PAVL and Silua­nus, and Timothe­us. As in the former Epistle to the Thes­salonians, so in this Epistle also the A­postle beginneth, retayninge the same forme of subscription, title, and saluta­tion. The Apostle Paule himselfe being the author of this Epistle, doth neuer­thelesse vouchsafe, to make others con­sortes with him of the same, which were his woorkefellowes in the ministerie of the worde, not arrogating to him selfe alone the prerogatiue and preheminēce (as those doe which seeke themselues) but shewing his common consent with others in doctrine, which were the ser­uants [Page] of Christ; he ioyneth two with him as authors of the Epistle. Siluanus was a diligent helper of Paul in the Gospel, who preached Christ to the Co­rinthians, as appeareth in the same E­pistle where it is saide, For the sonne of God Iesus Christ, 2. Cor. 1.19. Act. 15.22. who was prea­ched among you by vs, that is, by me and Siluanus, and Tymotheus, &c. This Siluanus, is euen the very same which in the Acts of the Apostles is cal­led Silas, (as some coniecture) the name being somewhat enlarged and defor­med according to the manner of the Grekes and Latines. Tymotheus, was the sonne of a certaine godly and faith­full woman of Iudea, whom the Apo­stle calleth Eunice: but his father was a Greke,2. Tim. 1.5. and his graundmothers name was Lois. This man preached Christ at Thessalonica, and kept Paul company going into Asia. Thus then we see, that the Apostle writeth his Epistle in the name of three, both to shewe that they did all agree together in teaching, and also to bring the more authoritie and credit vnto his Epistle. For there is [Page] more credit giuē to many of one profes­sion and misterie, than to one alone: according to the common prouerb, No man is so quicke sighted, that he can see all thinges perfitly. Wherefore Paul very prudently hath inserted the names of his consortes.

Vnto the Church of the Thessalo­nians in God our Father. By these woords he declareth y the true Church was among y^e Thessalonians, and they doe contayne, a notable description of the Church which is the true and lawfull spouse of Christ, which among other notes, may be known by this one, namely,A special note of the true Church. if it be a congregation gathe­red together in God the father, and in our Lorde Iesus Christ. For there is a Church gathered together in God our father, & in the Lord Iesus Christ: and there is a Church gathered together in the Diuell; as is the malignaunt Church. This title then doth testifie, that this Epistle was in the first begin­ing dedicated to that Church▪ which in Thessalonica agreeing in the vnitie of faith, woorshipped one God the father, [Page] and the Lord Iesus Christ, and which stedfastly beleeued the promises of the Gospell, that in them alone is contey­ned the doctrine of Christian righteous­nesse, and of eternall life. For without the knowledge of them, and faith, no man can bee truely reckoned to apper­tayne to the Church of God the father, and of our Lord Iesus Christ. And now let vs thinke that this Epistle doth no lesse appertayne to euery one of vs, then it did to the Thessalonians, which are also endued with a true and liuely faith in God the father, and in our Lord Ie­sus Christ: yea rather it doth most espe­cially profite y^e Church at this day, that it may serue as a caueat in these latter times, wherein Antichrist is reuealed, to make vs beware of deceiuers: who, without this Epistle, could not so well be knowne, Antichrist with them ra­ging in the Church, and spoyling the same. It is also to be noted, that the A­postle hath ioyned God the father, and our Lord Iesus Christ together, ther­by to shewe, that the sonne is nothing inferior to the father in this matter.

Grace be with you and peace from God our father &c. First of al, the A­postle wisheth vnto them grace, that is to say, reconciliation and the endow­ment of the holy Gh [...]t, for there is no­thing more to bee desired, then to haue God our mercifull father: then he wi­sheth vnto them peace, that is, all other good giftes, which are needful for them. For this worde, peace, signifieth gene­rally, al ioyful and prosperous successe. Therefore what ioy and prosperitie soeuer we haue, if we haue not the fa­uour of God withall, our blessing shall soone be turned into a curse. So that the onely foundation of our felicitie, is the fauour and loue of God, whereof it commeth to passe, that our prosperitie is firme and permanent, and our saluation most sure, in the middest of aduersitie. He addeth, that this grace and peace doth come from God the father, to giue vs to vnderstand, that whatsoeuer good thing commeth to vs, the same cōmeth from the free grace, goodnes, and fauour of God. He putteth downe the name of Father, and not of a Iudge, that there­by [Page] we might haue the feeling of his vn­speakeable loue toward vs.

And from the Lord Iesus Christ. He ioyneth God y^e father & the Lord Iesus Christ together, to teach vs, y grace & al other good things are giuen vnto vs for his sonnes sake our mediator. Se­condly, that wee may knowe howe wee shalbe sure to receiue them, namely, if we aske them for his sonnes sake. Thirdly, he giueth vs to vnderstād, that the sonne is by nature God, reigning in equall power with the father, and help­ing vs by his diuine power. Therefore he intending to wish the summe of feli­citie to the Godly, commeth to the foun­taine it self, that is, to the grace of God: the which alone, doth not onely bringe vnto vs euerlasting blessednes, but also is the cause of all good thinges in this life.

3 We ought to thanke God alwaies for you, brethren, as it is meete, be­cause that your faith groweth exce­dingly, and the loue of euery one of you toward another aboundeth.

The first part of the Epistle is gra­tulatorie, [Page] and consisteth of thanks giuing: for thankes are giuen vnto God, as the gi­uer and confirmer of those benefites. After this manner the Apostle for the most part beginneth all his Epistles, giuing thanks with them, vpon whom the gift of Iusti­fication is bestowed.

Alwaies. He meaneth that he hath daily new occasion ministred to him of giuing thankes vnto God.

For you brethren. That is to say, on your behalfe, for your constancie and in­crease in spirituall thinges, putting the persons for the things, as we shal see here­after.

As it is meet. In these woords Paul sheweth that we are bound to giue thanks vnto God, not onely when he doth power on vs good thinges, but also when we call to mind his benefits bestowed on our bre­thren. For whersoeuer we do see the good­nes of God to shine, we are bound to giue thankes for the same. Furthermore the sa­uing health of our brethren ought to be so deare vnto vs, that whatsoeuer is giuen vnto thē, we ought to take it as bestowed on our selues. Moreouer, if we do consider [Page] the holy vnitie of the body of Christ, such mutuall communion and fellowship shal­be among vs, that we will reckon the be­nefite of one member, to be the benefite & gaine of the whole Church. Therefore in praysing the benefites of God we must al­wayes haue respect vnto the vniuersalitie of the Church.

Because that your faith groweth excedingly. Here are repeated the principa [...] pointes of our religion, as faith, charitie, and sufferance; but not without cause. For because in the former Epistle, he had pray­sed the faith and charitie of the Thessalo­nians, now he speaketh of the increase of them both. And in very deede it is conue­nient for all the godly to obserue this or­der, that they daily make a triall and exa­mination of themselues, how much they haue profited. This therefore is the true prayse of the faithfull, if they grow and in­crease dayly more and more in faith and in charitie. Moreouer, first he gaue thankes vnto God for them: now, he saith there is cause why he should againe giue thankes for their dayly profiting. And when he gi­ueth thankes vnto God for their profiting, [Page] he doth thereby signifie and declare that as well the increase, as the beginning of faith and loue, commeth from God. For if these sprang from the vertue that is in men, the giuing of thankes should be fay­ned, or els for nothing.Three causes of thanks gi­uing. There are therfore three causes of thankes giuing: of the which the first is, the increase of faith. For faith in such as are consecrated vnto God, how true and perfect soeuer it be, doth not sodenly come to her full perfection: euen as yong Trees doe not by and by grow to their full bignes: but doe first spring, then shout vp in talnesse, and at the last come to a full groth of a Tree. Euen so faith hath her degrees, and is not at the first begin­ing fully perfected, but seeketh and desi­reth to increase it selfe daily more and more. And that is the meaning of this place of Paul,Rom. 1.17. where he saith From faith to faith: that is to say, that the same in the first beginning do not decay, but rather y^t it be confirmed more and more, vntil it come to iust perfection. For according to our common māner of speaking,Faith of two sortes there are two sortes of faith: one imperfect the which being once begunne, goeth forward [Page] by degrees, and increaseth, and continueth not alway in weaknes: the other is per­fect, the which being many wayes confir­med, doth constātly rest it selfe on the sure knowledge and will of God.

And the loue of euery one of you to­ward another aboundeth. The Second cause of thankes giuing, is the mutuall loue of the Godly, which bindeth vnto her euery one, whom she findeth in affliction by many benefittes. And although accor­ding to the common vse of the sacred scrip­tures, he is our neighbour which is ioyned to vs by any maner of way, either of dwel­ling nere vnto vs, either of kinred, or of frendship, or of societie, or else of custome: yet notwithstanding he also shalbe our neighbour which standeth in need of our helpe whatsoeuer, although he be not a Ci­tizen with vs, a fellow, a cosin or any o­ther way ioyned vnto vs:Luk. 10.30. euen as that man was which fell into the hands of theeues. But this loue differeth from that which we owe vnto God,1. Ioh. 4.10. which loueth him in the highest degre which loued vs first. This loue is y^e pietie and worship which we owe vnto God. And as the duties of this loue [Page] are gathered out of the first table, so the duties of the other are taken out of the se­cond table: the which loue in that it sprin­geth from the loue of God as from the fountain, it cannot be but very acceptable vnto God. Whereupon it commeth to passe that God doth oftē times more vrge and require the loue of our neighbour then the loue of himselfe. For, as it appea­reth by the Prophet, he doth preferre the defence, and helpe of the widowes, the fa­therlesse, and the oppressed, before the sa­crifices offered vnto him.Esay. 1.17. Loue is the handmaid of faith. Gal. 5.6. For this loue is the handmaid of faith, and doth so necessa­rily wait vpon her, as doth the shadow on the body. Because faith, which is auail­able before God, is effectual and working through loue.

4 So that we our selues reioyce of you in the Churches of God, because of your patience and faith in all your per­secutions, and tribulations that ye suf­fer. The Apostle could not giue vnto them a greater prayse, then when he sayth that he propoundeth them as examples before other Churches to be followed: for that is the meaning of these woordes: We our [Page] selues reioyce of you in the Churches of God. And yet Paul doth not ambiti­ously boast of the faith of the Thessaloni­ans, but setteth them foorth as a prouoca­tion, to make others the more earnest to imitate them.

In the Churches of God. In that he calleth them not his Churches, but the Churches of God, it declareth his humi­litie & faithfulnesse. For they are false and vntrustie, who, whenas they ought to be the seruants of God and the ministers of Churches, desire to be called Lordes, and doe vsurpe authoritie ouer other mens ser­uants.

Because of your patience. The third and last cause of giuing thanks is their patience. But the Apostle saith not that he doth reioyce because of the faith and loue of the Thessalonians, but, of their pa­tience and faith. Wherupon it followeth that patience is the fruite and testimony of faith. Therefore these woordes ought to be resolued thus, we reioyce of the pati­ence which commeth of faith and doth te­stifie y^e faith excelleth in you. Otherwise the text should not agree. And in very deed [Page] there is nothing that doth hold vs vp more in tribulations then doth faith: the which doth hereby euidently enough appeare, because so soone as we forget the promises of God we fal flat to the ground. Therfore the more that a man doth grow in faith, y^e more he is armed through pati­ence, stoutly to indure all things: euen as on the contrarie part, cowardice, and im­patiēce in aduersitie doth bewray our In­fidelitie: especially at such time as we are to suffer persecution for the Gospell, the force of faith will shew it selfe.

Therefore that reioycing of the Apostle Paul, was no proud, or vaine boasting, but godly piety, by which he did exalt and ad­uaunce with condigne prayses the fruit of Gods worde, and also did reioyce ouer the Thessaloniās themselues, that they were in such wise and so greatly confirmed, that by no manner of perils or persecutions, they could be cōpelled to forsake the faith. And what was this else, but to giue the praise vnto God for al this grace & vertue. This place teacheth that the saints are layed open to persecutions and are also ex­ercised perpetually in afflictions. For so [Page] many as will liue godly in Christ Iesus shall suffer persecution.2 Tit. 3.12.

5 Which is a token of the righteous Iudgment of God, that ye may be coū ­ted woorthy of the kingdome of God: for the which ye also suffer.

The simple and true meaning of these woordes is, that the iniuries and persecu­tions which the children of God doe suffer at the hands of y^e wicked and reprobate, do shewe foorth as in a glasse, that God shal­be one day the iudge of the worlde. And this sentence hath in it a figure called An­tistrophon, or Conuersion, by which is con­futed the prophane opinion which men do commonly hold, so often as the good are afflicted, and the euil are in good case. For then we thinke that the world is gouer­ned by fortune, and not by God. Hereup­on it commeth that impietie and contempt doe possesse the heartes of men, as Solo­mon saith in the booke of the Preacher, Chap. 9. ver. 2.3. For they which suffer a­ny thing vnworthily, or without deserte, do either murmure and accuse God, or else they doe thinke that he hath no care of the actions of men: as the Prophet Dauid [Page] saith in the Psalme 73. Reade the whole Psalme.

Contrariwise the wicked ware more proude of their prosperitie, as if so be there were no punishment remayning for them: euen as Dyonisius in his prosperous na­uigation, boasted that the gods were frēd­ly and fauourable vnto such as were giltie of sacrilege. Furthermore, when we doe see that the crueltie of the wicked against the innocent is not restrayned, and that they escape without punishement, flesh and blood perswadeth it selfe by and by, that there is no iudgment of God, no punish­ments of wickednesse, nor any reward of righteousnesse. But Paul on the contra­rie part pronounceth, that when God doth so spare the wicked for a time, and doth wincke at the iniuries which his children suffer, iudgment to come is set before our eies, as it were in a glasse. For he taketh this as a clere case, that it cannot be, but that God as he is a iust iudge, will one day giue rest vnto the miserable, which are now vniustlie vexed, and will also giue vnto the oppressors of the godly their iust rewarde. And herevnto tendeth this say­ing [Page] of Peter: If any man suffer as a Christian, let him not be ashamed: but let him glorifie God on this behalfe. 1. Pet. 4.16. For the time is come that iudgment must begin at the house of God: if it first begin at vs, what shall the end be of them which obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sin­ner appeare? Wherefore, let them that suffer according to the will of God, commit their soules to him in well do­ing, as vnto a faithfull creator.

Furthermore the iudgment of God is called righteous in this place, because it shalbe executed vpon those which haue de­serued the same by their wicked persecuti­on: and also because God shal exercise the same not onely according to the externall, but also according to the internall things. A place surely very notable: because it teacheth how our mindes are to be stirred vp from al the impedimentes of the world so often as we suffer any manner of aduer­sitie, namely by calling to minde the iust iudgment of God, the which will lift vp our mindes from this world to a higher [Page] consideration. Thus death shalbe vnto vs the image of life.

That ye may be counted woorthy of the kingdome of God. The ordinance of God is, that no man shalbe woorthy of the kingdome of God without the crosse. Whereupon Christ saith, If any man wil follow me, let him deny him selfe, Mat. 16.24. and take vp his crosse, and follow me. Now, if any man will goe about to proue by the authoritie of this place, that saluation is due by desert vnto our afflictions, and not to the passion and blood of the Lorde, let him way and consider that place onely which the same Apostle setteth downe to the Romans, where he proueth that we are iustified by the benefite of faith,Rom. 3.28. and not by the merit of workes. And in ano­ther place he saith: I count that the af­flictions of this present time, Rom. 8.18. are not woorthy of the glory which shalbe she­wed vnto vs. Therefore we must ascribe it to the liberalitie and fatherly benefi­cence of God, that eternall life is said to be giuen vnto vs of right, and that we are made woorthy of the kingdome of God through afflictions, when as it is most [Page] cleere that all our habilitie and pliant­nesse to any manner of goodnsse commeth of God, by whose grace we are sanctified and blessed. Moreouer the Apostle Paul doth not dispute here of the cause of woor­thynesse: but onely taketh the common doctrine of Scripture, that God doth abo­lish those thinges in vs which belong to the worlde, that hee may frame and e­rect in vs a better life: Furthermore that he sheweth vnto vs through afflictions, the pryce of eternall life. Finally, he doth sim­ply set downe the meane by which the faithfull are as it were hammered and wrought vpon Gods anuile: because by afflictions they are taught to renoūce the world, and to aspire to the heauenly king­dome of God. Beside this, they are con­firmed & strengthned in the hope of eter­nall life, when they fight for the same. Wherupon he addeth, For the which ye also suffer: Namely vnder the assured hope of the promise made, which bringeth to passe that we doe obtaine the kingdome of God. For so Christ himselfe speaketh: Reioyce and be glad, Mat. 5.12. for behold plen­tiful is your reward which is in heauen. [Page] And the Apostle:Rom. 8.17. If we suffer together with him, we shal also be glorified with him. And although no manner of afflicti­ons of them selues doe make vs worthy of of the reward and glorie of eternal life, yet neuerthelesse to denie Christ for feare of present perils, is a sinne deseruing to be punished with eternall death. For as we doe beleeue with the hearte to righteous­nesse,Rom. 10.10. so we doe confesse with the mouth to saluation.

6 For it is a righteous thing with God, to recōpence tribulation to them that trouble you. In these wordes the Apostle sheweth how the tribulation of the saintes may be vnto them an instructi­on of the iust iudgement of God.

For God is an Indifferent iudge counter­poysing in equal ballances the inequalitie of both parties, as here, the afflicted, and the afflicting. And what can be more iust, then that they which in this world do op­presse the good and godly, and doe make them liue in exile and banishment by per­secutions, should suffer the same thinges themselues in time to come, which they do to others: and that they should be in rest [Page] w^t other saints, who cōming out of great tribulation, shal receiue an eternal king­dom? Thus the Apostle toucheth the ven­geance of god against y^e reprobate, to teach them that the faithfull doe rest in the ex­pectation of the iudgment to come: be­cause God doth not as yet take vengeance on the euil, who notwithstanding must needes suffer the punishment of their wic­kednesse. Withall notwithstanding the faithfull doe vnderstand, that there is no cause why they should enuy the momenta­ny and transitory felicitie of the wicked, which soone after shalbe changed & turned into horrible and most fearful distruction.

7 And to you which are troubled, rest with vs, when the Lorde Iesus shal shew himselfe from heauen with his mightie angels.

As it is agreeing with the iustice of God, to repay vnto wicked and vngodly men condigne punishments, so also it is a­greeing with the same Iustice, to giue vn­to godly and righteous men the rest and consolation of eternal life. Great therfore shalbe the miserie and vnhappines of al the wicked, and most excellent shalbe the feli­ [...]ie [Page] and blessednes of the godly. The A­ [...]ostle hath opposed rest against the tormēt [...]f tribulation, in the which the godly are [...]xercised in this world without intermissi­on. For whē we shal depart from this life, all labour and sorrow shal cease, and rest & ioy shall follow in steed thereof.Apoc. 21.4 For God shall wipe away al teares from the eyes of his saints. This then agreeth with y^e sen­tēce of Peter, where he calleth the day of y^e last iudgment, y^e day of rest. Notwithstan­ding in this declaration of the good and of the euil, the purpose of the Apostle was to expresse more plainly how preposterous & vniust the gouerment of the world should be, if God did not defer the punishments & rewards vntil another iudgment. Hereun­to also tendeth that which was said vnto Diues: Luk. 16.25. Sonne remember that thou in thy life past enioyedst thy pleasure, but contrariwise Lazarus enioyed paine: but now is he cōforted, and thou art tormented. The Apostle addeth:

With vs. That he might bring the more credit to his doctrine by the sence & feeling of his owne faith. For he shew­eth that he doth not speake of vnknowne [Page] things, when as he placeth him selfe with them in the same cause and condition. And we knowe that they doe deserue to be best regarded, which are exercised by longe practise in those things which they teach, and doe require nothing of others, but that they be ready to proue and try. Therefore the Apostle doth not commaund the Thes­salonians to fight as it were in a shadow: but fighting valiantly him selfe, he exhor­teth them to the same warre and fight.

