THE Figure of antichrist, with the tokens of the end of the world, most plainly deciphered by a Catholic and Divine exposition of the second Epistle of Paul to the Thessalonians, collected out of the best and most approved divines, both old and new, very profitable for all men in this age to read:  
Published by Thomas Tymme, Minister.  
Imprinted at London for Frances Coldocke. 1586.   

The names of the authors, out of whose works this exposition is taken, are these following.  

Bullinger.  
Calvin.  
Pelican.  
Paraphrast.  
Orcamenius.  
Pomeranus.  
Erasmus Sarcerius.  
jodochus Willichius.  
Vitus Theodorus.  
Christoph. Hoffman.  
Aug. Marlorat  
Chitraeus.  
Musculus.  
Irenaeus.  
Tertullian.  
Augustine.  
Chrisostom.  
Ambrose.  
Theophilact.    

¶ To the Right Worshipful Sir Robert Wingfeeld Knight, Thomas Tymme wisheth increase of worship, with all spiritual grace and benediction in this life, and perfect felicity with the saints, in jesus Christ, in the life to come.  
THE Evangelist, 
Luke. 1. Acts. 1.  S. Luke (Right Worshipful) had his Theophilus to whom he dedicated his Gospel: a divine matter, to a godly man. This example may seem to have procured many good men since that time, to dedicate the fruit of their learned studies, to some of godly quality, that they might be as a Rampire to their virtues, to repel those whelps of Cerberus that hellish dog and a bar to peevish Momus, which will ever be finding fault in Apelles work. Seeing therefore that many of the best learned fathers in these latter evil times, have gladly sought the protection of great states, I thought it not good to publish this little book, without the countenance of such a one as might be a patron to the same against such peevish carpers. The matter of itself is such, as it needeth not the weak defence of man, being the doctrine of the holy Ghost, uttered by the blessed mouth of S. Paul: and yet the children of God, are bound to defend and advance it to the uttermost of their power, on the behalf of the Lord Christ, (to show their zeal and love) against his adversary, that monster Antichrist: for the underpropping of whose kingdom, those kings and nations of the earth, 
Apoc. 17.2. and 18.3.  which have tasted of the enchanted cup of fornication of the Babylonical Strumpet, (which is a more pestilent cup then that Nectar of Circe's, which transformed men into beasts) do band themselves together even at this day, and thereto do bend their whole forces. But the Lord will shortly destroy that man of sin with the breath of his mouth. 
2. Thess. 1.  This is the matter (Right Worshipful) in itself excellent, the common knowledge whereof is very necessary, because it occasioneth a demonstration of the end of the world thereunto annexed, to awake careless Atheists, which are lulled asleep with worldly pleasure in the cradle of security: The expounders also of the Apostle Paul's mind in this argument, (whose names are hereto prefixed) are such principal pillars of the christian Church, as their judgement will stand firm with out any just controlment. My pains in the collection and translation out of Latin into English, (the least, yet faithfully herein bestowed) I offer to your worship, craving acceptance of so small a gift. And because my case may peradventure now stand no better than it did long since with the Philosopher Theodorus Atheniensis, who complained of great discourtesy showed unto him, because those things which he gave with the right hand, were snatched up and taken by his auditory with the left: meaning thereby his works and lectures which he publishing to good purpose, were wrested and sunderly by captious carpers canvased with sinister interpretations: therefore in most dutiful humility, I shroud myself under the cloak of your courtesy, which I hear and partly know to be such, as I look not to be shouldered out and rejected, but freely to be allowed the benefit of your goodness. In assured hope whereof, I rest, leaving this as a testimony to the world, what a reverend opinion I have of you, both in respect of your humble courtesy, (wherein you show forth the right pattern of a Gentleman) & also in respect of that godly zeal toward the Gospel of Christ, which by effect hath always appeared to be in you. Thus praying God to bless your worship, I wish charity from God to the world, peace at length to his warfaring Church, confusion of all manner of hypocrites, favourable inclination and judgement of great personages to his word, and to the godly travelers in his Gospel long life, and most prosperous reign to our gracious sovereign Prince, and true happiness to all her subjects that wish the same: And even with my whole heart, I pray God the father of heaven, and his son our Lord jesus Christ, to be a bright pillar to us in the darkness of this world, and to make all his chosen people at his time, partners of the most joyful and heavenly kingdom. Amen.  
Your Worships ever to be commanded Thomas Tymme.   

The Argument.  
BECAUSE the Apostle Paul could not conveniently return any more to see the Thessalonians, he confirmeth their minds by this Epistle, that they might constantly bear and endure affliction for Christ's sake, for the which they should receive their reward, and their adversaries also their just judgement from the Lord. This is the content of the first chapter. Furthermore, because he had written unto them in the former Epistle, that the last day would come unawares, and had for the same cause also admonished them to watch, & not to be careless: the Thessalonians thought that they should live to see the last day. Wherefore in the second chapter, he doth confute that vain and false opinion, concerning the coming of Christ at hand (which with most men at that time had prevailed) by the argument, because first there must be a departing away in the church, and a great part of the world must fall from God: and Antichrist must reign in the Temple of God: upon the which son of perdition, the Lord jesus will at the last take vengeance, and will also kill him with the breath of his mouth. The coming & kingdom of which Antichrist, the Apostle doth plainly decipher, that the latter age being forewarned thereof, might take heed of the pestilent cup of that Babylonical purple coloured strumpette. In the third chapter, after that he hath commended himself unto their prayers, & hath briefly encouraged them to constancy, he commandeth that those men be severely punished which through idleness and curiosity troubled the common wealth: whom he would have to be excommunicated, if so be they would not be admonished and warned. Finally, he finisheth his Epistle by recommending them to the Lord of peace. The which Epistle although it be brief, yet a containeth wonderful profit and learning. In style it is nothing different from the former Epistle, neither in any thing inferior. That it was sent from Rome (as commonly the Greek books report) it is not like: for had it been so, he would have made some mention of his bonds, according to his wonted manner. Furthermore, he showeth that he is in present peril of unreasonable and evil men. Whereof it may be gathered, that he did write this Epistle as he was in his journey toward jerusalem. And the Latins have a long time been of opinion that it was written from Athens. Some also think that it was sent by Titus & Onesimus.   

CHAPTER. I.  
1 Paul, and Silvanus, and Timotheus unto the Church of the Thessalonians in God our father, and in the Lord jesus Christ.  
2 Grace be with you, and peace from God our father, and from the Lord jesus Christ.  
PAUL and Silvanus, and Timotheus. As in the former Epistle to the Thessalonians, so in this Epistle also the Apostle beginneth, retaining the same form of subscription, title, and salutation. The Apostle Paul himself being the author of this Epistle, doth nevertheless vouchsafe, to make others consorts with him of the same, which were his woorkefellowes in the ministery of the word, not arrogating to himself alone the prerogative and pre-eminence (as those do which seek themselves) but showing his common consent with others in doctrine, which were the servants of Christ; he joineth two with him as authors of the Epistle. Silvanus was a diligent helper of Paul in the Gospel, who preached Christ to the Corinthians, as appeareth in the same Epistle where it is said, For the son of God jesus Christ, 
2. Cor. 1.19. Act. 15.22.  who was preached among you by us, that is, by me and Silvanus, and Tymotheus, etc. This Silvanus, is even the very same which in the Acts of the Apostles is called Silas, (as some conjecture) the name being somewhat enlarged and deformed according to the manner of the Greeks and Latins. Tymotheus, was the son of a certain godly and faithful woman of judea, whom the Apostle calleth Eunice: but his father was a Greek, 
2. Tim. 1.5.  and his graundmothers' name was Lois. This man preached Christ at Thessalonica, and kept Paul company going into Asia. Thus than we see, that the Apostle writeth his Epistle in the name of three, both to show that they did all agree together in teaching, and also to bring the more authority and credit unto his Epistle. For there is more credit given to many of one profession and mystery, than to one alone: according to the common proverb, No man is so quick sighted, that he can see all things perfectly. Wherefore Paul very prudently hath inserted the names of his consorts.  
Unto the Church of the Thessalonians in God our Father. By these words he declareth y the true Church was among the Thessalonians, and they do contain, a notable description of the Church which is the true and lawful 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 Lord jesus Christ. For there is a Church gathered together in God our father, & in the Lord jesus Christ: and there is a Church gathered together in the Devil; as is the malignant Church. This title than doth testify, that this Epistle was in the first beginning dedicated to that Church▪ which in Thessalonica agreeing in the unity of faith, worshipped one God the father, and the Lord jesus Christ, and which steadfastly believed the promises of the Gospel, that in them alone is contained the doctrine of Christian righteousness, and of eternal life. For without the knowledge of them, and faith, no man can be truly reckoned to appertain to the Church of God the father, and of our Lord jesus Christ. And now let us think that this Epistle doth no less appertain to every one of us, than it did to the Thessalonians, which are also endued with a true and lively faith in God the father, and in our Lord jesus Christ: yea rather it doth most especially profit the Church at this day, that it may serve as a caveat in these latter times, wherein Antichrist is revealed, to make us beware of deceivers: who, without this Epistle, could not so well be known, Antichrist with them raging in the Church, and spoiling the same. It is also to be noted, that the Apostle hath joined God the father, and our Lord jesus Christ together, thereby to show, that the son is nothing inferior to the father in this matter.  
