Apostles to the olde Church of Rome and other Churches Her Masses her Dirges her Trentalls her Prayers for the dead her Pilgrimages Processions Adoration of Images Angels and Saints departed her Vowes of Virginitie and Pouertie her Seruice in a strange tongue c. In these doth her principall worship of God consist And yet not one of these hath any colour or shadow from the doctrine and worship prescribed in the Epistle to the Romans or in any other Booke of Scriptures 2. That this Apostasie of the Church of Rome is a Catholicke Apostasie needs no proofe seeing themselues glory and boast of the Catholicknes of their Religion especially before Luther and how generally and vniuersally their Worship and Faith aforesaid haue bin receiued and professed neither hath there bin since the Apostles any profession so generall and vniuersall as the Papacie when it was at his height In this they glory But except they could iustifie the truth of their Faith and Religion this their glory is their shame For by this meanes they rather argue that they are not of the true Religion but of this Apostasie because there was to be an vniuersall departure from the true Faith in which case not the true Church but the Apostaticall must be vniuersall 3. The Church of Rome hath a Catholicke Head who in that manner rules ouer the members thereof as Christ doth ouer his Church For the Pope claimes to be the Uniuersall Head of the Church making Lawes according to his owne pleasure euen to binde the Consciences of all them that are vnder him of no lesse authoritie then the Lawes of God 4. The Religion of Popery came not in all at one time but by degrees beginning in the Apostles times and increasing more and more after the decease of the Apostles as the sinceritie of the true Religion decreased It is euidently to be seene in Historie when and by what meanes the grosse and maine points of the Popish Religion came in 5. It preuaileth against whom most Surely such as euidently shew that they beare no loue to the word but are despisers of it and the ministerie thereof Such in our experience are they that vse to be seduced men that are glad to haue any colour to be of any Religion saue that which is the true and which crosseth their corruptions 6. The whole world knoweth with what efficacie and power of Satan it hath bin vpheld how busie Satan was how oft he appeared in Goblins Fayries walking Spirts c. for the strengthning and supporting of it 7. It cannot endure the brightnes of Gods word but melteth before it as Snow before the Sunne Hitherto we haue shewed that the Religion of the Church of Rome is that Antichristian Apostasie that here is prophecied of because all the notes and marks thereof doe most liuely agree thereunto more then to any Religion and Profession in the world besides In the next place we are to shew that the Bishop of Rome is the Head of that Apostasie and that great Antichrist here prophecied of Which appeareth partly by that which hath bin said before concerning the Apostasie of that Church shall more fully appeare by those Notes whereby in this Prophecie he is described The first is this The Antichrist is a Man of Sinne. i. not onely a notorious sinner in his owne person but as Satan is a notable instrument of Satan to draw men from the obedience of Christ to sinne and rebellion against God This agrees to all the Bishops of that Sea in a manner since they became Uniuersall Bishops It is almost incredible what monstrous villaines most of them haue bin and that by the report of their owne Historians You shall not read of any Sect or Order of men whatsoeuer amongst whom so many such monsters haue bin found as amongst them Murtherers Poysoners of their Predecessors Simoniacks Negromancers Sodomites Adulterers Atheists Church-robbers c. Yea such lewd persons ordinarily their Popes haue bin that the time was in those parts where the Pope most abode that when they would note a man for a notorious extraordinarie Villaine or Knaue they would say He is a Knaue or Villaine enough to be Pope Non est opus instare Againe they are not onely such Men of sinne in their owne persons but the grand Patrons of sinne in others and fruitfull parents of lewdnesse So that it is as it were their trade to deuise how they may either by lawes force men to sinne or protect such as are wicked He is the great Patron of Ignorance vsing all the power and authoritie he hath to keep the people from the knowledge of God so that they might not know the right way to serue him He forbiddeth Mariage to all his Clergie which are innumerable the hundreth part whereof are idle bellies not forced to any paines but liuing like Epicures and Swine put vp to feeding By meanes whereof innumerable Adulteries Fornications Rapes Sodomitries Murthers of Infants and other abominable acts are committed He vpholdeth and maintaineth Stewes as it were Colledges and Societies of whores wherevnto men may freely without punishment repaire And counteth it better for some sort of persons to keepe a whore or to defile an other mans wife then to haue a wife of their owne He counteth some sinnes small and veniall not deseruing Hell fire and no sinne so grosse but that for money he can pardon it and he can dispence with Incest diuorce at his pleasure discharg men of their oaths and absolue subiects from their Oath of Allegiance c. By meanes whereof he hath bin the procurer and author of infinite treasons rebellions assassinates poysonings bloudshed of many thousands murther of Princes and Potentates and other the like villanies in all parts of Christendome The second Note followeth He is the Childe of perdition Wherein is signified that the Man of sinne shall be such an other as Iudas was And surely Iudas may well be an Emblem to represent the nature disposition and condition of the Popes of Rome for the most part Iudas was a couetous wretch and grudged that any thing should go beside his bag so is the Pope Iudas sought all meanes to betray Christ so doth the Pope in his members Iudas though Christ convinced his Conscience of the vilenes of the fact and denounced such a wo against him as might iustly haue terrified him yet for all that held on his wicked purpose so doth the Pope Iudas in words and ceremoniall complement most honoured Christ when he betrayed him so doth the Pope Iudas came to an euill end so haue the most if not all of them Iudas was the instrument of Christs death and of his owne perdition so is the Pope None liue more like men ordained to destruction then they 3. The Antichrist here spoken of is one that opposeth himselfe against and lifteth himselfe vp aboue all that is called God The Scriptures giue this Title not to God himselfe onely but to Angels also Psal
