies of Loth, [Page] vvhile the Giants & Sodomites lay sleeping and snorting quietly in the dung of vvickednesse, despising all the good admonitions of God, giuen vnto them by the holy Fathers, in so much y ^e destructi­on came vpon them vnlooked for. Paule the Apostle of Christe, speaking also of that vngodly securitie. 2. Thesse. 5. Of the times (saith hee) & at vvhat momēt our Lord vvil come to execute iudgement: there is no need for mee to vvrite vnto you brethern. For you your selues do plainly knovve that the day of the Lord vvil come as a theef in the night. For vvhen they shall say peace and quiet safetie: then suddain destructiō shall come vp­on thē as the pain of childe bearing vp on a vvoman in trauail, and they shall not escape. But our Lord in his Gospel procedeth with his Prophetical exposi­tion, Luke. 18. & saith moreouer. Iniquitie shall a­bound and the loue of many shall wax colde, so that the sonne of man vvhen he commeth: shall scarcely finde faith vpon the earth. Saint Peeter also fortelling of the extreme wickednes of this last age. 2. Peeter. 3. I stir vp your mindes (saith hée) to remēber the vvords that haue beene spokē heertofore by the holy Prophets [Page] and also the cōmaundement of vs the Apostles of our Lord and [...]auiour. This vnderstand ye first, that in the last daies shall come mockers▪ vvhich vvil vvalke after their ovvne lust, and say. VVhere is the promise of his comming? For, sins our fathers died, all things conti­nevv in the same estate from the be­ginning as they vvere first made. Our Lord also in the gospel addeth moreouer to all these things That hee vvil come in his glory sudainly and vnloked for, to iudge the quick & the dead, & that hee vvil giue revvards of life to the godly, & vvil commit the vvicked to euer­lasting Hel fire. For as the lightning (saith he) cōmeth forth of the east, and shineth euen vnto the vvest: so shalbe the cōming of the sonne of man. Take heed therfor vnto your selues lest your harts bee oppressed with surfetting and drunkennes, and with the cares of this life, and so that day steale sudainly vp­pon you. For truely it shall come vpon all the inhabitants of the earth like vn­to a snare. VVatch therfore praying at all times, that ye may be counted vvor­thy to escape all these things that are to come, and to stand before the sonne of [Page] man. Verily in this place our Lord is earnest & vrgeth so, as in no other place more vehemently, exhorting all people of all kindes, and of all ages vnto a sober watchfulnes. In Saint Mark. VVatch (saith he) for ye knovve not when your Lord vvil come, Mark. 13. vvhether in the eue­ning, or at midnighr, whether at the cock crowing or in the dawning, lest if he come sudainly, he finde you slee­ping. In S, Mathew hée setteth foorth very many parables, so the intent hee might the more déeply fasten this thing in the mindes of all men. For he setteth before vs An householder that vvatch­eth, lest the théef in the night breaking in to his house should steale away all his substance. He setteth foorth A faithfull and wise seruaunt, that ministreth meat in due time to the whole housholde com­mitted to his charge. On the other side, he setteth against him a noughty Ser­uant, vnthriftliy wasting his maisters goods, and also very vniustly dealing a­gainst his felowe seruants, moreouer drunken and vnwatchful, not any whit regarding his maisters comming: whom taken with the fault he dooth rent in pée­ces like a Traitor. He setteth before vs [Page] Ten Virgins, wherof fiue were sober and wise, but th'other v. were foolish and slouthful, and therfore shut out of the ioy­es of the wedding.

Furthermore hée setteth before vs a certain Noble house holder, that looke his iourney into a far countrey, and yet first before his departure distributed his goods by Talents, which he left to be oc­cupied in merchandise for his gaines, who boūd with euerlasting chaines his vnthrifty seruant, wicked and slouthful. And to euery parable: he ioyneth a sen­tence right worthy & méet to be grauen déeply in our harts. VVatch therfore be cause ye knowe neither the day nor the houre in which the sonne of man vvil come. But moreouer, This doc­trine of our Lord / is to be vrged & beare [...] in to our mindes. who can say that this doctrine vttered by our Lord and Sauiour, concerning the last age and the iudgement to coome, is combersome or obscure? It is surely more cleere then the noone day vnto them, that desire to be wise. But vnto them that are blinde alwaies, all things become darknes, because of their owne accorde they pro­cure vnto them selues euē very extreme darknesse. But this diligent carefulnes of our Lord, and also this wholesome ex­ample [Page] ought to stir vp all vs his seruants vnto like desire of godlines, to th'intent that wée may with great faithfulnesse and diligence, stir vp also euē the whole world béeing almost all in these our dai­es deeply fallen a sleep: stir thē vp (I say) shake them, and sharply with ernest cal­ling on, vrge them to watch, pray, and to consider throughly the doctrime of our Sauiour, and finally to mark wel those things that haue béen doon in times past and those things also that are now doon in these our daies.

Verily those things that were fore­tolde by our Lord, By a com­parison the prophecy of Christe is made manifest. we haue seen them, e­uen in the very things them selues, con­tinually & in long course of time to haue béen fulfilled. For the holy Citie weri­ed with the gréeuous séege of y ^e Gentils, at the length was taken, spoiled, set on fire & vtterly destroyed, scarcely any few tokens or prints remaining therof. But those Iewes that perished not by famin, pestilence, and the sword: were taken captiue by the Romains, and dispersed into all nations throughout the whole world. And also the Gospel of the kingdome, in despite of the Iewes & Gentiles, and euen in despite of hel gates, hath béen [Page] receiued throughout the whole world.

Furthermore we haue seen, that there hath burst out of the déep pit of hel, Apoca. 9. those great hepes of false prophets those deadly locusts, which with moste corrupt and new kinde of doctrine, he hath troubled, vexed, rent in péeces, seduced, yea and all so replenished with moste vnspeakable calamities, the whole Church of Christe. But if you as yet sée not these things: consider more ernestly, what I shall now say. The found­nesse of doc­trine is corrupted. The simplicitie and integritie of the olde and Apostolike doctrine was in that deadly time vtterly corrupted. It semed, and is yet now adiudged by those Do­ctors, to be a doctrine very vile, vnséemly, and nothing Catholik, which béeing ta­ken out of the moste sacred Gospell and moste simply and plainly set foorth vnto all men according to the example of the Apostles, dooth teach, that the faithful are iustified by the onely grace of God, tho­rew faith in Christe, or that sinners are acquited from damnation, their sinnes forgiuen thē, and euerlasting life obtai­ned by the death of y ^e sōne of God. which benefits they receiue by faith onely and doo shew foorth & testify their true faith by good woorks. So shall it séem vnto thē [Page] a matter vnaduised and nothing plain, if thou say that the rule of Christe alone is a moste absolute rule of true faith and good life, also that Christe alone suffiseth vnto the godly. And that he alone remai­neth the Hed, the King, the high preest, of the Churche, in which he is present and which he ruleth very wel with his spirite and power, euen vnto the end of the world: that the Church cleueth on­ly to him, honoreth him in Spirite and trueth: that the same worshippeth him, not in elements, or corruptible things, but in glory, & at the right hand of God the father. If thou doo thus beleeue, & doo thus plainly and simply cōfesse thy faith: thou shalt be accounted nothing Catho­lick, yea suspected of heresy, or rather a very Heretick indéed. For héerunto thou must ad, that Christe indeed dooth iusti­fie vs, but not fréely. For Our merits must come to, and so our saluation ther­by is made perfect. And therfore by all menes possible, they impugne and perse­cute this proposition as hereticall name­ly, That Sinners are iustified by onely faith in Christe, and not by the vvorks of the lawe. Moreouer they teach vs to speake more Catholikly and to frame [Page] our talke in this wise, namely that men haue their sinnes in déed forgiuen tho­row Christe: but not without the Key graunted vnto y ^e Préests, which is law­fully employed in Confessions. That mennes sinnes are indéed pardoned, as touching the fault: but not as touching the pain, which pain (say they) is taken away or ministred by Satisfaction, or by the Popes pardons. And the belée­uers are saued indeed, but yet their sou­les must first be wel sodden and purged with Fire and Holy vvater. They ad moreouer, that in very deed the Gospel of Iesus Christe is the rule of true faith and good life: but not altogither perfect. But that the want therof is patched vp with liuely Traditions, and by the de­crees of the councels and Fathers. That the rule of Munks are moste alowable. and moste perfect, because (forsooth) they are in the state of perfectiō. That Christ in déed is y ^e hiest hed in Heauē: but that he in earth hath placed in his-sted y ^e Bi­shop of Rome, with fulnes of power to be the hed of his Church. So that they whi­ch doo not acknowledge this hed, cannot inioy Christe in Heauen: for that we ought (vnder pain of damnation) to be [Page] subiect to the Bishop of Roome. So they graunt that Christe is in déed in Hea­uen with his Father, an intercessor and mediator for the faithful: yet they ad by and by: But he is not a mediator alone: For the same thing also is graūted vnto the merits of y ^e Saints in Heauē so that by their menes also they cause our Lord to extend his mercy vnto sinners calling vpon the names of the Saints. So they graunt that Christe is to be worshipped in spirit & trueth: but yet they affirme, that he is neuerthelesse to be worshiped with golde, with siluer, and all kindes of precioꝰ things, Iohn. 4. Daniel. 11. Acts. 17. that are to be offered and dedicated to the ornament of temples. So they say, that the faithful doo indéed worship Christe at the right hand of the father in glory: but that he neuerthelesse must be adored also and worshipped vnder the forme of bread, in their Chappelꝭ, in their Alters, in their Temples, in their store boxes and Pixes: when by the power of God, and of the woords of consecration, the substance of bread and wine is turned, yea transubstantiated in to y ^e substance of the body and blood of Christe, no one iot of the substance of the bread and wine remaining, but onely [Page] the very accidents and outward shew­es, that appéer. Therfore, that Christe is to be worshipped héer, euen héer on the earth, and vnder the elements and out­warde creatures, they doo ernestly a­ffirme by the traditions of the Popes, Innocencius, Honorius and Vrbanus, and doo euen poynt him out, as it were with the finger in the earth, heere, and there, moreouer in the desert, in the se­cret places, in their Clausters, & in those their monasteries. Yea farthermore, to th'intent that the admonition of Iesus Christe our Lord, might not be obscure or dark, saying in the Gospel. (They shall saye vnto you: beholde heere is Christe, beholde he is there, beholde he is in the desert, beholde he is in the store boxes, or in the secret places) roūd about the Pix or litle Sacrament box, they write in great golden letters. Heer vvorship thou God. If in any place out of Roome they doo open their Romain pilgremage (Ein Romfart) that is to say, if any where they happen to lay out those their indulgences and Pardons to sale for merchandise, then again in the fore­frunt of their Scrips, satchels, boxes and shops of pardons, they write in great golden [Page] letters. Heer is ful remission of all sinnes, and these things truely are wel knowen to all men throughout Christ­endome. But what dooth Christe our Lord ad moreouer vnto those things?

Go not forth, do not beleeue them, beholde I haue tolde you before. Fur­thermore, we haue heard and séene in more then a thousand places, great fear­ful Miracles to haue beē wrought before dum Images, and before y ^e bread turned into God. And all things were doon to this end that these new & Doctor like de­crées of the trāsubstantiatiō of y ^e bread, of the worshipping of Images, of y ^e inuocation of Saints, and the purchasing the merits of Saints, The persecution of the Church of Christe. might be set foorth & com­mēded to the faithful. But he y ^t wil not beléeue these things, or shall in any iot speake against them: is by and by snat­ched vp to prison, & to execucion of death. We haue learned out of histories, that there hath béen neuer at any time stir­red vp against the people of God, any persecution more greeuous, of longer continuance, and finally also more cruel then this last by Antichrist. The affliction of the people of God in Egipt continu­ed not abooue two hundred yeres. It is [Page] written in déed that they were in Egipt and on their iourney iij. hundred yeeres. But all this time is not ascribed to the persecution of the Israelits. But the per­secutions, which they sustained vnder the Iudges and Kings, were very short.

The captiuitie of Babilon was ended within y ^e space of lxx. yeeres. The afflicti­on of Antioche and Greece was contai­ned within certain bonds. Moreouer the ten persecutions of the primatiue church, lasted thrée hundred yéeres, euen to the reign of Constantine the great. And they had in the mean while certain breathing spaces, certain respits, and quiet times.