When the Lorde Iesus shall shewe him selfe. This is a figure called Occu­patio or preuention, which the Apostle v­seth that the Thessalonians might not be carefull concerning the time wherein the wicked persecutors shalbe afflicted with punishments, and the godly which are af­flicted shall receiue rest. The time shalbe the comming of Christ to iudgment, or the time of iudgment. For the Lord shall come a iudge: but from whence?

From Heauen. That is to say, from the habitacle of God, which is perpetuall, wherein is the glorie of the inuisible God, and the light whereunto no man can at­taine, seeing it is a spirituall firmament, [Page] in the which dwelleth sempeternall righ­teousnesse. From thence therefore doe we look for our Lord & sauiour Iesus Christ, who shall chang our vile bodie that it may be like to his most glorious bo­dy. Philip. 3.21. But this Iudgment shal not be before the consummatiō of al things. For, til that consūmation be, the Lord Iesus shall not be reuealed from heauen, as appeareth by many testimonies of Scriptures. For be­cause one shall iudge all, it must needes be in that last iudgment which shalbe in the end of the world, where he shall repay to euery one according to his deedes. Christ therfore will shut vp and reserue the times of this present world, against the time of his iudgment in the latter day. But when this iudgment shalbe, it is vncertaine. Wherfore the Lord Iesus himselfe doth testifie, that the moments of times of this iudgement, and of the glorie of Christ to come, ought not to be curiously searched for, neither yet that they can be knowne a­forehand.Act. 1.7. It is not (saith he) for you to know the times and seasons which the father hath reserued to himselfe. And in another place,Mar. 13.32. Concerning that day [Page] and houre knoweth no man, neither the Angels which are in heauen, nor the Sonne, but the father onely. And the Apostle saith:1. Thes. 5.2. 2. Pet. 3.10. That the day of the Lord shall come as a theefe in the night. And yet for all this some foolish men haue gone about of late time to prognosticate, of this day, yea and almost of the very houre of the day.

With his mightie Angels. These words do describe and set foorth the forme and manner of the comming of Christ to iudgment: As if he should say, the most righteous iudge shall not now any more come from heauen in humilitie and con­tempt, as he did at his first comming in our flesh, but inuironed with an Angelical bande. For it is written: Thousand thou­sands ministred vnto him, Dan. 7.10. & ten thou­sād thousāds stood before him. As ther­fore a puisant and mightie King hauing a huge hoast of picte and chosen men, mar­cheth forward against his enimie, euen so the Lord Iesus himselfe, shall vse the mi­nisterie of Angels, in suppressing and van­quishing the wicked, and in deliuering the godly. And for this cause the Apostle cal­leth [Page] them mightie Angels, because by them and in their ministerie, the Lord wil shew foorth his power and might: Whose force no creature is able to resist, whose iudgment must necessarily of all men be endured, and by whose sentence the wic­ked shalbe assuredly condemned, and eter­nally punished.

8 With a flame of fire, rendering ven­geance vnto them, who haue not kno­wen God, and which obey not the Gos­pell of our Lord Iesus Christ. The pre­sent description of the iudgment tendeth to this end, that the Godly may vnder­stand, that by how much the more feareful the iudgment is which remaineth for their enemies, by so much more, the Lord hath a care of their afflictions. For this is the chiefe cause of our greefe and sorrow, that we thinke that God doth slightly ouer­passe our miseries. We doe see into what complaints Dauid bursteth foorth now and then,Psal. 37.2. when he fretteth at the pride and insolencie of his enimies. Therefore the Apostle hath vttered all this here for the consolation of the faithfull, that he discri­beth the tribunall and iudgment of Christ [Page] to be full of horror. The like description of the comming of Christ is set downe by the prophet Esay, Esay. 66.15. Behold the Lord will come with fire, and his charriots like a whirle winde, that he may recompence his anger with wrath, and his indigna­tion with the flame of fire. &c. The Lorde Iesus to be reuealed from heauen with Angels of might, in the flame of fire, signifieth that the Lorde Iesus shall come to iudgment with great power and ma­iestie in fire.Mat. 24.30. For they shall see the sonne of man come in the cloudes of heauen with po­wer and great glorie. Gen. 7.21. 2. Pet.. 3.7. God hath once al­ready destroyed the world with water, the second time he will destroy it with fire. But what manner of fire that shalbe, and of what matter cōpounded, I leaue it to be disputed of by such mē as are foolishly curi­ous. It shalbe sufficient for vs only to note this, that Paules purpose was to teach, that Christ will be a seuere reuenger of all those iniuries, which the reprobate do vn­to vs: For the metaphor of flame and of fire, is very common in the Scriptures, where the wrath of the Lord is intended.

Rendring vengeance vnto them [Page] which do not knowe God. Now it fol­loweth to shew what the Lord Iesus will doe when he is reuealed from heauen with angels of his might in the flame of fire: namely, he wil take vengeance of the wic­ked, and vpon such as know not God: that is to say, he will plague them in his wrath which wold not know God, but following the world and seeking for worldly things, neglected the commaundements of God.

And which obey not the Gospell. By these two titles he noteth the vnbelee­uing, who knowe not God, nor obey the Gospel of Christ. For if men do beleue the Gospell through faith,Rom. 1.5. and .16.26. vnbeleefe is the cause of resisting the Gospell. He condem­neth them also of y^e ignorance of God. For the liuely knowledge of God doth beget of it selfe reuerence: but incredulitie is al­wayes blind. Not that the vnbeleuing are altogether void of light & vnderstanding, but because they haue their minds so dark­ned, that in seeing they cannot see.Esay. 6.9. Our sa­uiour Christ doth not without cause pro­nounce, that this is eternal life,Ioh. 17.3. to know the true God, and Iesus Christ whom he hath sent. Therefore of the defect of this most [Page] holesome knowledge, followeth the con­tempt of God, and at the last, death. And as it is the office of Christ one day to punish those which haue not knowne God, so also it is his office to reward those, which haue knowne God, and which haue obeyed the Gospell of Christ.

9 Which shalbe punished with euer­lasting perdition, from the presence of the Lorde, and from the glorie of his power. These words appertaine to the amplification of those punishments, which persecutors and al the wicked in general, shall one day feele, that no man might thinke that they shalbe light or easie, or of some small continuance. For he saith that the perdition shal be eternal, that is, with­out end, a death immortall. To the which saying of the Apostle agreeth also the sen­tence of Christ in his sermons, where he saith that the torments of the wicked shal­be perpetuall,Mat. 25.46. euen as the felicitie of the righteous shalbe euerlasting: so that the reprobate shall go into eternall torment, and paine,Mar. 9.44. and the elect into euerlasting life. And their woorme shall not die, and their fire shall not be extinguished. There­fore [Page] the wicked shall susteine the punish­ments of destruction for euer, alwayes fee­ling them, and neuer ceasing: insomuch that the very punishment it selfe shal after a sorte as it were reuiue them, to the end they may alwayes be consumed.

From the presence of the Lorde. The perpetuity of death, is proued hereby, that it hath the glorie of Christ contrarie vnto it, the which glorie is eternall and hath no ende. Thereupon the horror of the terrible punishment may be gathered, because, looke how great the glorie and maiestie of Christ is, so great shall their torment be. Therefore al they doe deceiue, and are de­ceiued themselues, which doe promise, af­ter a certaine time, a deliuerance from the torments of hell fire, at which time,Origens Error. (as O­rigen also thought) the wicked and the di­uels themselues shalbe pardoned: but how falsely and wickedly, it doth hereby ap­peare.

And from the glorie of his power. With the which power he shall come to iudge the quicke and the dead. He allu­deth to the forme of the comming of Christ to iudgment, and to his might and power,[Page] before the which the wicked shall not be able to stand. By these woords also he she­weth how easie a matter it is for God to bring torment vpon the wicked. For the Rebellious and obstinate, shalbe tormen­ted with the terror onely of his counte­nance. And contrariwise, the presence of God shall bring to the saintes felicitie and glorie. For he shall come with glorie and with power, insomuch that neither his glorie shall want power, neither shall hi [...] presence and power be without glorie.

10 When he shall come to be glorifi­ed in his saints, and to be made marue­lous in al thē that beleeue (because our testimony toward you was beleued) in that day. The Apostle hauing hitherto spoken of the punishment of the Repro­bate, returneth to the godly, and saith that Christ shal come, that he may be glorified in them: that is to say, that he may make them to shine with his glorie. As if he should say, when Christ shall come to pu­nish the impietie of the wicked, he wil then also shew himselfe glorious to the saints, and will make their vile and corruptible bodies like to his most glorious body.Philip. 3.21. [Page] Therefore he will not keepe this glorie to himselfe alone, but will make the same common to al his saints. This is the great and singular consolation of the godly, that when the sonne of God shalbe made mani­fest in the glorie of his kingdome, he shall gather them into the same societie with him. And there is in these words an Anti­thesis or Comparison between the present state, vnder the which the faithfull doe la­bour and groane, and that last restitution. For now they are laid open to the repro­ches of the world: they are counted vile, and of no estimation: but then they shalbe precious and replenished with glory, when Christ shall power his glorie vpon them. Therefore to all the godly and saintes he shall not come austere or terrible, but glo­rious and admirable: that they may be led into an inheritance incorruptible.1. Pet. 1.4.

In all them that beleeue. This is ad­ded for an exposition. For those whom be­fore he had called saints, he now calleth beleeuing: signifiyng, that there is no ho­lines in men without faith, but that all be­ing deuoid of faith, are prophane and vn­cleane.

Because our testimony toward you was beleeued. That which he spake ge­nerally of the saintes, he now applieth to the Thessalonians, that they might not doubt them selues to be of that number. Because, saith he, you beleeued my prea­ching, Christ hath now gathered you into the number of his saintes, whom he will make partakers of his glorie. Therefore ye shalbe safe from all those euils, which hang euen ouer the heads of the wicked, and shall take hold of them: and they also which afore time haue derided you as mad and furious men, shall haue you in great admiration. For these thinges are spo­ken to the faithfull for their consolation, which either haue beene, or are in afflicti­on for Christes sake. He calleth his doc­trine a testimony, because the Apostles are the witnesses of Christ. Therefore let vs learne, that then the promises of God are firme in vs, when we doe steedfastly be­leeue them.

In that day. The Apostle doth ther­fore repeat this, to restraine the desire o [...] the faithfull, that they might not be to [...] hasty. For their life is hidden with God i [...] [Page] Christ:Colos. 3.3. but when Christ which is our life shalbe manifested, then shall wee also ap­peare with him in glorie. And in another place it is said.Heb. 10.35. Knowing in your selues, how that ye haue in heauen, a better and an induring substance. Cast not therefore away your confidence, which hath great recompence of re­ward. For ye haue need of patience, that after ye haue done the wil of God, ye might receiue the promise. For yet a very litle while, and he that shal come, will come, and will not tarry.

11 Wherefore we also pray alwayes for you that our God may make you worthy of his calling, and fulfill all the good pleasure of his goodnes and the worke of faith with power.

This is the Epilogue, or conclusion of that which goeth before, which consi­steth of prayer that the Thessalonians may be preserued in that knowledge of spirituall thinges, and may growe more and more therein, and proceeding, at the last may abide constant in the same. It is the manner of the Apostle in all har [...] and difficult thinges to adde prayers. [Page] prayers. For faith and that reuerence which we beare to the deuine maiestie, doe teach that the best giftes of God must be sought for and gotten by prayers. To the end therefore the Thessalonians might know, that they haue need continually of the help of God, he protesteth that he pray­eth for them. As if he should say, ye are called by my ministery through the Gospel vnto saluation: but yet ye haue need of far­ther confirmation, namely of such confir­mation, as may make you woorthy of his calling, and to profite and perseuere in the same. For this confirmation and perseue­rance, because it is a heauenly gift, I doe diligently praye vnto God to giue it you. And he speaketh of the end and perfect ac­complishment, which consisteth in perse­uerance. For God had vouchsafed already to call them. But, we being too ready to fall away, it is no gramarcie to vs, that our vocation is not after that made fru­strate, and so should it be in deed, if so be God did not establishe the same in vs. Wherefore it is said that we are counted woorthy, when we come to the full scope and perfection. And, if so be that our me­rit [Page] doth make vs woorthy, to what ende should it be needful to pray vnto the Lord that he would make vs woorthy of his calling? Therefore that worthinesse doth depend vpon the liberal goodnesse of God.

And fulfil al the good pleasure of his goodnesse. The second thing for the which he prayeth for, is the accōplishment of the grace and goodnesse of God. Paul is woonderful in extolling the grace of God. For not being contented that he hath na­med his good pleasure, he saith, that the same doth spring from the goodnes of god.

Now when we doe heare that the free good pleasure of God, is the cause of our saluation, and that the same is founded on the grace of God, are we not more then mad if we dare arrogate vnto our merits euen the least thing?

And the worke of faith with power. That is to say, that he would finish the ve­ry worke of faith through constancie and courage of the mind, the which being once by God setled in mens mindes, ouercom­meth al aduersities. In these words there is no smal weight. He might haue said in one word y^t your faith may be fulfilled; but he [Page] calleth it, good pleasure. And then he doth proceed further in explayning the matter, that God was by no other means induced thē by his goodnes: for in vs he found no­thing but miserie. Neither doth Paul as­cribe the beginning only of our saluation to the grace of God, but all the partes thereof also. Thus the sophisticall cōment and imagination of the scoole men is con­futed, how that wee are preuented by the grace of God, but yet are holpen by me­rites following. But Paul in the whole course of saluation, doth admitte nothing but the mere grace of God. And because the good pleasure of God is now made perfite, he expoundeth his minde in these wordes, [The worke of faith]. And hee calleth it a work in respect of God, which woorketh faith in vs, as if he should say, that he may perfect and finish the building of faith which he hath begun.

With power. That is to say, effec­tually. He alludeth vnto the blessing or efficacie of God, by which he doth blesse and make our faith effectuall. And with­al he giueth to vnderstand, that the perfec­tion of faith is a great matter, and of great [Page] dificultie. The which we finde too true by experience, the reason whereof may easily be rendered, if we do weigh how great our imbecilitie is, how many lets are thurst vpon vs from al partes, and also how grei­uous and minifold the temptations of Sa­than be. Therefore except we be woon­derfully holpen by the power of God, faith shall neuer come to her full perfection. For it is as easie a matter to finishe and make perfect faith in a man, as it is to build a Tower of water, which shalbe so firme and strong, that it shal abide the bea­ting flouds, and tempestious stormes, and shall reach higher then the cloudes. And we are euen as fluible and vanishing as water, as appeareth by these woordes of the woman of Thecoa, we are as wa­ter spilt on the ground, 2. Sam. 14. which cannot be gathered vp againe.

12 That the name of our Lorde Ie­sus Christ may bee glorified in you, [...]nd yee in him, according to the grace of our God, and of the Lorde Iesus Christ. The Apostle had she­wed afore what thinges, it is meete [Page] for vs to aske at the handes of God in our prayers. To this admonition he addeth an exposition of the finall cause, why he pray­ed for the increase of faith, and for perseue­rance in others, & why he teacheth to pray after his exāple: namely, that the name of Iesus Christ may be glorified in vs, & that we also may be glorified by Christ, by th [...] benefite of the grace of our God and of o [...] Sauiour Iesus Christ. The which espec [...] ally is to be noted, that they in like maner are to be glorified in Christ, which haue set foorth his glorie. For first of al y^e woon­derful goodnesse of God doth shine in this that he wil haue his glorie to be seene in [...] which are couered with reproch & sham [...] But here is a double miracle. He dot [...] make vs to shine with his glory, euen as [...] he him selfe receiued glory from vs in like manner againe: and therefore he addeth.

According to the grace of our God. For nothing belongeth vnto vs, neither i [...] the action it selfe, nor in the effect and fruit. For our life is framed into the glorie of God, by the onely direction and conducting of the holy Ghost. And wherea [...] there springeth so much fruit from thence▪ [Page] we must attribute that to the great mer­cie of God. Neuerthelesse, if we be not too farre deuoide of sence, we will thinke it our bounden dutie to endeuour our selues all that lieth in vs, to set foorth and ad­uaunce the glorie of Christ, the which is also ioyned with our glorie. Therfore this [...]ight to be the scope and ende of all our good woorkes, that we doe all thinges to the glorie of God.

This is the other part of the Epistle, which consisteth of instruction, and exhor­tation. For he teacheth euidently by cer­taine signes, when the day of the Lord shal come. The Thessalonians had heard in the former Epistle, (which he appointed to be read before al men) that the last day of the world was not farre off. There were also certaine deceiuers, who plaine­ly [Page] [...] [Page] [...] [Page] affirmed, that now already the end of al things was imminent: and so they greatly troubled the Church. Wherefore that they might forsake that conceiued opini­on, and vnderstand the truth, Paul labo­reth, shewing what must first goe before the comming of the Lorde, and with what signes and thinges precurrent men are to be forewarned. These signes in the scrip­tures are many,Two sortes of signes which shalbe before the iudgment day. and yet of two sortes, whereof some shall precurre and be seene long before, other some shall go before his comming to iudgment but a short time. Concerning the signes going long before the iudgment daie, our sauiour Christ saith:Mat. 24.37. As the dayes of Noah were, so likwise shall the comming of the sonne of man be. Luk. 17.26. For as in the dayes before the floud, they did eate and drinke, ma­ry, and giue in marriage, vnto the day that Noe entred into the Arke, and knew nothing till the floud came, and tooke them all away: so shall also the comming of the sonne of man be.