that is a departing from the foundation of that Faith Religion and diuine worship which was planted by the Apostles in the primitiue Church this is out of question and appeareth as before was shewed by the title giuen it vers 7. the Mysterie of iniquitie opposed to the Mysterie of the Gospell and the vse made of it ver 15. Therefore brethren stand fast c. 2. This Apostasie is Catholick and Universall ouer-spreading the whole face of the Christian world This is euident by the indefinite speech of the Apostle vers 1. by the Confession of all men euen our Aduersaries themselues by the euent 3. This Apostasie is a Mysterie of Iniquitie wherein men do not professedly fall from Christ but vnder the profession of Christ and in his name do fight against him in an hidden and artificiall manner vers 7. 4. This Apostasie shall be one bodie and haue a Catholicke head who shall in that manner rule ouer the members thereof as Christ doth ouer his Church vers 4. 5. This Apostasie was not to be such on the sodaine but to begin by litle and litle and so by degrees to increase and afterward againe to decrease by degrees vers 7 8. 6. This Apostasie began in the Apostles time for then it is said that the Mysterie of iniquitie began to worke vers 7. 7. It shall preuaile against those that loue not the truth and sinceritie of the Gospell but giue libertie and indulgence vnto themselues 'to liue in some sinne vers 10. 8. It shall be effected and vpheld with the efficacie of Satan with all power and signes lying wonders vers 9. 9. It shall be consumed by the Spirit of Gods mouth i. by the word of God vers 8. All these points are cleare enough out of this prophecie and if they were not yet might we well conclude that where all these may be verified of any Apostasie now in being that it is either the same with it or as bad as it But there is no cause to doubt of any of them and therefore we are to make no question but that these points being true this Apostasie must needs now be in the world and that it must needs greatly concerne all Christians to be warned thereof As also that for the finding thereof we are not to seeke the secret nookes and corners woods and wildernesses for it is to spread ouer the whole Christian world That this Apostasie then such as the Apostle here prophecied of is to be found in the present Church of Rome is most euident and notorious For 1. that this Romish Church hath made an Apostasie from the Faith and Religion planted by the Apostles and that for this 1000. yeares so that she is no more like to that Church that the Apostles planted at Rome then Hell is to Heau'n may appeare by these Reasons 1. From the difference of the Church 2. From the difference of the Church gouernment 3. From the difference of the Doctrine 4. From the difference of the worship 1. The present Church of Rome holdeth her selfe to be a Catholicke Church vniuersally spread ouer the face of the whole world vnto which all true Christians and Churches doe appertaine as members so that they are held no true Churches or members of Christ or Christians that are not professed members of the Church of Rome in what parts so euer of the world they abide But the Church of Rome which the Apostles planted was a particular Church onely comprehending vnder it onely those Christians which dwelt in and about Rome and not in any other places For Paul directing his Epistle to that Church describes it thus The Saints at Rome and concludes his Epistle with Salutations vnto such persons as inhabited in or about Rome yea and it was sent from Corinth vnto this Church which could not be if this Church were euery where and had not bin a particular Church Againe this Apostle writing to other Churches giues them as great glorious and respectfull titles and priuiledges as he doth vnto this Church Neither doth he any where in any colorable manner subiect them to this but writes vnto them as entire and distinct and free Churches of themselues neuer exhorting or mouing vnto subiection or obedience to this Church And if it had bin such a Church of which all Christians are members he would out of question haue described it writing vnto it as Iames and Peter do writing to the dispersed Iewes To the 12. Tribes scattred abroad To the strangers that dwell through Pontus Asia c. So To the Church of Rome and all the members thereof euen to all the Christians throughout the world So that this Church of Rome can no more be said to be such a kinde of Church as the Apostles planted then the whole world can be said to be the Citie of Couentrie or Lichfield or London And for any colour of ought in Gods word these or any of them yea this Parish of Stapen-hill might make as good claime to be the Catholicke Church as the Church of Rome may 2. The head-Officers and Gouernors of the old Church of Rome were the same for name office that were appointed in other Churches For had they bin Officers of an other kinde the Apostles would vndoubtedly haue giuen notice of it But the Head-Officers of this Church are such as whose names and peculiar Offices were neuer heard of in the Apostolicall Churches or times The Apostles in their Epistles do often mention the Church-Gouernors in their times and yet not a sillable concerning any Pope Cardinals Abbots Moncks Friers Iesuites c. nor any such kinde of Officers Take these Offices and Officers out of the present Romish Church and you raze the very foundation of their Church and yet that Church of Rome which the Apostle wrote vnto was perfect and compleat without them 3. The maine and fundamentall doctrine of this Church whereby it differs from those reformed Churches that haue made separation from it cannot be iustified by the doctrine of the olde Church of Rome and of other Churches in those times comprehended in the Canonicall Epistles of the Apostles as Iustification by works Transubstantiation Mans Free-will Abilitie to keep the whole Law Merit of works Satisfaction for Sin c. It shall not be needfull vpon this occasion to enter into proofe of particulars This in generall may serue for a proofe of all Her enmitie to the Scriptures diminishing the authoritie of them as much as she may preferring hir owne authoritie aboue them her tying the Scriptures to what translation she pleaseth to what sense she listeth and her keeping them locked from the people shewes that her fundamentall doctrines are not agreable to the Scriptures and by consequent differing from the Doctrine of the old Church of Rome 4. Her principall Worship and Seruice so far forth as it differeth from our Churches is as different as may be from that worship seruice which is prescribed by the