But since the time in which the Bi­shop of Rome inuaded the kingdom of Christe, & began vsurpingly to take vp­on him the rule of the Church, and lastly to chalenge to him self the fulnes of po­wer: there was then no rest at the end of lxx. yéeres & abooue. None, or very short truces, but continuall laying of trappes and snares, perpetuall practises and tor­ments (as it were) euerlasting. The sharp and cruel Inquisicion was writ­ten with the blood of the faithful: that is to say, a more rigorus way, to enquire [Page] against the faithful, then euer was pra­ctised, by the Emperour Dioclesian, such as was neuer séen in any age or time from the beginning of the world. Heer­vnto is mixed Excommunication, the strong sinew of persecution. This kinde of persecution, hath shaken the moste mightie Kings, the Henries and Fride­ricks, and their children and nephewes, the Levvises, and innumerable princes. With the same, the Pope hath subdued vnto him self, people otherwise very fierce and couragious. The same hath taken away the moste holy and moste learned men in the world: and hath compel­led the simpler and more vnlearned sort, either vtterly to kéep silence, or els to di­ssemble. For at the length by this his outragious tirany: be made kings and princes thrall and obedient vnto him, so that all mē (by hepes) haue gréedely héertofore, and now doo stil beare armor in defence of this new God, and to main­tain, and by violence to force vppon all men, his new Religion. I doo fain no­thing héerin, neither reliue I my gaule, neither speak I any thing for hatered, or fauour of any man. God, the iudge of all men is my witnes in this behalf.

[Page]Moreouer, all historyes bothe olde and new, doo make mention of these things. Finally what is doon in our daies, 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 whordomes, with fornications (to speak nothing of more filthy acts) not murderers, not Sorserers, not Traitors, not deceitful persones, couetous men, V­surers, or Theeues and oppressors of wi­dowes and fatherlesse children: but the professors of the true Religion, and the confutors of the Popes abominations.

They that doo not sée it, and with gréef mark it, are more blinde then y ^e Iewes, who whē they heard this saying (Christ when he commeth, shall hee do mo miracles then this man hath doon? (and when also the thing it self did beare wit­nes in the meane while moste apparantly, yet by no meanes did they beléeue in him. Yea, how is it, that they more fréendly doo spare and fauour Théeues, and murderers, then the loouers of the Euangelicall trueth? The Iewes are suffered and borne with all, the Turks, the Sarasens, and the moste naughty [Page] and moste hurtful men of all. The Gospellers alone beeing vnharmful, are ne­uer thought worthy of any pardō. These onely séeme méet to be dispatched out of the way without any mercy. So that héerin also thou maist perceiue Christes saying to be verified. You shallbe hated of all men for my names sake. Also The time wil come, that he, vvhich shal kil you shall seem to doo honour vnto God. Again who is ignorant, with how great straitnes euen in the Papistrie moste cheefly in the Abbies, are vexed, men not altogither euil, and many with troubled consciences? Who knoweth not that God and godly men, not a few, pine away euen with very sorow? But who shall recite vnto vs the age, of late daies and in this our time, notable and famous in signes, [...]ūders and straunge tokens? I wil not now speak of the ciuil and forain warres, seditions, schismes, sects, debates, tumults, trecheries, trea­sons, vnfaithfulnes, wiked leages, mens crueltie moste extreme, and de­structions moste horrible, and those not a few.

Of these things who cannot gather, that faith and loue is become colde vpon [Page] earth, and that extreme wickednes boy­leth in the harts of men? Furthermore, we see that the world at this day, beeing in such horrible daūgers, is moste abun­dantly stuffed and replenished with such as despise God, and make a mock of all trueth▪ the moste religious (that is to say) they, vnto whom this name is gi­uen, and who haue their liuing & gaines by Religion, make Religion it self a very game. Vnto vs it is a good perswasiō (said that moste holy one) which maketh vs Lords ouer the whole world. And I am a shamed, to rehearse those things that are spoken by learned and religious fathers in this kinde of matter. The E­picures béeing a company of Swine, doo laugh and plesantly make a iest at the looue of vertues, and at the calamities, which the faithful doo patiently sustain for Religions sake, at the immortalitie of the soule, and the resurrection of the body, also at y ^e rewardꝭ of the godly and punishments of the wicked, and at those things whatsoeuer, which are spoken conserning spirituall and heauenly mat­ters. More ouer, we sée that the peo­ple of all sorts one with another are déeply drowned in a carelesse securitie: and [Page] that therefore reigneth among them a monsterous looue of surfetting and drunkennes.

Moste men doo promise to them selues many hundred yéeres yet to come, and therfore they make mery or els with di­ssimulation doo let passe all prechings of of repētance, of fasting, and of sobriety, of faith and of prayers of the end of y ^e world now at hand, & of the eschuing the infe­ction of euils. Gene. 18. But if any doo somewhat fréely reprooue these Swine for their shameful filthines: by and by he heareth that, which Loth heard at the hands of his Citizins the Sodomites. Thou ca­mest hether as a stranger, and wilt thou now be a Iudge among vs? But (I pray you) which be the daies of Noe & Loth, if these be not they? All good admoniti­ons, and the very woord of God it self are moste extremly despised. What remai­neth therfore (ye fathers and brethern honorable in Christe, and moste déerly belooued) but y ^t the last day of our Lord is not very far absent: and that therfore all our shéep committed to our charge, are to be exited and stirred vp vnto a diligent and sober watchfulnesse? In vain shall we cry out, when the very [Page] day falleth vppon vs. For it shall inuade vs vppō a sudain, like vnto a lightning.

Wherfore, the mindes of all men must betimes afore hand be made ready, and verily with none other doctrin, thā with the same of Iesus Christe our Lord, of which I haue hitherto intreated with as much breuitie as I could. Notwith­standing, I doo aduise all men, The day & yeere of the last iudge­mēt cannot be discer­ned. héerin er­nestly to take heed, lest in scanning and sifting out of the time or els the day or yéer of the last end, we be to bolde or ra­ther to rash: as sōe lewd felowes there haue béen of late yéeres, who haue (as it were) w ^t their finger poynted out y ^e day and the yéer of y ^e finall iudgemēt, therin shewīg forth their folly worthy to be mocked of all men. Christe Iesus our Lord, the iudge of all men, who, according to his Godhed, Mark. 13. vnderstandeth all the coun­cels 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 Heauen, neither the Sonne him self (as touching his humain nature) but the father alone. And a little after. Ye knowe not when that time shalbe.

Therfore as the Lord him self hath taught vs to speak: so let vs speak, and [Page] say. Take heed, watch and pray. For ye knovve not when your Lord wil come, in the euening or at midnight, at the Cock crovving, or in the davvning, lest if he come vnwares, hee finde you, slee­ping. VVherfore vvhē ye shall se these things cōe to passe vvhich I haue tolde you before, should happen: knovve ye that the kingdome of God is at hand. And therfore look vp and lift vp your heds. For your redemption dravveth nigh.

This short doctrin of Christe our Lord may suffise vnto his Disciples, béeing careful and diligent, and not delighting in long proces. And because I dout not but that some yet doo desire and look for a more plētiful discourse vpō these things: we wil therfore bréefly ouerrun the do­ctrin of blessed Daniel vpon this matter. The ꝓphe­cy 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 Sauiour in­treating of the destruction of the Citie and the world, sent vs back to this Pro­phet, whose prophecy we should easely vnderstand, Daniel. 7. if we did giue good héed ther­vnto. Daniel therfore béeing taught by the heauenly vision: rehearceth foure Monarchies, that should arise in the [Page] world, among which: the last be calleth a Beast, which, (he saith) should haue ten hornes, among which: one Little horne springing vp should cast down iij. of them and that the same should growe vp in maruelous forse, 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 gréeuous and perpetuall war against the Saints, ouer whōe also he easely preuailed and reighneth most puisauntly and most li­cenciously, vntil the seats were prepa­red and iudgement placed in throne.

For then was all that kingdome rent in péeces, and the beast thrown into the fire to be burnt with euerlasting flames. Saint Ierome expounding these things saith. By the fourth Beast, the Prophet vnderstandeth the Romaine Empire, vvhich [...]e neither calleth a Lion, as the Empire of Babilon, neither a beare as of Persia, neither a Parde, as of Mace­donia, but he calleth him a Beast▪ to the intent that vvhat soeuer vvee ima­gine moste fierce and cruell in beasts: the same vve may vnderstand by the Romains. Thus much saith S. Ierome. But séeing Daniel him self hath sowen [Page] abrode the séedes of the right exposition héerof: by folowing the things them sel­ues, and conferring of historyes: I will showe the interpretation of this prophe­ticall vision, not inforced: but takē out of the woords of y ^e prophet & out of the very things them selues, & therfore easy and apparaunt of the owne accord, Verily, it is wel knowen, that the Romain Em­pire hath raged ouer the whole earth with furious woodnes more thē beastly.

For, if I should omit to make mention how that vnder this Empire (whose va­ssals were the Herods) Ihon Baptist was beheaded, and at the last Christe him self was crucified vnder Tiberius the Emperour ( Pontius Pilate beeing then Lieutenaunt for the Romains) all the Apostles of Christe were also moste gréeuously afflicted, and at the length most cruelly slain, and the Primitiue Church (with the x. moste fierce persecu­tions with fire and sword) worne away yea, and almoste vtterly consumed: yet who knoweth not, y ^t there was almoste no parte of the world inhabited, wher­into the moste raging weapons of the Romains haue not broken in, and vex­ing of the same (with their filthy lust, in [Page] tollerable pride and vnsatiable coueteousnes) haue at the length vtterly deuoured it? But the iust Lord, in due time hath recompenced blood thirsty Rome accor­ding to her deserts, The Ro­main Em­pire destroyed. and by diuision hath made concord, and so also hath rent her strength in sunder, which thing the pro­phet hath signified by the x. hornes. For, while the prouinses reuolted from the Romain Empire, and some of them cre­ated Kings vnto them selues: and other some bare armour against the imperiall Citie, and the Emperours them selues, within few yéeres it came to passe, that the Citie béeing Lady of the whole world: was taken & sacked of barbarous people, and also made a mocking stock, and at the laste set on fire and destroyed by Tottilas of Ostgothia, a prince wor­thy of eternall remēbrance, and a moste famous seruant of God.

At the same time and before also, when the Cittie was come into the hands of Gensiricus the VVandall, and when immediatly afterward it was gouerned by Odacer king of the Saxons, who bée­ing dead: it was subiect to Djetricus of Verona & the Ostgothes, all that while there was no lawful Emperour or Cae­sar [Page] in Italy, as afore at Rome. Only at Constantinople, in the Cittie of Con­stantine, the great y ^e moste godly prince, reigned the Emperours of the East, vn­til Ioannes Paleologus the sonne of Mahuel béeing the last Emperour of Con­stantinople (except one) did in the coun­cel of Florence acknowledge Eugenius then Bishop of Rome, vnto whome he there submitted him self & his also. This was doon in the yéere of our Lord 1439. For, The Em­p [...]r [...] o [...] Constantinople [...]oued & ouerthrowne straight waies his sonne Constan­tine the vij. surnamed Draco, béeing subdued by Mahumedes the Emperour of the Turcks, lost his Cittie, his life, and his Empire. So that for a iust punish­ment of that moste filthy reuolting and backsliding: the moste auncient Empire of Grecia, that had stand vpright 1119. yéeres, was by y ^t Turcks thrown down and very cruelly subuerted. This cala­mitie happened in the yéere of our Lord 1453, So that from the councel of Flo­rence to the reuolting: were onely xiiij. yéeres betwéene. And S. Ierome in his Cronicles noteth that the Citie of Con­stantinople was dedicated by Constan­tine in the yéere of our Lord 334.

Consider héer, in the meane while (ye [Page] worthy men) the goodnes and Iustice of our Lord God, and therwith all his meruellous trueth. The bene­fits of God bestowed vppon Constantine the greae. The blessed Emperour Constantine faithfully serued the true God and his sonne Iesus Christe in roo­ting out, and suppressing of all hethenish Idolatrie and superstition & on the other side in planting, spreading abrode, 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 adorne him not onely with eternall ioy in Heauen: but also with moste ample glory and re­nowne vpon earth.