Also the Apostle setteth downe diuers signes in his Epistle to Timothy where he saith:1. Tim. 4.1. Now the spirit speaketh eui­dently, [Page] that in the latter times some shal depart from the faith, and shal giue heed vnto spirits of error & doctrines of diuels, which speake lyes through hypocrisie, and haue their consciences burned with a hot iron, forbidding to marry, and commaunding to absteine from meates. &c. And in another place he sayth: This know, 2. Tim. 3.1. that in the Last dayes shall come perilous times. For men shalbe louers of their owne selues, couetous, boasters, proud, cursed spea­kers, disobedient to parents, vnthank­full, vnholy, without naturall affecti­on, truce breakers, false accusers, intem­perate, fierce, dispisers of them which are good, traytours, heady, high min­ded, louers of pleasures more then lo­uers of God, hauing a shewe of godli­nesse, but haue denied the power ther­of. Among these signes also those which Paul reherseth heere in his Epistle to the Thessalonians, concerning the falling a­way from sincere doctrine, and the reuea­ing of antichrist, are to be reckoned which shall long before the comming of Christ to iudgment, be seene. The signes which [Page] shalbe more neere the iudgment day, & as it were within the vew of the same are these:Mat. 24. Straight after the tribulation of those dayes, the sunne shalbe darkned, and the moone shall loose her light, and the starres shall fall from heauen, and the powers of heauen shalbe mo­ued, and then shall the signe of the son of man appeare in heauen. How these thinges shalbe as touching the forme and manner, no man can tel vntil they come to passe.Rom. 11.25. Also the Apostle saith, I would not, brethren, that ye shold be ignorant of this secret, that partely obstinacie is come to Israell, vntill the fulnesse of the Gentiles be come in. And so all Israell shalbe saued, as it is written: The deliue­rer shall come out of Sion, and shall turne away the vngodlines from Iacob. &c. This shalbe a present signe of the comming of the Lorde. But how the same shall come to passe, and which shal­be the very moment of the fulfilling of the calling of the Gentils, let him that can, define it. It rather is in vs to wish for it, then certainly to appoint the time. The [Page] time will one day come (saith Augu­stine) wherein the calling of the Iewes, August. lib. 2. Quest. Euang. cap. 33. in the sauing health of the Gospell, shalbe manifest. But when, and how the same shalbe, he doth not expresse.

By the comming of our Lorde Iesus Christ. The Apostle in these wordes doth adiure the faithfull by the comming of Christ, that they doe not rashly beleeue the day of the same to be present, and to thinke no otherwise of it then religiously and soberly. As if he should say, as the comming of Christ is a thing very preci­ous vnto you, by which he shall gather vs together vnto himselfe, and shall in very deed perfect and accomplish the vnitie of the bodie, which as yet imperfectly we im­brace by faith: euen so by the same I be­seech you be not to light of credit, if some by one collour or other, do affirme that the same day is present. But as some in the Apostles time, were to ready to beleue the present comming of Christ, which gaue Paul occasion to write this exhortation so it is greatly to be feared, y^t in this age there are many Epicures, which offend in [Page] the other extremitie, and liuing in securi­tie, doe contemne as a fable those thinges which in the Scriptures are spoken of the comming of Christ to iudgment: against whom the Apostle Peter writeth this: There shall come in the last dayes, moc­kers which will walke after their owne lustes, 2. Pet. 3.3. and say, where is the promise of his comming? For since the fathers died, all thinges continue in the same estate wherein they were at the begin­ning &c. Wherefore as men ought not to be light of credit, to beleeue those vaine i­maginations of such as are foolishly cu­rious in pointing out the times and moments of times, which God hath by his prerogatiue reserued from the knowledge of mortall men to himselfe alone: so on the contrarie part they ought to beware of that securitie which made the foolish vir­gins to be secluded from the ioye of the bridgrome,Mat. 25. and to be vigilant, because they know neither the day nor the houre. 2 That yee be not sodenly moued from your minde, nor troubled, nei­ther by spirite, nor by worde, nor by letter, as it were from vs, as though the [Page] day of Christ were at hand.

By this worde [mind] he vnderstan­deth a sound faith, which is grounded vp­on wholesome doctrine. For they had beene carried and rapt as it were into a traunce and astonishment by this forged imagination, which the Apostle reiecteth. He reherseth here three kindes of deceit, of the which he would haue the Thessalo­nians to take heed. The first of which, is this: Neither by spirit: That is to say, by reuelation, or prophesie, by which, vn­godly men haue deceiued many, boasting of the spirit of God, when as they were led by their wicked desires and lustes. They knew that the name of the spirite was ho­norable, and that it brought great autho­ritie and credit to prophesiyng. Where­fore as the manner of the Diuell is,2. Cor. 11.14. to trāsforme himselfe into an Angel of light, so the deceiuers had stollen this title to de­ceiue the simple withall. And although Paul might haue pulled this visor from their face, yet he thought it better by way of concession to speake thus: As if he should say, howsoeuer they pretend to haue the spirite of reuelation, yet beleeue them [Page] not: according to the saying of Saint Iohn, 1. Iohn. 4. Prooue the spirits whether they be of God or no. With such a spirite, sometime the Montanistes, and Valenti­nians, and now the Catabaptistes, were and are endued, by which they haue great­ly deceiued the simple. Therfore the Apo­stle would not haue the faithfull to be mo­ued from holesome doctrine,Gal. 1.8. though an Angell come from heauen and teache o­therwise then he hath taught already.

Nor by worde. The other kinde of deceit is by worde, that is to say, by doc­trine deliuered by the mouth, the which if it be furnished with eloquence and proba­bilitie, it is most pestilent. Such are those sophisticall deceiuers, which gad­ding to and fro, from place to place, with­out calling, doe cause great sturre, and doe greatly trouble the godly preachers, and are therefore aptly termed [...]: which signifieth a subtill kinde of deceiuers.

Nor by letter. The third kind of de­ceite is, by counterfeit Epistles or wri­tings. For it is the manner of wranglers to counterfeit an Epistle vnder the name of some excellent man, to the end they may [Page] deceiue, and may get that commended by the authority of man, which els comming naked, would not be receiued. Hereby thē it doth appeare, that this impudency hath beene practised long since, to counterfeite the names of other men: Whereby the mercy of God toward vs appeareth the greater and more woonderful, that Paul being yet liuing, and seeing his name fals­ly abused in forged writings, his Epistles notwithstanding haue been preserued safe and sound vntil this age. Verily this could not so come to passe neither by chance, nor yet by the industry of men, if so be God by his power, had not suppressed Sathan and al his ministers. By this sathanical prac­tise, which Paul here condemneth, it can­not be told how filthily certaine lewd var­lets haue deluded the Church of God, who haue thrust vpon vs many bookes, and ma­nie moe Epistles and decretals, as if they had come from the Apostles, or from Apostolicall men, or else from such writers as were had in greate esti­mation, for their learning and holinesse: which writinges notwithstanding these good men neuer knewe, and if they were [Page] liuing would neuer allow. For there are carried about,Canons and Decretals of Rome. certaine Canons of the A­postles, certaine Epistles of Apostolicall men, and many other bookes beside, bea­ring the name of Augustine, or Ambrose, which bookes these men neuer saw. And yet notwithstāding there want not some, who taking this place for their ground and warrant, will thurst vpon the Church of God whatsoeuer they list, obiecting that all thinges are not reuealed in the Scriptures, which are necessarily requi­red to true pietie and godlinesse: because mention is here made of spirite, of worde, and of an Epistle by which (say they) a more absolute doctrine hath beene re­uealed to posterities. But these men do not see, that this same very place doth fore­warne men, that they be not seduced from a sound faith already receiued, by the tra­ditions of men; which these men couering with the visor of spirit, worde, and of E­pistle, decretal, or of Apostolical, and most holy, doe enforce vpon vs. For thus they offer vnto vs their Masses and all other thinges, which they are not able to prooue by the testimonies of Scriptures, ernest­ly [Page] affirming y^t they were iustified by Apo­ [...]tolical tradition, & afterward confirmed [...]oth by the Epistles of Apostolicall men, & also by the reuelation of the holy Ghost. Let vs therefore beware of these rauenous woolues,Mat. 7.15. which being couered with sheep [...]kinnes, doe come to no other ende, but to [...]rouble, rent, and deuoure. Let vs faith­ [...]ully hold and keepe the minde of Christ, [...]nd the sound and Apostolicall groundes [...]f holesome and true religion. So shal we [...]e deceiued by no manner of meanes.

As though the day of Christ were at hande. This place semeth to be con­ [...]rarie to many other places of Scripture, where the holy Ghost doth pronounce that day to be at hande. But they are easily re­cōciled, for in respect of God it is at hand,Psal. 90.4. 2. Pet. 3.8. with whom one day is as a thousād yeers, & a thousand yeers as one day. Neuerthe­les the Lord would haue vs daily to wait & looke for the same, & not to appoint vnto our selues a certaine time. Watch (saith our Sauiour Christ) for ye knowe not when the time is. Mar. 13.33 But these false Pro­phets, whom Paul confuteth, seeing it stood them vpon to hold mens mindes in [Page] suspence, least they shuld be wearied with the tediousnes of delay, commanded them to be carelesse concerning the short & spee­dy comming of Christ.

3 Let no manne deceiue you by anye meanes: for that day shall not come, except there come a departing first, & that that man of sinne be disclosed, e­uen the sonne of perdition.

Paul againe admonisheth the Thessa­lonians to beware that they bee not de­ceyued, that hee might make them the more vigilaunt and heedefull to them­selues, and that he might discourage and dismay those whiche laye in wayte to hurt the simplicitie of such as beleeued.

That daie shal not come, except To the end the Thessalonians might not in vayne promise to them selues that the day of their redemption was at hande, he propoundeth vnto them a lamentable prophesie of the defection and dissipation of the Churche to come. This agreeth with that sermon of Christ, which he made vnto his Disciples, when they questioned with him of the ende of the worlde. For [Page] [...]e exhorteth them to prepare themselues [...]o harde conflictes. And after that hee [...]ath spoken of great and strange calami­ [...]ies, with the which the earth should be [...]ell neere wasted and spoyled,Mat. 24. hee ad­ [...]eth that the ende commeth not yet, but [...]hat these thinges are the beginninges of [...]orrowes. After the same manner Paul [...]lso pronounceth, that the faithfull must [...]ight a long time before they can obtayne [...]he Crowne.

But the defection or departure, which [...]n Greeke is called Apostasia, signifi­ [...]th a flying or running away, like vn­ [...]o that of souldiers, which forsake theyr Captayne, or of subiectes which refuse [...]o yeeld their due obedience to the ciuill Magistrate and ordinarie power. Euen [...]o in like maner when the fault of defecti­ [...]n, is committed in the Church, a two fold [...]reason is committed. The first is, when men depart from the fayth of the pro­mises of the Gospel. For we are so tied to [...]hem, that we ought not to forsake them: & [...]n like maner we haue God through them fauourable vnto vs, and at the last bound [Page] vnto vs. The second is when the du [...] woorshippe of God, which he hath com­maunded, is forsaken, or by any manner of meanes violated. For by faith in Christ we are made Christians and the people of God: from the which when we doe fall, we are made runawayes, Apostataes, and whatsoeuer else, saue the people o [...] God. In like manner they which depar [...] from the obedience of Gods commaunde­ments, are rightly called the congregati­on of the wicked: and the name of Christi­ans, or of the people of God, cannot be de­fended rightly to apperteine vnto them. And the wickednesse of either of these de­fections is encreased, when the profession of strange woorshippings is ioyned there­with, of the which God hath commaunded nothing at all: especially when they are fained to be done to the honour of him, o [...] when they are said to be such as deseru [...] the fauour of God, and of the gifts of re­mission of sinnes and of euerlasting life▪ or else when they are affirmed to be necessarie, and such as cannot be omitted with out sinne. For they are contrarie to th [...] faith in Christ, and to that woorshippe [...] [Page] which God himselfe hath commaunded. This therfore is a notable place and wor­thy to be marked. This was a sore and perilous temptation, which might quaile the most couragious, to see the Church which with so great labors, by little & lit­tle & very hardly was erected in a meane estate, sodenly as shaken downe with a tempest, to fall. Paul therefore doth afore hand arme, not onely the mindes of the Thessalonians, but also of all the godly, that when it shall befall the Church to be dissipated and scattered, they be not terre­fied as with a new and strang thing.

But because the interpreters haue di­uersly wrested this place, we must first of all indeuour to get the true and proper meaning of the Apostle. He demeth that the day of Christ shall come before such time as the world shalbe fallen into Apo­stasie or defection, and the kingdome of Antichrist shall haue gotten place in the Church. That properly is not the de­fection, when as there shalbe a departing [...]way from the Roman Empire, as many [...]aue thought:Apostasie de­fined. but Apostasie or defection [...]s a departure from the faith in Christ, [Page] and from the puritie of the Euangelicall doctrine, and a declining to false worship, according to the fantasies of men. And thus they are Apostataes, which forsake y^e Christian faith, seruing idols, and deligh­ting themselues with ceremonies deuised by men.Exod. 32.6. Euen as when y^e Israelites wor­shipped the Golden calfe, being wearied with the long absence of Moses, and decli­ning from the prescript law of God, becāe Apostataes. Paul therfore calleth a trea­cherous defection from God, apostasie, and the same not to be of one man or of a fewe, but such a defection as extendeth it selfe farre and wide in the greater multi­tude of men. For seeing the apostasie is named without any addition, it cannot be restrayned vnto a fewe. Now, no other can be vnderstood to be Apostataes, but such as haue afore time giuen their names to Christ and to his Gospell. Paul there­fore foresheweth a certein generall defec­tion of the visible Church: as if he should say, the Church must be brought into foule and horrible decay, before the full restoring thereof doe come. Hereby we may ea­sily gather, how profitable this Prophesie [Page] of Paul is. For it might haue seemed not to haue beene the Lordes buylding, which sodainly was ouerthrowen, which lay so long t [...]me in ruine and decay, if so be Paul had not long-before shewed, that this shuld come to passe.These 400. yeeres are to be accounted from the time of Pope Gre­gory the 7. vn­till the time of Martin Lu­ther. From Grego­ry the 7. to this present yeere are expired, 511. yeeres, or thereabout.

Yea, many men at this day, waying with themselues the long time of the Churches declining and desolatiō vnder Antichrist, which continued by the space of 400. yeers at the least, doe beginne to wauer and doubt, as if this came not to passe by the determination and counsell of God. The Papistes to couer the tirānie of their idol y^e Pope, make this excuse, that it could not be, that Christ would so long time forsake his Church. But the weake haue here wherewith to susteine themselues, when they doe heare that the deformitie of the Church which they behold, was so long a­goe foreshewed. But y^e impudencie of the Papistes is manifestly conuinced, because the Apostle pronounceth that there shall come a defection, when the worlde is brought vnder the gouernment of Christ. So that the defection is a treacherous falsehood, by which men depart from the [Page] Christian faith, and from the woorshippe which God hath commaunded, or else when straung and Phariseicall woorship­pings are instituted. And it was meete that such a defection should be admitted by the subtil practises of deceiuers, (which preach and teach wicked thinges) before such time as Christ should come, for a punishment to the vnthankfull and vnbe­leeuing, but to the godly, for a triall and exercise of their faith. Whereby also a way was made to Antichrist to inuade the Church, and to oppresse the libertie of the same, and that enimie of the Churches of Christ and aduersarie vnto God, raygn­ing, the defection grewe more and more. For he came to seduce & destroy y^e world with the woorkes of error. The fault of of this spirituall defection is also spoken of by Christ in these woordes;Luke. 18.8. Act. 20.29. 2. Pet. 2.1. Iude. a. 4. 1. Tim. 4.1. When the sonne of man commeth, thinke ye that he shall finde faith on the earth? The authors and maisters of which Apo­stasie in the Church, are the professors of false doctrine. Concerning whom the Apostles spoke many things aforehand.

And that that man of sinne be dis­closed. [Page] The Apostle here putteth down two signes of the comming of Christ, namely, a departure from sincere doctrine and from the true vnderstanding of whol­some doctrine: and a reuelation of that de­fection or departing. What he ment by the former signe we haue already shewed. Now we must intreate of the latter signe, that is to say, of the reuelation and origi­nall of Antichrist. And to the end the disciphering of this beast and monster, may appeare the more plaine, we wil first begin to describe the place: secondly,Antichrist de­scribed by 3. thinges. the person with his names, and thirdly his qualities.

The place and seate of this monster Antichrist, is Rome in Italie, The place or seat of Anti­christ. as shalbe proued by the 17. chapter of the Reuela­tion of S. Iohn, the 9. verse, where the Angell expounding to saint Iohn the mi­sterie of the beast with seuen heades, eui­dently declareth, that those seuen heades doe signifie seuen hils, whereon the wo­man sitteth. T [...]n this being manifest, that the woman signifieth a great Citie. Let vs see where we can finde a great Ci­tie builded vpon seuen hils, and that by [Page] the interpretation of the Angell is,Rome is Baby­lon. Babi­lon, or Rome, the seate of Antichrist. Now in all the world, there is not a Citie to be found builded vpon seuen hils, but Rome in Italy, which all writers, Poets, Historiers, Cosmographers, with one con­sent doe cōfesse to be Rome, which is buil­ded vpō 7. hils, whose names are these: Pa­latinus, Capitolinus, Auentinus, Exqui­linus, Viminalis, Quirinalis and Caeli­us. This is so euident a demonstration of Rome to be Babilon, builded on 7. hils, y^t y^e Angel could not more plainely haue ex­pressed Rome though he had named her. But if any man vpon peeuish obstinacie will except, that the worde of hils haue a­nother signification, and are taken meta­phorically for some other thing, he may easily be conuinced by this reason: that this interpretation of the Angell must ei­ther be plaine and easie to be vnderstood, or else it deserueth not the name of an in­terpretation. Therefore if the Angell go­ing about to expound the misterie of the seuen heades, giueth this exposition that they signifie seuen hils: if hils be not ta­ken in their proper sence, to what purpose [Page] serueth this exposition? For if the name of hils hath neede of another exposition, he had beene as good to haue left the name of heads vnexpounded. Therefore except we will say, that the interpretation of the An­gell is in vaine, we must needes confesse that hils are taken in their proper sence for hils, and then the Citie builded vpon seuen hils, without all controuersie, is the Citie of Rome.

Moreouer in the last verse of the 17. Chapter of Iohns Reuelation, the Angel in plaine wordes saith, that the woman which Saint Iohn saw, (which was the great whoore of Babylon) is that great Citie, whiche hath dominion ouer the kings of the earth. What brasen face is so impudent as to deny that Rome was that great Citie, which had dominion o­uer the kinges of the earth at that time when this was spoken? Or what other Citie had dominion ouer the kinges of the earth in saint Iohns time but Rome?

Irenaeus, a most ancient doctor of the Church, the scholler of Policarpe, and Po­licarpe of Saint Iohn, disputing of An­tichrist, sawe him no where else, but in the [Page] Citie of Rome. The numbring of the beastes name by the greeke letters. λ30.α1.τ300.ε5.ι10.ν50.ο70.ς200. Tertul. aduers. Martion. lib. 3. And therefore he re­membring the last verse of the 13. chapter of the Reuelation, where it is said that the number of the beasts name, is sixe hun­dred, sixtie and sixe, sheweth that the opi­nion of many in his tyme was, that seeing this name [...], which in English sig­nifieth the Latine man, or Romane, in the numeral Greeke letters, it contayneth this number, that Antichrist must be sought at Rome. This opinion of Irenae­us is about 14. hundred yeres old. Ter­tullian also a very auncient writer plain­ly affirmeth, that Babilon signifieth Rome. And Chrysostome vpon this Epistle to the Thessalonians saith thus, Towards the declyning of the Romane Empire, Antichrist shall comme, and not without cause. For so long as this Empire shall florish, none will easily be subiect vnto it. But this being destroy­ed, he shal inuade the power of the Em­pire being void, and shal take it to him selfe, insomuch as he will take vppon him the Empire both of God & men. For as all kingdomes which were be­fore the Romane Empire, were de­stroyed: [Page] euen so shall the kingdome of the Romās be destroyed by Antichrist. S. Hierome also writing to Marcella: Hier. in prefat. lib. de sancto. spirit. This Babylon (saith he) and this whoore clo­thed with purple, which is painted foorth vnto vs in the Apocalyps, can signifie no other thing vnto vs then Rome. And Augustine saith,Aust. lib. 18. de ciuit. Dei. cap 2. Babylon is the first Rome, and Rome the second Babylon. By these & other testimonies of old writers, which might be alleaged, it is manifestly proued, that Rome in Italie is Babylon, the seate of Antichrist.