full of spirit and life his discourse not extrauagant but keeping close to the point and tending mainly to the improuement of piety and godlines in regard whereof they seemed neither vnworthy to see further light nor vnable well to endure the light I was not vnwilling notwithstanding mine owne occasions and distractions otherwise out of my loue to the deceassed and desire of aduancing the common good to take some paines about the transcribing and perfecting some of them and so fitting them for the Presse And among the rest perceiuing these his Meditations on that Second to the Thessalonians to be both pithy and compendious handling an entire parcell of Scripture that in our language few haue formerly delt with as also that himselfe had begun to write them out more fairely and largely then ordinarie as intending some such thing I thought good to breake the ice with them And so beginning at the entrance into the Second Chapter where he had left transcribing out of other his owne notes containing a continued Commentarie to the end of the Epistle some defects onely supplied haue I made vp the whole worke Which if it shall finde such good acceptance as my desire is it should and as the worke it selfe I doubt not will deserue I may receiue thereby incouragement to take further paines about the finishing and fitting for publike view some other of his labors that as yet remaine with me for the good of Gods Church and the benefit of his poore Wife and foure fatherles Orphans Had he himselfe while he liued put the last hand to the two latter Chapters as he had done to the first the whole worke had bin more consummate and exact then now it is Yet as it is though not altogither so artificially compact and put togither and so wanting some of its grace that way it is for the maine matter of it in all likelyhood no other then it would haue bin had he procceded to perfect it as may appeare by comparing his second transcript with his first draught in that that he had finished That blessed Spirit accompanie the publishing of it by whose immediate inspiration the Epistle it selfe was at first endited and by whose gracious assistance these Meditations on it were formerly conceiued and deliuered and through his blessing it may proue beneficiall and comfortable to not a few in the reading of it as in hearing it hath bin the like to many already To Him commending it and thee I rest Thine in Christ T. G. AN EXPOSITION of the Second Epistle to the Thessalonians THE FIRST CHAPTER VERS 1. Paul and Silvanus and Timotheus THE principall scope of this Epistle is to confirme and strengthen this Church in the sinceritie of that Faith and Religion wherein it was first planted and therein to arme it against all tryals and temptations arising either from wicked Persecutors or corrupt and antichristian Seducers The parts of the Epistle are many knit togither in that frame and method by the Inditer thereof that was most common in those times and places amongst not onely diuine but humane writers in their Letters and Epistles The first part is a Superscription wherein is expressed 1. The Authors of the Epistle 2. The Persons to whom the Epistle is sent The principall Author was Paul by whose spirit alone stirred vp and directed by Gods Spirit it was indited Silvanus and Timothie consented thereunto whose names Paul vseth togither with his owne for the further establishing and confirming of that truth which here he writes of and to testifie that they were of the same iudgement and affection with him In these three Persons especially in the first is declared the diuine authoritie of this Epistle For these being though so much be not in this text specified the one an Apostle the other Euangelists their authoritie in the dispensation of the Gospell whether by mouth or pen was more then humane they hauing especially Paul a Spirit that led them into all Truth and therefore an Epistle written from them and vnder their names vnto any Church was to be receiued from them as if it had bin sent from heauen written with Christs owne hand and subscribed by all the Saints and Angels in heauen It must be acknowledged that though they had concealed their names as the Author to the Hebrewes doth that yet the very matter thereof would haue owned that Spirit by which it was indited Yet the prefixing of their names doth so much the more particularly confirme the authoritie thereof and adde weight and moment vnto the same We see then first of all That the very names of Paul and Silvanus c of themselues but weake and fraile men adde authoritie and credit to the word of God That which without their names would haue bin acknowledged to be of diuine authoritie is for their names sake of the greater authoritie the Spirit of God giueth authoritie to them they giue authoritie waight to it This is true also of all true Christians and not of these Worthies onely according to the degree and measure of Grace communicated vnto them The Gospell so far forth as they sincerely professe it doth not onely honour their names but their names also honour it Miserable professors are they who after such a manner professe the Gospell that neither they are a credit to it nor it a credit to them much more they and how many are they whose names are a reproch and discredit to it and it to them in the eyes of all that feare the Lord. 2. In that Paul for the further credit and authoritie of that truth which here by the Spirit of God he is moued to write vseth also the names of Timothie and Silvanus which in Gifts Office and Authoritie were inferiour vnto him it may teach vs thus much That the consent of Christians amongst themselues especially of the Ministers of the Gospell addeth much authoritie to the truth which they professe yea the consent of inferiours in gifts graces and callings addeth authoritie to that which Superiours do hold and professe Though Silvanus and Timothies authoritie be lesser then Pauls yet concurring with Pauls it makes his the greater in the Church of God The more authoritie then that a man doth desire to haue in Gods Church the more must he labour after the consent of his brethren yea of them that in gifts and authoritie are his inferiours Vaine are the conceits of them that looke to amplifie their Authoritie in Gods Church by their Singularitie God may indeed reueale that truth to one which he conceales from another neither is any such truth to be smothered or betrayed for want of this consent yet this knowledge of his in this or that diuine truth so long as it is singular is and will be amongst the people of God of so much the lesse authoritie The authoritie of Paul then flourisheth most when Silvanus and Timothie ioyne in consent with him neither are they led by Pauls Spirit that
