Because this present place seems to require that I speak somewhat of the end of the world (for such as have written of the end of the World make allegations even of this text) and this question has and does at this day put many to business. Therefore, I will briefly make manifest what my sentence is touching the same. And this question verily I will clearly discuss in the six capital branches. The first shall be whether this world finally shall come to and end. The next, whether we may certainly know it. The third, whether a Christian man may lawfully search out when this end of the world and the return of the Lord Christ shall be. Fourthly, what might be the reason why the Lord neither formerly would nor yet will have us know this time. Fifthly, what are the signs precedent to the end of this world and whether from them we may design the certain time wherein the Lord will come. The sixth, deals with the duties of a Christian in this controversy concerning the end of the world.

With regard to the first main point three sorts of men have denied that this world shall have an end. The first were the Philosophers, chiefly the Peripatecians, for these were of the opinion that this world neither ever had beginning nor ever will have an ending and therefore mankind, as even at this present so in the same tenor and course, was perpetually to live in the world. But this crew therefore held this opinion for that being destitute of the light of the word of God in the inquisition of the truth they were led only by the blind wisdom of the flesh, for, "The natural man does not perceive the things that are of God," and to refute their reasons it is not worth the labor for we have nothing to do with those Philosophers.

Others who deny that this world shall have an end are certain Atheists and mockers of things divine of whom Peter spoke: "This know first, that in the last days shall come mockers which will walk after their own lusts and say, 'where is the promise of his coming? For since the Fathers died all things continue alike from the beginning of the creation.'" But these men's blindness, or madness rather, is repelled by the (evident) certainty of the word of God.

Saint Augustine (tom. 2, ep. 42, ad fratres Mandarenses) disputes thus. All other things which the Holy Spirit in the Scriptures by prediction foretold came to pass accordingly as the first coming of Christ, the destruction of Jerusalem. And the same Spirit in like manner has foretold of the future end of this world and of Christ's second coming. Therefore certainly it shall come to pass. Peter thus confutes the argument indeed of these mockers: v. 5, "For this they willingly know not, that the heavens were of old and the earth that was of the water and by the water by the word of God." v. 6, "Wherefore the world that then was perished, overflowed with the waters." v. 7, "But the heavens and earth which are now are kept by the same word in store and reserved unto fire against the day of condemnation and of the destruction of ungodly men." Thus much Peter. The meaning of those words I will make plain because those mocking spirits endeavor from the continuing state of the world to prove the perpetuity thereof and deride the word of God. Peter overthrows their arguments by this reason. The world, as by the word of God it was of the waters and by the waters, so also by the same word of God, when indeed it seemed so good unto the Lord, being drowned with the same waters it perished and came to an end and after, by the same word of God it was restored again. This history was most apparent and a thing most famous and of most certainty unto the whole world. Therefore by the same word of God, as in the first turn by water, so secondarily by fire when it shall so please the Lord it may be dissolved and have an end. The Lord foretold the future end of the world and that He Himself would come the second time. Therefore this world must have an end and the Lord will come. For now these heavens and earth are reserved unto fire for the day of judgement and perdition of the ungodly wherefore from the continuing state of the world the consequence does not hold that the world is incorruptible and shall never have an end. For that also before the Flood it lasted long and yet after (for all that) perished and even by such things as from whom it had its origin and was supported, that is by the waters, so by fire (another element of the world) the same shall be destroyed.

The third sort who vouch the perpetuity of the world are some who are neither absolute Philosophers which are destitute of the sacred writings neither yet scoffers and condemnors of celestial things but men who both fear God and who are most expert of holy writ of which kind amongst others was Philo the Jew. He left a book written with this title: peri arqar_ias tou Kosmou [?], Of the corruptible state of the world, in which treatise he labored to make good by sundry arguments that the world is incorruptible. But if Philo had (in this sense) understood the world to be incorruptible, for that neither it should utterly be dissolved into nothing nor yet changed into a worse estate, we likewise would have condescended unto him. For we likewise acknowledge out of the word of God the renovation of the world and in the future a new heaven and a new Earth. And so certainly Philo seems to have held by his explanation whereby he declared what he meant by the name of corruption, for thus he held in the entrance of his book page 645 ____ ___ __ __ ____ etc. For corruption is called an exchange into a better state. It is likewise called the total extinguishing of a thing in being which then necessarily is termed a thing without existence for as of nothing, nothing is made (that is, naturally), so neither can nothing be dissolved into nothing.

Philo had read the Psalms and Prophets who wrote of this matter but if he followed any other sense the godly Christians do not accord with him. For the testimonies of Scripture are most clear touching the end of the world. Psalm 102: "In the beginning thou laid the foundation of the earth and the heavens are the word of thy hands. They shall perish but thou will endure. They all shall wax old as does a garment and as a vestment. Thou shall change them and they shall be changed, but thou are the same and thy years shall not fail." Matthew 5: "Until heaven and earth shall pass away, one jot or tittle shall not perish of thy law." 2 Peter 3: "That day of the Lord shall come as a thief in the night wherein the heavens shall pass away with a noise. The elements shall melt away with fire and the earth and all things therein shall be burned." Again, "The heavens by burning shall be dissolved and the elements shall melt away with heat, but we look for a new heavens and a new earth according to his promise." Thus Saint Peter. Therefore this first Capital point is to be vouched, that the world (as in case now it is) shall finally come to an end, that is, be changed into a better condition and God only is utterly void of all variability or change.

To what purpose, then, tends this doctrine? Saint Peter teaches in Ephesians 2.3: "Seeing," he says, "all these things shall be dissolved, what manner of men ought we to be in holy conversation and duty of piety, expecting and hastening unto the coming of the day of the Lord." The argument is this in effect: the heaven and earth shall be renewed at the coming of Christ, how much more therefore ought we to be renewed who press on to meet Christ at his coming? Therefore, we are to seek for a perpetual renovation and to adhere in heart to God only who alone is utterly unchangeable. As for other things, they ought to be held in contempt because they all shall be changed and shall all finally have an end. For this purpose our Apostle made mention first of the vanity of this world then he added, "Now are the last times," that is, wherein the coming of the Lord Christ is imminent. And why these things? In order that, condemning the world and then avoiding those Antichrists, we being fortified in the Apostle's doctrine, might watch and live soberly and justly, always prepared to go meet Christ at his coming.