Grace be with you and peace from God our father etc. First of all, the Apostle wisheth unto them grace, that is to say, reconciliation and the endowment of the holy Gh●●t, for there is nothing more to be desired, then to have God our merciful father: then he wisheth unto them peace, that is, all other good gifts, which are needful for them. For this word, peace, signifieth generally, all joyful and prosperous success. Therefore what joy and prosperity soever we have, if we have not the favour of God withal, our blessing shall soon be turned into a curse. So that the only foundation of our felicity, is the favour and love of God, whereof it cometh to pass, that our prosperity is firm and permanent, and our salvation most sure, in the midst of adversity. He addeth, that this grace and peace doth come from God the father, to give us to understand, that whatsoever good thing cometh to us, the same cometh from the free grace, goodness, and favour of God. He putteth down the name of Father, and not of a judge, that thereby we might have the feeling of his unspeakable love toward us.  
And from the Lord jesus Christ. He joineth God the father & the Lord jesus Christ together, to teach us, y grace & all other good things are given unto us for his sons sake our mediator. Secondly, that we may know how we shallbe sure to receive them, namely, if we ask them for his sons sake. Thirdly, he giveth us to understand, that the son is by nature God, reigning in equal power with the father, and helping us by his divine power. Therefore he intending to wish the sum of felicity to the Godly, cometh to the fountain itself, that is, to the grace of God: the which alone, doth not only bring unto us everlasting blessedness, but also is the cause of all good things in this life.  
3 We ought to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the love of every one of you toward another aboundeth.  
The first part of the Epistle is gratulatory, and consisteth of thanks giving: for thanks are given unto God, as the giver and confirmer of those benefits. After this manner the Apostle for the most part beginneth all his Epistles, giving thanks with them, upon whom the gift of justification is bestowed.  
Always. He meaneth that he hath daily new occasion ministered to him of giving thanks unto God.  
For you brethren. That is to say, on your behalf, for your constancy and increase in spiritual things, putting the persons for the things, as we shall see hereafter.  
As it is meet. In these words Paul showeth that we are bound to give thanks unto God, not only when he doth power on us good things, but also when we call to mind his benefits bestowed on our brethren. For wheresoever we do see the goodness of God to shine, we are bound to give thanks for the same. Furthermore the saving health of our brethren ought to be so dear unto us, that whatsoever is given unto them, we ought to take it as bestowed on ourselves. Moreover, if we do consider the holy unity of the body of Christ, such mutual communion and fellowship shallbe among us, that we will reckon the benefit of one member, to be the benefit & gain of the whole Church. Therefore in praising the benefits of God we must always have respect unto the universality of the Church.  
Because that your faith groweth exceedingly. Here are repeated the principal points of our religion, as faith, charity, and sufferance; but not without cause. For because in the former Epistle, he had praised the faith and charity of the Thessalonians, now he speaketh of the increase of them both. And in very deed it is convenient for all the godly to observe this order, that they daily make a trial and examination of themselves, how much they have profited. This therefore is the true praise of the faithful, if they grow and increase daily more and more in faith and in charity. Moreover, first he gave thanks unto God for them: now, he saith there is cause why he should again give thanks for their daily profiting. And when he giveth thanks unto God for their profiting, he doth thereby signify and declare that as well the increase, as the beginning of faith and love, cometh from God. For if these sprang from the virtue that is in men, the giving of thanks should be feigned, or else for nothing. 
Three causes of thanks giving.  There are therefore three causes of thanks giving: of the which the first is, the increase of faith. For faith in such as are consecrated unto God, how true and perfect soever it be, doth not suddenly come to her full perfection: even as young Trees do not by and by grow to their full bigness: but do first spring, then shout up in tallness, and at the last come to a full growth of a Tree. Even so faith hath her degrees, and is not at the first beginning fully perfected, but seeketh and desireth to increase itself 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 that it be confirmed more and more, until it come to just perfection. For according to our common manner of speaking, 
Faith of two sorts  there are two sorts of faith: one imperfect the which being once begun, goeth forward by degrees, and increaseth, and continueth not always in weakness: the other is perfect, the which being many ways confirmed, doth constantly rest itself on the sure knowledge and will of God.  
And the love of every one of you toward another aboundeth. The Second cause of thanks giving, is the mutual love of the Godly, which bindeth unto her every one, whom she findeth in affliction by many benefits. And although according to the common use of the sacred scriptures, he is our neighbour which is joined to us by any manner of way, either of dwelling near unto us, either of kindred, or of friendship, or of society, or else of custom: yet notwithstanding he also shallbe our neighbour which standeth in need of our help whatsoever, although he be not a Citizen with us, a fellow, a cousin or any other way joined unto us: 
Luk. 10.30.  even as that man was which fell into the hands of thieves. But this love differeth from that which we own unto God, 
1. joh. 4.10.  which loveth him in the highest degree which loved us first. This love is the piety and worship which we own unto God. And as the duties of this love are gathered out of the first table, so the duties of the other are taken out of the second table: the which love in that it springeth from the love of God as from the fountain, it cannot be but very acceptable unto God. Whereupon it cometh to pass that God doth often times more urge and require the love of our neighbour then the love of himself. For, as it appeareth by the Prophet, he doth prefer the defence, and help of the widows, the fatherless, and the oppressed, before the sacrifices offered unto him. 
Esay. 1.17. Love is the handmaid of faith. Gal. 5.6.  For this love is the handmaid of faith, and doth so necessarily wait upon her, as doth the shadow on the body. Because faith, which is available before God, is effectual and working through love.  
4 So that we ourselves rejoice 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 give unto them a greater praise, then when he saith that he propoundeth them as examples before other Churches to be followed: for that is the meaning of these words: We our selves rejoice of you in the Churches of God. And yet Paul doth not ambitiously boast of the faith of the Thessalonians, but setteth them forth as a provocation, 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 humility & faithfulness. For they are false and untrusty, who, whenas they ought to be the servants of God and the ministers of Churches, desire to be called Lords, and do usurp authority over other men's servants.  
Because of your patience. The third and last cause of giving thanks is their patience. But the Apostle saith not that he doth rejoice because of the faith and love of the Thessalonians, but, of their patience and faith. Whereupon it followeth that patience is the fruit and testimony of faith. Therefore these words ought to be resolved thus, we rejoice of the patience which cometh of faith and doth testify the faith excelleth in you. Otherwise the text should not agree. And in very deed there is nothing that doth hold us up more in tribulations then doth faith: the which doth hereby evidently enough appear, because so soon as we forget the promises of God we fall flat to the ground. Therefore the more that a man doth grow in faith, the more he is armed through patience, stoutly to endure all things: even as on the contrary part, cowardice, and impatience in adversity doth bewray our Infidelity: especially at such time as we are to suffer persecution for the Gospel, the force of faith will show itself.  
Therefore that rejoicing of the Apostle Paul, was no proud, or vain boasting, but godly piety, by which he did exalt and advance with condign praises the fruit of God's word, and also did rejoice over the Thessalonians themselves, that they were in such wise and so greatly confirmed, that by no manner of perils or persecutions, they could be compelled to forsake the faith. And what was this else, but to give the praise unto God for all this grace & virtue. This place teacheth that the saints are laid open to persecutions and are also exercised perpetually in afflictions. For so many as will live godly in Christ jesus shall suffer persecution. 
2 Tit. 3.12.   
5 Which is a token of the righteous judgement of God, that ye may be counted worthy of the kingdom of God: for the which ye also suffer.  
The simple and true meaning of these words is, that the injuries and persecutions which the children of God do suffer at the hands of the wicked and reprobate, do show forth as in a glass, that God shallbe one day the judge of the world. And this sentence hath in it a figure called Antistrophon, or Conversion, by which is confuted the profane opinion which men do commonly hold, so often as the good are afflicted, and the evil are in good case. For than we think that the world is governed by fortune, and not by God. Hereupon it cometh that impiety and contempt do possess the hearts of men, as Solomon saith in the book of the Preacher, Chap. 9 ver. 2.3. For they which suffer any thing unworthily, or without desert, do either murmur and accuse God, or else they do think that he hath no care of the actions of men: as the Prophet David saith in the Psalm 73. Read the whole Psalm.  
Contrariwise the wicked ware more proud of their prosperity, as if so be there were no punishment remaining for them: even as Dyonisius in his prosperous navigation, boasted that the gods were friendly and favourable unto such as were guilty of sacrilege. Furthermore, when we do see that the cruelty of the wicked against the innocent is not restrained, and that they escape without punishment, flesh and blood persuadeth itself by and by, that there is no judgement of God, no punishments of wickedness, nor any reward of righteousness. But Paul on the contrary part pronounceth, that when God doth so spare the wicked for a time, and doth wink at the injuries which his children suffer, judgement to come is set before our eyes, as it were in a glass. For he taketh this as a clear case, that it cannot be, but that God as he is a just judge, will one day give rest unto the miserable, which are now unjustly vexed, and will also give unto the oppressors of the godly their just reward. And hereunto tendeth this saying of Peter: If any man suffer as a Christian, let him not be ashamed: but let him glorify God on this behalf. 
1. Pet. 4.16.  For the time is come that judgement must begin at the house of God: if it first begin at us, what shall the end be of them which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear? Wherefore, let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithful creator.  