let vs esteeme this the greatest honour that may be that Paul should glory in vs and the Churches of God should ring of our praises we neede not then care though all the men in the Earth and all the Deuils in Hell doe barke and baule against vs far be it from vs to forgo any part of this honour to stop the mouthes of any hell-hounds whatsoeuer much more for the purchasing of honour in their mouthes to giue any cause that the Churches of God should speake or heare dishonourably of vs. And though there be now no Pauls in Gods Church to giue vs such incouragements yet let not this euer-the-lesse discourage vs to tread in the steps of this Church for if we be like them God can and will by some meanes or other make our names as glorious in the Churches of God as if Paul himself were liuing and went from Church to Church to glory and reioyce in vs. But alas beloued when we shall compare our selues with this Church can we thinke that Paul if he were aliue would boast of vs in all the Churches where he should come Would he not rather considering the coldnes of some of vs and the contempt of Religion in other some in the midst of many meanes speake of vs in the Churches of God with shame and sorrow of heart Doe not most of vs so behaue our selues in Gods Church that we rather deserue to be boasted and gloried of in Ale-houses and Tauernes and in profane Stages and Theatres then in the holy Churches of God Doe we not most of vs so liue as if we affected that Minstrills Stage-players Ale-house-knights and the rest of the rascalitie should glory and boast of vs rather then the Apostles Euangelists and Ministers of Iesus Christ rather then Paul Silvanus and Timothie Let vs in the second place learne of Paul how to comfort and incourage those Churches and Christians whom we see to grow and increase in Grace let vs not onely acknowledge and professe our selues bound to thanke God for them alwaies but let vs honour their names in all holy meetings and assemblies that they may see they are respected and honoured for their Faith and other graces of God and be we in neuer so high place in Gods Church let vs account the faith and loue of others our owne crowne and glory let vs boast of it and glory in it in all the holy meetings and assemblies of Gods Saints and striue that the eyes of all Gods Churches may be fixed vpon them and their tongues speake of their praises This is a powerfull and most effectuall meanes to strengthen and confirme them in the graces of God against all temptations and discouragements whatsoeuer The neglect of this dutie hath bin no doubt a speciall meanes that so many in time of tryall haue shrunke and fallen from the Faith It is indeed a weaknes in Christians to stand in neede of such incouragements they ought to be so grounded in that Faith which they do professe that though all the world should disgrace and dishonour them for it yea though they which haue taught and instructed them therein should discourage them from it yet they ought constantly to cleaue vnto the same But seeing that the humane frailtie of Christians needs such props as these especially in time of persecution we shall be guilty of one anothers fall if we doe not by such meanes labor to support one another But far are such from this Apostles Spirit who are so far from boasting and glorying either in those Churches or Persons that grow and increase in the graces of God that of all other they most despight and disgrace them in all the assemblies and meetings where they open their mouthes Because of your patience and faith in all your persecutions and tribulations which you suffer This is the speciall matter of Pauls glorying and reioycing The faith and patience which they manifested in all their persecutions and tribulations By which it appeares that this Church was at this time very much afflicted and persecuted and that the scope of the Apostles praise in this and the former verse is to comfort them in the same and thereby to strengthen them that they may perseuere as I haue said before in the grace receiued He testifieth therefore that he doth not onely esteeme himselfe bound to be alwayes thankfull vnto God for them in regard of their exceeding growth and increase in faith and loue but also that in the same regard he glorieth and boasteth of them in the Churches of God especially for this that in the midst of so many persecutions and troubles that they sustained they shewed so much patience and faith Faith then and Patience in persecution and tribulation is the greatest glory of a Christian. They that in the midst of many iniuries and wrongs disgraces losse of goods libertie hazard of life c for Christs sake can still notwithstanding by faith apprehend Gods goodnesse and loue towards them conceiuing neuer the lesse hope in God bearing neuer the lesse affection but rather the more to that Faith and Religion for which they suffer neuer shewing the least repentance for their profession how much soeuer they suffer for the same neither murmuring nor repining against God therefore nor breaking forth through impatience into any breach of dutie towards God or man They which haue growne to such an height of Grace shall be honorable in the Churches of God in a high degree for their profession But dishonorable is that profession and not worthy to be named with any respect or honour in Gods Churches that in peace and prosperitie maketh some shew and flourish but when persecution commeth shrinks in the wetting The Apostle ioyneth Patience and Faith togither neither can they be sundred in time of persecution but the one sheweth it selfe in the other where there is impatiencie in suffring there appeares no faith but infidelitie Faith makes Patience Patience manifests Faith Neuer say thou beleeuest in Christ if thou canst not shew thy beleefe in patient suffering for Christ at least neuer looke that thou shouldst be praised and gloried of in the Churches of God for thy Faith vntill it shine and shew forth it selfe in thy Patience The glory of a Christians faith doth not consist so much in beating downe and resisting the enemies of Christ as in a meeke and willing suffering of wrong and euill If thou suffer neuer so much for Christs sake and the Gospell though thou shouldst giue thy bodie to be burned for the same yet if thou do it not patiently but perforce thou maist be pittied but neuer looke to be praised for it in the Churches of God Those sufferings only are celebrated there wherein a man may liuely behold the very face and liuing countenance of Faith in Patience VERS 5. Which is a token of the righteous iudgement of God that yee may be counted worthy of the kingdome of God for which yee also suffer HItherto of the