The second Capital point is whether we can attain to know when the end of the world shall be. It is obvious that we are all led with a desire to know when the end of the world shall be. For this affection even the saints were taken withal, the Prophets and Apostles. Of Daniel it is manifest in chapter 12: After he had heard from the angel (that is, of Christ) about Antichrist and what things should be accomplished in the end of the world, he asked the Lord saying, verse 8, "O Lord, what shall be the end of these things?" As for the Apostles, it appears in Matthew 24 and Acts 1. "Lord, when shall these things be?" Therefore it is a natural inclination in all to desire the knowledge of things to come, especially when the end of the world shall be. Now the question is whether this can be known by us. The Lord Jesus taught that it can in now way be known when he said, "Of that day and hour no man knows. No, not the angels of heaven, but the Father only knows." That is, the certain time wherein these things by me foretold to you all shall come to pass the Father only knows yet in all ages there have been some (and they in the Church) who have given out it might be known, some indeed certainly and they have presumed to determine thereupon a certain number of years (such is man's presumption) from the first unto the second coming of Christ. Others probably and in such sort as that in searching this time they did contend that no great error could follow and therefore they used sundry conjectures whereby they assayed to determine in some sort how much time as yet remained until the next coming of Christ. Although verily there be great difference between the temerity of the one sort and curiosity of the other, yet as the one is utterly to be disproved and condemned, so the other (for my part) I cannot give approbation unto. For tru piety requires that we be certain indeed that the end of the world shall be and that the Lord will come, but when that is, either what day or month or year or age when it shall be and when he shall come we must of necessity confess ingenuously our ignorance and that by no means can it be known according to the doctrine of Christ. And therefore according to the Commandment of Christ, let us watch and pray, expecting daily and hourly our Lord Jesus Christ being always prepared with our lamps burning with the light of faith and filled with the oil of good works to go out to meet him. But let us now consider what have been the judgments of men touching the time of the end of the world and the coming of the Lord.

In the times of the Apostles there were some who said that although the day and hour of the Lord's coming could not be known, yet that the day of the Lord and end of the world could not at that time be far off. Others said that this was the Apostle's doctrine. Others did endeavor to persuade this by reasons and conjectures but the Apostle did surprise such saying, "I beseech you even by the coming of our Lord Jesus Christ and by our assembling to him that you be not suddenly moved from your mind nor troubled either by spirit nor by word nor by letter as it were from us, as though the day of Christ were at hand." The Apostle teaches that these imposters used three practices for persuasion that the Lord's day was hard at hand: First, Revelations for that they certainly know this by the spirit of Revelation; Secondly, reasons and conjectures. Therefore he says, "or by words." Thirdly, counterfeit letters and testimonies of the Apostle. But what does the Apostle say? "That you be not suddenly moved away, as thought the day of the Lord were at hand; for that unless departure come first, etc." He taught that first there must be a general Apostasy, or (as others will have it) a defection of the Roman Empire and Antichrist to be revealed with his Kingdom before the day of the Lord shall come. But how long after the coming of Antichrist shall succeed the end of the world and the day of the Lord? Whether 100, 1,000 or more years the Apostle has not taught. But why? Because he himself did not know according to that "of the day and hour…" Behold what was bruited abroad in the Apostle's ages even amongst the believers regarding the end of the world! And that these men were deceived the thing itself teaches. After the Apostle's times there were not wanting even some who did limit a certain number of years until the second coming of Christ and the end of the world. Amongst the profane Gentiles it was vulgarly bruited, as a divine oracle that the Christian religion, after Christ began to be honored, should continue only for the space of 365 years and then presently to have an end. Saint Augustine relates this in tome 5 of De civitate Dei, book 18, chapter 53 and he shows how false this was in chapter 54. And because after the end of then Christian religion upon the earth forthwith and end of the world shall be, therefore some Christians, persuaded by this oracle, were of the opinion that after these 365 years were expired, presently the end of the world should be. But it is apparent how foully these likewise were deceived. In Cyprian's time, who flourished after Christ about the year 250, it was credibly held that the end of the world was at hand. This is clear out of Cyprian's epistles. And, what is more, in a little treatise (Ad forunatum) in an exhortation to martyrdom (if it is Cyprian's) in the beginning of page 244 these words are read: "Six thousand years are fully complete since the Devil did impugn man." Although the book be not Cyprian's, yet is it plain what was the opinion held in the Church by many regarding the end of the world when the book was published. That is to say, that then there were 6,000 years begun to be accomplished and so consequently the end of the world instantly to draw near. But how foully they also erred the thing itself declares.

In Lactantius' time, who was famous about the year 317 after the birth of Christ, the opinion that was maintained in the Church is evident by his Institutions book 7, chapter 25. The whole expectation (he says) of the end of the world seems not above the space of 200 years.

In the time of Augustine, Jerome and others that many were of the opinion that the end was hard at hand appears through Augustine in his books. In tome 5 of De civitate Dei book 18, chapter 53 he reports that some have determined from the ascension of the Lord unto the end of the world 400 years; others 500; others 1,000. But Augustine derides them all and refutes them by the saying of the Lord Christ in Acts 1: "It is not your's to know the seasons which the Father has reserved in his own power." Matthew 24: "Of that day and hour…." A certain bishop also in Augustine's time by the name of Hesychuis seemed to hold that although none could know of the day and hour of the Lord's coming as the Lord had said yet a set time and space of years might be limited from the coming of Christ in the flesh until his second coming and therefore it behooved Christians to find out this time. And of this point he wrote to Augustine, tome 2, epistle 79. Besides other places of scripture which he abused for this opinion, that place of Daniel chapter 9, of the 70 weeks was one. For that place might be understood of the time intermediate between the coming of Christ in the flesh and his second coming or at least by proportion it might be collected that as from the time of the former prophecy of Daniel until the first coming of Christ there went between 70 weeks of years, so likewise from the time of the first coming unto the second there should interpose 70 weeks of years. From thence therefore there might be gathered the certain time until the end. But Augustine teaches that the place of Daniel can in no way be understood of the second coming of Christ. He that desires, let him read the other testimonies of scripture which Hesychius abused for the confirmation of his opinion and then let him read Augustine's answers to the several places, Epist. ad Hesychium 80.

To that which the Lord spoke to his Apostles in Acts 1, "It is not for you to know the time and seasons…" this answer Hesychius returned: that only was spoken to the Apostles for he would not have them to know for that he would not have them witness of the consummation of the world but only of his passion and resurrection; but yet his will was that else we should acknowledge the time of the end of the world. And to this effect he wrested even that answer of Christ to the Pharisees wherein he reprehended them saying, "You know how to discern the outward appearance of the sky but you know not the time of you visitation." This bishop interpreted this sentence of the time of the second coming of Christ as though Christ spoke of his first coming. Summarily, Augustine concluded that by no place of Scripture could it be gathered when the time of the end of the world would be or that Christians may make inquiry seeing it is written and spoken to all, "It is not for you to know the times," or that it can be known of any mortal seeing it is written, "Of that day and hour," that is of the Lord's return, "no man knows…."

So Pope Gregory from the corrupt conditions of his time and the strange wonders seen in his age was often accustomed to say that his age was not far distant from the end of the world. But he likewise was much deceived.