For he gaue vnto him the moste fa­mous Citie in the world, and a continu­all and most inuincible kingdome. For, God drawing him away from that fatal land of Italy, and from the bloody Cittie of Rome (which also, it is likly the prince him self to haue abhorred) brought him vnto Bizantium in Thracia, where he built a famoꝰ Citie of his owne name which was vnto his posteritie euen vn­to the end of y ^e world a moste worthy re­membrance of so very good & most migh­ty a Prince. Wherby it come to passe by a certaine prouidence of God, and (as it [Page] were) by a certain prophecy, that it shuld take the name of Constantine him self, and also of that good christian woman Constantia. Like as some report, Rome to haue taken name of Romulus, that slew his brother, or (as sōe say) a robore tirannico & immensa superbia, that is of the tiranicall force, and vnmesurable pride (what if ye ad, vom braemen v­strumen vnd be schissen) with which it hath been a raging enemye against the whole worlde bothe spiritually and cor­porally. Assuredly all historyes doo wit­nesse, that our Lord God bare a singuler great fauour vnto the Citie of Constan­tinople. One matter onely will I resite.

After the decay of the Romain Mo­narchie, how soeuer y ^e whole world run togither with mutuall warres amonge them selues, & most kingdomes tasted of meruelous alterations: yet neuertheles the kingdom of Constantinople remai­ned stedfast and vnmoouable, giuing of­ten repulse vnto barbarous nations, and also to the very Sarasines, beeing ene­myes otherwise moste mightie & fierce. But at the length beeing vtterly void of Gods protection: it was laid open to be spoyled and trodden vnder foote by the [Page] Turks, at what time the Princes of Constantinople béeing deceiued by Eugenius the Pope, to the great calamitie of moste mightie Princes. (For at that season by the vnhappy councel of Amu­rathe, he ouerthrew Ladislaus the moste victorious King of Hungary and Polo­nia, with all his whole hoste) departing in the councell of Florence, from their true head Christe, acknowledged the Pope of Roome to be the true Vicar of Christe, on earth, and the lawful succe­ssor of Peeter (I reherse the woords of Platina) to occupy the chéefest and high­est place in the world, whom the Church bothe of the East and also of the West ought of duty to obey.

But séeing that these things haue hap­pened to this moste noble ond moste an­cient Citie, through the iust iudgement of God: let men take héed in these dayes what they doo, that béeing deliuered tho­row the tuicion and diligence of good Princes, from this Romain beast out­ragious, proud, insatiable in blood and riches, filthy and deceiuable: yet wil a­gain throwe down thē selues to be stam­ped vnder his féet, and to be ouerwhel­med [Page] Sith all kinds of legerdemain.

But now I return to Daniel. It ap­péereth out of histories (as I was about to tel) that in the West, within Roome and Italy, beeing the auncient seat of the empire, there was no Caesar or Em­perour, all the time from the desolation of the West Empire, vnto the dayes of Charles the great, which was thrée hun­dred yéeres and more. For the Hornes, that grue vp by the diuision of the Ro­main Empire, béeing diuers and many, did fiercely fight togither, and slew one another. So that Roome and Italy was gouerned now by the west Gothes afterward by the VVandalles, after that by the Saxons, so by the East Gothes, then by the Greeks: and at the length the Lombards also, and Frenchmen attai­ned to the Empire.

And during this vnhappy time, while the frantick Prinres slewe one another with mutuall wounds, there sprung vp in the middest of this contention, that base and despised litle Horne that Da­niel speaketh of, namely a parish Préest of Roome, who a litle before this time through moste wicked deuises & practi­ses, began to be in authoritie: which [Page] helped him exceedingly to y ^e attainment of the Empire. For now he was accoun­ted almoste of all men in the west parts for the vniuersall pastor, as Bishop of that place, which (after long contention had, first with the Churches of Africa, and afterwarde of Constantinople) Phocas the Emperour, altogither an in­famous and vnfortunate Prince, com­maunded to be chéefest and head of all Churches in the world.

Therfore now the Popes iudgements and decrées were of great authoritie a­mong princes, as of a man altogither A­postolike: who neuerthelesse hitherto was equall with other Bishops, and had no princely superioritie, and therfore, was a base and despised litle horne.

And Daniel dooth not let to tel, by what meanes, that base person not accounted of, who was once vnder the subiection of the Romain Princes, is now started vp to so great a dignitie & power, The little horne ouer­throweth iii. hornes. namly by the ouerthrowe of thrée Hornes in that sharp conflict of the other Hornes. And héer I would haue you to note dily­gētly, how y ^t Daniel, in declaring of this matter, vsed not one ōly woord but thrée.

For he saith, that the Hornes were [Page] pluct a way, brought lowe & fel down. Namely, that one of the thrée hornes was pluckt awaye, an other brought lowe, and the third fel down. For Gri­gory Bishop of Room the second of that name, a Cirian born, and a man very wittie and subtile, did excomunicate Leo Isauricus Emperour of Constan­tinople (béeing 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 draue him out of Italy. Héerin reigned the Saxons and Ostgothes, men barbarous a­bout Clxxv yéeres. But these were sub­dued by Bellisarius, a mā very expert in the affaires of war. And Narses a skilful and mightie warrier, béeing sent by the princes of Constantinople, draue them clean out of Italy, and he him self ruled Italy, as Liuetenant for the Prince of Constantinople.

After this, Longinus brought a new kinde of gouernmēt into Italy called the Exarchate, The Exar­chate af Rauenna. 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 Ra­uenna and not at Roome, because it re­mained, [Page] very filthy, and (as it were) desolate, by meanes of the waste & destructi­on doon by the Gothes. And after Narces and Basilius, Rome had neuer Consuls, nor senat lawfully assembled. But the Romain state béeing vtterly wasted: was gouerned a long time by the rule of a Grecian, whō the Exarchus sent from Rauenna. And it was not called the Exarchate of Roome: but of Rauenna.

But after that Leo the Gréek Empe­rour was excōmunicated, and Gregory the Pope had perswaded all the Cities of Italy to reuolt: they began to chuse them Dukes to rule ouer them. Wher­by it came to passe immediatly, that ca­sting away the gouernment of the Exarchate, they slew through sedition Paule the Exarchus togither with his Sonne at Rauenna, and expelled the Grecians out of Italy. And so this horn was pluc­ked away.

Moreouer, Pope Zacharias, wheras he was falsely esteemed by the French­men and other nations, to be the true Apostolike and vniuersall bishop on earth, was chosen vmpire, to pronounce whe­ther were more worthy of the kingdome Hildericus or Pipin the dwarf. But he [Page] brought lowe the true King Hildericus, in place of whom hée exalted Pipine béeing the chéef ruler of his house.

Wherfore, Stephen the successor of Zacharie, second of that name (the re­pulse béeing giuen to the Lombards, and also in despite of y ^e Greeks) receiued for a reward of his wicked fact, the Exar­chate of Rauenna, lately made desolate by the practises of the Pope. And so ano­ther of the thrée Hornes was brought lowe, and the litle horne was exalted, into a higher estate. Furthermore, now after these commeth Charles the great, the sonne of Pipin y ^e dwarf, who beeing called foorth by Pope Adrian in to Italy against the Lumhards, at Papia or Ti­cinum 'beséeged and took Desiderius the last king of the Lombards in Italy, & so ouerthrew and rooted vp the kingdome of Lombardy. Wherby the third of the thrée Hornes, may very wel be said to haue fallen downe. But the Citie of Roome was giuē by the [...]āe Charles vnto Saint peeter, and to the bishop there, the successor of Saint Peeter and to the Romain Church. And those things, which his elders before him had giuen late­ly: the same he enlarged and confirmed.

[Page]But before I procéed to other things partaining to this matter: I cannot o­mit the exposition of Daniel, & the iudgement of that moste famous and godly man Ebarhardus Archbishop of Salis­burge concerning Pope Gregory the ninth, and other Bishops of Rome, who about the yéer of our Lord 1240. in a common Parlement of the kingdome (as it is mentioned by Iohānes Auen­tinus in his seuenth Book of Cronicles) thus said.

‘These mightie holy Préests of Ba­bilon desire to reign alone. They can­not abide to haue any equall. They wil not ceasse til they haue brought all things vnder their subiection, and sit in the Temple of God, and lifted vp abooue all whatsoeuer is woorshiped. Their hunger for riches, their thirstinesse for honor is vnsatiable. The more thou gi­uest to a couetous man: the more dooth he couet and desire. Reach him thy fin­ger and he will couet for thy whole hād, We wax the worsse (euen all the sorte of vs) through immoderate libertie. He that is the Seruant of Seruants, desi­reth to be the Lord of Lords, euen as though he were God him self. He dis­daineth [Page] the holy assemblies and coun­cels of his bretheren, yea, of those that be Lords and rulers ouer him. Hée is afraid lest he should be cōpelled, to yeld account of those things whiche hee dooth daly more and more against the lawes. He speaketh great things, as though he were a God. He imagineth in his hart new deuises, to the intent he might e­stablish a Kingdome to him self. Hée chaungeth lawes, confirmeth his owne, defileth, robbeth, spoyleth, defraudeth, killeth, euen hee that wicked outcast, whom they vse to call Antichriste. In whose forhed is written the name of blasphemy (I am God, I cannot erre) he sitteth in the temple of God, and ru­leth far & néer. But as it is writtē in the secrets of holy Scriptures, he that rea­deth let him vnderstand. The learned shall vnderstand, but all the wicked shal doo wickedly and shall not vnderstand. And by and by after this. The maiestie of the people of Roome, by whiche in times past the whole world was gouer­ned, is taken away from the Earth, and the Empire is returned back into Asia. The East shall beare dominion again, and the West shalbe brought vnder sub­iection. [Page] The kingdome was multiplied, and the highest gouernment of things, is now dispersed in to many, cut in sunder, diminished (I wil not say) torn all to pée­ces. Ciuil dissentiōs are sowed abrode for euer. And wée sée no end of deadly war­res. The name of Emperour is but a vain name, and but a shadowe only.’

‘There are now ten Kings at once, whi­che haue parted amongst them the whole earth béeing héertofore the Romain Em­pire, not to rule and gouern it: but to con­sume it. The ten Hornes (which seemed incredible to Saint Augustine) that is to say. The Turcks, the Greeks, the E­giptians, the Africans, the Spanyards, the Frenchmen, the Englishmen, the Germaines, the Siciliās, the Italiās, haue in possession the prouinces of Rome, and haue rooted out the Romaines, that inha­bited the same. And vnder these grewe vp a litle Horne, which had eyes, and a mouth speaking presumptuous things. He bringeth into subiection vnder him thrée Kingdoms moste cheefly, that is to say. Sicily, Italy & Germany, and com­pelleth them to serue him. He vexeth the people of Christe, and the Saints of God with his intollerable soueraintie [Page] He turneth all things vpside down, bothe things diuine and humain. He attempt­eth matters horrible & excecrable. What can be more euident, then this Prophe­cy? All the miracles and prodigious wunders, of whiche our Hauenly mai­ster did admonish vs (read ye the chroni­cles) were wrought a great while ago, in which presumption & violēce possesse all thinges. Good mē are tossed to & fro with all reprochefulnes and pouertie. All right is confounded, and Lawes perish, there is no faith in men, no peace, no gentlenesse, no shame, no trueth, & there withall no safetie also, no gouernment, no rest at all from euil men, all the whole earth is in a whurlyburly, war­res doo rage on euery side. all nations are vp in armour, assaulting one ano­ther. Cities néere bordering do fight togi­ther. Kingdomes are ouerthrowen, and Cities doo vtterly perish not onely with Swoord and fire, but also with continu­all Earthquakes and ouerflowings of waters, and with often diseses and hun­ger. Maruelous wunders happen eue­ry where in all the Elements of the world. The aire is infected, corrupted, and vnholsome through vnsaciable rain, [Page] sometime with vnprofitable drought, sometime with colde, sometime with to-much heats. Neither dooth the Earth yéeld any foyson vnto man, neither the corne, nor trées, nor Vines haue any fruteful increace. And though in their bloughth they giue great showe: yet in Haruest they bring no frute. Cattel and beastes dye vppon the earth, Birds in the aire and the fishes in the waters. Bla­sing Starres and darknes of the Sun, the coloure of the Moone, the suddain and vnaccustomable falling of the shooting Starres, the heauens ouerspred with blood, confoundeth the mindes of men with dreadful terrour. through the wrath of God against men, there rageth Swoord, fire. hungar and siknes. Ne­uerthelesse the vngodly acknowledge not the Iustice of God, but rather increace more and more in euil. In so much that they haue eyes and see not.’