our Aduersaries if not all do grant it that vnder Antichrist there shall be a generall reuolt but from whom from the Pope Romane Church So that Antichrist should rather in that regard be called Antipope then Antichrist Yet let vs take it at their hands 4. The euent hath shewed it Diuers of the Fathers haue complained of it One saith of the whole Church in his time that it had the Caskets Cabinets wherin the Iewels Treasures of the Church were but had lost the Iewels and Treasures of the Church were but had lost the Iewels and Treasures themselues and compareth her to a woman fallen from her prosperitie that had nothing to shew but some bare tokens and signes onely that it was no more Bethel but Beth-aven that it was no better then a Tauerne or tipling-house Another afterward complaining of his times Oh saith he these are the vnhappy times wherein men will not endure wholsome doctrine And againe he saith that there were made in the Church inward and incurable wounds Papists themselues haue complained of it not of this or that particular Church but of the whole Church in generall Saith one in a speech made in the Councell of Trent I would they had not with one consent fallen from religion to superstition from faith to infidelitie from Christ to Antichrist from God to the belly-God A Pope himself could say of his times We are all of vs of that beleefe that our Princes are if they would worship Idols we would worship them also because Charitie is cold and all faith is perished 5 The place of this Apostasie is euident It is the Christian world the Church Militant This appeareth 1. By all the former points For none but those which are members of the Church of Christ can properly be said to make an Apostasie from Christ. Since those were neuer with Christ that were not of his Church 2. Antichrist the cheife author vnder the Diuell of this Apostasie is said to sit in the Temple of God that is as we shall shew afterward in the Church of Christ. That is his shop where hee worketh as for Infidels Iewes and Turks he is not so busie amongst them 3. Paul telleth the Elders of Ephesus that after his departure there should enter in rauening wolues amongst them not sparing the flocke and therefore exhorteth them to watch and take heede to that particular Church whereof the Lord had made them ouer-seers adding withall that euen of their owne selues also men should arise speaking peruerse things to draw disciples after them The other three points to wit wherein this Apostasie consisteth when it beginneth and how long it shall last will appeare in the explication of the verses following and that Man of sin be discouered euen the Sonne of perdition Vers. 4. Which is an aduersarie and exalteth himselfe against all that is called God so that he sitteth as God in the Temple of God shewing himselfe as God HItherto of the Apostasie the Effect thereof followeth which is the reuelation and discouerie of a strange Monster that shall arise out of the same and grow greater and greater by the increase thereof What manner of person he shall be he sheweth by the description of him wherein he giueth to vnderstand how necessarie it will be for the Church of God to be able to know and discerne him The first Argument whereby he describeth him is his Lewdnes that he is a Man of sinne Whereby we are to vnderstand not onely that Antichrist shall be a sinfull man or some great and notorious sinner onely but by man of sinne we are to vnderstand one that hath the arte and mysterie of sinning whereby he doth not onely in his owne person sinne but maketh it a trade and an occupation to draw others vnto sinne He is such a sinner as the Pharisees were that would compasse sea and land to make a Proselyte and make him two-fold more the childe of the Deuill then themselues And therefore also is the profession and practise of mntichrist called afterward a mysterie of iniquitie So that all his wit strength and authoritie shall be herein imployed to abandon and ouerthrow righteousnes and to aduance sinne and rebellion superstition and idolatry against God and his Sonne Christ. Therefore also in some measure all his subiects are a companie of such as haue learned this Art And it will be good for all that looke to be saued by Iesus Christ to know this Man to take heed of him to haue as litle dealing with him as may be For all his dealing with men is to draw them to sin against God yea to be artificiall sinners to make it a trade to draw others to sin and be such sinners as the more they shall sin the lesse they shall seeme to sinne or shall deeme themselues so to do There is none therefore that feareth God that should desire to haue any league or communion with him or with any of his professed seruants and followers For as he is a Man of sinne so they shall get no good by him vnlesse they serue him in sinne And if we be to seuer our selues from all inordinate persons how much more then from this Man of sinne and all his adherents The second Argument whereby the Apostle describeth him is his Crueltie and so the second title he giueth him is the Sonne of perdition which is the same Title that is giuen Iudas the Traitor by our Sauiour Wherein appeareth that Antichrist shall in nature and qualitie be an other Iudas and as it were Iudas his successor And indeed there cannot as we shall heare afterward be a greater resemblance betweene two then betweene them In this Title there is an Hebraisme whereby is ment 1. Passiuely one destinated and ordained to destruction as filius gehennae Math. 23.15 the sonne of Hell one that shall haue his portion in hell fire filij irae children of wrath Ephes. 2.3 and Sonnes of the promise such as shall partake in Gods promises Rom. 9.8 2. Actiuely one ordained to be a destroyer of others as the sonne of wisdome for a wise man Math. 11.19 so the sonne of perdition for a destroyer To which purpose also is Antichrist called Abaddon Apollyon 1. a destroyer So that as Iudas before he came to his end was the death of Christ so shall Antichrist be the ruine and destruction of the mysticall bodie of Christ for which he died And as Christ is a Sauiour and that a mighty one so shall he be a destroyer that a mighty powerfull one So that whosoeuer followeth him shall be sure to come to eternall ruine confusion with him This should be a motiue to perswade vs to take heede of him We had better fall into the hands of any theeues and robbers then of Antichrist He is destinated not onely to damne his owne soule but all those also that submit vnto him if the Lord