Now I proceed to the men of our own age. Many men, and they are learned and religious men, have thought although no set time can be appointed between the first and second time of Christ, yet by probable conjectures it may however be known and discerned whether their opinion be fantastical or no, but such, as long after succeed us, shall understand whether these devout and learned men were erroneously led, yes or no. For my part I only endeavor to prove that these conjectures alleged by them were very weak and so by them that no proof or determination can be made of the end of the world. We will produce the principal and examine them.

The first conjecture of these men is taken from 6,000 years wherein they say the world shall endure. For the Hebrews have left written in their books (especially in the ____drim) that this was the prediction of Elijah the prophet, that the world was to continue for 6,000 years. 2,000 in vanity. 2,000 under the Law. 2,000 for the Messiah. And if any time came short of them it was wanting for our sins.

Ireneaus likewise in book 5, chapter 46 concludes that the world shall continue only 6,000 years and he collected this calculation not from the Hebrews but from the proportion of six days wherein the world was created after which six days was the Sabbath, that is, the day of rest. This indeed, he says, is both a narration of things past and a prophesy of things to come for one day signifies a thousand years as the scriptures testify, and 2 Peter 3, "One thousand years before the Lord are as one day." Therefore as the world was consummate in the creation of it, within the compass of six days and then Rest, so in the end thereof it shall be consummate within the space of six thousand years, then shall follow true and perpetual rest.

Also Lactantius, Firmianus book 7.c.14 says that the world shall be consummated in the compass of 6,000 years and he borrowed this opinion, together with Irenaeus, even from one and the same fountain. That opinion touching the durance of the world for 6,000 years was entertained by many. Whereupon also Gregoriano Papa, tome 3, I_e. 9, book 1, Reg. Columns 13 and 15. The world, he says, was created in six dates and shall be determined in six Ages. They add further that the 6,000 years shall not be fully complete and that fact they (partly) confirm by the prophesy of Elijah, partly by the speech of Christ in Matthew 24, "Unless those days should be shortened, &c." For although he there speaks of the ruin of Jerusalem, yet likewise they contend that it may be understood of the time of the consummation of the world. Seeing these things stand, so they say: 2,000 were before the Law; 2,000 after the law; and (according to the computation of the Hebrews) of the 2,000 under the Messiah 1,560 of them are now run over and there is in remainder 440. And of them also some shall be subtracted. Therefore, the world cannot endure longer, at the furthest, than about 400 years. This is their first conjecture.

But who may not see how infirm it is? First, Elijah's prophecy upon which they rely is no authentic. Indeed, it is available against the Jews, who do admit that prediction, to prove that the Messiah is come seeing that 5,560 years have now run out, but for demonstration of the end of the world it avails not at all. Likewise, the ratiocination of Irenaeus and Lactantius is too, too infirm and feeble. Therefore justly Augustine confutes it. Besides, I say, it is against the word of God. For the Lord says that none can (certainly) know when the end of the world shall be: "As for that day, &c." Of then this, their sentence touching 6,000 years, were true, we might easily know when the end of the world would be but this is against the word of Christ. Therefore this opinion of 6,000 years for the world to endure is not true.

The second conjecture is collected from the four Monarchies of the world, Daniel 2 & 7. The case stands thus: the four Monarchies are described so that one succeeds another. The first is the Monarchy of the Chaldeans and Assyrians; the second of the Persians; the third of the Greeks; the fourth of the Romans. Daniel chapter 7 prophesies that, those four Monarchies being ruined (that is, three of them utterly desolate and the fourth as into several parts, divided into several kingdom), "a little horn shall arise amongst those ten other former horns," that is, one kingdom more potent and strong than the rest, "Which shall utter great things, &c." And when that kingdom signified by one horn shall come to a consummate power so that it will think itself "to alter times and laws," then presently shall be the judgment and "Christ will reign forever." And this horn which shall arise out of the Roman Empire they interpret to be the Turkish Kingdom. Thus therefore, they gather that three Monarchies are utterly extirpated, the fourth monarchy also is extinct because it is divided into diverse parts. Now, "the horn," that is, the Turkish Empire, began to break out about the time of Heraclitus for at that time Mohammed began to reign. And this kingdom of the Turks is now well nigh grown to the greatest height. He prevails against the Saints and, in a manner, he makes account that "he has power to change laws and times." When this shall come to pass, then shall come "the Ancient of Days." Therefore the time is but short until the second coming of Christ shall be.

My answer is this. If they understand that less time now remains than before, that is most true. If also that which is remaining they shall affirm to be very little in comparison with the eternity of the Kingdom of Christ, this likewise we will assent unto as most certainly true. But, if they should understand a little remainder of time to be behind, that is, that there is yet behind either one hundred or two hundred or three hundred years, etc. I say that nothing can be concluded from these places in Daniel which are diversely expounded by interpreters. For, that I may follow the usual interpretation, first he describes in the second chapter the four Monarchies and concerning the Empire of the Romans he prophesies five things. First he sets out the power thereof, that verily, as iron, it should surprise all other Kingdoms. Then he sets out the division thereof, that is to say, it should be divided in itself. Thirdly, the cruelty and fierceness thereof, that without regard of consanguinity or alliance it should not respect the bands thereof by reason of cruelty. Fourthly, the variable calamities and ruins, that is, that it should be afflicted with sundry massacres and especially with intestine (or homebred) dissension and wars. Fifthly, the continuance thereof, that although being divided into many parts, as it were two feet into ten toes, it should be broken in pieces in respect the feet were of clay. Yet, because the plants thereof were of iron, it should endure even to the second coming of the King of Heaven. But after Daniel had thus disputed of the Roman Empire, presently he adjoined a prophecy of the Kingdom of Christ, I say, that Christ should suddenly destroy all those kingdoms and he alone should reign for all eternity. And he prophesied of the double coming of Christ: of that which was in the flesh, with the preaching of the Gospel and of that which shall be in glory. And of the first he says, "And in the days of those kings the God of Heaven shall set up a Kingdom which shall never be demolished." He does not say, "After the days of those Kings," but "in the days of those kings &c." For the Kingdom of Christ was raised up upon the earth when as yet the Romans reigned and did govern the world and endured almost six hundred years -- the Romans bearing rule even unto the times of Heraclitus -- and do still and shall continue even to the end of the world. Afterward he says of the second coming of Christ, when he shall deliver up the kingdom of God his father, all enemies being put under his feet, finally whereas you saw that the stone cut out of the mountain without hands breaks into pieces iron, brass, clay, silver and gold, the great God intimated to the king what should follow after these things. Thus the Prophet. And thus reads and expounds that most learned man Oecolampadius, citing withal Saint Hipolitus who says, "lhtos o patos zwh [?]. The stone which shall quell and crush the image in pieces s Christ who fills the earth, coming from heaven and bringing judgment to the world.