And this haue I resited woord by woord out of the Chronicle of Auentinus, whi­che if any of you desire to read, ye shall finde it in the Copie of Ingolstadius printed in the yéer of our Lord. 1554. in the lefe 684. and 685. &c. All these say­ings of the Archchbishop agrée very well [Page] to our matter and expound the same. And it appéereth, that I am not alone of this opinion that he putteth other Kingdoms in place of the thrée Hornes. Whiche thing I commit to the Iudgement of the reader. With my exposition accordeth the number of the beasts name. Apoca. 13. of which I haue elswhere discoursed more at large.

Now let vs return to our Daniell, bréefly to expound that also which re­maineth. But thus by casting down of the thrée hornes, that litle horne menti­oned by Daniel, namely that bace Ser­uant of Christe, and euen the Seruant of Seruants, did not onely clime vp to the highest top: but also became the moste mightie Prince of that fatall Land of Italy, Apoc. 17. and Lord of seuen hilled Room, and of the Palaice of Antichriste. The which, he and his repaired and adorned by the space of seuen hundred and fiftye yéeres, so that olde Rome by the help of these woorthy Patriarches, may now séeme to be new borne again. And héer­unto Saint Paule séemeth to haue rela­tion, 1. Thessa. 2. who in the Epistle to the Thessalo­nians, plainly said.

This thing onely nowe vvitholding [Page] vntil he be taken out of the way, and than that wicked one shalbe reueled. Which is asmuch in effect, as if he had said▪ This onely that now letteth, name­ly the Empire of Roome shalbe taken a­way, and when Tocatochon that is, the same impediment shalbe taken away, then shall the Romain Sea be erected, and in the same newe and second seate shalbe placed the two horned beast, bea­ring the badge of keyes, and armed with two swoords. Neither doo I alone ex­pound this place of Paule after this sort. Tertulian did euen so expound the same abooue fourtéen hundred yeeres ago, who in his book of the resurrection of the flesh.

VVho shalbe taken away (saith hee) but the Romaine estate, vvhose depar­ting scattered in to ten kingdomes shall bring in Antichriste?

The same meaning also hath Saint Ierome in the eleuenth question to Al­gasia, The Pope / a new King and troub­bler of kingdomes. who manifestly calleth Roome by the name of Babilon, the seat of the Beast and of the purple Harlote. And thus the Pope this newe king, béeing e­stablished in his kingdome, began euen him self also to create kings, and in greatnesse of glory to excel all christian Prin­ces, [Page] and afterwarde in all kingdomes to make trouble and whurly hurly.

For Leo the thirde Pope of that name, restored, or rather raised vp anew the Romain desolate and defaced by the space of thrée hundred yéeres and more, reiecting vtterly the Princes of Constantinople, For he appointed Charles the French King to be Empe­rour: and yet in such sorte, that beside the vain name it litle auailed him. For he reserueth Room to him self, and the chée­fest part of Italy, which the Gréeks had possessed, and was called by the name of Exarchate. But he graunted vnto Char­les a parte of Italy, (som Romain titles) whiche was recouered from the Lom­bards, and also the empty name of Em­perour. Therfore according to the pro­phecy of Iesus Christe, vttered by Iohn in the Apocalips. The Image of the beast is seen, stirred vp by the false Pro­phet. No dout, the same was doon by the marueilous crafty woorkmanship of that olde wily Fox. For when all anti­quitie looked for Antichriste about th'end of the Romain Empire, and when he was about the very same time risen vp and had placed him self in the seat of god▪ [Page] he going about (as it were) to repaire the dcayed Empire, brought to passe, that he was not knowen of the faithful. But, they rather béeing deceiued with his sut­tle practises, looked for a certain (I knowe not what) Antichriste of Babilon, whom in their published Bookes they declare, should bée yet to come, and whom also they earnestly dispraise.

Yet should they not misse the right mark, if they would with all elder times call Roome that Babilon, and in steade of time comming to place the time pre­sent. At the length the stock of Charles and Pipin béeing rooted out, so that the Popes had remaining litle or no help at all from the hande of the french Kings, as in time past they had abused the po­wer of the Greeks and Lombards, from whom afterwarde they flitted vnto the French men, so now they créep in to the fauour of the Princes of Germany, the better to bring their matters about.

Wherfore the Othoes w ^t their Armies, set vppon Italy with great labour and expences. Vnder these are chosen vij. men, whom they tearme Electors. They chuse the Emperour. But the Imperiall maiestie and estate is giuen by none [Page] but by the Pope. For now the Popes of Roome had gotten the Monarchie in to their owne hands, wherby also within a while after they pluckt away the Em­pire from the Henries, Frediricks, Levv­is, and many other notable and holy Princes of Germany, troubling in the meane season, and wasting with swoord and fire, all the kingdomes in Christen­dome, so that (not without good cause) they were called the Children of Per­dition.

I wil now speak nothing of the war that was commonly named the Ho­ly war, which was procured moste chée­fly by the industrie of the Pope. In that warre were ioyned togither all the nations and kingdomes bothe of the east and of the west, moreouer also of y ^e North and of the South. Wherby folowed so huge a bloodshed, that there was neuer at anye time in the worlde any battail fought with more ireful and obstinate mindes, and with so great losse of things as this the popes holy battail.

Moreouer, they began to thrust out Kings from their auncient inheritances and kingdomes, through treasons & mur­ders, and in their places to exalte others [Page] for their owne pleasure and cōmoditie.

For which cause bothe Kings and kingdomes fought moste fiercely one a­gainst another. So they stirred vp 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 Cicily and Naples wrested a­way from the posteritie of th'Emperour Friderick the Sweuian, and cruel warre was betwéen the Germans, Frenchmen and Spaniards. But often times the French Kings were lewdly recompen­ced at the Popes hands.

In déed Boniface the viij. with wun­derfull impudencie béeing bolde to claim the kingdome of Fraunce to be the bene­fite of the Popes maiestie: took away the same from Philip the fair, then King of Fraunce, and gaue it (forsooth) to Albert of Awstrey. But, impossible it is, to de­clare, in few woords, how sore this new vnhappy kingdom of the pope, and moste mischeuous Monarchy hath shaken the whole world. It is sufficient, to haue at the least wise touched these things, that by them, as through a lattise windowe, yee may sée, that there is not, or was not [Page] at any time any kingdome in all Chri­stendome more troublesome, then the Popedome of Roome. The histories doo at large prosecute the same.

Now I return to Daniel. let vs ther­fore consider Daniels most perfect and e­uident description of this new king, and let vs compare the things them selues with him, to the intent all men may plainly knowe with out any douting, that the prophecy of Daniel is to be ex­pounded and ment of none other then of the bishop of Roome, and of his kingdom, and that all things touching him, are all ready throughly fulfilled. Wherby it commeth to passe, that wée can looke for none other thing, but the last iudgement and therwithall the end af all things.

For which cause, let vs all watch (as du­ty bindeth vs) and stir vp all men to a circumspect watchfulnesse. The eyes (saith Danial) of this little horne vvere the eyes of a man. For this King was throughly exercised, wily, deceitful, and furnished with all kinde of arts and pra­ctises. And his retinew excelleth in this facultie all the practicioners of all prin­ces. And surely this facultie hath promo­ted him vnto his kingdome, augmented [Page] his power, couered his wickednes, and keepeth him yet in safetie.

The Prophet addeth further. His mouth speaketh great things, or pre­sumptuous things. Also, He shall speak meruelous and wunderful things against the God of Gods. So that the prophet dooth meruail greatly at his im­pudency. But (reuerend maisters and déerly belooued brethren) if yée desire to heare some of his great presumptuous woords giue eare. I wil reherse some of them vnto you out of their owne bookes. What thin­ges are taught in the decrees decretals / and gloses touching the Pope of Rome / his maiestie and Monarchie.

The Pope (say they) is aboue all lawes. He may prefer by his owne interpretation equity not writē before the lawe writ­ten. For he seemeth to haue all lawes in the Cofar of his brest. Therefore, what soeuer the Pope alloweth or dissaloweth, the same ought we also to alow or dissalow. Of the iudgement [Page] of the Apostolick seat no man ought to iudge: neither is it lawful for any man, to correct or repeale the sentence of the same, namely because of the primacy & soueraintie of the Ro­main church, giuen from abooue by the benefite of Christ in ble­ssed Peeter the Apostle. The Iudge ought not to bee iudged, neither of councel nor of Em­perour, nor of the whole clergie, nor of the Kinges, nor of the people. The causes of o­thers: God would haue to be de­termined by man. But without all question, God hath reserued to his own Iudgement, the high ruler of this Sea: In somuche [Page] that if he should cary with him by heapes innumerable people to hel fire, yet no mortall man may presume, to reprooue his faultes heerin, because he is to iudge all men, and himself is to be iudged of no man. God su­ffereth not the church of Rome to erre. And euery one, that obeyeth not the decrees of the Romain Seat is an Heretick.

And Pope Adrian saith also. Wee iudge and ordaine by generall decree, that he be detestably accursed, and remain alwaies gil­ty before God, as a breaker of the catholike faith, whosoeuer shall suffer to be violat [...]d, or beleeue that there ought to be vi­olated [Page] in any point, the sensure of the decrees either of the kīgs or of the Bishops, or of any heerafter the mightie Popes of Roome. All the ordinan­ces of the apostolick seat are so to bee esteemed, as confirmed by the diuine voice of Peeter him self.

With lowd voice (saith Leo the fourth) I feare not to pronounce that whosoeuer shalbe found, not indifferently to receiue and allow all the decrees of the ho­ly fathers, which are intituled among vs by the names of Ca­nons, hee is therby approoued such a one, as dooth not profi­tably and effectually to his be­hoof, [Page] keepe or beleeue either the Catholick & apostolick faith, or els the foure holy Gospels. For, whosoeuer dooth against her which is the mother of faith: dooth indeed breake and violate the faith. And albeit the Fathers of the Apostolick seate, some times bee not good: yet they are alwaies presuppo­sed to be good. The Pope sin­neth whē he cōmitteth adultrye or murder, but he may not be accused. It were apoint of Sa­criledge to dispute of the Po­pes dooings: whose wicked acts are excused, as the murders of Sampson, the robberies of the Hebrues and the adultery of [Page] Iacob. Yea, also if one of the Clergie doo imbrace a woman, let it be said that hee dooth it to blesse her.

Let no man think that I haue [...]ai [...]ed any of all these things. For I haue in e­ffect resited the very woords of the Cano­nists, which I am able to shew in their owne Books if any man shall require it.

The Pope alone (say they) hath all the dignities & all the power which all the Patriarcks haue had. His authoritie is greater then the authoritie of the saintes: because whom he confirmeth, no man may disable the same. He hath bothe the swordes. He is not to be called to account by any man, no, al­though he be called an heretick. Hee alone appealeth from all [Page] men to God him self, because he is the Vicar or deputie of Christe, and hath fulnes of po­wer from God. He may spare whom he lust. To him alone and to none els: it is lawful to take a way from one and giue to ano­ther. All the whole world is the diocesse of the Pope: and the Pope is the ordinary of all men, hauing fulnes of power in things spirituall and tēporall. For he is Lord of Lords, ha­uing the right of the King of Kings ouer his subiects. He is all things and aboue all thin­ges. And it is requisit vnder pain of damnation to be subiect to the Bishop of Roome. For [Page] God and the Pope haue bothe one cōsistory. Also, the pope is said to haue an heauēly power and authority, and therfore al­so to chaūge the nature of thin­ges, by turning the substāce 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 mā may say vnto him, why doost thou thus? For he may dispēce with all lawes, and of iniurye make Iustice, by correcting of lawes and chaunging of them.

Hetherto haue ye heard the mouth speaking great things, worthy truely to [Page] be stopped vp with the Turds of the Deuil. But thus the Rat is bewrayed by shewing of her self.

And while he thus did shite foorth these moste filthy Turds in the middest of the Church: yet stil he would needs séem to speak on the behalf of the highest, whose Vicar he bosteth him self to be on earth. VVho (as Daniel saieth) dooth think that hee may chaunge bothe the times and the lawes. In very trueth, no man can or ought to chaunge the ordinances of God. Therfore Antichriste shall think that he may chaunge them. Er wirds whaenem.