Furthermore the judgement of God is called righteous in this place, because it shallbe executed upon those which have deserved the same by their wicked persecution: and also because God shall exercise the same not only according to the external, but also according to the internal things. A place surely very notable: because it teacheth how our minds are to be stirred up from all the impediments of the world so often as we suffer any manner of adversity, namely by calling to mind the just judgement of God, the which will lift up our minds from this world to a higher consideration. Thus death shallbe unto us the image of life.  
That ye may be counted worthy of the kingdom of God. The ordinance of God is, that no man shallbe worthy of the kingdom of God without the cross. Whereupon Christ saith, If any man will follow me, let him deny himself, 
Mat. 16.24.  and take up his cross, and follow me. Now, if any man will go about to prove by the authority of this place, that salvation is due by desert unto our afflictions, and not to the passion and blood of the Lord, let him way and consider that place only which the same Apostle setteth down to the Romans, where he proveth that we are justified by the benefit of faith, 
Rom. 3.28.  and not by the merit of works. And in another place he saith: I count that the afflictions of this present time, 
Rom. 8.18.  are not worthy of the glory which shallbe showed unto us. Therefore we must ascribe it to the liberality and fatherly beneficence of God, that eternal life is said to be given unto us of right, and that we are made worthy of the kingdom of God through afflictions, when as it is most clear that all our ability and pliantness to any manner of goodnsse cometh of God, by whose grace we are sanctified and blessed. Moreover the Apostle Paul doth not dispute here of the cause of worthiness: but only taketh the common doctrine of Scripture, that God doth abolish those things in us which belong to the world, that he may frame and erect in us a better life: Furthermore that he showeth unto us through afflictions, the price of eternal life. Finally, he doth simply set down the mean by which the faithful are as it were hammered and wrought upon God's anvil: because by afflictions they are taught to renounce the world, and to aspire to the heavenly kingdom of God. Beside this, they are confirmed & strengthened in the hope of eternal life, when they fight for the same. Whereupon he addeth, For the which ye also suffer: Namely under the assured hope of the promise made, which bringeth to pass that we do obtain the kingdom of God. For so Christ himself speaketh: Rejoice and be glad, 
Mat. 5.12.  for behold plentiful is your reward which is in heaven. And the Apostle: 
Rom. 8.17.  If we suffer together with him, we shall also be glorified with him. And although no manner of afflictions of themselves do make us worthy of of the reward and glory of eternal life, yet nevertheless to deny Christ for fear of present perils, is a sin deserving to be punished with eternal death. For as we do believe with the heart to righteousness, 
Rom. 10.10.  so we do confess with the mouth to salvation.  
6 For it is a righteous thing with God, to recompense tribulation to them that trouble you. In these words the Apostle showeth how the tribulation of the saints may be unto them an instruction of the just judgement of God.  
For God is an Indifferent judge counterpoising in equal balances the inequality of both parties, as here, the afflicted, and the afflicting. And what can be more just, then that they which in this world do oppress the good and godly, and do make them live in exile and banishment by persecutions, should suffer the same things themselves in time to come, which they do to others: and that they should be in rest with other saints, who coming out of great tribulation, shall receive an eternal kingdom? Thus the Apostle toucheth the vengeance of god against the reprobate, to teach them that the faithful do rest in the expectation of the judgement to come: because God doth not as yet take vengeance on the evil, who notwithstanding must needs suffer the punishment of their wickedness. Withal notwithstanding the faithful do understand, that there is no cause why they should envy the momentany and transitory felicity of the wicked, which soon after shallbe changed & turned into horrible and most fearful destruction.  
7 And to you which are troubled, rest with us, when the Lord jesus shall show himself from heaven with his mighty angels.  
As it is agreeing with the justice of God, to repay unto wicked and ungodly men condign punishments, so also it is agreeing with the same justice, to give unto godly and righteous men the rest and consolation of eternal life. Great therefore shallbe the misery and unhappiness of all the wicked, and most excellent shallbe the felicity and blessedness of the godly. The Apostle hath opposed rest against the torment ●f tribulation, in the which the godly are exercised in this world without intermission. For when we shall departed from this life, all labour and sorrow shall cease, and rest & joy shall follow in steed thereof. 
Apoc. 21.4  For God shall wipe away all tears from the eyes of his saints. This then agreeth with the sentence of Peter, where he calleth the day of the last judgement, the day of rest. Notwithstanding in this declaration of the good and of the evil, the purpose of the Apostle was to express more plainly how preposterous & unjust the government of the world should be, if God did not defer the punishments & rewards until another judgement. Hereunto also tendeth that which was said unto Dives: 
Luk. 16.25.  Son remember that thou in thy life past enjoyedst thy pleasure, but contrariwise Lazarus enjoyed pain: but now is he comforted, and thou art tormented. The Apostle addeth:  
With us. That he might bring the more credit to his doctrine by the sense & feeling of his own faith. For he showeth that he doth not speak of unknown things, when as he placeth himself with them in the same cause and condition. And we know that they do deserve to be best regarded, which are exercised by long practise in those things which they teach, and do require nothing of others, but that they be ready to prove and try. Therefore the Apostle doth not command the Thessalonians to fight as it were in a shadow: but fight valiantly himself, he exhorteth them to the same war and fight.  
When the Lord jesus shall show himself. This is a figure called Occupatio or prevention, which the Apostle useth that the Thessalonians might not be careful concerning the time wherein the wicked persecutors shallbe afflicted with punishments, and the godly which are afflicted shall receive rest. The time shallbe the coming of Christ to judgement, or the time of judgement. For the Lord shall come a judge: but from whence?  
From Heaven. That is to say, from the habitacle of God, which is perpetual, wherein is the glory of the invisible God, and the light whereunto no man can attain, seeing it is a spiritual firmament, in the which dwelleth sempeternall righteousness. From thence therefore do we look for our Lord & saviour jesus Christ, who shall change our vile body that it may be like to his most glorious body. 
Philip. 3.21.  But this judgement shall not be before the consummation of all things. For, till that consummation be, the Lord jesus shall not be revealed from heaven, as appeareth by many testimonies of Scriptures. For because one shall judge all, it must needs be in that last judgement which shallbe in the end of the world, where he shall repay to every one according to his deeds. Christ therefore will shut up and reserve the times of this present world, against the time of his judgement in the latter day. But when this judgement shallbe, it is uncertain. Wherefore the Lord jesus himself doth testify, that the moments of times of this judgement, and of the glory of Christ to come, ought not to be curiously searched for, neither yet that they can be known aforehand. 
Act. 1.7.  It is not (saith he) for you to know the times and seasons which the father hath reserved to himself. And in another place, 
Mar. 13.32.  Concerning that day and hour knoweth no man, neither the Angels which are in heaven, nor the Son, but the father only. And the Apostle saith: 
1. Thes. 5.2. 2. Pet. 3.10.  That the day of the Lord shall come as a thief in the night. And yet for all this some foolish men have gone about of late time to prognosticate, of this day, yea and almost of the very hour of the day.  
With his mighty Angels. These words do describe and set forth the form and manner of the coming of Christ to judgement: As if he should say, the most righteous judge shall not now any more come from heaven in humility and contempt, as he did at his first coming in our flesh, but environed with an Angelical band. For it is written: Thousand thousands ministered unto him, 
Dan. 7.10.  & ten thousand thousands stood before him. As therefore a puissant and mighty King having a huge host of picte and chosen men, marcheth forward against his enemy, even so the Lord jesus himself, shall use the ministery of Angels, in suppressing and vanquishing the wicked, and in delivering the godly. And for this cause the Apostle calleth them mighty Angels, because by them and in their ministery, the Lord will show forth his power and might: Whose force no creature is able to resist, whose judgement must necessarily of all men be endured, and by whose sentence the wicked shallbe assuredly condemned, and eternally punished.  
8 With a flame of fire, rendering vengeance unto them, who have not known God, and which obey not the Gospel of our Lord jesus Christ. The present description of the judgement tendeth to this end, that the Godly may understand, that by how much the more fearful the judgement is which remaineth for their enemies, by so much more, the Lord hath a care of their afflictions. For this is the chief cause of our grief and sorrow, that we think that God doth slightly overpass our miseries. We do see into what complaints David bursteth forth now and then, 
Psal. 37.2.  when he fretteth at the pride and insolency of his enemies. Therefore the Apostle hath uttered all this here for the consolation of the faithful, that he describeth the tribunal and judgement of Christ to be full of horror. The like description of the coming of Christ is set down by the prophet Esay, 
Esay. 66.15.  Behold the Lord will come with fire, and his chariots like a whirl wind, that he may recompense his anger with wrath, and his indignation with the flame of fire. etc. The Lord jesus to be revealed from heaven with Angels of might, in the flame of fire, signifieth that the Lord jesus shall come to judgement with great power and majesty in fire. 
Mat. 24.30.  For they shall see the son of man come in the clouds of heaven with power and great glory. 
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 shallbe, and of what matter compounded, I leave it to be disputed of by such men as are foolishly curious. It shallbe sufficient for us only to note this, that Paul's purpose was to teach, that Christ will be a severe revenger of all those injuries, which the reprobate do unto us: For the metaphor of flame and of fire, is very common in the Scriptures, where the wrath of the Lord is intended.  
Rendering vengeance unto them which do not know God. Now it followeth to show what the Lord jesus will do when he is revealed from heaven with angels of his might in the flame of fire: namely, he will take vengeance of the wicked, and upon such as know not God: that is to say, he will plague them in his wrath which would not know God, but following the world and seeking for worldly things, neglected the commandments of God.  