But in this place is put down no prescription of time from the first until the second coming of Christ, wherefore out of this prophecy which is in the second chapter of Daniel nothing can be concluded concerning the end of the world whether it shall be from that time within a hundred or two hundred or more years. Although (as other would have it) the more sincere explanation of that place would be that it should be understood no so much of the uprising of the person of Christ as of his Kingdom and the progress thereof throughout the whole world unto the end thereof and of the endless continuance of the same for it is so interpreted by Daniel himself in the same chapter. But by this tenor what can then be collected touching the definite time of the end of the world? The kingdom of Christ, as it was propagated by the preaching of the gospel throughout thee whole earth, so likewise withal did it overturn the Empire of Rome, that is, the fourth Monarchy, with the idolatry thereof, as also now the image of that Monarch, the Kingdom of Antichrist, it does and shall continue to overthrow to the end of the world until it be totally abolished. For it is infallible that the end of the world shall not occur before the whole Kingdom of Antichrist is abolished as the Apostle teaches in Thessalonians 2.2.

But who is able to determine the time when the kingdom of Antichrist shall totally come to an end? He that can effect the one may likewise perform the other.

Besides, there are some who would have the prophecy of Daniel to be in no case understood of the second, but only of the first coming of Christ, and so also that which in the seventh chapter. And therefore this is to have been the counsel (or purpose) of God: to give signification to Nebuchadnezar what kingdom should succeed and which should be the last of all, that is, the Kingdom of Christ, and that to continue perpetually all others being destroyed. But how long it should endure upon the face of the earth is not here debated, neither that God intended by Daniel to give us notice thereof, seeing that it was not his pleasure to reveal it, no not even by his son. According to this interpretation nothing can be devised more fondly than to go about concluding any determination with regard to the final end of the world out of the prediction of Daniel.

Finally, there are some who would so expound the chapters of Daniel so that they will have him speak in no respect of the Roman Monarchy, but what all others have interpreted thereof, they will have understood of the Kingdom of the Selucians. This is so especially for this reason: because the Church of the Jews was never more hardly and extremely entreated by any other than by that Kingdom before the coming of Christ, and most of all by Antiochus Epiphanes whom they understand to be the last horn of Daniel seven. And these expositors have reasons of no small consideration for their interpretation. Read the Annotations of Tremellius and Junius. And if we approve this exposition what need to we have to borrow any conjecture from Daniel of the time of the end of the world, whereas he had not the least thought regarding this matter? And out of this an answer is to the seventh chapter of Daniel -- where they think that the Turkish Empire is to be understood by the name of the last horn -- is apparent.

For first of all, it may be denied, and that not without cause, that by that last horn is not signified the Turkish Empire. For the ancient Fathers, both Greek and Latin, understood that horn to be Antichrist with his Kingdom and (here I report the judgement of the Fathers) that he indeed shall come towards the end of the world and suddenly shall rise up among the ten horns, that is, the ten kings; but when he shall come, that cannot be known of us. Therefore we ought not to prevent [?] God's counsel in searching out when these things shall come to pass. Let us hear St. Hippolitus expounding this place in Daniel: ____ ___ ________, wherefore touching the leopard, the prophet foretold how there should be four heads to him that had the dominion & so it came to pass & the kingdom of Alexander was divided into four principalities. So even now we must expect how the ten horns shall come out even of this same (that is the Kingdom I. Empire of Rome) when the time of the beast shall be accomplished. And "a little horn," which is that Antichrist, "Shall out of them suddenly appear and justice shall be taken from off the earth and the whole world shall melt into a consumption." Wherefore we must not anticipate the will of God, but patiently persevere and pray that we fall not into those times, neither that we be unbelieving, but that these future things shall be fulfilled. For it those first things, according to the prediction of the prophets, were not effected, then we cannot expect these. But if they were fulfilled in their due times, according to the prophecies, accordingly also these things shall fully come to pass. Jerome also expounds this place of Daniel regarding the Antichrist, and he manifests what he means by Antichrist. And this, he says, is the judgment of all Ecclesiastical writers: his words are these. Ergo dicamus &c. Therefore let us affirm that which all Ecclesiastical writers have delivered in the consummation of the world: that when the Roman Empire is to be destroyed there shall be ten Kings who shall divide the Roman world between themselves and the eleventh, a little king, shall arise who shall conquer three Kings of the ten -- that is the Kings of Egypt, Africa, and Ethiopia -- as by the process we will make more manifest, who, being slain, even seven other kings shall submit their necks under this Conqueror. And behold, he says, the eyes were as the eyes of a man in the home, lest, according to the opinion of some, we should repute him either to be the devil or some Ghost or else a singular man whom the devil should posses bodily, and a mouth speaking proud things. For, "he is the man of sin, the son of perdition, so that he dares to sit in the temple of God making himself as God." Master Bullinger, a most grave writer, accords in judgment with the Fathers touching this interpretation of this horn: but yet out of histories demonstrating that Antichrist is come already, that the three other horns are broken down and that he is increased by the subjection of those others and his kingdom is to be enlarged and we are to have his seat and Rome.

But what if we should, with Master Calvin, a most acute and learned interpreter, understand by the name of this horn (as many indeed of his followers do) Julius Caesar himself and others of his successors: Augustus, Tiberius, Caligula, Claudius, nero and other Caesars and every Empire of these Caesars? What if we shall vouch with others by that thorn to be signified Antiochus Epiphones for he did most cruelly of all others afflict the political state of the Jews and subvert the religion and erect idolatry as is plainly made manifest in the first book of Maccabees, as that we stand in need of no other interpreter wherein was a true type of Antichrist? But what from thence can be gathered touching the end of the world? Daniel as yet has treated nothing of that other coming of Christ seeing he is wholly employed in explaining those Monarchies which are to prevent his first coming.

The third conjecture is drawn from the time the Antichrist, being revealed, should reign. The Scriptures seem to deliver (say some) that Antichrist shall reign three years and a half. To this purpose is preferred that formerly mentioned time of Daniel ("a time, two times and a half a time). But the place is more perspicuous in Revelation 11: "It is given to the nations," that is Antichrist and his members, "and they shall rend down the city for 42 months." And 42 months do amount to three years and a half. After this time granted to Antichrist over the Saints has run out, John teaches in Revelation 17, that a Lamb shall come who shall kill Antichrist. Thus therefore, they reason, Antichrist being manifested shall practice his tyranny over the Saints for three and one half years and after shall Christ come. Those years, as they expound, are the years of Jubilee so that one year shall signify fifty natural years and so three years and a half shall amount to 175 years. The Pope is Antichrist and has been now revealed already about 45 years. Therefore, there remains as yet until the Lord's second coming about one hundred and thirty years and so some certain time of the end of the world, may be gathered out of the Scriptures.

I answer that this conjecture is very feeble and infirm. For first, the name of the three years and one half the Fathers account for natural years and they said that Antichrist should reign so many natural years before the coming of Christ wherefore this is a poor collection that they expound it of the years of Jubilee.