Saint Ierom noteth vpon these wordꝭ of Daniel, that Antichriste shall make subiect vnder his power, the whole Religion of Christe, Wherin we haue séen the Popes to haue doon what they lust­ed them selues. But because all times doo bring foorth faithful Preachers of Christe, Enoches and Eliases, who doo withstand such abhominations: therfore Daniel saith very wel, that hee made war against the Saints, and preuailed ouer them. Of which war, because I haue spoken before, when I expounded the woords of Christe our Lord: there is [Page] no néed héer to make repetition again.

But because the godly, vppon whose shoulders this burden and care doth test, might demaund, how long time this o­ther beast should rage, and waste the kingdome of Christe, and blaspheme the name of the eternall God: Daniel pre­uenteth this thing and saith.

The end of the Popes kingdome. They shalbe deliuered into his hands, vntil a time and times, and half a time. In whiche dark kinde of speaking, he séemeth to signifie nothing else, but that the Saints must cōstantly abide in that fight, whether the time, that they must fight in, be long or short. For no certain determinate time is declared, and ther­fore none must be looked for.

Moste men haue vnderstanded, by a time, For a time / times / and half a time. times and half a time, one, yéere, ij. yéeres and half a yéere, in which Anti­christe 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 iudgement is kno­wen vnto no man. And Daniel also in the self same chapter saith, that the beast shall rage, vntil the seats be prepared, that is euen vntil the day of iudgement. [Page] And that he shall then be thrown down hedlong in to the déep pit of Hel, and also that the faithful shalbe deliuered and glorified, who haue for Christes cause su­stained all kindes of punishments.

Verily Paule agréeing with Daniel: VVhom our Lord (saith he) shall put away with the brightnesse of his com­ming. But who can certainly declare vnto vs the time of Christes comming, that is, the day of Iudgement? But hée, which shall say, that Antichriste shall reign iij. yéeres and a half, and straight wayes after be abolished, may seeme to declare it plainly. For the end of Anti­christes kingdome, is the very last day of the finall Iudgement.

Therfore by that dark kinde of spea­king, no time certain is appointed. But rather the godly are admonished, of pa­tience, and long suffering, and that we should not ouer curiously séeke out the very moment of this time, but rather re­fer it vnto Christe, who saieth in an o­ther place vnto his Disciples. It be­longeth not to you, to knowe the tim­es and moments of times, which the fa­ther hath reserued vnto him self. But vvatch ye, that when your Lord shall [Page] come, he may finde you vvaking.

After these things Daniel moste plen­tifully witnesseth, that the world shalbe at an end, and that the day of iudgemēt shall certainly come, and throwe down Antichriste in to Hel.

Vpon which treatise, Christ our Lord hath set foorth a large Commentary and an exposition, by the hands of Iohn, his Apostle in the xix. and xx. chapters of the Apocalips, the which I leaue vnto your diligence to be serched out, and for bre­vities sake: I doo not ouer busily sift out this matter.

The conclusion.And now (I suppose) it appéereth vn­to you, by the moste cleere doctrine of Ie­sus Christe our Lord, and also by the e­uident sayings of the moste holy Pro­phets of God, and by the plain interpre­tation of the moste select and chosen A­postles of Christe. Finally the manifest comparison of the things them selues, which partely the Histories doo testifie, to haue béen doon a long time agoe, and partly we sée them dayly come to passe before oure eyes, that the Prophecyes of the last time are now all ready fulfilled, and that therfore the day of our Lord is at hand, and our redemption approcheth [Page] néere.

Wherby (I think) you all doo vnder­stand that your duties require you, to admonish, to exhorte, and instantly to call vppō, and vrge the faithful, to watch and lift vp their heads, shaking away all drowsines. And that they looke for none other signes, nor other times: but to beleeue the Gospel, the Prophets and A­postles, and the very things them selues apparent before the eyes of all men, and also that they wait not for any other An­tichriste to come, but to take now good héed to them selues, of him, that is now presently reigning and troubling all things, & to flée vnto Christe Iesus, who is the fulnes of the faithful, and in him to séek all things pertaining to our salua­tion, to depend wholy vppon his mouth, and vppon his help, to haue respect vnto him alone, to depart from all vnclean­nesse, to liue godly and honestly, and moste chéefly to beware of vngodly se­curitie, and careles negligence, and also of drunkennesse bothe spirituall and cor­porall, that when the Iudge our Lord Iesus Christe shall appéere in the clouds of Heauen with great power and glory, [Page] we may ioyfully be taken vp in to the aire to meet him, and so alwaies liue with our Lord. To whom be glory for euer.

¶ THE SECOND Sermon of Henry Bullinger, teaching by the woords of the Apostle. 2. Timothe 3. after what sorte the godly may auoid the harms of the moste perillous daungers in this our last age.

RIght notable is the place of the Apostle Paule, which in the lat­ter epistle to Timothe, and the third Chapter is woord by woord after this sort.

But perseuer thou in those things, which thou hast learned, and vvhich haue been committed vnto thee, know­ing of vvhom thou hast learned them, and for that also thou hast knowen ho­ly Scriptures from a childe, vvhich are able to make thee vvise vnto saluation through faith in Christe Iesu. For all Scriptures giuen by inspiratiō of God: are profitable to teach, to reprooue, to amend to instruct in rightuousnesse, that the mā of God may be perfet, pre­parad [Page] to all good vvorks.

The Scrip­tures set foorth euen to our eyesThe bountiful goodnes of God, to­ward mankinde shineth foorth in many things, but moste chéefly in that, that he hath so measured the doctrin of our saluation, which he committed to the world, by moste excellent men, that it is agréeable not onely to the same time, in which it was first set foorth by the prophets and Apostles: but vnto vs also, vppon whom the ends of the worlde are come. And truely all the moste holy cumpany of the Prophets and Apostles with one consent doo testifie, that the last times shalbe of all other moste perillus. They doo moste diligently and copiously, not onely des­cribe those daungers: but also set them foorth before our eyes to be seene, to that end (no dout) that the godly should not be entangled and perish in euil and in pe­rils.

The argu­ment and drift of the matter.Of that number is Paule the vessel of election, who at this present, procéeding in moste godly order, dooth first of all ve­ry diligently showe foorth the daungers of this our last age. Afterward hée de­clareth a remedy, wherby the godly may escape the harmes therof. The thing is not onely elegant, notable and whole­some: [Page] but also very necessary, moste chéefly for vs and our time.

Therfore haue I chosen this place, to entreat of now, before you (ye honorable fathers and bretheren moste déerly belo­ued in our Lord) that beeing instructed with the doctrin of the Apostles: we may through the spirite of God, be streng­thened in true godlinesse, and he able to deliuer out of daungers, the flock of our Lord committed to our charge, the Lord blessing our labours. Our Lord assist vs with his grace, and direct vs alwaies in the way of saluation.

But, The description of the euil acts & daungers recited in the Scrip­tures. like as the Phisitions in their books doo moste diligently describe euen such diseases, as are moste filthy, not to the intent to praise and commend them, or els allow them: but to th'nd they may be exactly knowne, and the more perfect­ly cured: so the Scripture in this present place, & infinite others, doth moste ma­nifestly reherse mischeuous deeds euen such as are to be abhorred, and not to be named without sir reuerence, not to the intent to teach and commend the same: but to the end wee might knowe them the better, & iudge therof, not according to the flesh: but according to the spirite of [Page] God, and also that we might warely a­uoid them. And more ouer apparently beholding, those things to be fulfilled in the world, which the holy Prophets of God and the Apostles of Christe haue foretolde should come to passe, we might vnderstand, that those times are now at hand corrupted and perillous, and for that cause should pray the more ernest­ly, and watch the more diligently.

The Apostle therfore about the begin­ning of the Chapter, a litle before the words that I haue resited, dooth reherse in a lōg beadroll, diuers wicked acts and wicked men, And saith that all ages, all kindes, and all degrees of men in this our last time, shall be moste corrupt.

The discrp­tion of the manners or men of the last age. This knovve thou (saith he) that in the last daies shall come moste hard and perillous times. For men shalbe loouers of them selues, standing greatly in their ovvne conceits, and seeking for their owne gaine, louers of their owne gaine, louers of money, scraping the same by hook and by crooke, & not refraining from very sacriledge, nor from moste filthy Simony. Men shalbe very dis­dainful, puffed vp, proude, and vain glorious, also blasphemers, moste chee­fly [Page] against God, secondly against holy men and against the trueth it felt, and against holy things. They shalbe diso­bedient to their Fathers, to their mo­thers, to their magistrats, to their mai­sters, and to their teachers, beeing not onely vnthankful to God and to men: but also requiting good turnes vvith euil. They shalbe vvicked men, such as haue no fear nor reuerence, and such as impudētly run hedlōg vnto all kind of mischeuoꝰ acts. They shalbe Astorgoi, vvithout any harty and feruent chari­tie, vvithout any zelus remorse of loue, godlines, and humanitie, not louing somuch as those that be neer vnto thē, as Fathers, mothers, Children, VViues and kinsfolkes. But bitter, cruel, and vngentle, endued vtterly vvith vvilde and vnciuil manners, vvho also haue not the common sence and remorse of nature, measuring all things by affecti­on, by couetousnes, by ambition, and greedy desire.

They shalbe vnmindeful of their co­uenāts, of their faith, of their bargaines, and of their promises, beeing vnfaith­ful and moste vain, and vtterly incon­stant and moste light persons, finally, [Page] back biters and slanderers, scoffers and mockers of holy, good & honest thīgs, peruerting also things vvel spoken in­to a peruerst meaning, and vvresting things after their levvd affections, that are singly and plainly vttered. They shalbe vvanton and outragious, namely in the apparel of their bodies, in buildings, in garments, in meat and drink, filthy gluttōs, drounckerds whoremongers, adulterers, and Sodomits, proud Pecoks, nice and folish Phrigians.

They shalbe moreouer Anemeroi, vngentle, vnciuil, rude, barbarous, and euen vvilde men, rowe wild vndfihisch lijt. & therfore Aphilagathoj such as greatly regard not or looue not good and honest men, neither delight in their company. For, as they abhorre the best things and accustome themselues to the vvorst: so they cannot a­bide a faithful Counceller. Therfore they shall betray these men, that looue trueth and godlines. They shall doo no thing sincerely and vncorruptly, but shall intangle all things vvith practises (as they call them) vvith crafty fetches and traitorly suttleties. Moreouer they [Page] shalbe heddy and vvilful, dooing no­thing by the rule of reason and iudge­ment, but all things rashly stoutly, and obstinately. For they shalbe of a minde altogither proud, puffed vp and svvelling. They shall looue their plea­sures, more then God him self and godly things. For they shall conuert the very religion in to gaine, to the intent they may haue to bestovve vppō their pleasure.

Certes, thou maist sée very many, that more hartily delight in Tauernes then in Temples, doo more estéeme the furnished daintie, yea drunken feasts, then ecclesiasticall preachings sober and ful of the spirite of God. For the matter is now come to this point, that moste men haue in déede an outward shewe and resemblance of godlinesse, and will be called moste holy, moste spirituall, moste catholike, moste right belonging, and very good Christians, but yet in the mean season they lack the vertue and power of godlines and true Religion, and are moste vaine Hipocrites and di­ssemblers, men without all religion and humanitie, abominable and execrable.

And hitherto hath the Apostle decla­red [Page] these things concerning the corrupt men, that shalbe in the last time, and the naughty conditions of all kindes, of all ages, and of all degrées.

But haue not the Prophets, and e­uen Iesus Christe him self, the Lord of Prophets, foreshewed these things also before hand? For in the Gospel (omit­ting the Prophets) he speaking moste manifestly said.

Luke. 18. But vvhen the Sonne of man shall come, shall he finde faith vppon the Earth? Math. 24. And again. Iniquitie shall vt­terly abound, and the looue of many shall abate. And yet again moste many­festly.

As were the daies of Noe (saith hée) so shall be also the comming of the sonne of man. For as they were in the daies before the flud, eating and drink­ing, marying and maried, euen vnto the day when Noe entred into the Arke, and knewe of nothing, vntill the Flud came and tooke them all a­waiy: so shalbe the comming of the Sonne of man. Luke. 17. In like manner also, as it happened in the daies of Loth, they did eat, drink, bie, sel, plant, and build. But what day as Loth went foorth [Page] from the Sodomits, it rained fire and brimstone from Heauen, and destroy­ed them all, so shalbe also the day in vvhich the Sonne of man sbalbe re­ueled.