Concerning the person of Antichrist there haue bene diuers fantasies and opi­nions, some by a foolishe opinion haue thought that Antichrist shuld be one onely man, which should come of the tribe of Dan, and should be borne in Babylon, and shoulde raigne certeine yeeres, to the great detrement and hurt of the faithfull. Some haue deemed Mahomet to be this Antichrist, who hath alienated his Turks from Christ. Othersome haue dreamed, y^t Nero was translated out of the woorlde to come againe an Antichrist, with his tiranny to vexe the Church. But Paul doth not speake here of one man, but of a [Page] kingdome which Sathan shall inioy and possesse,Mat. 24.15. that he may set vp the seat of ab­homination in the middest of Gods tem­ple. Now, it is manifest that the hea­then Emperours Nero & the rest, did not sit in the Church of God: therfore the hea­then Emperour is not this Antichrist. And by the same reason it is manifest that Mahomet is not that especial Antichrist, because he sitteth without the temple of God. Againe it is manifest in the Scrip­tures that Antichrist should deceiue the worlde with false doctrine, vnder pretence and colour of true religion, and therefore so often times the scripture forewarneth men that they bee not seduced by him, which were needlesse, if any open pro­fessed enemie of Christ shuld be that Anti­christ. For there is no liklihood, that an heathen man, a Iew, or a Turk, should deceiue any multitude of true Christians: but he that vnder the pretence of the name of Christ seeketh most of all to deface the honour of Christ: he is a very subtill ad­uersarie, and the very spirit of Anti­christ: as Saint Iohn also in his Epistle doth testifie. For in the second Chapter [Page] speaking of those Antichristes which were the forerunners of that great Antichrist, 1. Iohn. 2. he sheweth that they went out from the Church:1. Iohn. 4. and in the fourth Chapter he cal­leth them false Prophets, and teacheth men how to know the spirit of Antichrist, namely thus, He that denieth Iesus to be Christ: He that denieth Iesus Christ to be come in the flesh. That is to say, he that derogateth any thing from the honor of Iesus to bee Christ, and in his fleshe to haue performed the full worke of mans re­demption (as the Pope doth most blasphe­mously) he is Antichrist: and who so tea­cheth any such doctrine, speaketh by the spirite of Antichrist.

Furthermore this kingdome of abho­mination, is described to vs vnder the per­son of one, because the kingdom is one, how soeuer they successiuely succeede one ano­ther. Whereupon Saint Augustine saith,August. lib. 20. de ciuit. Dei. cap. 19 Antichrist shall come towarde the en­ding of the Romaine Empire, and hee shall not be a prince, or one man alone, but a multitude of men are belonging vnto him, who together with him shal­be called Antichrist, and he shall sitte in [Page] the temple of God, as though he and his were the Church of God it selfe. And in an other place,Idem. lib. de Antichristo. He shal renue ido­latrie, he shal scater the doctrine of the Gospell: and to this end he shal keepe Magicians, coniurers and enchaūters. &c. Now, euery one knoweth y^e fals mira­cles, wherwith he hath abused y^e people, to lead them away from Christ. And he that will see how many of the Popes came to their Popedome, by magicke and sorcery, let him reade y^t which their owne storie writers haue written therof: as Cardinal Benno, Peter the monk, Volateran, Sabel licus, & Platina. Thus then we see y^e An­tichrist is not one man alone, which must come at one instant of time, but is an e­state, seat, and succession of men, an Em­pire lifted vp against Iesus Christ. And for this cause he is called Antichrist, that is to say, contrarie to Christ the mediator, and not simplely against God. For as he is called Antistrategos, not only which set­teth him selfe against his captaine, but al­so which taketh vpon him the place & au­thority of the captaine, being in deed but a base souldier: euen so he is Antichrist, which is an aduersary, and yet taketh vpon [Page] him to be the vicar of Christ. The Apo­stle also in this Epistle calleth him.

The man of sin. Because he is both sin, and a sinner, and an occasion to others to sin, and which maketh others, yea infinit numbers to sinne. He calleth him also

The sonne of Perdition. Whereby he meaneth that Antichrist, is not onely of himselfe euill, wicked, sinfull, prophane, & far from all goodnes, and so the sonne of e­uerlasting perdition, but also a deceiuer, & to the faith & manners of an innumerable sort, an offence, & so the author and cause of their perditiō, whom he seduceth from the way of truth and of righteousnes. For he is in all things contrary to Christ. In pri­uate & personal wickednesses, he is hurtful to himselfe onely, sauing that he is enfor­ced through his owne wickednesse to be hurtfull to others also. Therfore we must know, y^e Antichrist is a certaine publike mischiefe and pestilent ctōagion, that doth inuade and raigne in the Church of God.

4 Which is an aduersary, and exalteth himselfe against al that is called God, or that is worshipped: so that he doth sit as God in the temple of God, shew­ing himselfe that he is God.

In these words the Apostle Paul doth paint forth vnto vs as in a table,The qualities of Antichrist. the liue­ly Image of Antichrist in his qualities. By which woordes wee may also gather what his kingdome is, and in what things it doth consist. Hee attributeth to Anti­christ three vices especially, namely: To be an aduersarie vnto God, and his diuine doctrine: Not to be cōtented with the true worship of God: And to be proud & to rule ouer faith, as if he were some God. For as the kingdome of Christ is spirituall, so this tyranny must needes bee ouer mens soules, that hee may bee contrary to the kingdome of Christ. Therefore that thou maiest the better knowe Antichrist, set Christ ouer against him. For he is an ad­uersary vnto Christ vnder whose tyrannie & execrable dominion, they doe liue, which despising the simplicitie and trueth of the Gospell of Christ, may giue credit to wic­ked, and diuelish delusions. Such are they that deny remission of sinnes to such as re­pent: which ascribe saluation to their goo [...] works: which haue falsely forged y^e me [...] sins are [...]purged w^t purgatory fire: whi [...] disgrace the authority of y^e scripture: whic [...] [Page] preferre Councelles, Archbishops, and cer­taine Bishops, before the canonicall scrip­ture: which take libertie to them selues to adde to, or to subtract from the worde of God: which put no difference between the­ologicall or diuine, and philosophical say­inges: which preferre an olde custome be­fore the worde of God: which boldly af­firme, that an assembly of Bishops is the Churche: which saie that their Church cā ­not erre: which earnestly mainteine that the keyes of bynding and loosing are gran­ted to the whole churche: which build the Church vpon Peter, and not vppon the rocke Christ: which will haue the pri­macie of the Church a Lordship, and not a ministerie: which make their Pope a Bi­shop of Bishops for the mainteinaunce of tyranny: which in making and appointing of Bishops, require the iudgment of cour­tiers onelie: which scorne this, that all Christians are kings and priestes, as from that number exempted: which condemne [...]he marriage of the ministers of the word, [...] it were with the Censors authoritie: which doe not see, that their good workes whatsoeuer, without faith, are sin: which [Page] do not leaue the pardoning of sins to God alone, and to his worde: which make ano­ther manner of satisfaction in repentance then Christ himselfe hath done: which doe allow that the masse is a sacrifice, & a iu­stifiing good woorke: which pronounce that Christ died only for originall sinne, and not for all sinnes in generall: which sing dyrges for dead mens spirits: which haue iudged that remission of sins is to be redeemed with buying of indulgences, & by going on pilgrimages: which alter the institution of Christ in the Lords supper: which abuse excommunications for ano­ther cause, then to make the penitent sin­ner confesse his sinne: which in matters and causes of faith, quite without the reach of humane reason, doe attribute a certaine strength to free will, that is to the will and power of men: which will not haue men iustified before God by faith on­ly: which giue great and diuine honour to pictures & images of saints: which de­fend that it is necessary for the obtayning of euerlasting life, to make choise of dayes & of meates: which flatter themselues that [Page] they are able to fulfill the lawe of God without Christ: which make a lawe con­cerning virginitie and single life: which doe not thinke that chastitie is the gift of God: which forbid oathes in causes of faith, and godlinesse: which torment mens consciences with humane precepts: which discharge subiects of their obedi­ence vnto maiestrates. The teachers and defenders of these and such like opinions, which are contrarie to the worde of God, are Apostataes, & the followers of Anti­christ. The increace of these kind of men, is a plaine token that the last day appro­cheth.

And exalteth him selfe against all that is called God. The Pride of Antichrist.

The other wicked qualitie of Anti­christ, is, to extoll himselfe aboue all that is called God. By which Paul meaneth that Antichrist shall violently take to himselfe those thinges which are proper to God alone, as, to exalt him­selfe aboue all that is called God, or that [...] woorshipped, that religion and the whole woorshippe of God, may lie vnder his feete. For the Apostle doth not [Page] speake here of the name of God, but of his maiesty and worship, and so generally of al those thinges which God chalengeth to himselfe. As if Paul had said, That is true religion, by which the true God alone is worshipped. This religion the son of per­dition transferreth vnto him selfe. Now whosoeuer he be that hath learned out of the Scriptures, what thinges are most proper vnto God, and shall on the contrary part behold and consider, what the pope vsurpeth to himselfe, although he be but a child of ten yeeres of age, he shall take no great paines in learning to knowe Anti­christ. Esay. 33.22. Iames. 4.12 The Scripture pronounceth that God alone is the Lawe-maker: who can saue and destroy: the onely king to whom it belongeth to rule and gouerne mens soules by his word. It teacheth that righ­teousnes and saluation are to be sought at the handes of Christ and no where els: and it sheweth the manner & way how. There is none of these thinges which the Pope doth not challenge to himselfe, in waye of his right. He boasteth that it is in his po­wer to binde mens consciences with wha [...] lawes he lusteth, and to subiect them to e­ternall [Page] punishments. He is woorship­ped of kings as a good and faithfull Pa­stor of the Church, he being a most wicked deceiuer. And although he performeth no one duty of a good shepeheard, but doth all things contrary to the duty of a good Bi­shop, yet he is proclaymed the most holy & most vigilant Pastor of the Church, yea, which is more, the Lorde and head of the Church, who hath authoritie and power to prescribe articles of faith, and to make new lawes for the performing of them, But he condemneth the true and pure doc­trine of the Gospell as wicked and here­ticall, so farre off is he, from healing any man with the doctrine and consolations thereof, and from inuiting any one to true and christian repentance. And yet for all this, it is not lawfull for any man to say without perill, so much as, why doest thou doe this? But he hath at hand those which will defend him that he doth all things wel, and which wil be ready seuere­ly to punishe those which shall reprehend him. These are called inquisitors of he­reticall wickednesse, which will not suffer a man so much as to mutter against the [Page] Pope: who notwithstanding fayneth sinne where there is no sinne, and proclameth rightuousnesse where there is none at all. He either appointeth new Sacraments at his pleasure, or else he corrupteth those which Christ hath already instituted. And why not if it be true which one hath con­cluded in the Parliament of Popes at-Rome. That God holdeth for well done, all that is done of the Pope:Popish blas­phemies. that his will is the rule of all right and righteousnesse: that he can absolutely doe in this worlde all that God can doe, seeing he is all, and aboue all thinges: that if he chaunge his purpose, it is to be presumed, that God chaungeth his: that his power extendeth it selfe to heauen and to earth, yea and downe to hel: that none may appeale from him to God: that he may ordaine against the Epistles of saint Paul, as greater then saint Paul, and against the olde Te­stament, as greater then any authors ther­of. And yet one, hath gone further, who hath disputed whether he may ordaine any thing contrarie to the Gospel, whether he haue not more power then Peter: whether he were simplely a man, or as God. To [Page] be breefe, the Diuell hath gone so farre in this misterie of iniquitie, that another disputed in the scooles not long afore Lu­thers time, whether the Pope did not par­ticipate in both natures, the diuine and humane, with Iesus Christ. What I pray you is to exalt it selfe aboue all that is called God, if it be not this, which is done by the Pope and his ministers?

The Pope spoyling and robbing God after this manner of his honor, leaueth vn­to him nothing but a bare and naked title, transferring his whole power vnto him­selfe. And this is euen that which Paul now addeth, saying,

So that he doth sit as God in the Temple of God.

Now the Apostle doth more openly dis­couer y^e pride of Antichrist. Antichrist sit­teth in the temple of God, because he hath his kingdome in the same: y^t is to say play­ing the false Prophet and the deceiuer, he doth inwardly commaund the Church, and playeth y^e king, or rather y^e tyrant, where he ought not. Such a kingdome hath not Mahomet, nor the Turke (as is already said) y^t it may be either said or thought to be the [Page] kingdome of Christ, or of the Church of Christ, for that kingdome hath beene got­ten and enlarged hitherto by warres and by seditions, and he doth set vpon the Church without. But the dominion of the Pope constituted and erected by fraud and superstition, is said to be the king­dome of the Church, of the elect, of God, and of Christ Iesus: and he by his tiran­ny and iniquitie doth spoile all thinges belonging to Christian religion. He is thought to be a godly Pastor, which is al­together a theefe, a spoyler, and a most greedy rauening woolfe. In these fewe words of Paul, their error or rather wil­full blindnesse is sufficiently confuted, who will haue the Pope therefore to be Christes vicar, because he hath his place and seate in the Church by long successi­on, how wickedly soeuer he behaue him­selfe. For Paul doth not place Antichrist elsewhere then in the very sanctuary of God, because he is no forraine, but a do­mestical enemy which is an aduersary vn­to Christ vnder the name of Christ. Chri­stians, or rather the hearts of Christians, are the temples of God,Iohn. 14.23 as appeareth by [Page] sundry testimonies of Scripture.1. Cor. 3.16. 2. Cor. 6.16. In this temple of God Antichrist sitteth, when he bindeth their consciences with his lawes: when he commaundeth, dayes, and monethes, and times to be kept: when he wil haue some dayes to be fasted, and some to be kept holy, vpon paine of displeasure of the omnipotent God, and of the blessed Apostles Peter and Paul. He putteth great holinesse in vestments, in shauen crouns, in chaunting of quiremen, in ador­ning of temples, in vnctions, and such like. In the obseruation of such thinges, he tea­cheth men to put their confidence, and for the neglecting of these thinges, he com­maundeth them to repent. To such as keepe his statutes he giueth fat benefices, prebends and dignities, maistershippe, and doctorship, with seraphicall holines, large indulgences, a yeere of iubile, pro­mising remission of all their sinnes, and euerlasting life: but such as keepe not his lawes, he depriueth of their goods, of all honor, banisheth them (if it were possible) out of the worlde, he killeth them, he curs­seth them, and adiudgeth them to eternall damnation, although they haue kept (if it [Page] might be) al the commandements of God.

But here it may be demaunded, how a den of so many superstitions can be called the Church,1. Tim. 3.15 which ought to be the pillar of truth. I aunsweare, it is so called not that it retaineth all the qualities of the Church, but because it hath some remain­der or remnant. Thus our sauiour Christ called the Church a sheepfold, for y^e shepes sake, notwithstanding that the greater part were Lions, Beares, and Woolues. So Hierusalem is called the holy Citie notwithstanding that the greatest parte were wicked. So the Church is called a corne feelde and yet the greatest parte is chaffe, darnell, & tares. In like manner, it is the temple of God, where the Pope ru­leth, though it be defiled with an infinite number of sacrileges.

Shewing himselfe that he is God. By these words the Apostle meaneth, that the pride of Antichrist shalbe so great, that exempting himselfe from the number and order of seruants, and ascending vp to the tribunall seate of God, he will take vp­on him to commaund, not by humane thoritie, but as it were by diuine power. [Page] 5 Remember ye not that when I was yet with you, I told you these thinges?

The Apostle putteth the Thessaloni­ans againe in minde of the doctrine which he deliuered vnto them, of the dissipation of the Church to come. And this con­firmeth the doctrine, that they had heard the same aforetime from his mouth, lest they might thinke that it was deuised for a time. And whereas he did ad­monish them so timely of the kingdome of Antichrist, & of the ruine, and decay of the Church which should be in time to come, when as yet there was no question moued concerning these thinges, no doubt it see­med to be a doctrine most profitable to be knowne. And in very deed so it falleth out. They to whom he spake were to see many things which troubled them: but when the posteritie did behold a great part of those which had professed Christ & his Gospell, as men stricken with a wood fury, to de­parte from godlinesse, and to runne head­long into distruction, what could they doe else but stagger and stand in doubt? But here was a brasen wall, that God had so appointed, because the vnthankfulnesse of [Page] men had deserued such vengeance. Here we may see how forgetfull men are, when their eternall saluation is in question. We are also to obserue and note the humanitie of Paul, who hauing iust cause to be an­gry, doth neuerthelesse gentlely reprehend them. For this is a fatherly checke. As if he should say, what doe you meane to suffer false teachers to trouble you, and to turne you away from beleeuing my prea­ching? Remember those thinges which I told you beforehand, cōcerning these mat­ters, when I was yet with you in Thessa­lonica. For I intreated and disputed of the Apostasie and abhominations of Anti­christ, and of the comming of the iudge Christ in glorie.

6 And now ye knowe what withhol­deth, that he might be reuealed in his time.

The Apostle in these wordes preuenteth an obiection which might haue beene made thus: What cause is there why we should not beleeue that the aduersarie of Christ doth now reigne, and is already come, when we see that al the Potentates of this world do by all manner of meanes [Page] gainsay and resist the name of Christ and his doctrine? To this the Apostle aun­sweareth ye know what is the let, or cause of delay. Many vnderstand this to be spo­ken of the Romane Empire: Because as the Monarchie of Babylon was ouer­throwne by the Medes and Perses: and a­gaine the Macedonians hauing vanqui­shed the Persians, enioyed the monarchie, and at the last the Macedonians were subdued by the Romanes: euen so Anti­christ shall violently take vnto himselfe the vacant Dominion and rule of the Ro­mane Empier. These thinges are most true as touching the historie: but yet the meaning of the Apostle was otherwise, namely, that the doctrine of the Gospell should haue passage from place to place, vntil such tim as almost the whole world were made giltie of obstinacie and maliti­ous wickednes. For there is no doubt but that the Thessalonians had heard this impediment, whatsoeuer it was, from Pauls mouth, afore time: for he putteth them in minde of those thinges, which he had taught them afore time, when he was personally present. Very many as the [Page] forerunners of Antichrist, sought dili­gently in the time of Paul, and of the o­ther Apostles to ouerthrowe the doctrine of the Gospell with their lies, and de­ceiueable sleights; (euen as Saint Iohn writeth, that there were already many begunne to be Antichristes.) And yet notwithstanding as yet Antichrist was not fully reuealed. To whose full ac­complishment, appertaine blasphemies, sharpe and cruell persecutions, heresies, and such other like impieties. All which thinges when the Gospell had been preached throughout the worlde were in due time reuealed. Paul therefore preached vnto the Thessalonians concer­ning the vniuersal calling of the Gentils, that to all sortes of men the grace of God was to be offered, that Christ wold make a passage for his Gospell throughout all the worlde, to the ende the empietie of men might the more appeare, and be more plainely conuinced. Therefore this Impediment, let, and delay (where­of Paul speaketh) was to be made, vn­till the Gospell had ended his full course: because the free calling vnto saluation [Page] ought to be first in order. Therefore he addeth:

In hys time. Because vengeance was to follow and take place, when grace was reiected: as in very deed, it came to passe.