Further, although I do not deny the Pope's kingdom to be the kingdom of Antichrist since therein many things are defended which diametrically are repugnant to the doctrine of Christ, and therefore I will not gainsay that the Pope (while he defends that kingdom which wars with the kingdom of Christ and obstinately opposes himself to the doctrine of Christ) is Antichrist. Yet it cannot be denied (as a thing probable) but that toward the end of the world there shall be One Man in the Church of Christ who shall exceed all other Antichrists in malice and power, &c. and who shall work miracles. And one might well contend that the prophecy of John, as also of Daniel, regarding the three and one half wherein he should reign as is said should be understood of that Man, as that neither he should dissent utterly from the judgment of the Fathers nor yet oppugn that which all our writers with one consent teach and make demonstration of concerning the coming Antichrist revealed in the Pope of Rome to the time of the end of the world is a fallacy (or sophistication) from equivocation, seeing Antichrist sometime is take for every one who obstinately opposes himself to the doctrine of Christ; sometimes for the whole kingdom of Antichrist; sometimes (by an excellency of speech) for one villain, of all the most notorious, which shall sit upon the throne in Antichrist's kingdom toward the end of the world.

Lastly, although we yield that prophecy of John to be understood of the kingdom of Antichrist now revealed, yet for all that it cannot be inferred out of that number of 42 months that there as yet are in remainder about 130 years because those years are the years of Jubilee. For this interpretation of years, that they are indeed the years of Jubilee, any may easily reject and justly contend that a number certainly is put for a number uncertain. And so Master Bullinger interprets it, that such a time might be set down by the Angel which indeed was certain to God, but to us uncertain. And in very deed in my judgment also that time cannot be otherwise expounded. For if the number were certain unto us, we might w/all know when the end of the world shall be, but this cannot be known because of the word of Christ, "Of the day and hour no man knows." Therefore no certainty can be concluded out of this place of the Revelation regarding the time of the end of the world.

In like sort the fourth conjecture has reference to that which they derive from the time which is set down in Daniel chapter 12, "From the time of the oblation of the daily sacrifices and the establishment of the abomination of the desolation shall be 1,290 days. Blessed is he that expects and attains to 1,335 days." Although, they say, this number seems to prophesy of the wars of the Maccabees, yet also there is some notice therein of the end of the world. Therefore, by days they will have years understood which were in remainder from Daniel's times to the end of the world. For there are first 1,290 years then more, by addition, 1,335. All these, put together, amount to 2,625 years. Now, from the time wherein Daniel published this prophecy 600 years ran out or there about. Therefore, there remain yet from the nativity of Christ until the end, 2,026 years. Now then, in this year, 1560, out of these 2,625 years are spent 1560. Therefore, as yet there remains until the worlds end about 425.

I answer. From hence also nothing can be concluded. First there is no agreement at all with the Prophet's prediction that these things should be understood of the wars of the Maccabees which went before the coming of Christ and therefore not of the profaning of the temple which fell out under Antiochus. For it appears manifestly that the Prophet in the end of his prophecy foretold of those things which were to come to pass in the Church after the last destruction of the Temple and the abrogation of the whole Mosaic liturgy (as the Prophet fore-showed in the end of the 9^th chapter) until the end of the world, which thing even Christ, quoting this very place, Matthew 24, clearly teaches when he says, "When you shall see the abomination of desolation which is spoken of by Daniel the Prophet, &c." Therefore the Prophet speaks of the desolation or destruction of the Temple which followed the abrogation of the daily sacrifice, that is, of the Mosaic service, Christ himself being the interpreter. And he does not speak of the profaning which occurred under the tyranny of Antiochus. Add further that Daniel, in his 8^th chapter, assigns to the one which was to fall out under Antiochus 2,300 days, but to the other 1,290. So it is made evident that the time whereof Daniel here speaks did begin from that last abomination and perpetual demolition of the Temple which was effected by the Romans and to continue unto the end of the world, wherein Daniel, together with others, shall arise out of his resting place, that is, the grave, wherein he quietly lies and shall live again with his lot, that is, in everlasting beatitude after the end of all days. The case so standing, it is a good consequent that no part of that time of which the prophet here speaks can have reference to these years which preceded the coming of Christ. Wherefore, they do not carry the matter skillfully who out of these two numbers, 1,290 and 1,335, so make up the years 2,625 as that they refer 600 to that time which went before Christ's manifestation in the flesh. And then from thence they gather the surplus to be from the first to the second coming of Christ, 2,026 years. Certainly, if those two numbers are to be distinguished and then after joined together & days are taken for years, it will behoove us to acknowledge that from the abomination of the daily sacrifice, that is, of all Mosaic sacrifice and the devastation, until the last coming of Christ runs between 2,625 years. Moreover, whereas they distinguish those two numbers as being indeed different, the one from the other & afterward conjoin them, that has no foundation to rely upon. For there are some ( and those men of good respect) which hold the same thing to be meant by both the numbers (that is to say), that the church of God for a long time was and should be afflicted unto the end of the world, but yet it was to hold out in perseverance manfully and a deliverance to be expected because when no such matter at all was thought upon as the riddance from those evils, then the Church upon the sudden, as it were, in the intercourse of time should be delivered from all these afflictions. Add withall that which may be affirmed ( as many suppose) that this number here (as before) is put down a certain for an uncertain, which thing the Angel seems to insinuate when, speaking of the same time, he puts down a different number of days. First he puts down 1,290, then 1,332. For if from the time of the daily sacrifices abolished there were but unto the end only 1,290 days wherein the Church should be afflicted, how does he presently add withal him, "him to be blessed in the future," who in this endurance of evils shall persist courageously until the 1,335 days. Certainly, I do not see any other cause but that his purpose was to signify that the same time of some was judged longer, of some of less continuance, and in that respect, the whole Track of Time to be to us uncertain.

I pass over this: that the Fathers and some others construe this place, as that other in chapter 7 of three and one half years, wherein it was said by the Ancients that last Antichrist should reign for those 1,290 days are the same ( in their opinion) as "a time, times, and half a time," because they amount to three and one half years. Finally, there are some who would have here a repetition and explanation of that which also before in the end of the 9^th chapter he had said, viz., of that time within which, the daily sacrifice being utterly taken away, the Temple likewise should be destroyed by the Romans, never again to be rebuilt, that is, within three and one half years more or less, for so long time was that war protracted and finished, after which presently ensued the horrible vastation both of the City and Nation. And thus they read the words of the Angel: "And touching the time wherein I said the daily sacrifice should be removed, and the abomination of desolation erected are 1,290 days," so that this (they say) is the true sense thereof: "O Daniel, you have desired to know when the final end of all things shall be. I have showed you that the end is sealed and closed up. Neither that to you nor any other mortal shall be made any other revelation than as is already revealed. But concerning the end of the sacrifices, policy and government of the Jews, as also of the war to be waged against them, whereof also I have treated in the 9^th chapter, if you will learn the certainty when this shall have an end or final determination I can commonstrate unto you a most certain supputation, (that is to say), that it shall be finished within 1,290 days, nay, within 1,335 days." Thus hold these men. Therefore, out of Daniel can no certain time be observed regarding the end of the world, but only that this time is determined with God but is yet unknown to us and that in this time the church should be strangely afflicted. For, Daniel making inquiry for this end, answer was made: "Go Daniel, for the words of this book are made up and sealed until the time of the end. Many shall be purified , made white and tried and the wicked shall do wickedly." Dan. 12.
The same conjecture 1 Timothy 4, "For the Spirit says that in the last days shall be perilous times; men lovers of themselves, &c.." I answer that even when the Aposlte did foretell these things there were many such in the world. Therefore, he says, "But you also, avoid such, for of such are they which enter into widows houses, &c." But now there are more such. I answer, what if there shall be many more and much worse follow after us and especially in the end of the world? Augustine likewise gives the same answer to this argument drawn out of this place of the Apostle in Epist. ad Hesych.