do not in good time deliuer them and those he most destroyeth that he most maketh of The third Argument whereby he describes him is his Pride He is said to be one that opposeth himselfe and lifteth himselfe aboue all that is called God or that is worshipped Such shall be the intolerable arrogancie of this Man of sinne that he will not endure that any power or potentate in heauen or earth should be aboue him So that he is an irreconcilable Aduersarie to all those that prefer the worship of God before his worship and that will not adore his ordinances before aboue Gods or any left vnto man by God For he cannot by any other meanes lift vp himselfe aboue God and be an Aduersarie vnto him but by lifting vp of his owne lawes aboue Gods and trampling Gods vnder his feete that his owne may be obserued not induring any law that shall crosse the law of his owne wicked will So that he shall not thinke it enough to be reputed higher then all the Princes and Potentates vpon earth except he may be worshipped also euen aboue God himselfe Now to the end that he may the more oppose himselfe against God the Apostle addeth 1. That the principall place of his residencie where he will erect his Throne and Consistorie shall be in the Temple of God that is in the Church of Christ where God dwelleth most and ruleth and gouerneth most there will Antichrist be most busie For that is ment by the Temple of God as appeares 1. Cor. 1.2 with 3.16 where speaking to all wheresoeuer that call vpon the name of God Know yee not saith he that yee are the Temple of God that the Spirit of God dwelleth in you See also 1. Pet. 2.5 So that the place of Antichrists tyrannous dominion shall be the Christian world amongst the people of God where the Name of God is called vpon in the Catholicke and vniuersall Church vpon Earth So that we must not looke for this man of Sinne in Turkie Barbarie c but amongst such as haue receiued the Gospell of Christ. 2. He addeth That he shall carry himselfe in the Temple of God not as a Seruant Subiect or Minister of God but as God that is looke what God vseth to do that will he do He will be head of the whole Church the supreme and vncontroulable Gouernor he will prescribe Lawes and Canons to the whole Christian world prescribe a word of his owne Sacraments of his owne a Church ministerie of his owne he will take vpon him to binde mens Consciences to his will as to the will of the eternall God to blesse whom he liketh and to curse whom he listeth c. What an arrogant person is this How haue the people of God neede to take heed of such a monster What blocks and sots are they that cannot discouer him and know him Let vs therefore beloued that liue in Gods Church take heed to our selues looke to our religion and worship and all the parts thereof that we do not serue Antichrist rather than Christ and that we mingle not both togither It will be hard to liue in Gods Church in his times and to keepe wholy free from him who if he cannot wholy draw men from Christ will be attempting yet to do it in part Vers. 5. Remember ye not that while I was yet with you I told you of these things FOr the further confirming of them in this truth before he proceed any further in the description of that Man of sinne which shall be reuealed not without a secret reproofe of their forgetfulnes he calleth to their minde some other points which togither with these he had taught them by word of mouth concerning Antichrist Whence breifely we may obserue 1. How profitable the remembrance of any diuine truth may be especially at some times if men could then remember it If this people had but remembred thus much as they ought to haue done they had not bin in danger of being poysoned with the error before mentioned but they had a present preseruatiue and counter-poyson against it 2. Note we how forgetfull the best children of God may be of those diuine doctrines which most concerne them and which one would think they could not haue forgotten if they would 3. Marke what aduantage Satan makes of our forgetfulnes Did he see that care in vs to remember the word that ought to be he would not be so bold to broach spred his errors as he is So that though there be much teaching yet there is so litle remembrance of that that is taught that Satan and his instruments may broach any errors and yet we neuer able through our meere forgetfulnes to oppose the diuine truth of God against them 4. All Christians especially Ministers may learne hence to be carefull to call to the memories of their hearers what they haue formerly taught especially when particular occasion serues to make vse thereof as when the forgetfulnes thereof may proue prejudiciall and dangerous vnto them Vers. 6. And now yee know what with-holdeth that he might be reuealed in his due time 7. For the mysterie of iniquitie doth already worke onely he that with-holdeth shall let till he be taken out of the way 8. And then shall that wicked one be reuealed whom the Lord shall consume with the Spirit of his mouth and shall abolish with the brightnes of his comming TO come to the particular points then that ouer besides he putteth them in minde of The first is this that he had acquainted them with a speciall let and impediment that hindred the present reuealing of this Man of sinne What this should be the Apostle here concealeth So that it seemes he told it them then as a secret fit for the Christians in those times to know but not so fit to be published Onely it seemeth by that which followeth that it was some kinde of person that hindred And the most generall receiued opinion is that it was the Emperor of Rome This haue the ancientest Fathers held and this do most both Protestants and Papists too grant And the euent doth agree thereunto Yea it seemes that by their tyrannie and persecution they hindred the same For so long as the Church was vnder persecution and the sword of the Magistrate was drawne against it this proud Man of Sinne lurking in the Church and beginning to aduance himselfe yet could not rise to his greatnes And this may be the reason why the Spirit of God concealeth the impediment lest this might the more encourage the Ciuill Magistrates and Potentates to persecute the Church And indeed the very suspition of this that Christians would be the ouerthrow of that Empire was one cause of many bloudy persecutions 2. He admonisheth them that the foresaid Apostasie was euen then in working which here he describes to be a mysterie of iniquitie that is an Art of sinning by secret cunning and artificiall conueyances whereby he meaneth that