And which obey not the Gospel. By these two titles he noteth the unbelieving, who know not God, nor obey the Gospel of Christ. For if men do believe the Gospel through faith, 
Rom. 1.5. and .16.26.  unbelief is the cause of resisting the Gospel. He condemneth them also of the ignorance of God. For the lively knowledge of God doth beget of itself reverence: but incredulity is always blind. Not that the unbelieving are altogether void of light & understanding, but because they have their minds so darkened, that in seeing they cannot see. 
Esay. 6.9.  Our saviour Christ doth not without cause pronounce, that this is eternal life, 
joh. 17.3.  to know the true God, and jesus Christ whom he hath sent. Therefore of the defect of this most wholesome 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 have not known God, so also it is his office to reward those, which have known God, and which have obeyed the Gospel of Christ.  
9 Which shallbe punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. These words appertain to the amplification of those punishments, which persecutors and all the wicked in general, shall one day feel, that no man might think that they shallbe light or easy, or of some small continuance. For he saith that the perdition shall be eternal, that is, without end, a death immortal. 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 shallbe perpetual, 
Mat. 25.46.  even as the felicity of the righteous shallbe everlasting: so that the reprobate shall go into eternal torment, and pain, 
Mar. 9.44.  and the elect into everlasting life. And their worm shall not die, and their fire shall not be extinguished. Therefore the wicked shall sustain the punishments of destruction for ever, always feeling them, and never ceasing: insomuch that the very punishment itself shall after a sort as it were revive them, to the end they may always be consumed.  
From the presence of the Lord. The perpetuity of death, is proved hereby, that it hath the glory of Christ contrary unto it, the which glory is eternal and hath no end. Thereupon the horror of the terrible punishment may be gathered, because, look how great the glory and majesty of Christ is, so great shall their torment be. Therefore all they do deceive, and are deceived themselves, which do promise, after a certain time, a deliverance from the torments of hell fire, at which time, 
origen's Error.  (as Origen also thought) the wicked and the devils themselves shallbe pardoned: but how falsely and wickedly, it doth hereby appear.  
And from the glory of his power. With the which power he shall come to judge the quick and the dead. He alludeth to the form of the coming of Christ to judgement, and to his might and power, before the which the wicked shall not be able to stand. By these words also he showeth how easy a matter it is for God to bring torment upon the wicked. For the Rebellious and obstinate, shallbe tormented with the terror only of his countenance. And contrariwise, the presence of God shall bring to the saints felicity and glory. For he shall come with glory and with power, insomuch that neither his glory shall want power, neither shall hi● presence and power be without glory.  
10 When he shall come to be glorified in his saints, and to be made marvelous in all them that believe (because our testimony toward you was believed) in that day. The Apostle having hitherto spoken of the punishment of the Reprobate, returneth to the godly, and saith that Christ shall come, that he may be glorified in them: that is to say, that he may make them to shine with his glory. As if he should say, when Christ shall come to punish the impiety of the wicked, he will then also show himself glorious to the saints, and will make their vile and corruptible bodies like to his most glorious body. 
Philip. 3.21.  Therefore he will not keep this glory to himself alone, but will make the same common to all his saints. This is the great and singular consolation of the godly, that when the son of God shallbe made manifest in the glory of his kingdom, he shall gather them into the same society with him. And there is in these words an Antithesis or Comparison between the present state, under the which the faithful do labour and groan, and that last restitution. For now they are laid open to the reproaches of the world: they are counted vile, and of no estimation: but then they shallbe precious and replenished with glory, when Christ shall power his glory upon them. Therefore to all the godly and saints 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 believe. This is added for an exposition. For those whom before he had called saints, he now calleth believing: signifying, that there is no holiness in men without faith, but that all being devoid of faith, are profane and unclean.  
Because our testimony toward you was believed. That which he spoke generally of the saints, he now apply to the Thessalonians, that they might not doubt themselves to be of that number. Because, saith he, you believed my preaching, Christ hath now gathered you into the number of his saints, whom he will make partakers of his glory. Therefore ye shallbe safe from all those evils, which hang even over the heads of the wicked, and shall take hold of them: and they also which afore time have derided you as mad and furious men, shall have you in great admiration. For these things are spoken to the faithful for their consolation, which either have been, or are in affliction for Christ's sake. He calleth his doctrine a testimony, because the Apostles are the witnesses of Christ. Therefore let us learn, that then the promises of God are firm in us, when we do steadfastly believe them.  
In that day. The Apostle doth therefore repeat this, to restrain the desire o● the faithful, that they might not be to● hasty. For their life is hidden with God i● Christ: 
Colos. 3.3.  but when Christ which is our life shallbe manifested, then shall we also appear with him in glory. And in another place it is said. 
Heb. 10.35.  Knowing in yourselves, how that ye have in heaven, a better and an enduring substance. Cast not therefore away your confidence, which hath great recompense of reward. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a very little while, and he that shall come, will come, and will not tarry.  
11 Wherefore we also pray always for you that our God may make you worthy of his calling, and fulfil all the good pleasure of his goodness and the work of faith with power.  
This is the Epilogue, or conclusion of that which goeth before, which consisteth of prayer that the Thessalonians may be preserved in that knowledge of spiritual things, and may grow 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 things to add prayers. prayers. For faith and that reverence which we bear to the divine majesty, do teach that the best gifts of God must be sought for and gotten by prayers. To the end therefore the Thessalonians might know, that they have need continually of the help of God, he protesteth that he prayeth for them. As if he should say, ye are called by my ministry through the Gospel unto salvation: but yet ye have need of farther confirmation, namely of such confirmation, as may make you worthy of his calling, and to profit and persevere in the same. For this confirmation and perseverance, because it is a heavenly gift, I do diligently pray unto God to give it you. And he speaketh of the end and perfect accomplishment, which consisteth in perseverance. For God had vouchsafed already to call them. But, we being too ready to fall away, it is no gramercy to us, that our vocation is not after that made frustrate, and so should it be in deed, if so be God did not establish the same in us. Wherefore it is said that we are counted worthy, when we come to the full scope and perfection. And, if so be that our merit doth make us worthy, to what end should it be needful to pray unto the Lord that he would make us worthy of his calling? Therefore that worthiness doth depend upon the liberal goodness of God.  
And fulfil all the good pleasure of his goodness. The second thing for the which he prayeth for, is the accomplishment of the grace and goodness of God. Paul is wonderful 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 goodness of god.  
Now when we do hear that the free good pleasure of God, is the cause of our salvation, and that the same is founded on the grace of God, are we not more then mad if we dare arrogate unto our merits even the least thing?  
And the work of faith with power. That is to say, that he would finish the very work of faith through constancy and courage of the mind, the which being once by God settled in men's minds, overcometh all adversities. In these words there is no small weight. He might have said in one word that your faith may be fulfilled; but he calleth it, good pleasure. And then he doth proceed further in explaining the matter, that God was by no other means induced than by his goodness: for in us he found nothing but misery. Neither doth Paul ascribe the beginning only of our salvation to the grace of God, but all the parts thereof also. Thus the sophistical comment and imagination of the school men is confuted, how that we are prevented by the grace of God, but yet are helped by merits following. But Paul in the whole course of salvation, doth admit nothing but the mere grace of God. And because the good pleasure of God is now made perfit, he expoundeth his mind in these words, [The work of faith]. And he calleth it a work in respect of God, which worketh faith in us, 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 unto the blessing or efficacy of God, by which he doth bless and make our faith effectual. And withal he giveth to understand, that the perfection of faith is a great matter, and of great difficulty. The which we find too true by experience, the reason whereof may easily be rendered, if we do weigh how great our imbecility is, how many lets are thirst upon us from all parts, and also how grievous and minifold the temptations of Satan be. Therefore except we be wonderfully helped by the power of God, faith shall never come to her full perfection. For it is as easy a matter to finish and make perfect faith in a man, as it is to build a Tower of water, which shallbe so firm and strong, that it shall abide the beating floods, and tempestuous storms, and shall reach higher than the clouds. And we are even as fluible and vanishing as water, as appeareth by these words of the woman of Thecoa, we are as water spilled on the ground, 
2. Sam. 14.  which cannot be gathered up again.  
12 That the name of our Lord jesus Christ may be glorified in you, ●nd ye in him, according to the grace of our God, and of the Lord jesus Christ. The Apostle had showed afore what things, it is meet for us to ask at the hands of God in our prayers. To this admonition he addeth an exposition of the final cause, why he prayed for the increase of faith, and for perseverance in others, & why he teacheth to pray after his example: namely, that the name of jesus Christ may be glorified in us, & that we also may be glorified by Christ, by th● benefit of the grace of our God and of o●● Saviour jesus Christ. The which especially is to be noted, that they in like manner are to be glorified in Christ, which have set forth his glory. For first of all the wonderful goodness of God doth shine in this that he will have his glory to be seen in 〈◊〉 which are covered with reproach & sham● But here is a double miracle. He dot● make us to shine with his glory, even as 〈◊〉 he himself received glory from us in like manner again: and therefore he addeth.  