Other conjectures also are alleged, but such as I have remembered are the principal and we have manifested that no certain conclusion can be determined regarding the end of the world. We therefore conclude that for the time of the end of the world -- either in what day or month or year or age it shall come -- can neither be comprehended by any certain knowledge or any firm conjectures of any mortal man. And the reason is because God will not have it known but only to himself according to that, "Of that day and hour, &c." This we know indeed: that the end of the world approaches daily nearer and nearer but when it shall be we cannot know. This is my determination of this question which I know clearly to be both godly and consonant to the scriptures and profitable, although I make no doubt (that I may freely speak my mind) but that in those numbers of days which are prefixed by Daniel and the Apocalypse before the end of the world are included many mysteries regarding the last times which things he may comprehend who is endowed with a peculiar instinct of the Holy Spirit neither would I doubt that he might pronounce sentence both of the end of the world and of those things which shall come to pass about those times. But this gift is not granted to me. He that has it, let him impart it. I will not despise his prophecy. I will try in all things and in the meantime retain that which is good.

From hence consequently arises the third capital point; whether it is lawful to search out the certain time that we may know when the end of the world shall be. I answer that I am not of that opinion. For if God will not have it to be known, then he certainly violates the will of God who travels and searches. Besides, he says expressly that, "It is not yours to know the times and seasons, &c." If it belongs not to us, we may not lawfully inquire to know. Therefore, God, that he might manifest to the world how much this curiosity discontents him, has effected that so many as from the age of the Apostles hitherto have designed any certain time of the end of the world, they have been evicted of error. I speak of the ordinary inquiry of all. If any extraordinary is called to the intelligence of these mysteries, I cast no lets in the way, only let everyone be cautious that he deceive not himself and tempt the Lord. Surely curiosity is fruitless but sobriety is most profitable. And as they are commended who love the coming of the Lord, so I find both Daniel and the Apostle to be rejected when they did propose curious questions; "When shall these things be, &c."

The fourth chapter is: why God will not have us know the end of the world? I answer, even for the same reason why he will not that any should know when he must die. Verily, that we should always watch and pray and always have our loins girt up and have our lamps in our hands filled with oil and burning as if the lord were to be expected hourly. The Lord himself alleges this cause in Matthew 24, after he had said, "of that day, &c." And by the example of the deluge, which came suddenly upon the world in the days of Noah, he had concluded that such like and so sudden should be the coming of the Son of Man. Forthwith he annexed this exhortation saying, "Watch, therefore, for you know not when the Son of Man shall come." He gave instruction in these words that this is the cause why he would not have us know the certain time of the end of the world, that is to say, that being certain the Lord will come and uncertain of the time when he will come, we might continually watch and pray daily and hourly being in expectation of him. Therefore, Augustine says in Epist. ad Hesychium, the Lord reproves the Jews, Luke 12, saying, "You can discern the face of the sky, but do you not discern the day or your visitation?" because who he who does not acknowledge the first coming of the Lord cannot prepare himself for his second coming. But he would not have the day and time of his other coming to be manifested because it was not expedient for us lest verily we should say with the evil servant of Luke 12, "My Master defers his coming so let us feast and beat our fellow-servants, &c." the Lord will not have us promise much time to ourselves before his coming, but daily to expect him for that he would have us always I a readiness. Therefore, in the same chapter, Matthew 24, in the end he adds saying, "But if that evil servant did say I his heart, 'My Master will defer his coming,' and shall likewise eat and drink with the drunkards, the Lord of that servant shall come on a day when he looks not and on an hour when he knows not and shall cut him off and give him his portion with hypocrites. There shall be weeping gnashing of teeth." Now, we perceive the cause why the Lord would not have us know certainly that time for our own salvation, lest promising a long time to ourselves, like those servants, we should eat and drink with drunkards, &c. Therefore, preposterously and contrary to the will of God, they do who pamper their belly and delight in gluttony, yet nevertheless curiously dispute when the Lord shall return.

The same capital branch is regarding the signs which are precedents before the end of the world and the coming of the Lord Christ and of the use thereof. For although we can know no certainty concerning the time wherein the Lord will return because his will was otherwise, nevertheless, sundry signs do forerun the Lord's coming and (so) the end of the world whereby both that the Lord will certainly return and that he is not far distant shall be made manifest to the godly and honest hearted men.

But I will not recite all these signs. I will only point out certain places of scripture where these things are to be read in Matthew 24, which also are rehearsed in Mark 13, Luke 22. So likewise to the same effect Luke 17, so somewhat of the paucity of the true believers, Luke 18, Romans 12; of the calling (or conversion) of the Jews. Likewise other things, 1 Timothy 4, 2 Timothy 3, 2 Thessalonians 2. But further, some certain distribution of these signs is to be holden, some do run long before the end of the world and some are more nearly precedent. To the first kind appertains that security of the men of this age which is portrayed in Matthew 24, Luke 17 and elsewhere, "As in the time of Noah, &c." Again, hereunto pertains that revolting from the faith which is described in 1 Timothy 4: "The Spirit speaks evidently that in the last times some shall depart from the faith, &c," which also elsewhere is remembered. Likewise, hereunto belongs that corrupt state of the world which is painted out by Paul in 2 Timothy 3: "In the last days shall perilous times be a hand, &c for men shall be lovers of themselves, &c." Hitherto likewise belongs that defection or apostasy and revolting of the Kingdom of Antichrist which is ready in 2 Thessalonians 2. These signs long ago were begun and (that afar off) did forerun the day of the Lord and the end of the World and so do forerun and continue their course until upon a sudden the Lord's coming shall overtake us. But to the other sort which are most nearly precedent belongs that mystical conversion of the Jewish nation to Christ which shall come to pass about the end of the world and which the Apostle sets out in Romans 22. For I make no doubt but that the Apostle speaks hereof when he calls this a mystery. Hereunto also appertain those things which the Lord records in Matthew 24: "There shall be signs in the sun and moon and the stars shall fall down, &c." although also there is difference between that sign which is in Romans 11 of the conversion of the Jews and those which are read in Matthew 24 of the darkening of the sun and falling of the stars &c. for that shall come to pass before the Lord comes, but thses things even at his very coming and that shall be precedent before the end of the world, but these things appertain to the very end of the world when, indeed (as it is said in 2 Peter 3), "The heavens shall pass away with a voice and they burning shall be dissolved and the elements shall pass away," for I believe that this renovation of the heavens and the world is pre-signified in those words of the Lord Christ, "The sun shall be darkened and the moon shall not give her light the, the stars shall fall from heaven, &c." Thus much shall suffice of the signs.