Wherfore there is no cause, to shew forth in many woords, what kinde of men they were in the daies of Noe and Loth, seeing our Lord him self hath most plentifully declared the same vnto vs, namely, that they were men altogither carnall, vtterly despising diuine and ho­ly things, séeking nothing but carnall matters, so that they might séem to dege­nerate or be turned in to certain brute and wilde beastes. But who can deny, that such are at this day the greatest parte of the common people, and the no­bilitie and rulers, and almoste all wise men? Beholde what Kings and Prin­ces doo, and also the spiritual fathers, like wise the learned and excellent men in the world. Harken what the common people talketh of Religion, of rightuous­nesse, of honestie, and of the hope of the world to come. You shalbe forced to cry out with the Prophet and say.

There is none righteous no not one. Rom. 3. There is none that hath vnderstan­ding. [Page] There is none that seeketh after God. All are turned aside, and are be­come vnprofitable. There is none that dooth good, no not one. Their throte is an open Sepulchre, they haue vsed their tungs vnto disceit, and the poy­son of Asps is vnder their lips, whose mouth is ful of curssing and bitternes, their feet are swift to shed blood. De­struction and wretchednesse is in their vvaies, and they haue not knowen the vvay of peace. There is no feare of God before their eyes.

The Apostle procedeth to recken vp greater daungers, whiche spring out of corrupt men, and out of their corrupt and wicked doctrine.

The daun­gers of the corrupt doctrine of the last age.For he saith, there shall be in the Church. Some deceiuers, flattering, wit­ty and crafty, that vvil enter into no­ble houses, and bring vvomen into bondage, vvhich women are led with diuers lusts. He addeth. That their doctrine shal finde no Hauen, nor haue any end, and that no mans conscience can therby be prepared or made quiet.

And to the intent they might the bet­ter be knowen when they come: he like­neth them to the Soothsayers of Egipt, [Page] who with ther speaking, with their wic­ked practises, Sorceries and moste craf­ty legerdemain: wrought meanes before Pharao the King of Egipt, that he shuld not let go the Israellits y ^e people of God, to doo honour to their God. And Christe our Lord making mention of the very same deceiuers, saith in the Gospel.

There shall arise false Christes & false Prophets, vvho shall vvork great mira­cles and great vvunders, so that the ve­ry elect, if it vvere possible, shoulde be brought in to error. Beholde, I haue tolde you before.

Neither is it néedful for me, to make plain and with large discourse to ap­prooue how these things alredy haue béen abundātly fulfilled long time agoe, and in certain hundred yéeres togither. A thousand examples and testimonies maist thou finde in the Temples of the Papists, in their Chappels, in their Schooles, in their Halles, in their Colle­ges, in their Abbies and religious hou­ses.

To the great weight of the daungers of this last age, Persecuti­ons of the last age. are now added also euen moste cruell persecutions of the trueth, and of the Saints, which the Apostle [Page] hath foreshewed should come to passe.

Moreouer he saith, that the wicked should with fortunate successe, prosper, and go forward, but contrary wise that the Godly should be oppressed with all kinde of calamities, the whiche thing should blinde very many, and kéep them in error. The very same also did our Lord Iesus foretel of in the Gospel. And Daniel disputing of Antichriste and his kingdome.

Daniel. 8. and 11. And he shall prosper (saith he) and shall vvork, and slay the strong ones, and the people of the Saints, according to his ovvn vvil, and falshod shall pros­per in his hands. Also. The teachers of the people shall instruct many, and shall be ouerthrovvne through the Svvord, through fire, through banish­ment and extortion, euen vntil the last time.

But that euen these things also are ac­complished: it is plentifully witnessed by the Histories of certain hundred yéeres last past. England also at this day yéel­ding foorth abundant store of Martirs, dooth testify the same. Fraunce dooth witnesse it. Italy & Germany doo record it.

And these things hetherto the holy A­postle [Page] of Christe hath spoken, touching the great perils of the last age. All which thīgs to appertain vnto vs moste chéefly and to our times, he, that as yet seeth it not: dooth see no thing at all. Notwith­standing, in knowing these diseases and discerning them with right iudgement, although it be of no small importaunce: neuerthelesse a more wholesome frute procedeth vnto vs by the diligent consi­deration of the medicine, faithfully mi­nistred vnto vs by the Apostle.

But what medicine dooth the Apostle bring foorth and minister, by help wher­of these diseases are to be cured, and the great dangers made free from hurtful­nes? The medi­cine or cure of these mischeefs. And these men (saith he) auoid thou. It is short councel, and a medicine nothing curious, but yet of meruelous force. But whom dooth he meane, while he saith. And these men? Forsooth wic­ked men past grace, enemies of true Re­ligion, and moste chéefly suttle Sophi­sters, deceiuers, bloody percecutors, false Prophets, and such as are drunken with the prosperitie, happines and plea­sures of this world.

These (I say) and all their partakers and confederates auoid thou. The [Page] which thing is asmuch in effect, as if he had said. Such wicked men and destroy­ers, thou shalt detest as an hainous ab­homination

Thou shalt not feare them, thou shalt not estéeme them, thou shalt not allow them nor folow them, thou shalt nothing at all beléeue them. No doo not play with them, nor confer with them. Finally, thou shalt turn from them perpetually with ernest endeuour, and with a whole bolde and a stout minde. For the Lord also hath said in the Gospel. Beleue them not, or folow not, nor imitate the false Prophet. But, thou wilt obiect, that this is a hard matter to performe. But vnto God, and to him that beleeueth: no­thing is impossible or hard.

Iohn the Apostle crieth out saying. He is greater, 1. Iohn. 4. and 5. that is in you, then he, vvhich is in the vvorld. And againe. This is the victory that ouercommeth the vvorld, euen your faith. For our Lord first cryed out in y ^e gospel. Beholde I am vvith you euen vnto the vvorlds end. Math. 28. Iohn. 1. and 14. &c. Luke. 21. In the vvorld ye haue affliction. But be of good cheere, I haue ouercom the vvorld. One here shall not perish from your head. I vvil giue to you my [Page] spirite the comforter. And other such like sayings, which are read in the Gos­pel.

Furthermore, the Apostle sheweth a very commodious way, how we may be able to avoid these corrupt men, and all corruptions in Religion, and also to es­chew those perillous daungers, name­ly, if with a certain holy ernestnes we cleue vnto the example of the Apostle, and taking fast holde vpō the canonicall Scriptures, doo not suffer our selues to be shaken of, or pulled away one heres bredth from the same. And the Apostle him self commendeth vnto vs the exam­ple of an Apostle saying.

Thou hast seene the experience of my doctrin, fashion of liuing, we must not depart from the Apo­stles exam­ple. and my purpose also, namely in teaching, in ly­uing, & in all my office, what I regarde in these things, verily the glory of God and saluation of soules. Finally thou knowest vvhat my faith hath beene al­waies, my long suffering, my constancy and my patience in persecutions. Fo­lovv thou these things, declining no vvhit from the example of Christe and of me. For our Lord said also in the Gospel.

[Page] Iohn. 8. I am the light of the vvorld. He that foloweth me, walketh not in dark­nesse, but hath the light of life. And the Apostle to the Corinthians. Be ye folo­wers of mee as I folowe Christe. But, because the men of this last age, doo not much esteeme the example of Christe and of his Apostles, but doo more regard the examples of Fathers (I knowe not of what sorte) and of moste filthy Mun­ks, that is therfore the cause, why there are so many sects, and that so many wander about, and grope like blinde men, not knowing what or whom to folowe, or what they may teach. Wherfore, as many of vs as desire to be saued: let vs kéep our selues within the bonds of the example of Christe and of his A­postles.

[...]e must continue in the Apost­les doctrin.Now touching the Apostles doctrine, we are admonished by the Apostle: First that we must continew in the Apostles doctrine. Afterward, he sheweth the causes, why euery godly man ought to continue in that kinde of doctrine. For he pronoūceth plainly and techeth with great power, he saith. But tary thou, or continevv thou stedfastly. As if hée should haue said. How soeuer the decei­uers [Page] and deceiued, go foreward in their errors, housoeuer graet numbers of men departing from the plainnes and single­nesse of the Apostles, doo folowe corrupt doctrin and those Egiptian Sophisters: yet neuerthelesse, perseuer and continue stil thou & all others, that couet to please God, and to abtain true saluation. In what things I pray you shall they con­tinew?

The Apostle addeth it. In those thin­ges vvhich thou hast learned, and vvhich haue ben committed vnto thee. But Timothe had learned the Scriptures, and out of thē the holy gospel, as straight way the Apostle wil expound him self.

And this was that precious pledge which was committed vnto him. Ther­fore the godly must perseuer and conti­nue in the Scriptures and in the doctrin of the Gospel. So shall it come to passe, that they shall not be a pray to the decei­uers, and to the most wicked men of this last age. what was committe [...] vnto Tim [...] the and against tra­ditions. Neither must we think (as cer­tain foolish men doo fain) that vnwritten Traditions were committed vnto Ti­mothe, as though the Apostle had ment, that without traditions, the Scriptures suffise not vnto godlinesse, or that he had [Page] taught one thing by woord of mouth: and another thing in writing. For by and by the Apostle him self wil declare, that the Scriptures are moste ful, and moste absolute, such as are able throughly to fashion and make perfect the worshipper of God. The Apostle els where affir­meth very intirely, 1 Cor. 4. that his doings agrée in one sorte all alike, and that he tea­cheth like doctrin in all Churches. He sayeth also, that he and his disiples walke all one way, and béeing all led by one spirit, doo all things with humilitie.

[...]. Cor. 3.Again to the Corinthians. VVee vvrite (saith he) none other things vn­to you then vvhich ye read, and vvhich also ye knovve. Yea and so I trust, that ye shall knovve vnto the end And again. 4. Cor. 10. As vve are in vvords by letters, vvhen vve are absent: such are vve indeed also, vvhen we are present.

But it is openly apparant that those things, whiche those men recken vp among the vnwritten verities, affirming the same to be receiued from the Apo­stles, euen (as if were) from hand to hand, are so disagreing with those things which are contained in the writings of the Apostles: that they are euen directly [Page] repugnant and contrary.

Of which kinde are those matters, which they stuf in, conserning the vse of Images in the Church, conserning the Masse, conserning single life and Munc­kery, and infinit other such ingling de­ceits. Where also euen that is diligent­ly to be noted, that he said not. Tary thou in those things which thou shalt learn yet heerafter. But, tary thou in those hings vvhich thou hast learned. To vs therfore, partain not those things, which wretched men after certain hun­dred yéeres, haue learned of Fathers (such as indéed may be called stepfa­thers) and of lewd and superstitious Munks.

It foloweth now, why we ought to cleue onely to this doctrin. Why wee ought to cleue only to the scriptures. Indéed many reasons may be alleaged, but among many these are the chéefest. First, Knovv­ing (saith he) of vvhom thou hast lear­ned them. Truely it is much to be res­pected of what maisters or teachers we learne any thing. For the doctrin re­ceiueth authoritie from the teachers, or author therof. It is thought that from the more excellent, cunning and holy men, proceedeth some excellent learned [Page] and holy thing.

Verily, from men procéed humaine things, and from God procéed godly and deuine things. But of whom had Ti­mothe learned? or from whom came the doctrin receiued by Timothe? Sure­ly, from the most holy Apostle, and most select instructment of God. Therfore, not the man Paule, but rather the Spirit of Christe (inspiring Paule) hath purchased authoritie vnto the doctrine. Therefore Timothe knewe, and al the faithful al­so at this day knowe, that the doctrine of the Apostles sprang not from men: but from our Lord God him self, and that therfore we ought to beléeue the same, and inseperably cleue vnto it. For our Lord him self saith in his Gospel.

Iohn. 13. Verily, verily, I say vnto you, hee, that receiueth an Apostle, or vvhom­soeuer I shall send: receiueth me. And he that receiueth me: receiueth him that sent me. Math. 10. And again, speaking of the A­postles. It is not you that speak but it i [...] the spirite of your father, that speak­eth in you. Iohn. 3. And again. He that is from aboue, is aboue all. He that procedeth of the Earth, is earthly, and speaketh of the earth. He that commeth from Hea­uen, [Page] is aboue all, and what he hath seen and heard the same: he testifieth.

Wherfore in asmuch as it appéereth, that the doctrin of the Apostle is heauen­ly & deuine: w ^t good cause doo we beléeue, with good cause doo we inseperably cleue to it. Neither did the Apostles without great reason say. therfore shalt thou cōtinue in the apostles doctrin, which thou hast receiued, because thou doost surely knowe that thou hast receiued and learned the same from Heauen.