7 (For the misterie of iniquitie doth already woorke: onely he which now withholdeth, shall let, till he be taken out of the way.)

The reason why Antichrist shall not be reuealed now, but in his time, is taken from the circumstance of time, vntil which time Antichrist shall raigne by Gods per­mission. Paul teacheth that Antichrist hath at no time ceassed, but hath alwayes laboured to intangle and ensnare the Church of Christ, and hath also gone about in the very times of the Apostles to set a­broch his practises of iniquitie. For as yet sathan was not so strong, that Antichrist could openly assaile & oppresse the Church: therefore priuilie and by stelth he sought to doe that, which afterward in due time, he would doe openly. For then he did but lay the foundations secretly, vpon the which he might afterward reare his [Page] building: as it came to passe. And hereby that is more fullie confirmed, which we haue already said, that no one man is noted vnder the name of Anti­christ, This Phocas to aspire to the Empire, killed his mai­ster Mauritius the Emperour: and then to make his seate more sure, he graunted to Boniface 3. whatsoeuer he would, gi­uing him the supremacie, and name of vniuersall Bi­shop ouer all Christian Churches. Thus the first declining of the Church began in An­no. Domi. 610. or there about but one kingdome, which exten­deth it selfe into many ages. For the defection hath continued openly to be seen of all men from the time of Phocas, Em­peror of Rome, and Boniface the third, which was about the yeere of our Lorde 610. vntill this day. Moreouer, although y^e Apostle meaneth heere a secret working, yet notwithstanding he rather vseth the name of misterie, then any other, alluding vnto the misterie of saluation, of the which the Apostle speaketh in his Epistle to the Romans, Chapter 16.25. For he doth diligently note the conflicte of repugnan­cie, betweene the sonne of God, and the sonne of perdition.

Also this word misterie teacheth, that it is no marueile if neither our predicessors nor we our selues vnderstood the impietie of Antichrist: because it was a misterie, and because he secretly practised his wic­kednesse.

Onely he which now withholdeth [Page] shall let, till he be taken out of the way.

These words are without al doubt to be referred vnto Antichrist. For the Apostle addeth this for the cōsolation of the faith­full, that the kingdome of Antichrist shal­be temporall, to the which God hath ap­pointed an ende. For the faithfull might haue obiected, to what end is the Gospell preached, if Sathan now beginneth that tiranny which shall alwayes indure? Therefore he exhorteth them to patience: because God wil afflict his church but for a time onely, and will after that deliuer it againe: and on the contrary parte, the perpetuitie of Christes kingdome is to be considered, that the faithfull may rest vp­on the same,

8 And then shall the wicked man be reuealed, whom the Lorde shall con­sume with the spirite of his mouth, and shall abolish with the brightnesse of his comming.

He sheweth that the kingdome of An­tichrist shall not be alwayes a misterie: that thereby the faithful may receiue con­solation. For he shalbe reuealed, and [Page] shall arise manifestly he shalbe mightie, and shal bring to passe whatsoeuer he wil, both in the woorking of iniquitie, and also of error. But when shall that be? Euen then (saith he) when that let (whereof mention is made in the sixt verse) shalbe taken away. For the seuenth verse is in­cluded in a parenthesis. So that he doth not appoint the time of reuelation, when Antichrist is taken away (of which men­tion is made in the seuenth verse): but he hath respect vnto the sixt verse: where he had said that there was a let which stay­ed Antichrist that he could not openly get possession of y^e kingdome: afterward he ad­ded that he went about a priuie woorke of impietie. And thirdly he ioyneth hereunto in the seuenth verse, a consolation, that this tirāny shal haue an end. Now againe here he repeateth, y^t he which as yet is hidden, shalbe reuealed in his time: which repeti­tion tendeth to this end, y^t the faithful be­ing armed w^t spiritual weapōs, may fight neuerthelesse couragiously vnder Christ, & not suffer thēselues to be drowned, what floud of impietie soeuer doth ouerflowe.

The wicked man. The Greke worde [...], signifieth him which will be sub­iect [Page] to no law, which neither careth for man, nor feareth God. As if the Apostle should say, that lawles deceiuer, and most wicked man, which will not be holden within the listes of good and godly lawes, but rusheth, headlong to the breath both of humane and diuine ordinances, and boa­steth himselfe to be aboue al men, contem­ning al manner of persons, and al things, oppressing al mens libertie, & not suffering himselfe to be iudged of any, and requiring this especially, that all men obey his vn­iust constitutions, without any regard had of profite or of honestie &c.

Whom the Lord shall consume with the spirite of his mouth.

Now followeth the ruine and distruc­tion of Antichrist. The ruine and fall of Anti­christ. Paul hath spoken in the seuenth verse going before, of the dis­struction of this kingdome: now he de­scribeth the manner how it shalbe distroy­ed, namely, it shalbe brought to nothing by the worde of the Lord. Notwithstanding it may be, that he speaketh of y^e last appea­ring of Christ, when he shall come a iudge from heauen, for so the wordes may seeme to import. Howbeit Paul meaneth not y^e Christ wil do this thing in a momēt. For [Page] Antichrist shall not fall downe in a mo­ment as wounded with one stroke, but after many assaults and battels, he shal at the last perish. But he shal not be destroied with the hand of man, with the multitude of an hoast, with the valour and courage of souldiers, nor with the thunderclaps of Canon shot, but with the hand & power of God. Therefore we must be well assu­red that Antichrist shalbe vtterly aboli­shed and brought to naught, when that last day of reformation of all thinges shall come. Notwithstāding Paul doth giue vs thus much to vnderstād, that Christ w^t his bright beames, which he will send foorth before his comming, will driue away the darknesse in the which Antichrist shall raigne: euen as the Sunne, before it shy­neth vnto vs, doth driue away the darknes of the night. Therefore this victorye of Gods worde shalbe in this world: for the spirite of his mouthe signifieth no other thing but his woorde: as also in Esay, where it is said, He shall smite the earth with the sword of his mouth, Esay. 11.4. and with the breath of his lips, shall he slay the wicked: To the which place Paul [Page] seemeth to allude. For there the Prophet by the sworde of his mouth, and breath of his lips vnderstandeth al one thing, which weapons he giueth vnto Christ, therewith to distroy his enimies. For the worde of God is more sharpe then any two edged sworde, and it is that sworde of might, which shall cut of the head off this proud Goliah. For Antichrist pleadeth y^e cause of the most high, and saith that all his po­wer and authoritie is grounded vpon di­uine lawes: vnder the pretence and colour wherof, he hath hetherto raigned in securi­tie. But so soone as the light of the Gospel began to shine, by & by the darke cloudes of this deceiuer vanished away. For it is manifest to all men (which will see) that this man of sinne is cleane contrary to Christ, both in manners, and also in lawes. Therefore it is come to passe, that all which feare God, knowing his truth, do loath and abhor that Antichrist, and do forsake him. Wherefore the sword that doth kill him is the worde of God. For then he is most euidently slaine, when his nature and disposition is manifestly knowne by the doctrine of truth. The re­uelation [Page] and knowledge of him, doth wound him to the heart, and cast him downe: and contrariwise the ignorance of him, doth aduance him. For they which know him not, do beleeue him to be an A­postolicall Prophet, and a God. Whereas they which haue truely knowne him, doe know him to be an Antichrist. Therfore when the Apostle saith y^t the Lord wil kil Antichrist with the breath of his mouth, he meaneth that he wil reueale, confound, and discouer him by his worde. The which is come to passe this day in somuch that his Lions skinne, being taken from him, little children do see his Asses eares, and he is made a scorne vnto men.

And shall Abolish with the bright­nesse of his comming.

The Apostle meaneth that such shalbe the brightnes of Christ his countenance, that it shall swallowe vp the darkenesse of Antichrist: withall he doth priuilie giue to vnderstand that it is permitted vnto Antichrist: to take his tourne &, to inioy his kingdome for a season, euen so long as it shal please Christ to withdraw himselfe the which our sauiour Christ hath done, by [Page] [...]aking from men his light, when he hath [...]eene that they haue abused the same. But [...]f we like better to vnderstand the Apo­ [...]le as speaking of the last appearing of Christ, then it seemeth that he doth allude [...]o the woordes of the Prophet Daniel, Dan. 7.11. [...]here he saith, The iudgment was set, & [...]he bookes opened. Then I beheld, e­ [...]en till the beast was slaine, and his bo­ [...]y destroyed and giuen to the burning [...]re, &c. And therefore Paul saith here, Whom he shall abolish with the bright­ [...]esse of his comming. For the Lord saith [...] the Gospell:Mat. 24.27. As the lightning com­ [...]eth out of the East, & goeth into the [...]est, So shall the cōming of the sonne [...]f man be: for he shall come in the [...]ouds of heauen, with power & great [...]orie. Therfore this opinion is false, that kingdome of impiety shal vtterly fal and euer appeare againe, at the time of reue­ [...]tion, wherof the Apostle hath spoken hi­ [...]erto: or y^e Antichrist shal be abolished be­ [...]re y^e day of iudgment, by martial force & [...]ight. But rather this battaile betweene [...]hrist and Antichrist shal continue to the [...]d of y^e world. Neuertheles Christ at his [...]ming, shal vtterly deface & rase him out [Page] for euer. In the meane time, it is certain [...] true, at the time when Antichrist is [...]euealed, a great number of men shall fo [...] sake him, as we see it is come to passe [...] this age. For although he, presuming vpon the force of war, doth spoile & oppress [...] the saints of the most high, yet the members of Christ do withstand him, and do strike him with the sworde of Gods word pull of his visor, accuse his impietie, an [...] so at the last do kill him. For in the heart [...] of these men he is slaine, and his author [...] tie defaced. But though he be ouer come he will furiously rage still, vntill t [...] be vtterly abolished by the iudge Christ, t [...] whom alone this victorie is reserued. I [...] the meane time euery one of vs mu [...] watch vigilantly, that he hurte none of v [...] as afore time he hath done: for therefor [...] the worde of God hath detected him vnt [...] vs, that we might shunne and beware [...] his pestilent snares.

9 Euen him whose comming is b [...] the woorking of Sathan, with all power and signes, and lying woonders.

Hitherto the Apostle hath intreated the kingdome, reuelation, and ruine [Page] Antichrist: and now returning to him backe againe, he doth describe more at large his power and woorkes. And he confirmeth the sentence going afore, with an argument of the contraries. For seeing that Antichrist doth not stand without the subtill deceits of Sathan, so soone as Christ doth shine, he must needes vanish a­way. Furthermore, because he raigneth [...]n darknesse only, the day arising, his king­dome is extinguished. Therefore the Apo­ [...]tle teacheth that it shalbe a most easie thing for Christ to distroy the kingdome [...]nd tiranny of Antichrist, which is vp­ [...]olden with no other thing, then with the [...]eceiueable sleights of Sathan. Yet ne­ [...]erthelesse, he addeth certaine notes, [...]hereby that sonne of perdition may ea­ [...]ly be discerned. In this description he [...]ttributeth vnto him Sathan for his rec­ [...]r and guide, by whom Antichrist shalbe [...]ade able to deceiue others: lest the faith­ [...]ll might thinke that Antichrist should [...] impotent, or his kingdome weake. [...]ow, the power and woorkings of Sa­ [...]an doe consist in murther and in lies, as [...]hrist witnesseth, saying. He was a mur­therer [Page] from the beginning and aboad not in the trueth, Iohn. 8.44. because there is no truth in him. When he speaketh of a lie, he speaketh of his owne, because he is a lyar, and the father of the same thing. And Paul in this present place, expoun­ding by repitition the working of Sathā, reckoneth vp, power and signes, that is to say, monstrous lyes, and the deceiueable­nesse of vnrighteousnesse. And in very deed that this kingdome might be quite con­trarie to the kingdome of Christ, it was necessarie that it should consist partly in false doctrine and in errors, and partly in false and fayned miracles. For the king­dome of Christ doth stand vpon the doc­trine of truth, and on the power of the spi­rite. Therefore Sathan to oppose him­selfe in the person of his vicar against Christ, hath put on the name and visor of Christ: and yet notwithstanding withall, he hath chosen such weapons as where­with he may directly oppugne Christ. Christ with the doctrine of his Gospell doth illuminate our mindes vnto euerla­sting life: Antichrist being taught and instructed by Sathan, with wicked & false [Page] doctrine draweth the wicked to destructi­on. Christ shewed foorth the power of his spirite, confirming the Gospell with mi­racles to saue mens soules: the aduersa­rie, by the efficacie of Sathan, doth with­draw vs from the holy ghost, and with his falsehoodes and sleightes, confirmeth mi­serable men in error. As touching signes wicked Mahomet, was woont to say,Mahomet came not with miracles but with force. that he came not in the power of signes, but in martiall force, whereby he manifestly con­fessed, that for the setting vp of his new law, he did nothing else, but play the wic­ked murtherer. The wicked lying man and tyrannicall deceiuer sawe that the Gospell of Christ had proper testimo­nies of diuine power by miraculous signes, the which when he wanted, he determined to bring all thinges to passe, by cruell violence. In the papacie great boast hath beene made of miracles the which manifestly appearing to bee contrary to the worde, and doctrine of the Gospell, do plainly appeare to come out of the shoppe of Sathan. The Apostle cal­leth them lying wonders, not onely which [Page] are lyingly and falsely fayned, of craftie men to deceiue the simple (with the which y^• papacie doth woonderfully abound): but also he placeth the lie & falsehood herein, that Sathan doth abuse those miracles, which otherwise are the very workes of God, and draweth them to a contrarie ende, to obscure the glorie of God. Not­withstanding there is no doubt but that he doth deceiue by illusions:Exod. 11. example whereof we haue in Pharaos Magicians.

Therfore, there are two sorts of signes: true, and false. Those are true signes, which offer the very thinges, without any fantasie. Such are all the signes of the Prophets, of the Apostles, of Moses and of Christ. They are false signes, which by the sufferance of God, are done either by Sathan himselfe, or by his ministers, to the derogation of the truth, and confirma­tion of that which is false. Of these false signes there are diuers kindes. Some there are which beguile men vnder a false forme: and there are some, which truely appeare as they are in deede, but to this ende, to seduce men from truth to false­hood. Concerning these signes reade the [Page] 24. of Mathewe.Mat. 24.24. Verely the estimation of popishe religion increaced by nothing more, then by the often vse of miracles. By miracles Transubstantiation, prayer to saintes, and woorshipping of images got credit with the worlde. For no man is able to rehearse the woonderfull sleightes of legerdemaine, with the which Sathan hath beguiled the whole worlde: in some place forsooth hogs worshipped y^e bread of the pix. At another time the bread left his forme: and a little boy appeared: and af­ter that, a pece of flesh: Yea and that which is more monstrous, great streames of bloud were seene to runne from the same. What will you say, if images did goe, or if they were sent by God from heauen: if such as were hid were reuealed: if some laughed and wept: if other some sent gli­stering and shining beames wonderfully from them: if some grewe and increased in bignesse: if other some vanished away: yea if many of them often times spake? Of these thinges it was not lawfull for a­ny man to doubt: nay, it was death not to worshippe these impieties, and not to receiue them as come from God him­selfe, [Page] and appointed to be woorshiped.

10 And in all deceiueablenes of vn­righteousnesse among them that pe­rishe, because they receiued not the loue of the truth, that they might be saued.

In these wordes Paul doth more plain­ly expound himselfe concerning the causes of lying wonders: howbeit this may be referred to the comming of Anti­christ. As if he should say, Antichrist shal come in al deceitfulnesse of vnrighte­ousnesse. That is to say, when he com­meth, he shall bring with him all manner of iniquities, by which he shall seduce men from that which is true, honest, and iust, and shall wrap them in hipocrisie and er­rors.

For by the name of seduction which in Greke is called [...], fraud and deceit is signified, by which a man is seduced from the right way, not because he which goeth astray goeth out of the way through his owne fault, but being deceiued with the fraud and subteltie of another, lest he should walke in the right way: euen as [Page] when we do beleeue and obey those, which do turne vs away from the faith in Christ, and from true repentance toward God, being perswaded that they teach vs those thinges which are true and right. There­fore we say, that by the working of Anti­christ, common iustice, all honestie, and sincere trueth shalbe remoued from their place, and in steede thereof, vnrighteous­nesse, hypocrisie, impudencie, lust, and most vaine perswasion, substituted. The which thinges, who seeth not that they haue possessed all sortes and conditi­ons of men at this day, but such as wil see nothing?

In them that perishe. He doth limitte the power of Sathan, lest some should thinke, that he could hurte Gods elect:Mat. 24. ver. 24. euen as our sauiour Christ also ex­empteth them from this peril. Wherby it doth appeare that Antichrist doth not preuaile so farre as he doth, but by Gods sufferance. Neither were all seduced by Antichrist: nay rather many good Christians, in the very kingdome of darknes and blindnes, and of all iniquitie, [Page] were by the grace and goodnesse of God saued, as Iohn Hus, Hierome of Prage, and many others, as shall appeare to them which reade ecclesiasticall Histories. The which is therefore to be noted, least any man should thinke that there ceased to be a Church vnder the kingdome of Anti­christ: but we must beleeue that alwayes from the beginning of the world, God hath had his Church, one while greater, & another while lesse. This therfore was a necessarie consolation. For otherwise the godly must needes haue beene discouraged through feare, if they should see no way for them to goe, but into a gaping and deuou­ring gulphe. Therfore Paul, as he would haue vs to be carefull, to looke vnto our selues, lest by too much securitie we come vnto distruction: so he commaundeth vs to hope wel, because the power of Sathan is restrayned and brideled, that he cannot bring to ruine other then reprobates. For those cannot be seduced whom Christ hath in his hand, [...]ohn. 10.8. because he is a faithfull and mightie preseruer of them.

Because they receiued not the loue of the truth.