But in this place two doubts arise. The first is how that can accord which the Apostle wrote in Romans 11 concerning the conversion of the Jewish nation about the end of the world with that voice of Christ in Luke 18, "When the Son of Man comes shall he find faith on the earth?" For if then little faith shall be found in the earth, how then shall a full multitude of Jewish people be converted, viz., by faith in Christ? Therefore, there shall be little and much faith upon the earth. I answer: Augustine says, "Distingue tempora, &c." Distinguish the times and the scripture will accord. These two shall not fall out both at one time but in some distance of time. I believe, therefore, that these two places may thus be reconciled. First, that principal and last Antichrist which shall come near the end of the world and which shall excel all others in hypocrisy, craft, power and diabolical sleights (for in him, as the Fathers testify, shall dwell Satan or all plentitude of Satanic malice as in Christ dwells all fullness of Divinity bodily). I say that last Antichrist shall subvert all things and shall seduce all (except a few of the Elect) partly by his hypocrisy; partly by his lying miracle, 2 Thessalonians 2, insomuch that, as John speaks in the Revelation, "he shall make the fire even to come down from heaven in the sight of men;" partly also by his power and violence. Therefore, in this manner, when the Son of man shall come, that is, about his coming, certainly little faith shall be found upon the earth. But, when that principal Antichrist shall be destroyed with the Spirit of Christ's mouth and by the efficacy of the World of God he shall be discovered to all men who he is (not Christ, but Antichrist), then (happily) the Jews shall know their Messiah, be converted unto him, and be saved. Therefore, (Antichrist reigning) scarcely shall any faith be found upon the earth, but being destroyed very much.

The other question is, if so many signs shall go before the end of the world whereby shall be manifested to holy men that the Lord is not far off, how then have you formerly concluded that it cannot be known to any when the Lord will come and when the end of the world shall be? I answer: these things are not repugnant. For, notwithstanding the signs shall give notice to the godly that the Lord is not far off, yet from thence cannot be collected the certain time wherein he will come. Behold! Many signs which forerun the coming of the Lord are long ago accomplished. Yet, how great licentiousness and security? How much corruption of religion and manners? How many and great heresies? The Lord says, "As in the days of Noah, &c" in Matthew 24 and Luke 17. And the Apostle, "In the last days men shall be lovers of themselves." But how great a lethargy amongst men has been so long since the Apostle's time? But who could either in the Apostle's time or now can define how much time remains until the Lord's coming? Further, the Apostle says, "The Spirit speaks manifestly that in the last days some shall depart from the faith." But this Oracle, was it not become to be fulfilled in the Apostle's time? And certainly those were the last times as John bears witness saying, "It is the last time." Yet, we see how long those last times continue; likewise how lately the Kingdom of Antichrist was revealed and what it is. What for that it began to be revealed in Bernard's days? In Psalm Qui habitat, 6, Ser. pag. 413, "At nunc quidem, &c." But now indeed (says he) we have peace from Pagans, peace from heretics, but there is no peace from false children. You have multiplied the nation, O Lord Jesus, but not magnified our joy. All are Christians and yet all seek their own not such things as are Jesus Christ's. Likewise the duties of ecclesiastical dignitaries are transformed into filthy gain and the business of darkness. Neither in them is sought the salvation of souls but the excess of riches. For this they are shaven, they frequent churches, they celebrate masses, they sing Psalms. At this day most impudently there is contention for Bishoprics, Archdeaconries, Abbacies, and other dignities and the revenues of the churches are wasted upon the practice of superfluities and vanities. It remains that the Man of sin be revealed, the son of perdition, the Ghost that walks on the day, but even at noonday, which is not only transfigured into an angel of light, but also is exalted above all that is called God or that is worshipped. Thus Bernard.

Loe! One of the principal signs going before the end of the world, (that is to say) the manifestation of Antichrist yet who either could or can affirm when the Lord shall come? Therefore, by those tokens which run along before, although they notice that the Lord indeed will come and that he is not far off, yet notwithstanding it cannot be determined to what length of years this extends, that he is not far off. So by those signs which forerun by some nearer distance it may be gathered that the end of the world is nearer approaching than before and that the Lord will come quickly. Yet neither of what space this (quickly) will be it cannot before be known. In the Apocalypse, likewise, it is said, cap. 3, "Behold," says the Lord, "I some quickly." And yet he is not come.

The conclusion is this: that although many signs shall be forerunners and precedents to the day of the Lord and the end of the world, yet will it not thereupon be any consequent, that it can be known by any signs when the Lord will come. Neither is that the use of signs that by them we may know the time and set day; but there are other uses.

And in my judgment there are three uses of these signs and these serve against three grievous perils in this business. The first peril is: Lest any should utterly resolve that there should be no end at all or return of the Lord. Against this danger the Lord in the scriptures has delivered and commanded that we should so believe that this world shall have an end and that the Lord Christ will certainly come again. To this effect tend the tokens foretold from the Lord: that when we shall see them come to pass we may become more certain that the Lord (as he did prognosticate) will certainly come. The first use, then, of the signs is that by them, as by seals, the promise concerning the coming of Christ should be ratified and our faith therein confirmed.

Another peril is: Though we certainly believe that the end of the world shall be and that the Lord shall come, yet lest we should deny him as yet to be far off and to make delay. For this imagination is the cogitation of the evil servant and makes a man secure in his sins. Against this danger the lord would have us always to resolve that the day of the Lord is not far absent. To this effect tend these voices, Philippians 4, "The Lord is at hand." Also, Matthew 24 of the evil servant who imagines that the Lord will not come quickly, he says, "The Lord of that servant will come in a day when he hopes not and in an hour when he knows not and will cut him off &c," as though he should say his Lord will sooner return than that evil servant expected. Luke 12, "And be likewise prepared, for the Son of Man will come at an hour when you think not." For this purpose, serve the signs foretold by the Lord. Verily, for that whereas we perceive, yes from the beginning, and do daily see many of them accomplished already and to come to pass we should therefore think that the Lord is not far off and (so) watch and pray. Wherefore the Lord, when he had foretold the signs, he (consequently) added the use of the prediction thereof saying, "When you shall see all these things, know that he is nigh, even in the door." Therefore, this is the second use of these signs, that indeed by the sight thereof, we might know the Lord not to be far off but quickly to return; yet so as that we may never define how far off this (quickly) shall be.