virtues they most of all require in their people they ought themselues to put on and so to put them on that they may shine in the peoples eyes with them The like may be said of the eschewing of vices Would we haue our people to be iust pious courteous liberall peaceable c Let vs be our selues examples vnto them of such virtues Would we not haue them to be profane malitious couetous vniust c Let vs eschew such vices our selues and be examples also therein vnto them Vers. 10. For euen when we were with you this we warned you of that if there were any that would not worke he should not eat HItherto of the first Argument of his reprehension taken from the contrary example of the Apostle himselfe Now followeth an other reason to wit that this their indulgence was directly contrary to the Apostles doctrine For on this wise he argueth We when we were with you warned you that if there were any that would not work he should not eat Therefore yee ought to withdraw your selues from such as in that point walke inordinately Here is a manifest sentence set downe by the Apostle that idle persons are not to be borne with nor to be fed and maintained among Christians but if they haue strength and abilitie of bodie to labour labour they must Where the Apostle yet speaketh not of impotent persons or of such as are willing to worke if they were able but of such as will not though they be able such as albeit for strength and actiuenes yeares they might profitably apply themselues vnto honest labour yet choose rather to liue an idle wandring life without any Christian calling at all It is no Christian charity therfore to bestow our bread vpon idle lazie persons that will not lay hand to any worke The Apostle was full of Charity mercy when as rather then he would burden this Church he chose to labor with his own hands himselfe And yet amiddest this his charity he both taught and inioyned this pious crueltie as some might account it that they should not eate that would not worke so farre forth as they were able For so should we iudge of such persons as refuse to liue by their honest labors as of those that are well worthy to perish So that we are no more bound to feed such then to feede Wolues or Foxes or Mice Rats And those that bestow their almes vpon such can expect no fruite thereof at Gods hands againe but wrath and iudgement rather because they bestow euill dispose amisse those things that God hath committed to their trust Let vs therefore take heed how we condemne those as voide of charity that refuse to giue bread to idle and sturdy beggers for it is to condemne the doctrine of the Apostle himselfe in this place And againe let vs take heede least vnder pretence hereof we deny them almes who by their worke are not able to supply their owne wants Vers. 11. For we haue heard that there are some that walke inordinately with you and worke not at all HEre followeth a speciall reprehension or a reason rather of the former generall reproofe wherein he reprehendeth them more particularly for that they suffred some to liue idle among them not working at all He meaneth some professors of religion that vnder colour thereof led an idle and a lazie life liuing on the sweat of other mens brows and abusing the almes and charitie of the Church to maintaine them in their idlenesse A sore plague to the Church and such an one as it hath neuer beene free from For there are and euer haue beene some who after they haue taken vpon them the profession of the Gospell and perceiue that they are for the same in some reckoning with the godly doe thereupon begin to conceiue so highly of themselues as if it were too base a thing and not befitting their profession to labour any more for their liuing and as if the Church in regard of their profession stood bound to maintaine them Hence it commeth to passe that many that are in the condition of seruants grow slacke oftentimes in their dutie toward their masters as if there ought not so much to be expected at their hands as of others whereby it commeth to passe that many to the scandall of the Gospel haue found care diligence industry and painefulnesse in the doing of their businesse and in the discharge of their duty in such seruants as make little shew of religion then in the most of them that are professors Who especially if they haue lighted vpon religious masters are wont to presume vpon much idlenesse and indulgence vnder them But such professors are not to be endured in the Church but are as inordinate liuers to be admonished and reprooued that we may make it knowne to those that are enemies to religion and willing to take any occasion hereby to reproach and twit it withall that our Religion approueth not but vtterly condemneth them and all such as they are Hence therefore seruants and such as haue not wherewith to liue in good fashion making profession of religion must be admonished that they take great heede how they presume and promise to themselues as if it were lawfull for them to leaue their callings and liue on other mens labours Nay rather the more that they professe Christian religion the more are they bound to earne their liuing by their labour And the more they labour that they may not be burdensome to others the better God accepteth of them Insomuch that the baser and meaner worke thou art imployed in for the getting of thy liuing and the maintainance of thy life the greater fauour shalt thou finde with God For it is not with Christs seruants in this world as it is with the seruants of Noble men They are not exempted from labour and seruitude It is not a thing vnbeseeming the best Christian that is to serue euen a Swineherd Yea he is tyed to that calling if therein or thereunto he be called Nor doth his calling to the Christian faith with-draw or exempt him from the vilest office that in this life may be so it be honest and lawfull be it neuer so base but are busie bodies The Apostle in these words describeth the very wonted nature and disposition of such the elegancie of his phrase can hardly be in any other language expressed and he seemeth to speake contradictories For how can those that do nothing be said to be busie-bodies Yet certainly such is the manner and disposition of these men the lesse they do that they should the more busie are they about those things that belong not vnto them they are wholy imployed about other mens affaires and about such things as litle or nothing at all concerne them Very seldome is the one vice seuered from the other For are these idle professors idle thinke yee Nothing lesse But the lesse they labour with their hands the more they worke