According to the grace of our God. For nothing belongeth unto us, neither i● the action itself, nor in the effect and fruit. For our life is framed into the glory of God, by the only direction and conducting of the holy Ghost. And wherea● there springeth so much fruit from thence▪ we must attribute that to the great mercy of God. Nevertheless, if we be not too far devoid of sense, we will think it our bounden duty to endeavour ourselves all that lieth in us, to set forth and advance the glory of Christ, the which is also joined with our glory. Therefore this ●ight to be the scope and end of all our good works, that we do all things to the glory of God.   

CHAP. II.  
1 NOW we beseech you, brethren, by the coming of our Lord jesus Christ, and by our assembling unto him.  
This is the other part of the Epistle, which consisteth of instruction, and exhortation. For he teacheth evidently by certain signs, when the day of the Lord shall come. The Thessalonians had heard in the former Epistle, (which he appointed to be read before all men) that the last day of the world was not far off. There were also certain deceivers, who plainly affirmed, that now already the end of all things was imminent: and so they greatly troubled the Church. Wherefore that they might forsake that conceived opinion, and understand the truth, Paul laboureth, showing what must first go before the coming of the Lord, and with what signs and things precurrent men are to be forewarned. These signs in the scriptures are many, 
Two sorts of signs which shallbe before the judgement day.  and yet of two sorts, whereof some shall precurre and be seen long before, other some shall go before his coming to judgement but a short time. Concerning the signs going long before the judgement day, our saviour Christ saith: 
Mat. 24.37.  As the days of Noah were, so likewise shall the coming of the son of man be. 
Luk. 17.26.  For as in the days before the flood, they did eat and drink, marry, and give in marriage, unto the day that No entered into the Ark, and knew nothing till the flood came, and took them all away: so shall also the coming of the son of man be.  
Also the Apostle setteth down divers signs in his Epistle to Timothy where he saith: 
1. Tim. 4.1.  Now the spirit speaketh evidently, that in the latter times some shall departed from the faith, and shall give heed unto spirits of error & doctrines of devils, which speak lies through hypocrisy, and have their consciences burned with a hot iron, forbidding to marry, and commanding to abstain from meats. etc. And in another place he saith: This know, 
2. Tim. 3.1.  that in the Last days shall come perilous times. For men shallbe lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, despisers of them which are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having a show of godliness, but have denied the power thereof. Among these signs also those which Paul rehearseth here in his Epistle to the Thessalonians, concerning the falling away from sincere doctrine, and the reveaing of antichrist, are to be reckoned which shall long before the coming of Christ to judgement, be seen. The signs which shallbe more near the judgement day, & as it were within the view of the same are these: 
Mat. 24.  Strait after the tribulation of those days, the sun shallbe darkened, and the moon shall lose her light, and the stars shall fall from heaven, and the powers of heaven shallbe moved, and then shall the sign of the son of man appear in heaven. How these things shallbe as touching the form and manner, no man can tell until they come to pass. 
Rom. 11.25.  Also the Apostle saith, I would not, brethren, that ye should be ignorant of this secret, that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in. And so all Israel shallbe saved, as it is written: The deliverer shall come out of Zion, and shall turn away the ungodliness from jacob. etc. This shallbe a present sign of the coming of the Lord. But how the same shall come to pass, and which shallbe the very moment of the fulfilling of the calling of the Gentiles, let him that can, define it. It rather is in us to wish for it, then certainly to appoint the time. The time will one day come (saith Augustine) wherein the calling of the jews, 
August. lib. 2. Quest. evang. cap. 33.  in the saving health of the Gospel, shallbe manifest. But when, and how the same shallbe, he doth not express.  
By the coming of our Lord jesus Christ. The Apostle in these words doth adjure the faithful by the coming of Christ, that they do not rashly believe the day of the same to be present, and to think no otherwise of it then religiously and soberly. As if he should say, as the coming of Christ is a thing very precious unto you, by which he shall gather us together unto himself, and shall in very deed perfect and accomplish the unity of the body, which as yet imperfectly we embrace by faith: even so by the same I beseech you be not to light of credit, if some by one colour or other, do affirm that the same day is present. But as some in the Apostles time, were to ready to believe the present coming of Christ, which gave Paul occasion to write this exhortation so it is greatly to be feared, that in this age there are many Epicures, which offend in the other extremity, and living in security, do contemn as a fable those things which in the Scriptures are spoken of the coming of Christ to judgement: against whom the Apostle Peter writeth this: There shall come in the last days, mockers which will walk after their own lusts, 
2. Pet. 3.3.  and say, where is the promise of his coming? For since the fathers died, all things continue in the same estate wherein they were at the beginning etc. Wherefore as men ought not to be light of credit, to believe those vain imaginations of such as are foolishly curious in pointing out the times and moments of times, which God hath by his prerogative reserved from the knowledge of mortal men to himself alone: so on the contrary part they ought to beware of that security which made the foolish virgins to be secluded from the joy of the bridegroom, 
Mat. 25.  and to be vigilant, because they know neither the day nor the hour. 2 That ye be not suddenly moved from your mind, nor troubled, neither by spirit, nor by word, nor by letter, as it were from us, as though the day of Christ were at hand.  
By this word [mind] he understandeth a sound faith, which is grounded upon wholesome doctrine. For they had been carried and rapt as it were into a trance and astonishment by this forged imagination, which the Apostle rejecteth. He rehearseth here three kinds of deceit, of the which he would have the Thessalonians to take heed. The first of which, is this: Neither by spirit: That is to say, by revelation, or prophesy, by which, ungodly men have deceived many, boasting of the spirit of God, when as they were led by their wicked desires and lusts. They knew that the name of the spirit was honourable, and that it brought great authority and credit to prophesying. Wherefore as the manner of the Devil is, 
2. Cor. 11.14.  to transform himself into an Angel of light, so the deceivers had stolen this title to deceive the simple withal. And although Paul might have pulled this visor from their face, yet he thought it better by way of concession to speak thus: As if he should say, howsoever they pretend to have the spirit of revelation, yet believe them not: according to the saying of Saint john, 
1. john. 4.  Prove the spirits whether they be of God or no. With such a spirit, sometime the montanists, and Valentinians, and now the Catabaptistes, were and are endued, by which they have greatly deceived the simple. Therefore the Apostle would not have the faithful to be moved from wholesome doctrine, 
Gal. 1.8.  though an Angel come from heaven and teach otherwise then he hath taught already.  
Nor by word. The other kind of deceit is by word, that is to say, by doctrine delivered by the mouth, the which if it be furnished with eloquence and probability, it is most pestilent. Such are those sophistical deceivers, which gadding to and fro, from place to place, without calling, do cause great stir, and do greatly trouble the godly preachers, and are therefore aptly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which signifieth a subtle kind of deceivers.  
Nor by letter. The third kind of deceit is, by counterfeit Epistles or writings. For it is the manner of wranglers to counterfeit an Epistle under the name of some excellent man, to the end they may deceive, and may get that commended by the authority of man, which else coming naked, would not be received. Hereby then it doth appear, that this impudence hath been practised long since, to counterfeit the names of other men: Whereby the mercy of God toward us appeareth the greater and more wonderful, that Paul being yet living, and seeing his name falsely abused in forged writings, his Epistles notwithstanding have been preserved safe and sound until this age. Verily this could not so come to pass neither by chance, nor yet by the industry of men, if so be God by his power, had not suppressed Satan and all his ministers. By this Satanical practice, which Paul here condemneth, it cannot be told how filthily certain lewd varlets have deluded the Church of God, who have thrust upon us many books, and many more Epistles and decretals, as if they had come from the Apostles, or from Apostolical men, or else from such writers as were had in great estimation, for their learning and holiness: which writings notwithstanding these good men never knew, and if they were living would never allow. For there are carried about, 
Canons and Decretals of Rome.  certain Canons of the Apostles, certain Epistles of Apostolical men, and many other books beside, bearing the name of Augustine, or Ambrose, which books these men never saw. And yet notwithstanding there want not some, who taking this place for their ground and warrant, will thirst upon the Church of God whatsoever they list, objecting that all things are not revealed in the Scriptures, which are necessarily required to true piety and godliness: because mention is here made of spirit, of word, and of an Epistle by which (say they) a more absolute doctrine hath been revealed to posterities. But these men do not see, that this same very place doth forewarn men, that they be not seduced from a sound faith already received, by the traditions of men; which these men covering with the visor of spirit, word, and of Epistle, decretal, or of Apostolical, and most holy, do enforce upon us. For thus they offer unto us their Masses and all other things, which they are not able to prove by the testimonies of Scriptures, earnestly affirming that they were justified by Apostolical tradition, & afterward confirmed ●oth by the Epistles of Apostolical men, & also by the revelation of the holy Ghost. Let us therefore beware of these ravenous wolves, 
Mat. 7.15.  which being covered with sheep skins, do come to no other end, but to trouble, rent, and devour. Let us faithfully hold and keep the mind of Christ, ●nd the sound and Apostolical grounds ●f wholesome and true religion. So shall we ●e deceived by no manner of means.  
As though the day of Christ were at hand. This place seemeth to be contrary to many other places of Scripture, where the holy Ghost doth pronounce that day to be at hand. But they are easily reconciled, for in respect of God it is at hand, 
Psal. 90.4. 2. Pet. 3.8.  with whom one day is as a thousand years, & a thousand years as one day. Nevertheless the Lord would have us daily to wait & look for the same, & not to appoint unto ourselves a certain time. Watch (saith our Saviour Christ) for ye know not when the time is. 