The third peril is this: lest that, because the good servant must remember that it may so fall out that his master may come quickly, he should rashly define how long or show short that time (quickly) will be and should appoint any certain time when his lord will come. For that determination of a certain time besides that it is presumptuous, it is likewise repugnant to the will of God and pernicious. Against this rock, the Lord will have us to acknowledge and confess that we cannot know this time and that it is only known to God. Again, he would have us know that it is not our office either to search out or to know the times and seasons which the Father has put in how own power. Hereunto also appertain the signs, that is to say, that when we shall see many of them to be originally accomplished from the time of the Apostles, neither yet presently the Lord to be come, that neither yet we presume to define (though we see the rest) of any certain time of his coming, but that we should know that this only is seen to the Lord. And therefore, because we are ignorant when he will come, we should always watch and pray. Wherefore the Lord says in Matthew 24, "If the householder knew at what hour the thief would come, he would (doubtless) watch and not suffer his house to be dug through" as though he should say he would (doubtless) watch that hour only wherein he knew the thief would come but because he knows he will come and is ignorant in what hour, therefore, he stays awake the whole night and stands upon his watch: "be also, therefore, prepared, " that is, always, "for at an hour when you think not will the son of man come;" as if he had said, If you know that certain time wherein he would return, you would watch only about that time and address yourselves to meet me, but because you are ignorant when I shall come at midnight or cock-crow or in the morning and yet you know certainly that I will come, therefore, you ought to be prepared and in readiness. These therefore are the three principal uses of the tokens foregoing the end of the world and the coming of the Lord: first, that by seeing of them we may firmly know that that the Lord will come. Next, that by the sight thereof we may know that he will come quickly. Thirdly, that by seeing of them we do not yet determine how long this (quickly) shall endure because many of them are come to pass and yet the Lord does not come. Besides, no signs bend that way that by them we may be enabled to define the certain time of his coming and of the end of the world. Therefore, the Lord did first prognosticate the signs in Matthew 24 and then, lest any man should yet think that he could gather how such space of time remained concerning the Lord's coming, he added, "Of that day no man knows." We see therefore that this sequel has no coherence. The signs are foretold that forerun the end of the world. Therefore, when they formerly come to pass and are accomplished, we may not thence observe how much time certainly remains until his coming because there are other uses (as is manifested already) of the signs than that by them we either can or ought to conclude the certain time of the world. But, by all these we may easily collect what a Christian man may do in this question concerning the end of the world. Now then, out of the things already spoken let us discuss the duties of a Christian man to be observed in this question of the world's ending.

The sixth capital branch is: what things are to be observed of a Christian man in this question concerning the end of the world.

We must firmly believe that this world shall finally come to an end, that the Lord shall return and that the world shall be renewed. Wherefore, seeing there must be a renovation of the heavens and the earth, we are to give regard that we likewise are daily renovated as Peter teaches in 2 Peter 3.

When this end shall come we are not curiously to inquire both because it cannot be known according to the voice of Christ in Matthew 24 but also because we are forbidden in that saying in Acts 1, "It appertains not to you to know the times, &c."

Although we know not when he will come, yet in the meanwhile we are to desire his coming according to Matthew 6, "Let the Kingdom come." And this is likewise acceptable to God as the Apostle testifies in 2 Timothy 4, "Henceforth is laid up for me a crown of righteousness which the Lord (that just judge) shall render unto me at that day and not only to me, but also to all such as shall wish for his coming."

Although we know not when, yet everyone ought continually to have in remembrance that the Lord may sooner come than the world supposes. For this is the difference between the good and evil servant in Luke 12. The evil one says, "My Lord will defer his coming, &c." But the good one says, "I know not verily when my Lord will come, but I do daily expect him," for he will come (as he prophesied) as a thief in the night, that is, upon the sudden. Again, although (that I may in the interim yield this) he will not come speedily to judge the whole world, yet it may be he will come tomorrow to exact of me a private account of my life.

Because we know not when the Lord will come, we are to watch and pray perpetually and our lamps are so to be kept furnished with faith and good works as if he were to come tomorrow according to that of Christ in Matthew 24, "Watch, therefore, an pray for you know not what hour your Lord will come." Wherefore, at no hand are we to imitate that evil servant who because he promises to himself that his Master will defer his coming he is drunk with the drunkards and smites his fellow servants, Luke 12.

If we are tempted to impatience because the day of the lord comes not quickly or because the Lord defers his coming so long, let us follow the counsel of the Apostle Peter in the second epistle chapter 3. Let us fasten our eyes not upon the passage of this temporary life, but upon eternity itself where all time, no matter how long, vanishes to nothing. And let us be advised that a thousand years with the Lord are but as one day according to that in 2 Peter 3: "Moreover be not ignorant of this one thing, beloved, that one day with the Lord is as a thousand years and a thousand years as one day." Let us therefore understand that this delay is nothing.

If further we shall be assaulted, either by our own curiosity or questioned by others why the Lord defers his coming so long, let us answer as Peter instructs, that he defers, therefore, because he looks that all should repent and that he is not delighted with the perdition of men.

If question be propounded whether the Lord will sooner or later com, let us follow the doctrine of Christ and return our answer, "We cannot tell," for this is the safer track. For if you shall say, "the Lord will not come quickly," he will yet defer. This is the property of the evil servant (Luke 12 and Matthew 24) and it begets either security to carnal men or despair to godly men who desire the coming of Christ. If you say he will come quickly, this indeed is the part of the good servant to think that the Lord will come quickly and daily to expect him. And this cogitation will quicken you to study for composing yourself and for to meet the Lord. But it is a rash affirmation of that you which know not. But if you answer you cannot tell and, therefore, because you do not know, that we must watch and pray, you shall do the office both of a good and humble servant and so shall pass the more safe way. For this is the third, according to Christ's gospel, "Watch therefore, for you know not, &c." Augustine also says in the Epistle to Hesychius and puts down three orders or servants: One says, "Let us watch and pray for the Lord will come quickly." Another says, "Let us watch and pray because the Lord will come indeed slowly, but our life is but short." The third says, "Let us watch and pray, for we do not know when the Lord will com."

But, notwithstanding that we know not when the general end of the world shall be, yet let us remember that the end of our (little) world is near every one of us, for we cannot live long. Let us continually watch and pray. Neither imitate that evil servant who says, "My Lord will delay his coming." The Lord grant that all these things may leave a deep impression in the depth of our hearts. Amen.

Jerome: Whether I eat or drink, or whatsoever I do, I do always suppose that I hear the voice of the trumpet sounding, "Arise you dead and come unto judgment."

Augustine: The last day is unknown unto us that we might attend upon everyday.

Apocalypse 22.12: Behold, I come quickly and my reward is with me to give to every one as his deeds shall be.

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