But can we so say of the vnwritten traditions, and of the ordinances of man? No, by no meanes. Therfore, why should we beleeeue them? why should we receiue them? why should we continew in them? These things are due to the ho­ly Scriptures only and alone. They are vtterly mad, that make humain things equall with deuine. But they are led by the Deuil, that prefer things humain be­fore diuine, and thrust downe and em­bace diuine things as though they were vncertain, doutful, vnperfect and darke.

Dauid the moste notable King, and moste excellent Prophet of God, crieth but against such filthy and blasphemous persons, and pronounceth with moste [Page] true mouth.

Psal. 19. The lawe of the Lord is a perfect law conuerting the soule. The testimonie of the Lord is true, giuing wisdome to the litle ones. The statutes of the Lord are right, and reioice the hart. The commaundement of the Lord is pure, and giueth light to the eyes. Thy word is a Lantern vnto my feet, and a light vnto my steps.

Furthermore, the Apostles doctrine is grounded vppon the Scriptures or writings of the Prophets, The Apost­les doctrine is groun­ded vppon the Scrip­tures. Paule bea­ring witnes and saying. I was put a part to preach the Gospel of GOD, vvhiche he promised afore by the Pro­phets in the holy Scriptures. But we knowe, that the same are therfore called holy, because they are vttered by the ho­ly Ghoste. It foloweth therfore in the woords of the Apostle. And for that also thou hast knowen the holy Scriptures from a childe.

The holy fathers in olde time were w [...]nt to instruct their children out of the authenticall Booke of the lawe of God and of his Prophets. Therfore, because Timothes mother was a Iew borne (al­beit his Father was a Gentil) he béeing [Page] exercised in the scriptures from a childe, had accustomed him self therunto.

And when he heard the Apostle preache the Gospel of Christe, hee vnderstoode straightway by the inspiration of the spirit of God, and by conferring of the woords of Paule, with the woords of the Prophets, that the Apostles doctrine tou­ching Christe, was taken out of the law and the Prophets, and confirmed by the testimonyes of the same. And for that cause he knew that he had not learned the faith of Christe, out of wandering ru­mours, and vain talks of the people: but out of the autenticall Booke, that is to say, out of the holy Scriptures, namely inspired from God (as I haue already declared) and deuoutly taught and writ­ten, touching things moste pure of all o­ther, by none, but by such as were moste holy men. All other books that where out of the Canon and common vse of the Church: are accounted vnder the name of prophane Books.

But this is an effectuall reason, and such a one as ought throughly to mooue the mindes of all men, that we must therfore beléeue the Apostles doctrin, and cleue only to y ^e same: because it proceded [Page] from God, and is confirmed by the Au­thenticall Scriptures, béeing moste an­cient and moste holy of all other.

What so euer booke of what so euer Authors thou shalt compare with these Books: thou shalt scarcely compare Lead or durt it self, with moste fine and shi­ning Golde. Moste rightly therfore doo we beléeue that they of all men be moste foolish, who either omitting the Apostles doctrin, and writings of the Prophets, turn aside to the inuentions of man (as though there could be taught or contay­ned in these, more absolute, more cléere, and more certain things, then in the o­ther) or else vtterly giue no credit at all vnto the Scriptures. The taunt which our Lord gaue to the vnbeléeuing disci­ples, is right notable and woorthy of spe­ciall remembrance, Luke. 24. when he said, O ye fooles and slovv of hart, to beleeue all those things vvhich the Prophets haue spoken.

The Scrip­ture is able to make a man wise vnto salua­tion.And now ensueth in the Apostle, ano­ther reason no lesse euident, why we ought only to beleue and stick fast to the Apostles doctrin, and to the holy Scrip­tures.

Because (saith he) they are able to make [Page] thee wise vnto saluation, through faith in christe Iesu.

The Philosophers haue disputed much of true and false Wisdome, True wis­dome. and haue so entangled them selues with their chat­tering, that they scarcely vnderstād them selues, and muche lesse reaped any frute of their disputations. Paule dooth simply and truely deriue true Wisdome out of the Scriptures of God, and out of the Apostles doctrine.

For God (béeing moste excellent wise) dooth very often in his woord call his commaundements and the doctrine (set foorth in his lawe, and by the Prophets) true Wisdome. And Moyses béeing el­der then those men, whom the Greti­ans call moste ancient, namely Homer and Hesiodus, and the Battel of Troy, and also béeing much more excellent then Hercules, Museus, Linus, Orphe­us, Mercurius, Apollo, and the other Gods of the Gentiles, or then euen the holy Soothsayers: elder also then the wise men of Greece. Much more anci­ent then Plato and Aristotle, dooth ex­presly say in Deuteronomy. Deu. 4. You shall keep and doo the commaundements of the Lord for this is your wisdome and [Page] vnderstanding in the sight of the nati­ons, which shall hear all these ordinances, and shall say. This people only is wise and hath vnderstanding, a famous Nation. But the Apostles also at this present dooth shew, that saluation is the end and also the frute of true wisdō, saying. VVhich are able to make thee wise vnto saluation.

But, without the true saluation of man, what shall auaile (I pray you) the empty name and vain title of wisedome? Wisdome is the knoweledge of things diuine and humain, and moste chéefely of those things, by which we may knowe the highest good euen God him self, and therwithall to be ioyned togither with Christe. The which indeed is true ble­ssednes and the highest felicitie. And now I omit to rehearse, how that out of this knowledge of God, springeth righ­teousnesse, and the looue and exercise of true vertue, and of all deeds that are truely good.

But the Scripture and doctrine of the Apostles, abundantly suffiseth to giue this Wisdome and true saluation. Therfore it becommeth vs, to content our sel­ues with the same. Yea, it is expedient [Page] for vs, to bestowe all our life and all our labour vppon those holy books, to depend wholly vppon them, to direct all our say­lings and all our waies by the same, as by a moste infallible and moste sure l [...]de Starre, to run and flée wholy vnto them, as to a moste safe Sanctuary. For, Dauid cryeth out and witnesseth saying

Blessed is the man that delighteth in the lawe of the Lord, Psal. 1. and ernestly stu­dieth in the same, bothe day and night. Luke. 11. For the Lord sayeth also in the Gospel. Blessed are they that hear the woord of God and keepe the same.

And in deed this shalbe the onely and safest way, to escape all perils of al times and all deceits and legerdemain, yea, euen the moste sharp and cruel of this our last age. But, because saluation might be hoped for by this heauenly wisdome, and also by the reading and bare knoweledge of the holy Scriptures, or els by the merits of the vertues, whiche we haue learned out of the Scriptures, therfore in déed very godly and Aposto­likely he addeth and sayth. Saluation cōmeth by faith in Christe. Through faith in Christe Iesu. Therfore saluati­on is learned out of the Scriptures, be­cause it consisteth in Christe alone.

[Page]And Christe, who is the bread of life, the saluation and fulnes of the Saints, dooth onely and alone giue true saluati­on. But true faith béeing instructed by the spirite of God, and by the holy Scrip­tures, receiueth the same.

Saluation therfore is to be attributed vnto faith, & not to any other thing but yet not to euery faith: but only vnto the same that commeth vnto vs by the grace and benefit of the holy spirit, y ^e which we lerne out of the Scriptures, the true wis­dome of God, & which extendeth and is staied vpon the a [...]only sonne of God, who is our onely moste absolute, most assured and eternal righteousnes, redemption, satisfaction, sanctification, life and ful­nes. But, The end & [...]ft of the Scriptures as soon as the Apostle hath expounded these things very elegantly and plainly he sheweth, 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, euen faith in Christe, who is our life and saluation.

To that very end did Iohn the Apo­stle stretch foorth all his whole story of the Gospel, while (concluding the same) he sayeth. These things are written, to the intent ye might beleeue, that Iesus [Page] is Christe the sonne of God, and that beleeuing: yee might haue life in his name.

Consequently, the Apostle procéedeth with a short praise, The praise of holy Scripture. but yet notable com­prehending many thinges, and therfore worthy to be remembered, to commend vnto vs the Canonicall Scriptures, not somuch, to prooue them to suffise to the learning and attaynment of saluation, as with them to glue fast togither the mindes of all men, while we all vnder­stand that there remaineth vtterly no whit of sound profitable, wholesome and necessary doctrin, but the same is handled and taught moste perfectly in the holy Scriptures.

Therfore Paule the Apostle pronoun­ceth and sayeth. All Scriptures giuen by inspiration of God, are profitable, to teach. &c. And hée plainly sayeth, All Scriptures. For if thou shalt dili­gently read and consider euery of the Bookes of holy Scripture (bée they neuer so short) thou shalt finde in euery of them all these things that are héer recited, that is to say, that euery one of them is able to teach, to reprooue, to amend, and to in­struct. But very skilfully he addeth, The­opneustos, [Page] giuen by the inspiration of God

The Scrip­ture is gi­uen by the inspr [...]tion of God.For there be extant euery where au­thors and bookes innumerable, béeing not inspired of God, but set foorth by the wil of man: with the which wee haue héer nothing to doo. For the holy bookes haue this thing proper and pecul [...]ar to them selues alone, namely that they be giuen by inspiration of God, as I haue all ready said a little before. And Peter also the Apostle testifieth saying. No prophecy of the Scriptures hath any priuat interpretation. 2. Peter. 1. For the Scripture came neuer by the wil of man: but holy men of God, spake as they were mooued by the holy Ghoste.

And in this point are all our Canoni­call or holy Books, discerned from the vn­holy and prophane books of all other wise men. And it is a principle of our religion and of our faith, namely that the Scrip­tures are giuen by the Inspiration of God. Wherby it commeth to passe, that this saying is very often read in the pro­phets. Thus saith the Lord. Thus saith the Lord god of hosts.

Moste truely therfore Iosephus, albe­it he was a Iew, speaking of the Books [Page] of the olde Testament, against Appio Alexandrinus in his first Booke sayeth thus.

Wee haue no infinit number of Bookes amongst vs, dissa­greeing and repugnaunt one to another: but only xxij. books, wherin is regestred all the whole time to the whiche we iu­stly giue credit. For it is ma­nifest by our dooings, how we beleeue our owne writings. For in all these many hundred yeeres past, no man hath presumed either to adde, or to take away, or to chaunge any thing.

For, it is implanted in to all the Ie­wes, euen from their cradles, to talke of these holy decrees, and stedfastly to dwel in them, and also, if need require, wil­lingly to dye for the same. With good cause, therfore doo wée beléeue our books, [Page] of the two Testaments, without gain­saying and curious search, or busie en­quiry. It suffiseth whatsoeuer the holy Scriptures shall say vnto vs, if we right­ly vnderstand the same. For néed wée must beléeue it.

The profit of the holy Sciptures.But, now let vs heare to what vses the holy Scripture is profitable. The Apostle recoueth vp iiij. kindes, and vnder them he comprehendeth all other the like. For it is moste certain, that there is nothing wanting in the holy Scriptures, namely, whatsoeuer it bée, that séemeth to appertain to moste per­fect wisdome and doctrine. And first he saith, That the Scripture giuen by the inspiration of God, The Scripture tea­cheth. is profitable to teach. For indeed, to vnderstand the true doctrine and wisdome, it behooueth vs first of all to haue the right knowledge of things, to the intent we may perceiue what and of what kinde euery thing is and so what God is, what his wil is, what he requireth of vs, what we ought to doo, and what we ought to leaue vn­doon, what the dutie is of the true wor­shipper of God, what man is, and what kinde of one he is, what was his corrup­tion and fall, and what was his setting [Page] vp again, what is the saluation of man, in whom it consisteth and how they may obtain the same, who is Christe, what his redemption is, how far it extendeth.

But there are infinite other such like things, all which for so much as is suffi­cient vnto godlines and pietie, the Ca­nonicall Scripture dooth declare vnto vs and teach vs. Wherby we read in the Gospel, that our Lord béeing so often de­maunded, how we should be saued, what we shoulde doo, to enter in to the king­dome of God, which be the cheefest com­maundements of God, what our dutie requireth wherwith God is moste chéef­ly delighted: did alwaies after one sorte make answere out of the holy Scripture, and sent vs back to the holy Scripture.