Least the reprobate might complaine, that they perish giltlesse, and that they are appointed to distruction rather through cruelty in God, then for their own offence: Paul sheweth for what iust causes so se­uere vengeance of God shall come vpon them, namely, because they haue not im­braced the truth offered to them, with such affection as became them: but haue rather willingly reiected their saluation. There­fore their obstinate rebellion against Christ deserueth, that they which haue not receiued Christ, desiring through his great loue to saue all men, and for his truethes sake reuealing those thinges which pertaine to saluation, that they might be saued: now by the permission of God, falsehood may preuaile with them in steede of trueth, tyranny for charitie, a destroyer for a Sauiour, and that now they may beleeue the lies of wicked men, which refused to beleeue the sonne of God preaching the trueth. And hereby that which we haue already said doth more plainely appeare, that it was expedient for the Gospel to be preached to the world, before God gaue so great scope and liber­ty [Page] vnto Sathan: because God would ne­uer haue suffered so foule a prophanation of his temple, if he had not beene prouo­ked thereunto with the extreeme vnthank­fulnesse of men. To be breefe, Paul testi­fieth that Antichrist shalbe a minister of Gods iust vengeance against those, which being called to saluation, haue reiected the Gospell, and haue rather giuen ouer their mindes to impietie and errors. Where­fore the papistes haue now no colour to make this obiection, that it became not the clemencie of Christ thus to cast off his Church. For although Antichrist raigned like a tirant, yet none perished but they which were worthy, and which willingly sought their owne death. And in very deed, when as the voice of Christ did sound eue­ry where, the eares of men were deafe and willfully stopt against the same: And al­though the profession of Christianisme was very common, very few notwithstan­ding did truely and with their whole heart giue themselues vnto Christ. Therefore it is no marueile, if vpon such wicked con­tempte, there ensued vengeance accor­dingly.

The loue of the trueth, is the loue, study, and earnest desire of the trueth, especially of that doctrine, which is deliuered in the Gospel, concerning our eternall saluation through Christe. This trueth the Papists doe impugne with no lesse crueltie, then they haue alwayes done the professours thereof.

11 And therefore God shall sende them strong delusion, that they should beleeue lyes.

The Apostle stil proceedeth with the punishment of incredulitie and im­penitencie, by which two vices it com­meth to passe that some doe speake against the doctrine of truth & saluation. He doth not onely say, that men shall beleue errors, but also that the reprobate shall be blinded in such wise, that without all iudgement they shall runne headlong into death. For as God doth inwardly illuminate vs with his spirite, that his doctrine may be effec­tuall with vs, and doth open our eyes and heartes, that it may pierce and enter ther­in, euen so by his iust iudgement hee deli­uereth those ouer into a reprobate sence, whom hee hath appointed to destruction, [Page] that with closed eyes and dulled minds, as men voyde of sence & astonished, they may yeelde them selues to Sathan and to his ministers, to be deceiued. And being sedu­ced, they are most perilously beguiled: be­cause when they doe beleeue that they are in the way of righteousnesse, of trueth, and of saluation, they doe walke in the waye of iniquity, of lies, and of euerlasting destruc­tion. And in very deed we haue a manifest spectacle of this thing in the papacie. It cannot be told what a woonderfull heape of errors are therin, what grosse and sham­full absurdity of superstitions, and what doting dilusions and dreames, farre from common sence. All they which haue but a meane tast of the sacred Scriptures, can­not somuch as thinke of those monstrous thinges without great horror. How com­meth it to passe then that all the world is astonished in such wise that they cannot see them, but because the Lorde hath stri­ken them with blindnesse, & turned them as it were into sencelesse blockes? For de­ceiueable sleights are effectuall in them, because the Diuell worketh together in thē, blinding the minds of y^e vnbeleeuing, [Page] that the light of the glory of the Gospell which is the image of God,2. Cor. 4. might not shine vnto them. Therefore we must ob­serue and note in this place that impietie, lyes, errors, sectes, and heresies, with such like, are punishments of the contempt of Gods worde. For God is not wont to suffer the contempt of his worde to escape vnpunished: but doth most grieuously take vengeance on the same: that men may knowe that there is no dallying with God. So our auncestors were punished with deceiueable wayes in the myst of darkenesse, for the contempt of the word, because they beleeued lyes. Now we may easily gather by examples already past, what is to be feared will befall vs vnthankfull men at this day, for the con­tempt of the Gospell of Christ.

12 That all they might be iudged which beleeue not the truth, but haue approued vnrighteousnesse.

That is to say, that they might suffer the punishment due for their impietie, and perish by the iust iudgment of God. So that there is no cause why they that pe­rishe should any manner of way laye the [Page] blame vpon God: because they haue got­ten that which they sought for. For we must remember what Moses writeth, that our heartes are tried and proued, when false doctrines are published by de­ceiuers: because they doe not preuaile with any but with those which doe not loue God w^t their whole heart.Deut. 13.3. Therfore they which loue vnrighteousnes shal reape the fruite thereof. So Christ said vnto the Iewes:Iohn. 5.40. But ye wil not come to me that ye might haue life. I receiue not prayse of men. But I knowe you, that ye haue not the loue of God in you. I am come in my fathers name, and ye receiue me not: If another shall come in his owne name, him will ye receiue.

When the Apostle saith here, That al, he giueth vs to vnderstand that the con­tempt of God is not excused, by their great rout and multitude, which refuse to obey the Gospell. For God is a iudge of the whole world, who will as soone take vengeance vpon a hundred thousand, as vpon one man.

But haue approued vnrighteous­nesse. He expoundeth by an Antithesis or [Page] comparison, what it is, not to beleeue the truth. And the Greeke participle [...], signifieth a willing promptnesse vnto euill: and therefore it is translated of some: But had pleasure in vnrighte­ousnes. Hereby all excuse is taken from the vnthankeful, seeing they take so great pleasure in vnrighteousnesse, that they prefer the same, before the righteousnesse of God. Now, if we doe compare with these woordes, those things, which sedu­cers, and the seduced Papistes, doe ac­count to be their great prayse, we shall easily see, what is y^e chiefe reward, which is due to them, namely, most fearefull wrath, and double condemnation. [...]or they will not beleeue the truth, but d [...] [...] ­light in vnrighteousnesse, and in impietie, being sedused by the prince of da [...]es, and by Sathan the father of lyes. [...]s far concerning the crueltie and i [...]ie of Antichrist, & concerning of the [...]euils which he hath brought into the Church by wicked doctrines, and by the oppressi­on of the Gospell of Christ.

13 But we ought alwayes to giue thankes to God for you, brethren, be­loued [Page] of the Lorde, because that God hath from the beginning chosen you to saluation, through sanctification of the spirit, and the faith of truth.

The Apostle hauing before declared certaine horrible thinges, which might terrefie and trouble the hearers minde, doth now comfort the heartes of the faith­full, and doth more plainely segregate, & disseuer the Thessalonians frō the repro­bate, least their faith might wauer with the feare of the defectiō to come. Howbe­it his intention was to prouide not one­ly for them: but also for posterities to come: neither doth he only confirme them that they might not be carried into the same ruine with y^e world: but also by this c [...]parison, he doth the more cōmend the [...] of God towards the: that whereas [...] behold almost the whole world to b [...] [...]ed headlong together, as it were [...] [...]iolent empest, they by the hand o [...] [...] liued in a quiet and firme state of l [...]fe. Thus it is conuenient to behold the i [...]ments of God in the reprobate, that the [...] may be as it were looking glasses vnto vs, to consider his mercie toward vs. [Page] For we must make this accoumpt, that it commeth to passe onely by the singular grace and fauour of God, that we in like manner doe not perishe miserably with them.

Brethren beloued of the Lorde. He calleth them so, that they may the better consider that they are for no other cause deliuered from the vniuersall distruction of the worlde, but because God hath free­ly loued them. Of this fauour and grace of God, Moses remembred the Iewes, saying:Deut. 7.7. God hath not therefore so greatly exalted you, because you were more mightie, or mo in number than others but because he loued your fa­thers. For so often as we heare mention made of his loue, we ought by and by to remember that saying of the Apostle, Not that we loued him first. Iohn. 4.10. And the certaine and sure signes of the loue of God toward vs, are the proclayming of the Gospell, and the preaching of re­mission of sinnes through Christ. For by that publication of Gods will, it is both testified that we are receiued into the grace of adoption through Christ, and al­so [Page] are reckoned in the number of Gods sonnes, if so be we receiue the doctrine of the Gospell through faith, and doe com­mit our selues to the grace of the most mercifull God.Psal. 147.11. Iohn. 3.16. For the Lord loueth those that feare him, and that put their trust in his mercie. Moreouer God so loued the worlde that he gaue his onely begotten sonne,Ephe. 16. that they that beleue in him should not perish but haue euerlasting life. This therefore is that grace of God, which ma­keth vs accepted through the beloued, that is, through Christ. Wo therefore be vnto those wicked teachers, which wil haue vs to doubte of the Grace of God, and whether we are loued of God, when as God would haue vs, more sure of no­thing, then that beleeuing the Gospell, we assure our selues to be in his fauour, and to be beloued of Christ.

Because that God hath from the be­ginning chosen you.

The Apostle expresseth the cause, why all men shal not be ouerwhelmed in one and the selfe same destruction: namely because Sathan can doe nothing against those to hinder their saluation, although heauen and earth be confounded toge­ther. [Page] For this saying of Christ shall al­wayes abide most firme. My sheepe hear my voice and I knowe them, Iohn 10.27. and they follow me: and I giue vnto them eter­nall life, neither shall they perish for e­uer, and no man shall take them ou [...] [...] my hande. There is no doubt, but tha [...] the Apostle speaketh of Gods eternall e­lectiō: For he meaneth y^t there is no feare of the altering of their saluation, which is foūded vpon gods eternal election, thogh there happen a troublesome alteration of thinges. As if he should say, let this be a horror and feare to others, to those (I say) which perish, & in whom the Diuels can much preuaile: but as for you, ye are with­out peril, as the beloued of God, & such as are elected frō the beginning. Therefore what garboyle & trouble soeuer Sathan woorketh in the worlde, yet your saluati­on was laid vp in safety for you, before the world was made. For election signifi­eth a purpose of shewing mercie, and of sauing those, whom God hath ordayned by that purpose, to obtayne eternall life for an inheritance. But because it is not our part to enter into the secret counsell of God, there to seeke the certaintie of [Page] our saluation, he deliuereth vnto vs cer­taine signes and tokens of election, which ought sufficiently to assure vs thereof.

Through sanctification of the spirit. That is to say by the holy Ghost, which doth purifie our hearts, and giue vnto vs a true faith. Therefore to know whether God hath elected vs or no, we must not seeke what God hath done before the cre­ation of y^e worlde: but we shal finde in our selues a lawfull triall, namely if he hath sanctified vs with his spirit, & established vs in the faith of his Gospell. For it is y^e office of the holy Ghost, to illuminate our darkened heartes, which are naturally blinde, to teach the ignorant, to comfort the afflicted, to bringe those that goe a­stray into the right way, and so to sancti­fie them, that their workes may be accep­table to the omnipotent God. The Apo­stle calleth that the Faith of truth, by which the elect doe beleeue the Gospell of Christ. For this is contrary to that false perswasion, concerning the which Iames pronounceth, saying: Faith without workes is dead And the faith which we heare to the Gospell, [...]mes. 2. is an assured testi­mony [Page] of our adoption: and the spirit doth giue that adoption: and they which are led by the spirit of God,Rom. 8.14. Iohn. 3.36. are the sonnes of God. And he which possesseth Christ by faith, hath euerlasting life. All which thinges are diligently to be noted, least we pretermitting the reuelation of Gods will, whereupon he commaundeth vs to rest, we going about to drawe the same from his secrete counsell, in the which he woulde not haue vs inquisitiue, should bring our selues into a confused laberinth or maze. Therefore we must holde our selues contented, with the faith of the Gospell, and with the grace of the spirit, by which we are regenerated, that we may assure our selues to be elected of God, and that we shall haue the saluation of eternall life, if we doe truly beleeue in Christ, the sonne of God. And hereby their wickednes is confuted, which make Gods election a cloake of all filthynesse, when as Peter so ioyneth the same with faith and regeneration,1. Pe [...] that they cannot be separated. And Paul himselfe in an o­ther place testifieth,Ephe. 1.4. that we were elected before the foundation of the world [Page] was layed, that we might be blamelesse and holy in the sight of God, in loue.

14 Whereunto he called you by our Gospell, to obtaine the glorie of our Lorde Iesus Christ.

The preaching of the Gospell pertay­neth to y^e confirmatiō of election. For this is the meane by which we come vnto sal­uation, whereunto God hath chosen vs. God therefore hath called vs vnto a true faith, not by the righteousnes of the law, but by the Gospell: euen as Paul testifi­eth in an other place,2. Tim. 1.9. He hath saued and called vs, with an holy calling, not ac­cording to our works, but according to his owne purpose and grace, which was giuen to vs through Christ Iesus, before the world was, but is now made manifest by the appearing of our saui­our Iesus Christ, who hath abolished death, and hath brought life and im­mortalitie vnto light, through the Gospell. And therefore, by the Gospell, because no man can beleeue in Christ, but by the publication therof, who being now glorified raigneth at y^e right hand of God the father in heauen.Rom. 10.17 For faith commeth [Page] by hearing, and hearing by the worde of God.

By our Gospell. He calleth it his Gospell, not that it sprang from him, but because the preaching thereof was com­mitted to him. As if he should say: By the Gospell which we haue preached, which was committed to vs to preach. And here are to be noted certaine degrees of our saluation. For we are from the beginning chosen to saluation: and then we are made partakers of saluation through sanctification of the spirite, through beleeuing of the truth, and through the Gospell.

To obtaine the glorie of our Lorde Iesus Christ.

This doth bring no small consolation to the faithful, when they know that doth they and their saluation are so in the handes of God, euen as a fixed and firme inheritance is in the power of some Lord. To this ende pertaine these places,Psal. 2. [...] Aske of me, and I will giue thee the heathen for thyne inheritance, and the vtter­most partes of the earth for thy posses­sion. Againe,Act. 20.28. Christ hath purchased a [Page] Church to himselfe by his blood. For God hath called vs, that we might be a glorious and peculiar people, of Iesus Christ, a holy nation, innocent, & immacy­late, which might honor and worshippe God, and that God himselfe might dwell in the heartes of those that worship him. The which ought to allure vs to holinesse of life. For God hath not called vs to lust and vncleannesse, but vnto holinesse and sinceritie, and that we might be his holy temple.

15 Therefore brethren stand fast, and keepe the instructions, which ye haue beene taught, either by word, or by our Epistle.

This is the conclusion in tho which the Apostle requireth perseuerance, both of faith, and also of manners, or of good workes.

And therefore he bringeth in this ex­hortation very aptly vpon the premisses, because our constancie, and power of per­seuering doth leane vpon the trust and confidence of Gods grace. For when God doth call vs to saluation, by reaching foorth as it were his hand vnto vs: when [Page] Christ doth offer vs to inioy and possesse him [...]lfe, by the doctrine of the Gospell, wh [...] the holy Ghost is giuen vnto vs as a [...]e [...] and pledge of eternall life, al­though heauen should fall, we ought not to fe [...] or be discouraged. For he com­man [...] [...]h the Thessalonians to stand fast, n [...]t onely when others doe stand: but also when they saw almost all men to fall away from the faith, and all thinges to be full of confusion, to abide neuerthelesse then in their state. And in very deede the calling wherewith God doth call vs, ought so to arme and confirme vs against all offences, that the vniuersall ruine of the world, should not shake our firmenes. For we must stand like souldiers which are placed in their aray, to fight against the enimies of Cristianisme. For con­stancie, and the power of perseuering is necessary for vs, without the which it shal profite nothing, that we haue once begun well in the exercises of Godlinesse.

And kepe the instructions which ye haue beene taught.

There are some which restrayne these wordes vnto the ordinances of ciuill go­uerment, [Page] amisse: for he sheweth the ma [...] [...] of standing fast. But it is a matter of greater importance, then externall d [...]sci­pline. Paul therefore calleth all hose thinges instructions, which by hi [...] tea­ching the Thessalonians had lea [...]ed, that is to say, the doctrine of the Gospell, concerning true repentance towardes God, and concerning true faith in the Lorde Iesus. For it was not lawfull for the Apostle of Iesus Christ to teach any other thing. And the writings of Paul do sufficiently shew what matter he did e­specially teach, and how he is to be imita­ted of al y^e Godly teachers of the Church. For he followed that order of teaching which Christ deliuered vnto him, being neither inferior, nor contrary to any other Apostle in doctrine. The Papistes doe a­buse this place for the defence of mens traditions. And they frame their reason thus: if it was lawfull for Paul to com­maund traditions, it is also lawfull for o­ther teachers to doe it likewise: and if it were a Godly thing to obserue them, then is it meet, that these be no lesse obserued. But admitte that Paul spake of the pre­cepts [Page] which appertained to the externall gouernment of the Church, yet we say that they were not made, or ordayned by him, but commaunded of the Lord. For in another place he testifieth that it is not his purpose to insnare the consciences of men: euen as it was not lawfull for him,1. Cor. 7.35. nor for any of the Apostles to doe it: So that we doe acknowledge that we ought to receiue the Apostolicall traditions, euen as well as the written Epistles: but yet we doe not acknowledge that all they are Apostolicall traditions, which those men thrust vnto vs vnder the title of A­postolicall. Therefore they shew them­selues very vndiscrete, in going about to defend the filthy heape of their superstiti­ons, vnder this title, as if they were the traditions of Paul. But the traditions of Paul are not contrary to his written E­pistles, as the traditions of these men are contrary vnto the writinges of the Apo­stles. But we will leaue those trifling toyes, seeing we haue the sincere meaning of Paul. And it may be iudged partly by the Epistle, what manner of traditions they be, which he commendeth. For he [Page] saith, Either by word: That is, my ser­mons, my preaching, or present instructi­on. Either by Epistle. What doth that contayne but pure doctrine, which doth vtterly ouerthrow all Popery, and all o­ther fayned thinges, which are contrary to the simplicitie of the Gospell.

16 Now the same Iesus Christ our Lord, and our God, euen the father which hath loued vs, and hath giuen vs euerlasting consolation, and good hope through grace.

The Apostle hauing exhorted the Thes­salonians, doth now, according to his manner blesse them, and pray for them: thereby to make them more firme and strong. Teaching thereby that all Chri­stian vertues, and perseuerance therein, are giuen vnto vs of God: and that there­fore we haue need daily to pray vnto God for the same gifts, Therefore by this prayer he doth preuent the Thessalonians of a doubt, that they might not be carefull where to get strength constanly to abide in sincere doctrine. Neither is it negli­gently to be pretermitted, that Paul te­stifieth that our Lorde Iesus Christ is [Page] the giuer of those gifts with God our father. For thereby he giueth vs to vnder­stand that he is God, and that he doth bring to passe with God the father that we do profite, and perseuere in euery good worke. And he doth withall admonish vs that we cannot otherwise obtaine any thing from God, then by seeking the same in Christ himselfe. Also for so much as he prayeth that God would giue vnto them those thinges which he had commaunded, he thereby sheweth, how little exhortati­ons doe preuaile, except God doe inward­ly moue mens hearts. Verely mens eares should heare onely a vaine sound, if so be the holy Ghost should not make the doc­trine effectuall.

And our God the father which hath loued vs.

Euen when we were enimies: how much more shall he loue vs,Rom. 5.10. now that we are reconciled through Iesus Christ his sonne. This the Apostle addeth to make the Thessalonians the more assured, that God would giue vnto them those thinges which he prayed for.

And hath giuen vs euerlasting con­solation.

This eternall consolation, which he wil haue alway to remaine in his church, is the doctrine of the Gospell, & the prea­ching of remissiō of sinne through Christ.

And good hope.