Mar. 13.33  But these false Prophets, whom Paul confuteth, seeing it stood them upon to hold men's minds in suspense, lest they should be wearied with the tediousness of delay, commanded them to be careless concerning the short & speedy coming of Christ.  
3 Let no man deceive you by any means: for that day shall not come, except there come a departing first, & that that man of sin be disclosed, even the son of perdition.  
Paul again admonisheth the Thessalonians to beware that they be not deceived, that he might make them the more vigilant and heedful to themselves, and that he might discourage and dismay those which lay in wait to hurt the simplicity of such as believed.  
That day shall not come, except To the end the Thessalonians might not in vain promise to themselves that the day of their redemption was at hand, he propoundeth unto them a lamentable prophesy of the defection and dissipation of the Church to come. This agreeth with that sermon of Christ, which he made unto his Disciples, when they questioned with him of the end of the world. For ●e exhorteth them to prepare themselves ●o hard conflicts. And after that he ●ath spoken of great and strange calamities, with the which the earth should be ●ell near wasted and spoiled, 
Mat. 24.  he adds that the end cometh not yet, but ●hat these things are the beginnings of ●orrowes. After the same manner Paul also pronounceth, that the faithful must ●ight a long time before they can obtain ●he Crown.  
But the defection or departure, which ●n Greek is called Apostasia, signifies a flying or running away, like vn●o that of soldiers, which forsake their Captain, or of subjects which refuse ●o yield their due obedience to the civil Magistrate and ordinary power. Even ●o in like manner when the fault of defection, is committed in the Church, a two fold ●reason is committed. The first is, when men depart from the faith of the promises of the Gospel. For we are so tied to ●hem, that we ought not to forsake them: & ●n like manner we have God through them favourable unto us, and at the last bound unto us. The second is when the du● worship of God, which he hath commanded, is forsaken, or by any manner of means violated. For by faith in Christ we are made Christians and the people of God: from the which when we do fall, we are made runaways, Apostates, and whatsoever else, save the people o● God. In like manner they which departed from the obedience of God's commandments, are rightly called the congregation of the wicked: and the name of Christians, or of the people of God, cannot be defended rightly to appertain unto them. And the wickedness of either of these defections is increased, when the profession of strange worshippings is joined therewith, of the which God hath commanded nothing at all: especially when they are feigned to be done to the honour of him, o● when they are said to be such as deseru● the favour of God, and of the gifts of remission of sins and of everlasting life▪ or else when they are affirmed to be necessary, and such as cannot be omitted with out sin. For they are contrary to th● faith in Christ, and to that woorshippe● which God himself hath commanded. This therefore is a notable place and worthy to be marked. This was a sore and perilous temptation, which might quail the most courageous, to see the Church which with so great labours, by little & little & very hardly was erected in a mean estate, suddenly as shaken down with a tempest, to fall. Paul therefore doth afore hand arm, not only the minds of the Thessalonians, but also of all the godly, that when it shall befall the Church to be dissipated and scattered, they be not terrified as with a new and strange thing.  
But because the interpreters have diversly wrested this place, we must first of all endeavour to get the true and proper meaning of the Apostle. He deemeth that the day of Christ shall come before such time as the world shallbe fallen into Apostasy or defection, and the kingdom of Antichrist shall have gotten place in the Church. That properly is not the defection, when as there shallbe a departing ●way from the Roman Empire, as many ●aue thought: 
Apostasy defined.  but Apostasy or defection ●s a departure from the faith in Christ, and from the purity of the evangelical doctrine, and a declining to false worship, according to the fantasies of men. And thus they are Apostates, which forsake the Christian faith, serving idols, and delighting themselves with ceremonies devised by men. 
Exod. 32.6.  Even as when the Israelites worshipped the Golden calf, being wearied with the long absence of Moses, and declining from the prescript law of God, became Apostates. Paul therefore calleth a treacherous defection from God, apostasy, and the same not to be of one man or of a few, but such a defection as extendeth itself far and wide in the greater multitude of men. For seeing the apostasy is named without any addition, it cannot be restrained unto a few. Now, no other can be understood to be Apostates, but such as have afore time given their names to Christ and to his Gospel. Paul therefore foreshoweth a certain general defection of the visible Church: as if he should say, the Church must be brought into foul and horrible decay, before the full restoring thereof do come. Hereby we may easily gather, how profitable this prophesy of Paul is. For it might have seemed not to have been the lords building, which suddenly was overthrown, which lay so long t●me in ruin and decay, if so be Paul had not long-before showed, that this should come to pass. 
These 400. years are to be accounted from the time of Pope Gregory the 7. until the time of Martin Luther. From Gregory the 7. to this present year are expired, 511. years, or thereabout.   
Yea, many men at this day, weighing with themselves the long time of the Churches declining and desolation under Antichrist, which continued by the space of 400. years at the least, do begin to waver and doubt, as if this came not to pass by the determination and counsel of God. The Papists to cover the tyranny of their idol the Pope, make this excuse, that it could not be, that Christ would so long time forsake his Church. But the weak have here wherewith to sustain themselves, when they do hear that the deformity of the Church which they behold, was so long ago foreshowed. But the impudency of the Papists is manifestly convinced, because the Apostle pronounceth that there shall come a defection, when the world is brought under the government of Christ. So that the defection is a treacherous falsehood, by which men depart from the Christian faith, and from the worship which God hath commanded, or else when strange and Pharisaical worshippings are instituted. And it was meet that such a defection should be admitted by the subtle practices of deceivers, (which preach and teach wicked things) before such time as Christ should come, for a punishment to the unthankful and unbelieving, but to the godly, for a trial and exercise of their faith. Whereby also a way was made to Antichrist to invade the Church, and to oppress the liberty of the same, and that enemy of the Churches of Christ and adversary unto God, reigning, the defection grew more and more. For he came to seduce & destroy the world with the works of error. The fault of of this spiritual defection is also spoken of by Christ in these words; 
Luke. 18.8. Act. 20.29. 2. Pet. 2.1. jude. a. 4. 1. Tim. 4.1.  When the son of man cometh, think ye that he shall find faith on the earth? The authors and masters of which Apostasy in the Church, are the professors of false doctrine. Concerning whom the Apostles spoke many things aforehand.  
And that that man of sin be disclosed. The Apostle here putteth down two signs of the coming of Christ, namely, a departure from sincere doctrine and from the true understanding of wholesome doctrine: and a revelation of that defection or departing. What he meant by the former sign we have already showed. Now we must entreat of the latter sign, that is to say, of the revelation and original of Antichrist. And to the end the deciphering of this beast and monster, may appear the more plain, we will first begin to describe the place: secondly, 
Antichrist described by 3. things.  the person with his names, and thirdly his qualities.  
The place and seat of this monster Antichrist, is Rome in Italy, 
The place or seat of Antichrist.  as shallbe proved by the 17. chapter of the Revelation of S. john, the 9 verse, where the Angel expounding to saint john the mystery of the beast with seven heads, evidently declareth, that those seven heads do signify seven hills, whereon the woman sitteth. T●●n this being manifest, that the woman signifieth a great City. Let us see where we can find a great City builded upon seven hills, and that by the interpretation of the Angel is, 
Rome is Babylon.  Babylon, or Rome, the seat of Antichrist. Now in all the world, there is not a City to be found builded upon seven hills, but Rome in Italy, which all writers, Poets, Historiers, Cosmographers, with one consent do confess to be Rome, which is builded upon 7. hills, whose names are these: Palatinus, Capitolinus, Aventinus, Exquilinus, Viminalis, Quirinalis and Caelius. This is so evident a demonstration of Rome to be Babylon, builded on 7. hills, that the Angel could not more plainly have expressed Rome though he had named her. But if any man upon peevish obstinacy will except, that the word of hills have another signification, and are taken metaphorically for some other thing, he may easily be convinced by this reason: that this interpretation of the Angel must either be plain and easy to be understood, or else it deserveth not the name of an interpretation. Therefore if the Angel going about to expound the mystery of the seven heads, giveth this exposition that they signify seven hills: if hills be not taken in their proper sense, to what purpose serveth this exposition? For if the name of hills hath need of another exposition, he had been as good to have left the name of heads unexpounded. Therefore except we will say, that the interpretation of the Angel is in vain, we must needs confess that hills are taken in their proper sense for hills, and then the City builded upon seven hills, without all controversy, is the City of Rome.  
Moreover in the last verse of the 17. Chapter of john's Revelation, the Angel in plain words saith, that the woman which Saint john saw, (which was the great whore of Babylon) is that great City, which hath dominion over the kings of the earth. What brazen face is so impudent as to deny that Rome was that great City, which had dominion over the kings of the earth at that time when this was spoken? Or what other City had dominion over the kings of the earth in saint john's time but Rome?  
Irenaeus, a most ancient doctor of the Church, the scholar of Policarpe, and Policarpe of Saint john, disputing of Antichrist, saw him no where else, but in the City of Rome. 

The numbering of the beasts name by the greek letters.  
λ 30. α 1. τ 300. ε 5. ι 10. ν 50. ο 70. ς 200.  