The rich glutton béeing in Hel, de­siring to come out from thence, and to teach and giue warning to his brethern, Luke. 16. he sendeth him back to the Lawe and to the Prophets, that is to say, all the faithful, that desire to be instructed touching the iudgements of God, and the state of Soules in another world, he sendeth them back, not vnto Ghostes or vnto spi­rits appéering in mānes shape: but vnto the Scriptures. Wheruppon Paule [Page] wrat vnto the Romaines.

Rom. 15 VVhatsoeuer things haue been writ­ten: they were written for our lerning. Let vs therfore take the necessary rules of our religion out of the scriptures. And those things, that are not taught in the Scriptures: let vs not think them to be either necessary or holesome for vs.

Moreouer, in true wisdome it is re­quisit that wée bee taught nothing but that onely, which is true and good, and yet that wee shoulde vnderstand also, what things are false, and so resist the same. The Scrip­ture repro­ueth. It foloweth therfore in the woordꝭ of the Apostle, that héerin also the Scrip­ture is profitable, Pros elenchon, that is to say reproouing, and to the conuiction and confutation of falshod, finally, to blaming, to accusing, and to sharp rebu­king.

Therfore if any false Iugler, or crafty deceiuer bring in an opinion vntrue and vngodly, Heresies or confuted by the Scripture. if hée corrupt the pure vnder­standing of the woord, foorthwith the Scriptures ministreth holy arguments, with which the godly may confute such a false deceiuer. And after that sorte wée sée, our Lord Iesus to haue doon in the Gospel, who, as often as either the Pha­rises [Page] or els the Saduces were to be con­futed, with the Swoord of the Scripture, slew their false opinions and interpreta­tion. Therfore are they moste foolish, who think that hereticks cannot be ouer come by the Scriptures onely, but that rather they are to be conuinced by coun­cels, and decrées of councelles, or els by cursings.

For we finde that Paule the Apostle also in the acts of the Apostles, did with stand and ouercome bothe the rebellious Iewes, and also all the enemies of the Gospel, with none other weapons, then of the Scriptures. And very well and in good time commeth héere to my remem­brance a noble sentence of Saint Au­gustines, which he vseth againste Max­iminus the Arrian Heretick in his third Book and faith.

But now neither I ought to alledge the councel of Nice, neither thou the councel of Ariminū, as therby to obtaine the victory. And neither I nor thou to be bound to the authori­tie [Page] of this man or that man. But by the authoritie of the Scrip­tures, beeing witnesses not pro­per to any, but common and in­different to vs bothe, let mat­ter with matter, cause with cause, and reason with reason, contend togither.

You sée therfore how Saint Augu­stines iudgement was, that the detesta­ble heresie of Arrius could be confuted by the Scriptures, and not by councels.

But now at this day we haue the self same Scriptures. What should set ther­fore, but that we may with the Scrip­tures strongly conuince all errors and heresies, whatsoeuer, at what soeuer time they spring vp? For the Apostle had said, that the Scripture is méer for confutation.

Furthermore, if there be any thing corrupted in the Church (as many times the moste excellent ordinances of God are peruerted either by the rashnes, The Scrip­ure amen­deth and re­formeth. or the superstition, or the foolishnes of man) [Page] it is necessary to be amended. It folow­eth therfore in the Apostle, that héer also the Scripture is requisit. Pros epano­thosin, that is to renew, and (as I may so say, to make straight and amend.

The holy histories setteth foorth vnto vs in many and sundry places, the vse and example of that thing. For, as often as the sinceritie and purenesse of Religion was defiled by the negligence, wicked­nes, ignorance and couetousnesse of the Rulers and the préests, and then by God were sent Prophets and Kings, to a­mend the errors, that were generally re­ceiued: we read, that they did none otherwise reforme and correct the Churche, then acording to the form and rule of the diuine Scriptures.

The holy story of Iosaphat, Ezechias, and Iosias, wel inough knowen. And also our Lord Iesus, with holy Scripture correcteth the vices of his time corrup­ting holy Matrimonie. He also purging the Temple of Ierusalem, through the couetousnes of the préests filthily conuer­ted in to a market place, dooth euen of his owne accorde bring foorth scriptures and sayeth. It is written my house shalbe called the house of prayer, but ye haue [Page] made it a den for theeues.

Moreouer it behooueth them, that are taught and reformed aright, The Scrip­ture kepeth vs in order. to be kept vnder the rule of discipline and good or­der, lest at any time they doo vnchristianly and vnshamefastly wax dissolute and carelesse. Paule therfore dooth shewe, that not somuche as in this behalfe, also any thing can be lacking in holy Scrip­ture. For it is profitable (saith hée) Pros paideian, that is, vnto discipline and chastisement. Zuor ziichtigung vnmeister scafft.

For it ministreth the perfect rules of life and sheweth 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 reprooued the Churches, that went a [...]ray into error, whome he [...]adeth into the way again, and kéepeth them in order, with the Scriptures.

What soeuer rules of life the Apostle prescribeth to euery degree, euery kinde, and to euery age, the same he fetcheth out of the Scriptures.

Finally, the holy Scripture dooth teache and instruct vs in all things, in which we haue any néed of teaching or [Page] instruction. The same dooth reprooue, rebuke, accuse, drawe foorth, conuince, & re­fute all kindes of errors, & heresies. The same correcteth, amēdeth, reformeth, and finally keepeth vs vnder h [...]l [...] discipline, lest we should wax [...]s [...] and run at ryot: and it is a moste perfect Canon and a moste sure and infallible rule of holy life and true saluation.

Therfore, why should not the same su­ffise in the Church, to gouern the men of this last age, and to deliuer them from all corruptions. Neither is there any cause, why we shoulde take vnto vs the rules, that is to say, the reuoltings and Apostacies, of the Munks. There is no cause, why we should beg or borow these things necessary to saluation els where out of the stinking puddles of men, and out of the counterfet traditions and de­crees of men. The Fountain of liuing water is set foorth, and laid open vnto vs of God.

But all those partes of godly wisdome and of christian doctrine, The drift of the wise­dome and doctrin of God. are directed to a certain and an onely end and mark, which the apostle addeth, and sayeth. In rightuousnesse. But wee knowe that Christe is the righteousnes of the faith­ful. [Page] To this end therfore all these things doo partain, namely, that Christe may liue in vs, and we in him, that he recon­ciling vs to God, may take away our vnrightuousnesse, and so giue his rightuousnesse vnto vs, and that he may be our rightuousnesse before God the Father, through whome afterwarde wée might walk in rightuousnes, during our whole life, with continuall repentance. For (as I haue shewed alredy) this is the only end and scope of the whole Scriptures.

But neuerthelesse, the purpose and meaning of the Apostles woords remai­nethe as yet vnperfet. For the Apostle hath said All Scripture giuen by in­spiration of God is profitable to teach, to reprooue, to amend, to instruct in rightuousnes. It foloweth that hée 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 vnto all good woorks. All the partes of this doctrin (saith hée) doo tend to this end, and doo woork this effect, that he, which wil be a faithful and perfect seruaunt of God, may want no­thing therunto, but may obtain by the instruction of the Scriptures, to be made [Page] perfect and prepared to euery good woork.

Let vs note wel in these woords of the Apostle (yée reuerend Fathers and déer bretheren) how that vnto the Scripture is manifestly attributed a moste abso­lute perfection against the madnes and furies of all men, yea, against the ra­ging blasphemies of those, that falsely affirm the same to be vnperfect and mai­med, and therfore méet to be patched vp with the rags of the traditions and decrées of the Church. That the man of God (saith Paule) may be made Perfet.

Perfet I say: Artios, whole, sounde, absolute in all pointes, and such a one as lacketh nothing at all. What is it therfore that is néedful to be mended by these traditioners?

Moreouer he addeth. Prepared vnto euery good woork. He saith not to one good woork or two, or a few good woorks: but to euery good woorke Exertisme­nos, prepared, perfited, ended, through­ly trimmed vp, Vsgebutzt, made ab­solute and finished. Nothing therfore re­maineth for the Munks and Balles Traditioners, that should by their in­uentions be added now at the length af­ter certain hundred yéeres, to make the [Page] matter perfet. The holy Scripture is moste absolute, moste fully teaching all those things that belong to the attain­ment of godly life and saluation. And the same is able throughly to fashion or instruct, and make perfet the true wor­shipper of God.

The Scripture excel­leth Philo­sophy also.Héerin also the holy Scripture dooth far surmount all Philosophy, and all Philosophers them selues, muche more the papisticall Sophisters, or traditio­ners of Ball. Very triuily and very truely spake Firmianus Lactantius that Christian Cicero, concerning false wis­dome, in his third Booke of institutions, the xxvi. chapter.

Onely the heauenly doctrine (saith he) the which alone is wisedome, bringeth to passe those things, which the Philosophers were neuer able to doo. The commaundements of God, be­cause they are sincere and pure, of how great force they are in the harts of men, dayly experi­ence [Page] dooth shewe it. Bring me a man inclined to anger, il tun­ged, vnruly, and rash, with a few of Gods words I wil make him as quiet as a lamb. Bring me a couetous person, a greedy scraper and a nigard, hence­foorth wil I make him liberall. Bring me one that is feareful of death and of pain, straight way he wil despise hothe Gal­lowes and fire, and daungers, yea, & the torments of the bra­sen bul. Bring me him that is a lecherer, and adulterer, a ruffi­an, and a royater, hencefoorth shall thou see him sober, chaste, and continent. Bring me a cruel person, and one that thirsteth [Page] after blood, soon shall that fu­ry bee chaunged into clemency and mercy. Bring me an vniust man, vnwise and sinful, he shall be straightway iust, wise, inno­cent and harmlesse.

So great is the might of god­ly wisdome, that beeing powred into the hart of man: it wil at once euen with one push, expell and driue out foolishnes the mo­ther of all sin. Hath euer yet hitherto any of the Philosophers performed these things? or if he were willing, were he able to doo it? Who, when they haue spent their whole time in the studie of Philosophy, yet neuer­thelesse are not able (if nature [Page] do a litle withstand it) to make them selues or any others the better therwith. Their wisdom therfore (how much soeuer it can doo) yet dooth it not roote out vices but hide them.

But a fewe of Gods com­maundements doo so throughly and wholly chaunge a manne, and by garnishing the olde, doo so make him newe, that thou canst not knowe him to bee the same man he was.

But these very trim sayings of Lac­tantius doo very much make to the praise of our holy Scriptures, or of the woord of God. The which woord in déed excelleth infinitly the wisdome of the world, be it neuer so absolute and perfet. So that this chosen & speciall Apostle of Christe, with very good cause would haue all the faithful, in all things to haue respect on­ly [Page] to the woord of God, and to cleue fast vnto the same euen to the very last breth.

ConclusionMoreouer now it should remain for me, to gather those things in to a short summe, whiche I haue hitherto expoun­ded somewhat at large, and to stir vp your mindes to a moste feruent study and looue of the holy Scriptures, that bée­ing instructed and prepared: yée might be the better able to kéep the flock com­mitted to your charge, from those perils of these our daies, that be the last and therfore moste corrupt, moste miserable, and ful of all calamities. But, séeing that through the singuler grace giuen vnto you from the Lord, ye be otherwise vigilant and watchfull, and doo vnder­stand and féele also, to how greate and what kinde of daungers we are layde open and oppressed with all, whiche can­not any way but onely by feruent pray­ers vnto God, and sincere and diligent doctrine taken out of the Scriptures, be put back, driuen away, or be made vnhurtful to the godly. I wil now conclude with the holy and vehement woords of the blessed Apostle which he Ioyneth im­mediatly to those which I haue all rea­dy [Page] rehersed and expounded.

He speaking to euery one of vs, say­eth. I beseech thee therfore before God and before our Lord Iesus Christe, who shall iudge the quick and the dead at his appeering in his kingdom, preach the woord, be feruent in season & out of season, reprooue, rebuke, exhorte with all long suffering and doctrine.

For the time wil come, when they will not suffer holesome doctrine, but af­ter theire owne lusts shall they (whose eares itch) get them an heap of Tea­chers, and shall turn their eare from the trueth vnto fables. But watch thou in all things, and suffer aduersitie, and doo the woorks of an Euangelist, fulfill thine office to the vttermoste.

But, because euery good gift, and eue­ry perfect gift commeth from aboue, des­cending from the Father of light: (ma­king our humble petitions vnto him) let vs aske of him those things, whiche are necessary to the performing of this businesse, waighty indéede and hard. And let vs pray Our Father which art in Heauen. &c.