The name of euerlasting consolation, and of good hope, tendeth to this end, that the faithfull may assuredly looke for an euer­lasting continuance of gifts. He addeth, Through grace, to exclude mans merits, for the giftes of the holy Ghost are giuen vnto vs, through the free grace of God only, of the which we speake the more often, that no man might proudly boast him selfe of the merits of his righ­teousnesse.Cor. 4.7. For what hast thou, saith Paul, which thou hast not receiued? Moreouer y^e Apostle hath very artificially comprehended the whole sūme of the Gos­pell in this verse: namely, that God hath loued mankinde, and hath giuen euerla­sting consolation vnto him, Iesus Christ, who is our hope: and y^t he hath giuen it him through his grace, and not for our merit, that we liue for euer. But what is y^e Apostles petition? it followeth.

[Page] 17. Comfort your heartes, and sta­blishe you in euery worde, and good worke.

He prayeth for the Thessalonians, that God so gentle and louing a father, would sustaine and comfort their heartes with his consolation, against all stum­bling blocks and offences, by which they might be brought into doubt and dis­paire. For it belongeth vnto him to com­forte and strengthen the heartes of his faithfull seruantes, that they might not faint through carefulnesse or distrust.

And stablish you in euery worde.

Then he prayeth that God would con­firme them in holsome doctrine. For this is the worde whereof he speaketh, and not of any common worde: that it may agree with that which went before.

And good worke. This partey­neth to the whole course of a good and ho­ly life, wherein the faithfull ought to per­seuere. Wherefore all the duties of a Christian man, are comprehended in these two partes, namely, that they doe abide as well in holesome doctrine, as in good manners of life. The which they [Page] cannot performe without the grace and helpe of our Lord Iesus Christ. Who saith:Iohn. 15.5. Without me ye can doe nothing. That is to say, without my power and strength working in you. And in another place it is said, that we are framed by Ie­sus Christ vnto good workes,Ephe. 2.10. which God hath prepared that we should walke in them. These therefore are those good fruites which doe spring from a sanctifi­ed brest, through the holy Ghost, and a true faith,Heb. 11.6 without the which it is not pos­sible to please God. Finally Saint Paul hath so tempered this his prayer that withall he hath prescribed what becom­meth the Thessalonians, namely, that they giue themselues continually to all good words, and good works, & that they doe perseuere in euery good worke, but es­pecially that they do acknowledge Christ to be the onely hope, and euerlasting con­solation of all the faithfull for euer.

This is the last part of this Epistle which comprehendeth foure exhortations: of the which, one is, the supplication of the Church, the which is very necessa­rie and profitable. For although the Lord was mightily present with the Apostle, and that he did exceed al others in the fer­uencie of prayer, yet neuerthelesse he doth not neglect the prayer of the faithfull, with the which the Lorde will haue vs holpen. We in like manner after his ex­ample, ought alwayes to require this helpe, and to stirre vp the faithfull to pray for vs. For there is nothing more auaile­able with God then faithfull prayer.

That the worde of the Lord may haue free passage.

For two causes the prayer of the Church is here required of the Apostle. The first is, for the happie successe of the Gospel, that the same being preached to other nations, might be no lesse estemed [Page] then it was of the Thessalonians. Ther­fore by these wordes Paul sheweth that he hath not so much care and considerati­on of him selfe, as he hath of the whole Church. For why doth he desire to be commended to the prayer of the Thessa­lonians? That the doctrine of the Gospel might haue his course. Therefore he would haue them to haue respect not so much to him alone, as to the glorie of Christ, and the common saluation of the Church. And the worde of the Lord is said to haue free passage, when in prea­ching and in doctrine, it hath no let, but happie successe, insomuch y^t many beleeue it, and beleeuing it, doe glorifie God and are saued.

And be glorified. He desireth that the worde of God may haue his force and efficacie to reforme men into the Image of God. Therfore holines of life and inte­grity in christians, is the beauty of y^e Gos­pell: euen as they doe bring infamie and slaunder to the Gospell, professing it with their mouth, and liuing neuerthelesse fil­thylie and wickedlie.Mat. 5.15. To this ende par­taine the exhortations of our sauiour [Page] Christ, of Peter, and of others,1. Pet. 2.12. in the new Testament.

Euen as it is with you. That is to say, after the same manner, forme, and happie successe. For this ought to be a great in­couragement to the Godly, that they may see all other men like to them selues in godlinesse. Therefore they which are already entered into the kingdome of God, are commaunded to pray daily that the same kingdome may come, so farre off they ought to be from enuie, when they do heare that others are come to the know­ledge of the truth.

2 And that we may be deliuered from vnreasonable and euill men: for all men haue not faith.

This is the latter cause, why the Apo­stle requireth the prayers of the faithfull. The truth indeed was preached: but in the meane time there sprange vp diuers scismes, among them also which would seeme to be the embracers of true religi­on. And the publike enimies of religion did both banish the truth, and did also most cruelly persecute them which were maintainers of the truth: neither did [Page] there want certaine hypocrites and false brethren, which were worse & far more pe­stilent thē they, vnto true godlinesse. For it is truly said, that a counterfeit frend is much more hurtfull then an open enimie. Wherefore Paul desireth to be deliuered from such. For by vnreasonable and euill mē he meaneth those, which vnder y^e name of christians, lurked in y^e Church, or else y^e Iewes, which through a mad zeale of the law, furiously persecuted y^e gospel. For he knew how great harme was like to come by them both. And this saying of the A­postle may be extended to all manner of perils. For then Paul was going to Hie­rusalem, and did write, being in the mid­dest of his iorney. But it was already told him from aboue that bondes and persecutions wayted for him there.Act. 20.23. From the which he doth desire to be so deliue­red, that he may ouercome whether it be by death, or by life. But now at this day, the ministers of the word, haue the Pope and Papistes for their principall aduersa­ries, which are in dede vnreasonable and euill men, which doe hinder the course of the doctrine of the Gospell with their ac­cusations, [Page] and doe destroy so much as li­eth in them, the fruit & glorie of the word of God preached. There are beside these, many wicked teachers, which thrust in many peruerse and fanaticall thinges, in their doings, as the Anabaptistes, Li­bertine, Epicures, Atheistes, and such like. Wherefore the Church ought to pray for the ministers of the worde, that they may be deliuered from vnreasona­ble and euill men.

For all men haue not faith. The reason whereby he proueth that vnreaso­nable and euill men are enemies and per­secutors of the worde of God, is taken from faith, which is the singular gift of God. For God calleth many, which doe not come in faith: many also doe faine to come, but they are farthest off in heart. But Paul doth not speake of euery one: for the Thessalonians did see, that very many did forsake the faith: yea they sawe how small the nomber of the beleeuers was. Wherefore this had beene super­fluous to be spoken: but Paul denieth, that all they which professe the faith, are faithfull in deede. For many are called,Mat. 20.16. [Page] but fewe are chosen. If thou doest com­prehend all the Iewes, they seemed to be neere vnto Christ, who ought to haue knowne him by the lawe and the Pro­phets. But Paul in very deed, doth e­specially note those, with whome he was afterward to haue to doe. And it is ve­ry like that these were they, who hauing a shew and name of godlinesse,2. Tim. 3. were not­withstanding far from the same. Hereof came the conflict. Therefore if it shall fall out that thou haue to doe with vnrea­sonable and euill men, of the which there are alwayes a great multitude, thou shalt consider that faith is no common thing, and that the same is not giuen but to Gods elect, & to such as are predestinate vnto eternall life. Whereupon it is cal­led the faith of Gods elect.Tit. 1.1. Therefore when we doe heare that the Church is troubled with wicked factions, let this be our buckler against such stumbling bluckes of offence. For we shalbe often times iniurious, not onely to godly tea­chers, if we doe doubt of their faith, so of­ten as domesticall enemies doe trouble them: but also our faith shall afterward [Page] wauer, except we shall remember that many are vnfaithfull among them which boast of the name of Christians. Many therefore haue a counterfeit faith, forso­much as al do not beleeue the Gospel. 3 But the Lorde is faithful, which will stablish you, and keepe you from euill.

He hath spoken of the perils with the which some men might be turned away from the faith. For there are many vnrea­sonable and euill men which doe vexe the Church of God many wayes, and doe destroy and corrupt the same, either with wicked doctrine, either with profane or­dinances, or else with the crueltie of per­secutions. Therefore the Apostle hath added another speciall consolation, by which they which haue beleeued the Gos­pell and are in the foresaid troubles, may hope well for the presence of Gods helpe, For it cannot be, that God will faile such, but will strengthen them, and deliuer them from euill. Moreouer because it may be that their mindes being terrified with sinister rumors, they came into some doubt of Pauls ministerie: after [Page] that he hath admonished them that faith is not alwayes to be found in men, he cal­leth them backe vnto God, and saith that he is faithfull, which will confirme and strengthen them against all the practises of men, with the which they shall goe a­bout to assayle them. As if he should say, they indeed are false and vntrustie, but yet God is able inough to hold you vp that you doe not fal. The summe is this, he af­firmeth that the Thessalonians through the helpe of God, shall abide in the faith: and withall he declareth that constancie in the faith, is the gift of God. He calleth the Lorde faithfull, which is constant in the defending of the saluation of his cho­sen, which helpeth them in due time, and neuer forsaketh them in perils. After the same manner we doe see y^t the Church is often times afflicted, & is in great perils of afflictions and temptations, and yet notwithstanding, the same is preserued & deliuered out of all euils. For God is faithfull,1. Cor. 10.13. which will not suffer you to be tempted aboue that which you are able to beare. For as he alone is able, so he will helpe them that are tempted, and streng­then, [Page] & keepe them, that they be not ouer­come in the afflictiōs of tribulatiōs. Therfore our faith and pacience is to be exer­cised in aduersities, and al the godly must looke for helpe frō God, who wil not faile to helpe them in due & conuenient time. 4 And we are persuaded of you through the Lorde, that ye both doe and will doe the thinges, which we commaund you.

These words are in effect thus much, we speake these things not that we doubt of your constancie: nay we are assured of you, through the helpe of the Lord Iesus, that ye will doe those thinges hereafter which we commaund you to doe. This forme of speaking if we aptly vse, we shal preuaile more with them with whom we haue to doe, then if we vrge them with sharpe reprehensions, and harde threat­nings: for it is not the office of a teacher of the Gospell to vse alway sharpe threat­nings, and reprehensions, neither yet at all times gentle and milde exhortations, but herein to be discrete according to pre­sent occasion, that he may retaine them in Godlinesse, whom he hath vnder his [Page] charge to reforme. And by this preface Paul maketh a way for him selfe to the precept or commaundement which he gi­ueth in the sixt verse following. For the confidence, and perswasion which he saith he hath of them, made them much more prompt and ready to obey, then if he had required their obedience, as di­strusting or doubting of them.

Through the Lorde. Paul doth not leane so much in perswasion on the Thes­salonians, as he doth in trust & cōfidence on the most faithfull God. And therefore he sayeith y^t this hope which he hath con­ceiued of them is founded in the Lord: be­cause it belongeth vnto him to bowe the harts of men vnto submission, & to retaine them in the same. Or else herby he would declare (which is more likely) that he did not intend to commaund any thing, but y^t which he had receiued warrant for from the Lorde. Therfore he determined thus w^t him selfe, that both his commaunding, and their obeying, should be in the Lorde. Wherefore whosoeuer doe not retaine this modestie, doe in vaine pretend the ex­ample of Paul, to bind & tie the Church with their lawes. Peraduenture also it [Page] may be that he had a regard to maintaine the reuerence of his Apostleshippe among the Thessalonians, though the wicked went about to deface the same.

5 And the Lorde guide your hearts to the loue of God, and the waiting for of Christ.

In these wordes the Apostle wisheth vnto the Thessalonians helpe & strength from the Lorde, that they may doe those things which he commaundeth them out of the word of the Lorde. The ende of this prayer is, that we may al vnderstand that euery good gift is giuen to vs from aboue, least any man should ascribe to much to his owne strength. The Lorde (saith he) so direct and gouerne you in true loue toward God, that ye may doe his commaundements: and also in faith toward Christ, that ye may shewe your selues patient in al troubles of afflictiōs. Charitie wil make you to endeuour your selues continually to behaue your selues well towards all men: euen as God is good & louing to all. The wayting for the comming of Christ, will make you stout­ly to suffer all afflictions. Therefore we doe vnderstand by the name of the loue of [Page] God in this place, that loue of ours to­wardes God, by which we performe his commaundementes with prompt obedi­ence, honouring him which loued vs first, and gaue his onely begotten sonne,1. Iohn. 4.10. to be the obtayner of mercie for our sinnes. For that true and effectuall loue is the strength of such as beleeue the Gospell of Christ, which all they declare to be in them which are indued with a true faith in Christ. He prayeth also that the faith­full may without doubting, waite for the comming of Christ the defender of the afflicted, and that at the last they might be deliuered from their affliction. For the Apostle commonly vseth to com­fort such as are afflicted, and himselfe al­so with the expectation of the comming of the iudge Christ. For thus he writeth, If we suffer, 2. Tim. 2.11. 2. Tim. 4. we shal also raigne with him. And againe, From henceforth is laid vp for me the croune of righteousnesse, which the Lorde the righteous iudge shall giue me, at that day: and not to me onely, but vnto all them also which loue his comming.

Wherefore, seeing he doth here briefly [Page] expresse those things which he knewe to be most necessarie for Christians, if we desire to grow to perfection, let vs seeke to profite in these two things. And in ve­ry deede the loue of God cannot raigne in vs, but that the loue of our brother must be in vs also. Also the looking for Christ instructeth Christians to contemne the worlde, to mortifie the flesh, and to beare the crosse. Howbeit that may be expoun­ded to be the wayting for Christ, which the doctrine of Christ doth beget in vs, that is to say, by which we suffer sundry persecutions of corporall afflictions for the name and glorie of Christ. But it is better to vnderstand it of the hope of the last redemption.

6 We commaund you brethren in the name of our Lorde Iesus Christ, that ye withdrawe your selues from e­uery brother that walketh inordinat­ly, and not after the instruction which he receiued of vs.

This is another exhortation concer­ning the shunning of the company of in­ordinate brethren. The cause of this commaundement was, for that immedi­atly [Page] after the Apostles times, certaine curious persons, began to thrust them­selues into the Church of God: who, ei­ther vnder the pretence of religion, or else by sinister meanes, that is to say, by idle­nesse, sought to liue a pleasant life. These he calleth inordinate men, not that they were of a dissolute life, or infamed with notorious crimes, but because they were idle and slothfull persons, which exercised themselues in no honest trade of life. For this is a confused disorder in deed, to haue no regard wherefore we are made, and not to frame our life to this ende. For this is a well ordered life, when we liue, according to the rule of Gods worde. Without this order, there is nothing in the life of man but confusi­on. And this is worthy to be noted, least any man should conceiue a liking of him selfe, liuing out of his lawfull vocation. For God hath put such a difference in the life of men, that one man cannot liue without another. Therefore he which liueth to himselfe onely, is no way profi­table to mankind, but a burthen to o­thers. Wherfore Paul pronounceth that [Page] such are to be driuen out of the company of the faithfull, least they bring shame and infamie to the Church.

In the name of our Lorde Iesu Christ.

The Apostle added this, that the Thes­salonians might vnderstand, that this commaundement ought to be reuerently receiued, as comming, not from a mor­tall man, but from Christ himselfe. As if he should saye, those thinges which we commaund you, we doe not com­maund as in our owne name, but by the commaundement of Christ our Lorde.

That ye withdraw your selues from euery brother.

This withdrawing whereof he spea­keth, doth not appertaine to publique ex­communication, but to priuate custome, or company keeping. For he doth sim­plely forbid, that the faithfull haue no manner of familiaritie with such idle droanes, as haue no honest trade of life wherein they may liue.

That walketh inordinately.

Least any man should take this word inordinatly, in another meaning, thē the [Page] Apostle Paul himselfe vnderstood, he wil expound him selfe in the eleuenth verse following. And he doth here make mentiō by name of brethren, who being such, and professing themselues to be Christians, of all others are least to be tollerated, be­cause they are as it were the blots and spots of religion.

And not after the institution which he receiued of vs.

By the institution, he meaneth that, which he will adde anone in the tenth verse, that meate be not giuen to him which will not labour.

7 For ye your selues knowe how ye ought to followe vs: for we behaued not our selues inordinately among you:

8 Neyther tooke we bread of any man for nought, but we wrought with labour and trauell night and day, be­cause we would not be chargeable to any of you.

Before the Apostle commeth to the in­stitution, he sheweth what manner of ex­ample he hath giuen them in him selfe. For that doctrine is of great credit and [Page] authoritie, when we laye no more bur­then vpon others, then we take vpon our selues.

For we behaued not our selues in­ordinately among you.

As if he should say, there is iust cause why ye should follow me, for I haue li­ued an honest, Godly, and Christian life among you.

Neither tooke we bread of any man for nought.

He proueth that he did not behaue him selfe inordinately among the Thessalo­nians, and withall he doth by the way re­prehend those, which vnder the pretence of the Gospell liue idlely, and are a bur­then to others. He sheweth that he wrought day and night with his handes, that he might not be chargeable to any man. Of the which matter he had said somewhat in the former Epistle to the Thessalonians. 1. Thes. 2.9. And whereas he denieth that he hath eaten any mans bread frely or of gift, in very deed he should not haue done so, although he had not laboured with h [...]s handes. For it is not of free gift, which is due by right: and the price of [Page] the labour which the Ministers of the Gospell bestow on the Church is much greater, then the liuing which they re­ceiue, from the same. But Paul had re­spect here, vnto disordered & careles men. For al men are not so equal & indifferent, that they will acknowledge the reward which is due vnto the ministers of the word. But rather such is the malice of some, that although they doe giue no­thing of their owne, yet notwithstan­ding they doe grudge them necessarie li­uing, as if they were idle men. Other­some by the example of Paul, doe conten­tiously affirme, that nothing is to be pay­ed at al to godly Bishops, and ministers: but these men, if they would consider the circumstances of the place, time, and persons, and for what causes, euery thing was done, they should wel see and know, that Paul did this for no other cause, but onely for charitie, that others might not be offended. It is certaine that he recei­ued nothing of the Corinthyans: but for the false Apostles sake, he neglected his owne power and libertie, least they ha­uing Paul for their example, might ther­by [Page] haue some colour to excuse their gaine. For it is most certaine that Paul tooke contribution of the brethren of Mace­donia. And anone he will declare,Phil. 4.25. that he departed from his proper right, when he tooke no stipend. Whereby he giueth to vnderstand that it is lesse tollerable, that they which doe nothing, should liue of contribution. He writeth also,1. Cor. 9.13. that they must liue of the Gospell, which preach the Gospell: and also that they must be had in high reputation through loue, for their works sake.1. Thes. 5.13 1. Tim. 5.17. And in another place he saith, that they which gouerne well, are worthy of double honour. The like almost is to be red in the Epistle to the Galathyans. Gal. 6.6. Heb. 13.7 And in the Epistle to y^e Hebrewes it is written: Remember those which haue the ouersight of you, which haue declared vnto you the worde of God.