Tertul. adverse. Martion. lib. 3.   And therefore he remembering the last verse of the 13. chapter of the Revelation, where it is said that the number of the beasts name, is six hundred, sixty and six, showeth that the opinion of many in his time was, that seeing this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English signifieth the Latin man, or Roman, in the numeral Greek letters, it containeth this number, that Antichrist must be sought at Rome. This opinion of Irenaeus is about 14. hundred years old. Tertullian also a very ancient writer plainly affirmeth, that Babylon signifieth Rome. And Chrysostom upon this Epistle to the Thessalonians saith thus, Towards the declining of the Roman Empire, Antichrist shall come, and not without cause. For so long as this Empire shall flourish, none will easily be subject unto it. But this being destroyed, he shall invade the power of the Empire being void, and shall take it to himself, insomuch as he will take upon him the Empire both of God & men. For as all kingdoms which were before the Roman Empire, were destroyed: even so shall the kingdom of the Romans be destroyed by Antichrist. S. Jerome also writing to Marcelia: 
Hier. in prefat. lib. de sancto. spirit.  This Babylon (saith he) and this whore clothed with purple, which is painted forth unto us in the Apocalyps, can signify no other thing unto us than Rome. And Augustine saith, 
Aust. lib. 18. de civit. Dei. cap 2.  Babylon is the first Rome, and Rome the second Babylon. By these & other testimonies of old writers, which might be alleged, it is manifestly proved, that Rome in Italy is Babylon, the seat of Antichrist.  
Concerning the person of Antichrist there have been divers fantasies and opinions, some by a foolish opinion have thought that Antichrist should be one only man, which should come of the tribe of Dan, and should be borne in Babylon, and should reign certain years, to the great detriment and hurt of the faithful. Some have deemed Mahomet to be this Antichrist, who hath alienated his Turks from Christ. Othersome have dreamt, that Nero was translated out of the world to come again an Antichrist, with his tyranny to vex the Church. But Paul doth not speak here of one man, but of a kingdom which Satan shall enjoy and possess, 
Mat. 24.15.  that he may set up the seat of abomination in the midst of God's temple. Now, it is manifest that the heathen Emperors Nero & the rest, did not sit in the Church of God: therefore the heathen Emperor 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. Again it is manifest in the Scriptures that Antichrist should deceive the world with false doctrine, under pretence and colour of true religion, and therefore so often times the scripture forewarneth men that they be not seduced by him, which were needless, if any open professed enemy of Christ should be that Antichrist. For there is no likelihood, that an heathen man, a jew, or a Turk, should deceive any multitude of true Christians: but he that under the pretence of the name of Christ seeketh most of all to deface the honour of Christ: he is a very subtle adversary, and the very spirit of Antichrist: as Saint john also in his Epistle doth testify. For in the second Chapter speaking of those Antichrist's which were the forerunners of that great Antichrist, 
1. john. 2.  he showeth that they went out from the Church: 
1. john. 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 jesus to be Christ: He that denieth jesus Christ to be come in the flesh. That is to say, he that derogateth any thing from the honour of jesus to be Christ, and in his flesh to have performed the full work of man's redemption (as the Pope doth most blasphemously) he is Antichrist: and who so teacheth any such doctrine, speaketh by the spirit of Antichrist.  
Furthermore this kingdom of abomination, is described to us under the person of one, because the kingdom is one, how soever they successively succeed one another. Whereupon Saint Augustine saith, 
August. lib. 20. de civit. Dei. cap. 19  Antichrist shall come toward the ending of the Roman Empire, and he shall not be a prince, or one man alone, but a multitude of men are belonging unto him, who together with him shallbe called Antichrist, and he shall sit in the temple of God, as though he and his were the Church of God itself. And in an other place, 
Idem. lib. de Antichristo.  He shall renew idolatry, he shall scatter the doctrine of the Gospel: and to this end he shall keep Magicians, conjurers and enchanters. etc. Now, every one knoweth the falls miracles, wherewith he hath abused the people, to lead them away from Christ. And he that will see how many of the Popes came to their Popedom, by magic and sorcery, let him read that which their own story writers have written thereof: as Cardinal Benno, Peter the monk, Volateran, Sabel licus, & Platina. Thus than we see the 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 up against jesus Christ. And for this cause he is called Antichrist, that is to say, contrary to Christ the mediator, and not simply against God. For as he is called Antistrategoes, not only which setteth himself against his captain, but also which taketh upon him the place & authority of the captain, being in deed but a base soldier: even so he is Antichrist, which is an adversary, and yet taketh upon 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 infinite numbers to sin. He calleth him also  
The son of Perdition. Whereby he meaneth that Antichrist, is not only of himself evil, wicked, sinful, profane, & far from all goodness, and so the son of everlasting perdition, but also a deceiver, & to the faith & manners of an innumerable sort, an offence, & so the author and cause of their perdition, whom he seduceth from the way of truth and of righteousness. For he is in all things contrary to Christ. In private & personal wickednesses, he is hurtful to himself only, saving that he is enforced through his own wickedness to be hurtful to others also. Therefore we must know, the Antichrist is a certain public mischief and pestilent ctonagion, that doth invade and reign in the Church of God.  
4 Which is an adversary, and exalteth himself against all that is called God, or that is worshipped: so that he doth sit as God in the temple of God, showing himself that he is God.  
In these words the Apostle Paul doth paint forth unto us as in a table, 
The qualities of Antichrist.  the lively Image of Antichrist in his qualities. By which words we may also gather what his kingdom is, and in what things it doth consist. He attributeth to Antichrist three vices especially, namely: To be an adversary unto God, and his divine doctrine: Not to be contented with the true worship of God: And to be proud & to rule over faith, as if he were some God. For as the kingdom of Christ is spiritual, so this tyranny must needs be over men's souls, that he may be contrary to the kingdom of Christ. Therefore that thou mayest the better know Antichrist, set Christ over against him. For he is an adversary unto Christ under whose tyranny & execrable dominion, they do live, which despising the simplicity and truth of the Gospel of Christ, may give credit to wicked, and devilish delusions. Such are they that deny remission of sins to such as repent: which ascribe salvation to their goo● works: which have falsely forged the me● sins are spurged with purgatory fire: whi●● disgrace the authority of the scripture: whic● prefer Councils, Archbishops, and certain Bishops, before the canonical scripture: which take liberty to themselves to add to, or to subtract from the word of God: which put no difference between theological or divine, and philosophical sayings: which prefer an old custom before the word of God: which boldly affirm, that an assembly of Bishops is the Church: which say that their Church cannot err: which earnestly maintain that the keys of binding and losing are granted to the whole church: which build the Church upon Peter, and not upon the rock Christ: which will have the primacy of the Church a Lordship, and not a ministery: which make their Pope a Bishop of Bishops for the maintenance of tyranny: which in making and appointing of Bishops, require the judgement of courtiers only: which scorn this, that all Christians are kings and priests, as from that number exempted: which condemn ●he marriage of the ministers of the word, 〈◊〉 it were with the Censors authority: which do not see, that their good works whatsoever, without faith, are sin: which do not leave the pardoning of sins to God alone, and to his word: which make another manner of satisfaction in repentance then Christ himself hath done: which do allow that the mass is a sacrifice, & a justifying good work: which pronounce that Christ died only for original sin, and not for all sins in general: which sing dirges for dead men's spirits: which have judged that remission of sins is to be redeemed with buying of indulgences, & by going on pilgrimages: which altar the institution of Christ in the Lord's supper: which abuse excommunications for another cause, then to make the penitent sinner confess his sin: which in matters and causes of faith, quite without the reach of human reason, do attribute a certain strength to free will, that is to the will and power of men: which will not have men justified before God by faith only: which give great and divine honour to pictures & images of saints: which defend that it is necessary for the obtaining of everlasting life, to make choice of days & of meats: which flatter themselves that they are able to fulfil the law of God without Christ: which make a law concerning virginity and single life: which do not think that chastity is the gift of God: which forbidden oaths in causes of faith, and godliness: which torment men's consciences with human precepts: which discharge subjects of their obedience unto magistrates. The teachers and defenders of these and such like opinions, which are contrary to the word of God, are Apostates, & the followers of Antichrist. The increase of these kind of men, is a plain token that the last day approacheth.  
And exalteth himself against all that is called God. 
The Pride of Antichrist.   
The other wicked quality of Antichrist, is, to extol himself above all that is called God. By which Paul meaneth that Antichrist shall violently take to himself those things which are proper to God alone, as, to exalt himself above all that is called God, or that 〈◊〉 worshipped, that religion and the whole worship of God, may lie under his feet. For the Apostle doth not speak here of the name of God, but of his majesty and worship, and so generally of all those things which God challengeth to himself. As if Paul had said, That is true religion, by which the true God alone is worshipped. This religion the son of perdition transferreth unto himself. Now whosoever he be that hath learned out of the Scriptures, what things are most proper unto God, and shall on the contrary part behold and consider, what the pope usurpeth to himself, although he be but a child of ten years of age, he shall take no great pains in learning to know Antichrist. 