with their tongues they are talking of other mens faults taxing other mens manners prating continually of the publike state of the Church and Common-weale as if the maine burden of both of them lay vpon their shoulders But would we haue our profession of religion approued by the Apostles rule in this place Let vs learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke but not to be busie bodies which yet is the fault of most Christians and of those many times that are forwardest in profession Howbeit let vs not togither with this vice wherewith profession is oft tainted and foyled cast profession away it selfe but learne rather to adorne it with such pious and apostolicall virtues as may well sort with it and be a grace and honor vnto it The Apostle saith that he had heard this whither by common fame or by priuate relation its vncertaine either might deserue credit 1. It is not against Christian Charity sometime to reproue vpon bare report onely so the fame or report be worthy credit as oft it is 2. It is the part of a faithfull Pastor not to teach his flocke their dutie onely but to see what fruit his teaching hath with them and for that purpose to make inquiry whether he be present or absent into the liues of them and if he finde that they do contrary to his teaching to admonish and to reproue them Whereas the more is the griefe for the most part we content our selues with teaching not regarding whither that be done or no that is taught Vers. 12. Those therefore that are such we charge and intreat by our Lord Iesus Christ that they worke with quietnes and eat their owne bread AFter reprehension he endeuoureth a reformation of them wherein he putteth them in minde of their duties And in the first place those that walked inordinately and afterward the rest of them The dutie of the former which he putteth them in minde of is that they worke quietly and that so working they eat their owne bread Learne we hence then 1. That it is the dutie of all Christians to worke with their owne hands so far as their abilitie of bodie will permit rather then to be burdensome to others Christian religion alloweth no man to liue idle in the Church but vrgeth all to labour what they may And this labour about the necessaries of this life when it ariseth not from a couetous mind but is done of conscience that we may not be burdensome to others it is a seruice most acceptable vnto God And on the contrary the very worship and seruice of God it selfe is distastfull vnto him and not accepted of him when men thereby take occasion to cease from their honest labours and are content to liue on other mens labours that they may haue the more leisure for religious offices Though the Church would allow a man meanes that he might wholy tend diuine seruice yet might not an ordinarie Christian accept of the condition but he ought rather to labour 2 Christian men must not worke onely but they must work quietly i. with a quiet minde not murmuring against God or the Church as if they were neglected more then were meete when they haue not things necessarie ministred vnto them but quietly resting on the good will of God and therfore working willingly as knowing well that it is Gods will that they should so do that he hath imposed it vpon them and regards them in their labours as doing his businesse and hoping therefore for a blessing from him 3. That is our bread that is earned by our work And we eat not our owne but other mens bread if we come not by it by our owne labour when we can albeit it be freely giuen vs by others It is not enough therefore for vs to say that our bread or ought else that here we liue by is our own because it is yeelded vs by others but that alone is ours rightfully that by our own labour we haue earned 4. Our bread should be the sweeter to vs the more it is our owne and the more it is other mens the bitterer should it be Vnworthy then are they to be termed Christians that finde the more relish in things the more they are an others and that count stolne waters most sweet That they do this he chargeth and earnestly intreateth them by the Lord Iesus Christ wherein not onely he sheweth his ardent desire of hauing this abuse reformed and the difficultie of reforming it but he implieth withall that the reformation thereof will be exceedingly well-pleasing to Christ and on the other side that this offence was highly offensiue and displeasing vnto him As also he teacheth the forme and manner how inordinate liuers are in the first place to be corrected by the Pastors of the Church Vers. 13. And you brethren be not weary of well-doing HEre followeth an admonition of the dutie of those that did not liue in such inordinate manner And it is twofold First that they would not grow wearie of well-doing but that as they had begun so they would goe on in a vertuous course of life and not shew themselues cowards and faint hearted by falling backe from it after the manner of those whom he had spoken of before Whence we may learne 1. That it is not enough for one for sometime to haue done well but he must doe well alwayes and neuer wax weary of it or grow slacke in it 2. That those that doe well are in daunger of waxing weary and slacke if they be not hartned and encouraged to perseuerance especially where euill examples are 3. That they haue neede of courage and confidence that would perseuere in well doing and that it is a note of a base and a cowardly minde to giue it ouer 4. That the inordinate courses and liues of professors and in particular this corruption of liuing idlie vpon the labours of others and making the profession of the faith a pretence for the same is a shrewd meanes many times to coole both the charitie and Christian courage of many That which our Sauiour himselfe foretold would be Math. 24.12 And it was that as it is likely that made some in this Church to be so affected Vers. 14. If any man obey not our sayings by this Epistle note him haue no companie with him that he may be ashamed THe second office is concerning those that walke inordinately and it is threefold 1. If they be refractory and refuse to obey the Apostles admonition in this Epistle that they note him that is to make a signe as it were of him for the vse of a signe is to giue notice of somthing or to set as it were a marke vpon him that he may be as a marked man He would haue them then so to marke and regard and take speciall notice of such and of their courses that they may perceiue that they are noted by them for the same and that the eyes of