There are very many testimonies, to proue that necessarie maintenance,Luke. 10.7. a sti­pend, double honour, contribution, pre­bends, and benifices, belong vnto the mi­nisters of the Gospell.Mat. 10.8. And whereas some aleadge this sentence: Freely ye haue [Page] receiued, giue freely: the same is no­thing repugnant to the former sentence, which is, That the labourer is worthy of his hier. For in this place two things are commaunded, first that the disciples should comfort the weake, and put away diseases, without taking any mony for the same, because they did it by the power of Christ, who would not haue the giftes of the holy Ghost to be sold, as appea­reth by the example of Simon Magus. The second is, that the due hier and re­ward, be giuen to the labourer. To Christ also and to the Apostles, the necessarie maintenance of life, was giuen by others: as appeareth in the Gospell of Luke.Luke. 8.2.3. But let vs returne againe to the wordes of Paul: who addeth saying:

9 Not, but that we had authoritie, but that we might make our selues an ensample vnto you to follow vs.

As Paul intended to giue an example by his labour, least slothfull men should, like idle droanes, eate vp the hony which belonged to the painfull bees: euen so he would not haue his example hurtfull to the ministers of the word, that the Chur­ches [Page] thereby should defraud them of their lawfull maintenance. Wherein we may behold the singular moderation, discre­tion, and humanitie of the Apostle, and how farre he was from the ambition of those men, which abuse their vertues, and giftes to this ende, that they may demi­nish the right of their brethren. It was to be feared least the Thessalonians, ha­uing the Gospel preached vnto them free­ly from the mouth of Paul, in the begin­ning, would (according to the malicious nature of man) make the same a law for other ministers. Paul to mete with this preiudice, and inconuenience, teacheth that he hath power and authoritie to doe more then he did: this he doth that he might not restraine others of their liber­tie. And by this reason he would make the idle and slowbellies ashamed the more: as we haue before touched. For it is an argument from the greater to the lesse. Therefore that right ought to be safely keept and defended, as graunted from God, and confirmed by the law of nature, because the labourer is worthy of his reward. Except, the time, occasion,Luke. 10.7. [Page] and other circumstances perswade to the contrarie. For then the minister of the Gospell must be content to leaue some parte of his right, least he giue offence to the Gospel of Christ. For what wil come to passe, if they that be teachers, through coueteousnesse, wil depart from nothing? Therefore it is euident enough, how far Paul would haue his example to be fol­lowed, in that he would not be sustayned with the cost of the Church. For in all thinges, we ought to seeke especially the glorie of the Gospel: and it belongeth vn­to charitie, that we endeuour our selues, not to be grieuous and offensiue to any. It is not lawful to be too chargeable and costly to the Churches, neyther is it law­full for the Churches to refuse to giue and contribute liberally to their mini­sters, when they are able. Concerning y^e which matter, read more in the 9. Chap­ter of the 1. Epistle to the Corinthyans. 10 For euen when we were with you, this we warned you of, that if there were any which would not worke, that he should not eate.

The reason why the Thessalonians [Page] ought to imitate Paul, is taken from the institution going before, concerning the not suffering of those, which vnder the pretence of the Gospell, follow idlenesse, and oppresse others.

That if there were any which would not worke he should not eate.

This is the very law and ordinance wherof he spake in the sixt verse. For see­ing it is written,Psal. 128. Thou art blessed ea­ting the labour of thy hands: And a­gaine, The blessing of the Lorde is vp­on the handes of him that worketh: It is certaine that slothfulnesse and idle­nesse is likewise cursed of the Lord. Also we knowe that man was created to doe some thing: as not onely the Scripture testifieth, but as nature also hath taught the Gentiles. Whereupon they haue made many Prouerbs. He that feareth the mil, shal haue no meale. Also, there is no hony without the bee. For he which cannot a­bide bees, because of their prickes, is vn­worthy to possesse y^e hony. Againe, thou sufferest y^e which hurteth, that thou may­est possesse the profite. It is therfore meet & right that they which exempt thēselues from the cōmon law which appertayneth [Page] to all men, be also depriued of liuing, and of the reward of labour. These things if Kinges and Christian Princes had well considered foure hundred yeares agoe, they had had more plentie of riches, and fewer monkes. For how doe the whole rowt and rable of the pouleshorne po­pishe clergie, adorne the Gospell? and what profite do they bring to the church? the great multitude whereof, what doth it containe, but sluggish, and idle persons, lazie lubbers, slowbellies, couetous and ambitious Priestes, fornicators, and all manner of lewd and wicked persons, men vnlearned, and vtterly ignorant of the holy Scriptures, and beside this, the most cruell enimies to the doctrine of the faith in Christ? Who notwithstanding doe swimme in the welth and riches of the Church (in other countries) at their pleasure, and liue like fatte hogges in the stye. In whom most aptly are fulfilled these wordes of the Apostle,2. Pet. 2.12. They count it pleasure to liue deliciously for a sea­son. Spots they are and blots, deliting themselues in their deceiuings, in fea­sting with you, hauing eyes full of ad­ulterie, [Page] and that cannot cease to sinne, beguiling vnstable soules. &c.

Moreouer by these wordes of Paul, as with thunderclappes from heauen, the rites, ordinances, and rules of begging friers, and monkes being touched, are o­uerthrowne, who being a counterfeit sort of pore, do notwithstanding fill their bel­lies with other mens trenchers, whom a man most truly may call idle droanes. For this kind of beggery of all other, is most wicked and vngodly, and no better then a kind of rapine and theft.

Furthermore we must note that there are diuers kinds of labouring. For what­soeuer he be that doth any manner of way seeke to benefite the society of men by his industrie, whether it be in gouerning a familie, or in dealing in publique or pri­uate affayres, eyther in counsayling, or in teaching, or by any other manner, of way, the same is not to be reckoned a­mong idle persons. For the Apostle here speaketh against idle droanes, which liue by the sweate of other mens browes, they themselues doing nothing to benefite the common wealth.

[Page]11 For we heard that there are some, which walke among you inordinatly, and woorke not at all, but are busie bodies.

Now he doth speake more plainely & strictly of that, which hetherto he hath spoken at large. The cause (sayth he) why I do so greatly vrge these things, is, for that I doe heare, that some do liue inordinate­ly among you, that is, doing no woorke at all, but curiously busying them selues. It is very like that this kinde of slothful­nes, was a certaine sede of idle monkery, for euē in the very begining of the primi­tiue church, there were some which vnder the colour of Religiō, did rob other mens tables, or els did subtilly drawe vnto thē selues, the substance and riches of the sim­ple. And in Augustines time they had so greatly preuayled, that hee was constrai­ned to write a speciall booke against idle Moonkes: wherein he doth iustely com­plaine of their pride, who contemning the admonition of the Apostell, doe not one­ly excuse them selues of infirmitie, but also will therefore seeme to be more holy than other men, because they la­bour [Page] not. But this mischefe hath so in­creased and ouerflowed, that slowe bellies haue almost possessed the tenth parte of the earth, whose onely Religion is this, to haue their bellies well filled, and to giue them selues from labour, to ease and plea­sure. And this vile kinde of life they com­mend with this title, or that name of or­der. But what doth Paule by the mouth of the spirit one the contrary parte pro­nounce? verely he pronounceth them al to be irregular & disordered, with what title soeuer they be couered.

And woorke not at all, but are busie bodies.

That is to saye, liuing idlely vnder the cloake of the Gospell, and hating others. By these woordes he doth expound what it is to liue inordinately.

And he noteth a speciall vice, with the which idle men are infected, namely that they are troublesome to themselues, and to others, by being importunate medlers, and busie bodies. For we doe see by com­mon experience, that those men which haue nothing to doe, are much more wea­rie doing nothing, then if they were busie, [Page] and occupied about a very serious worke. They runne hyther and thither: whether soeuer they come, they make a shew of wearinesse: they gather vp all the tales that they heare, and busily disperse them abroad againe. A man would thinke that they carried vpon their shoulders the waight of a kingdome. Can we haue a more euident example of this matter in any other sort, then in the monkes? For what sorte of men are more vnquiet? Where doth there raigne greater curiosi­tie? Also in this place, those which are Bishops & Pastors only in name, are no­ted, which haue no care of y^e Lords flock, but are onely curious in those thinges, which serue to maintaine voluptuousnes, coueteousnesse, oppression, and such like.

12 Therefore them that are such we commaund and exhorte, by our Lord Iesus Christ, that they woorke with quietnesse, and eate their owne bread

At the inormities of the Church men ought not to winke, neither are idle and curious men, vnder the pretence of the Gospell, to be tollerated in the Church. Therfore Paul vseth now a more seuere [Page] and sharpe reprehension, least such men flatter themselues in that kind of life.

By our Lorde Iesu Christ.

To the end all men may know that he doth not cōmaund thē in his owne name, but by the cōmaundement and authoritie of the Lorde Christ, he hath added this. Notwithstanding the worde of exhor­ting, doth signifie that he doth not be­haue himselfe imperiously, or that he would rule, but that he would doe all things according to his office.

That they worke with quietnesse.

He correcteth both those vices, of the which he had made mention afore, namely troublesome vnquiet medling, and idle­nesse from profitable labour. First of all therefore he commaundeth that they im­brace quietnes: that is to say, that they do quietly keepe themselues within the boundes of their vocation. For they are most quiet of all others which occupie themselues in honest labours: but they doe both trouble themselues and others, which haue no worke to doe. Secondly he exhorteth them to labour: that is to say, that they busie & occupy themselues [Page] diligently in their vocation: and that they be doing in iust and honest exercises, without the which, the life of man is erro­nious. Therefore to woorke with quiet­nes, is to labor in their vocation without curiousity: and so to follow their laboures, that they doe not rashlye meddle in o­ther mens functions.

And eate their owne breade. Thereby he commaundeth that they eat their owne bread: whereby hee giueth to vnderstand that they must bee contented with their owne, that they bee not gree­uous and troublesome to others. Drink (sayth Solomon) the Water of thine owne cestern, Prouerb. 5. and of the riuers out of the middest of thine owne well: Let thy fountaynes flowe foorth, and the riuers of waters in the streetes. This is the first rule of equity, that no man vsurp that which is another mans, but vse that onely which is his owne: and which lawfully he may cal his own. The second is, that no man like a greedy gulfe do swalow vp al y^t is his, by himself alone, but y^t he be beneficiall to his neighbors, & do help their need w^t his abundāce.Ephes. 4.2 [...]. Let al [Page] idle bellies, consider these thinges, and al bishops falsely so called, abbots, priors, Moonkes, and such like. Let them heare I say the Apostle commaunding and ex­horting by our Lorde Iesus, that wor­king with quietnesse they eate their owne bread, and cease to be grieuous vnto o­thers, and let them be ashamed that they haue filthily and wickedly wasted and spoyled the goods of the Church. Let them forsake their office, and commit the charge of ecclesiasticall ministration to meete and worthy men, least they bring destruction to others: and much lesse let them vexe the Churches through their wicked censures, vnprofitable lawes, and hurtfull constitutions. Or else if they will still retaine their offices, let them do that which becommeth their Apostolicall charge, let them serue the honor of Christ, and let them not want any thing concer­ning the doctrine of the Gospell: let them haue care of the pore, and preserue scholes for the maintenance of godly learning. For those Bishoppes and Pastors, which are negligent in these thinges, doing the contrarie, are vnprofitable and hurtfull, [Page] and not to be tollerated in the Church of God. Finally this place maketh against the Anabaptists, who deny that it is law­ful for a Christian man to haue any thing of his owne. But Paul commaundeth euery man to worke quietly that he may eate his owne bread.

13 And ye brethren, be not weary of well doing.

The third exhortation is, concerning well doing and liberalitie, the which is very necessarie in the conseruation of a well ordered Church. But the purpose of Paul in this place was simplely to meete with a stumbling blocke, which might come of the negligence of a few. For it is commonly sene that men which of themselues are very liberall, when they see that they leese their benifites, in bestowing them amisse, doe withdrawe their hand. Paul therefore exhorteth vs, how vnworthy soeuer many be, or how greatly soeuer some doe abuse our libera­litie, that we doe not therefore cease, but doe helpe still those which haue neede of our helpe.Gal. 6.6. Thus in another place he saith, Let vs not therefore be weary of well [Page] doing: for in due season we shal reape, if we faint not. This sentence is wor­thy to be noted, howsoeuer the vnthank­fulnesse, frowardnesse, pride, peuishnesse, and other indignities may wearie vs, yet we ought to goe forward still in well do­ing, and neuer be discouraged from the same. There are many places of Scrip­tures, which do commend liberalitie to­wards the poore, especially these. Esay. 58.7. Mat. 25.40. Luke. 6.38. and 11.41. and 16.9. Prou. 11.25. and 19.17. and 21.13. and 22.16. and 28.27. 1. Tim. 6.17.

14 If any man obey not our sayings, note him by a letter, and haue no company with him, that he may be a­shamed

This is the last exhortation concer­ning the punishment of the disobedient. He hath already testified in the sixt verse, that he doth commaund nothing, but in the name of the Lord. Wherfore he which will not obey, shal not be disobedient vn­to man, but rebellious against God him­selfe. Therefore he teacheth that such are sharpely to be punished: and first of al [Page] he requireth that he may vnderstande of their names by a certayne epistle, that be­ing admonished by Paul, and more ve­hemently terrified, they might returne into the right way. Furthermore hee commaundeth that they bee excommu­nicated, that being made ashamed they may repent.

Whereby we gather that their fame is not to bee spared which can not bee o­therwise reformed, but by the discoue­ring of their wickednesses: but we must take heede that wee shewe the diseases to the Phisition, which hath a care to heal them. But the apostle speaketh espe­cialy of those, which liued lewdly in idle­nesse, of whom we haue already spoken.

And haue no company with him. There is no doubt but that hee spea­keth of excommunication. For as the confused disorder which he noted before, deserued a seuerall punishment, euen so contumacy is a vice intollerable. Before he had sayd,Verse. 6. withdraw your selues from thē which liue disorderedly: And now he saith, keepe no company with such, be­cause they do reiect my admonition. Hee [Page] doth therefore expresse more in this se­cond speach, then hee did in the former. For it is one thing to withdrawe himself from the company of a man, and another thing vtterly to forsake the company of one. The same is this, that he excludeth them from the common company of the faithfull, because they being admonished, did not obey. Whereby we are taught that the discipline of excommunication is to be vsed against all incorrigible, and obstinat persons, which will not bee re­formed, vntill they being subdued and ta­med, do learne to obey.

That he may be ashamed. Ecclesi­asticall Discipline is not appointed to destroy but to saue. Wherefore the sinner is not vtterly to bee forsaken and shaken off, but hee is so to bee shunned, that being secluded for a time from the companye of the faythfull, hee maye at the last repent. There are also other endes of excommunication, as that the contagion maye not further increase, and that the pryuate wickednesse of one man doe not redounde to the com­monne shame of the Churche, and [Page] also that the example of seueritie may cause others to feare: but Paul hath here touched one thing only, namely that they which haue sinned, may through shame be drawne to repentance. For they which haue pleasure in their wickednesse, are hardened more and more therein: thus sinne is fostered through indulgence, and dissimulation. This therefore is the best Remedie, to make the sinner ashamed, that he may begin to mislike of himselfe. This of it selfe without further proce­ding, were to small purpose, for a man to be ashamed: but Paul had regarde to a further proceding, as that the sinner be­ing made ashamed w^t the acknowledging of his filthines, might therby perfectly be reformed. For shame is a profitable pre­paratiue to the hatred of sin, euen as is y^e sorrow, whereof mentiō is made in the se­uenth Chapter of the second Epistle to y^e Corinthians, verse 10. Wherefore they are to be restrayned and checked with this bit, which are vnrulie lest boldnesse doe increace by impunitie.

15 Yet count him not as an eni­my, but admonish him as a brother.

Because excommunication is institu­ted to a good and profitable ende, the same must be executed, according to cha­ritie, and not of hatred and euill will. Therefore the disobedient, are to be shun­ned, not as enimies, but they are to be warned as brethren: otherwise being forsaken they might be discouraged, or else might more obstinately withstand Christian societie. Therefore they being warned as brethren, excommunication is a meane to bring them to repentaunce. For it cannot be but that seueritie ex­ceding a measure, doth exulcerate & fret.

Therfore if we will doe good, gentle­nesse and lenitie must necessarilie be vsed, that they which are reprehended. may neuerthelesse know that they are be­loued. And this end of ecclesiasticall dis­cipline, is especially to be noted. For the Apostle would not haue vs to abhor o­thers, that we might preferre our selues before them in holinesse: or pleasing our selues might shew tyranny toward the miserable: but that the sinner being re­prehended of vs, may descend into him­selfe, and may acknowledge the filthines[Page] of his wickednesse, and so beeing made a­shamed may repent. For this is not the ende of excommunication to depriue and sequester for euer, men from the flocke of Christe, but rather to call them home a­gayne to the same, which were wan­dring out of the way. But if the malice of him that hath sinned be such that hee will not repent, then let deliberation be had, by what meanes the obstinate sinner may best bee holpen, that eyther he him­self do not wholy perish, or els that hee doe not corrupte others with his scab.

16 Nowe the Lorde of peace giue you peace alwayes, by all meanes. The Lorde bee with you all. This is his farewell, by which he first wish­eth vnto them peace: aswell externall as internall from God the authour of peace: then he wisheth vnto them the helpe of God against the assaultes of Inuasions of Christianisme. Last of all hee desireth that they may haue saluation and good successe of all thinges through Christe our Lorde. Hee calleth GOD the [Page] Lorde of peace, because hee is the au­thour and giuer of concorde, of lenity, and of charity, euen as Sathan is the Prince and authour of discorde, con­tentions, brawles, of enuy, and of dissi­mulations.

The Lorde bee with you all. By this petition hee wisheth to the Thessa­lonians the protection, and defence of the Lorde. As if he shoulde saye, The Lorde bee your guide and gouernour, who protect and defende you, and so prosper all your affayres, dispose, order, and direct al your doings, that they may bee to the honour of his name, and profitable to you and to the whole Church,

17 The salutation of mee Paule, with my owne hande, which is the token in euerye Epistle: So I write, Heere agayne the Apostle prouideth for that perill, whereof hee hadde made mention in the seconde Verse of the seconde Chapter goinge beefore, leaste those Epistles of the false Apostles, beeinge falselye intituled, myghte bee craftielye conueyed into [Page] the Church. For this was an old practise of Sathan, to thrust in false forged wri­tinges, to discredite those which were in deede true. And further, that by the false titles of the Apostles, he might spread a­broad wicked errors, to corrupte hole­some doctrine. But it came to passe by the singular goodnesse of God, that his subtill deceits being made frustrate, the holsome and pure doctrine of Christ, by the ministerie of Paul, & of others, is come vnto vs. Paul therefore very pru­dently prouided by that subscription of of his owne hand, that the certaintie and truth of the Apostolicall letters, might be approued to all men. That no man afterward might complaine that he was deceiued, and bring the sacred scriptures into doubt.

Thus I write. That is to saye, this is the order and forme of wordes of the which I am wont to frame my salutatiō, the which I vse as a certaine signe, and token of my Epistles. And for so much as he did constantly teach all nations, that mankinde was saued by grace, he taking his signe or subscription from [Page] that principall point of religion, subsigned the same note of faith at the ende of all the Epistles, writing as followeth in the 18. verse.

The grace of our Lorde Iesus Christ, be with you all, Amen.