Esay. 33.22. James. 4.12  The Scripture pronounceth that God alone is the lawmaker: who can save and destroy: the only king to whom it belongeth to rule and govern men's souls by his word. It teacheth that righteousness and salvation are to be sought at the hands of Christ and no where else: and it showeth the manner & way how. There is none of these things which the Pope doth not challenge to himself, in way of his right. He boasteth that it is in his power to bind men's consciences with wha● laws he lusteth, and to subject them to eternal punishments. He is worshipped of kings as a good and faithful Pastor of the Church, he being a most wicked deceiver. And although he performeth no one duty of a good shepherd, but doth all things contrary to the duty of a good Bishop, yet he is proclaimed the most holy & most vigilant Pastor of the Church, yea, which is more, the Lord and head of the Church, who hath authority and power to prescribe articles of faith, and to make new laws for the performing of them, But he condemneth the true and pure doctrine of the Gospel as wicked and heretical, so far off is he, from healing any man with the doctrine and consolations thereof, and from inviting any one to true and christian repentance. And yet for all this, it is not lawful for any man to say without peril, so much as, why dost thou do this? But he hath at hand those which will defend him that he doth all things well, and which will be ready severely to punish those which shall reprehend him. These are called inquisitors of heretical wickedness, which will not suffer a man so much as to mutter against the Pope: who notwithstanding feigneth sin where there is no sin, and proclaimeth righteousness 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 righteousness: that he can absolutely do in this world all that God can do, seeing he is all, and above all things: that if he change his purpose, it is to be presumed, that God changeth his: that his power extendeth itself to heaven and to earth, yea and downe to hell: that none may appeal from him to God: that he may ordain against the Epistles of saint Paul, as greater than saint Paul, and against the old Testament, as greater than any authors thereof. And yet one, hath gone further, who hath disputed whether he may ordain any thing contrary to the Gospel, whether he have not more power than Peter: whether he were simply a man, or as God. To be brief, the Devil hath gone so far in this mystery of iniquity, that another disputed in the schools not long afore Luther's time, whether the Pope did not participate in both natures, the divine and human, with jesus Christ. What I pray you is to exalt itself above all that is called God, if it be not this, which is done by the Pope and his ministers?  
The Pope spoiling and robbing God after this manner of his honour, leaveth unto him nothing but a bare and naked title, transferring his whole power unto himself. And this is even that which Paul now addeth, saying,  
So that he doth sit as God in the Temple of God.  
Now the Apostle doth more openly discover the pride of Antichrist. Antichrist sitteth in the temple of God, because he hath his kingdom in the same: that is to say playing the false Prophet and the deceiver, he doth inwardly command the Church, and playeth the king, or rather the tyrant, where he ought not. Such a kingdom hath not Mahomet, nor the Turk (as is already said) that it may be either said or thought to be the kingdom of Christ, or of the Church of Christ, for that kingdom hath been gotten and enlarged hitherto by wars and by seditions, and he doth set upon the Church without. But the dominion of the Pope constituted and erected by fraud and superstition, is said to be the kingdom of the Church, of the elect, of God, and of Christ jesus: and he by his tyranny and iniquity doth spoil all things belonging to Christian religion. He is thought to be a godly Pastor, which is altogether a thief, a spoiler, and a most greedy ravening wolf. In these few words of Paul, their error or rather wilful blindness is sufficiently confuted, who will have the Pope therefore to be Christ's vicar, because he hath his place and seat in the Church by long succession, how wickedly soever he behave himself. For Paul doth not place Antichrist elsewhere then in the very sanctuary of God, because he is no foreign, but a domestical enemy which is an adversary unto Christ under the name of Christ. Christians, or rather the hearts of Christians, are the temples of God, 
john. 14.23  as appeareth by 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 laws: when he commandeth, days, and months, and times to be kept: when he will have some days to be fasted, and some to be kept holy, upon pain of displeasure of the omnipotent God, and of the blessed Apostles Peter and Paul. He putteth great holiness in vestments, in shaven crouns, in chanting of quiremen, in adorning of temples, in unctions, and such like. In the observation of such things, he teacheth men to put their confidence, and for the neglecting of these things, he commandeth them to repent. To such as keep his statutes he giveth fat benefices, prebends and dignities, mastership, and doctorship, with seraphical holiness, large indulgences, a year of jubilee, promising remission of all their sins, and everlasting life: but such as keep not his laws, he depriveth of their goods, of all honour, banisheth them (if it were possible) out of the world, he killeth them, he curseth them, and adjudgeth them to eternal damnation, although they have kept (if it might be) all the commandments of God.  
But here it may be demanded, 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 answer, it is so called not that it retaineth all the qualities of the Church, but because it hath some remainder or remnant. Thus our saviour Christ called the Church a sheepfold, for the sheeps sake, notwithstanding that the greater part were Lions, Bears, and Wolves. So Jerusalem is called the holy City notwithstanding that the greatest part were wicked. So the Church is called a corn field and yet the greatest part is chaff, darnel, & tars. In like manner, it is the temple of God, where the Pope ruleth, though it be defiled with an infinite number of sacrileges.  
Showing himself that he is God. By these words the Apostle meaneth, that the pride of Antichrist shallbe so great, that exempting himself from the number and order of servants, and ascending up to the tribunal seat of God, he will take upon him to command, not by human thoritie, but as it were by divine power. 5 Remember ye not that when I was yet with you, I told you these things?  
The Apostle putteth the Thessalonians again in mind of the doctrine which he delivered unto 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 think that it was devised for a time. And whereas he did admonish them so timely of the kingdom of Antichrist, & of the ruin, and decay of the Church which should be in time to come, when as yet there was no question moved concerning these things, no doubt it seemed to be a doctrine most profitable to be known. And in very deed so it falleth out. They to whom he spoke were to see many things which troubled them: but when the posterity did behold a great part of those which had professed Christ & his Gospel, as men stricken with a wood fury, to depart from godliness, and to run headlong into destruction, what could they do else but stagger and stand in doubt? But here was a brazen wall, that God had so appointed, because the unthankfulness of men had deserved such vengeance. Here we may see how forgetful men are, when their eternal salvation is in question. We are also to observe and note the humanity of Paul, who having just cause to be angry, doth nevertheless gently reprehend them. For this is a fatherly check. As if he should say, what do you mean to suffer false teachers to trouble you, and to turn you away from believing my preaching? Remember those things which I told you beforehand, concerning these matters, when I was yet with you in Thessalonica. For I entreated and disputed of the Apostasy and abominations of Antichrist, and of the coming of the judge Christ in glory.  
6 And now ye know what withholdeth, that he might be revealed in his time.  
The Apostle in these words preventeth an objection which might have been made thus: What cause is there why we should not believe that the adversary of Christ doth now reign, and is already come, when we see that all the Potentates of this world do by all manner of means gainsay and resist the name of Christ and his doctrine? To this the Apostle answereth ye know what is the let, or cause of delay. Many understand this to be spoken of the Roman Empire: Because as the Monarchy of Babylon was overthrown by the Medes and Perses: and again the Macedonians having vanquished the Persians, enjoyed the monarchy, and at the last the Macedonians were subdued by the Romans: even so Antichrist shall violently take unto himself the vacant Dominion and rule of the Roman Empire. These things are most true as touching the history: but yet the meaning of the Apostle was otherwise, namely, that the doctrine of the Gospel should have passage from place to place, until such time as almost the whole world were made guilty of obstinacy and malicious wickedness. For there is no doubt but that the Thessalonians had heard this impediment, whatsoever it was, from Paul's mouth, afore time: for he putteth them in mind of those things, which he had taught them afore time, when he was personally present. Very many as the forerunners of Antichrist, sought diligently in the time of Paul, and of the other Apostles to overthrow the doctrine of the Gospel with their lies, and deceivable sleights; (even as Saint john writeth, that there were already many begun to be Antichrist's.) And yet notwithstanding as yet Antichrist was not fully revealed. To whose full accomplishment, appertain blasphemies, sharp and cruel persecutions, heresies, and such other like impieties. All which things when the Gospel had been preached throughout the world were in due time revealed. Paul therefore preached unto the Thessalonians concerning the universal calling of the Gentiles, that to all sorts of men the grace of God was to be offered, that Christ would make a passage for his Gospel throughout all the world, to the end the empietie of men might the more appear, and be more plainly convinced. Therefore this Impediment, let, and delay (whereof Paul speaketh) was to be made, until the Gospel had ended his full course: because the free calling unto salvation ought to be first in order. Therefore he addeth:  
In his time. Because vengeance was to follow and take place, when grace was rejected: as in very deed, it came to pass.  
7 (For the mystery of iniquity doth already work: only he which now withholdeth, shall let, till he be taken out of the way.)  
The reason why Antichrist shall not be revealed now, but in his time, is taken from the circumstance of time, until which time Antichrist shall reign by God's permission. Paul teacheth that Antichrist hath at no time ceased, but hath always laboured to entangle and ensnare the Church of Christ, and hath also gone about in the very times of the Apostles to set abroach his practices of iniquity. For as yet sathan was not so strong, that Antichrist could openly assail & oppress the Church: therefore privily and by stealth he sought to do that, which afterward in due time, he would do openly. For than he did but lay the foundations secretly, upon the which he might afterward rear his building: as it came to pass. And hereby that is more fully confirmed, which we have already said, that no one man is noted under the name of Antichrist, 
This Phocas to aspire to the Empire, killed his master Mauritius the Emperor: and then to make his seat more sure, he granted to Boniface 3. whatsoever he would, giving him the supremacy, and name of universal Bishop over all Christian Churches. Thus the first declining of the Church began in Anno. Domi. 610. or there about  but one kingdom, which extendeth itself 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 year of our Lord 610. until this day. Moreover, although the Apostle meaneth here a secret working, yet notwithstanding he rather useth the name of mystery, than any other, alluding unto the mystery of salvation, of the which the Apostle speaketh in his Epistle to the Romans, Chapter 16.25. For he doth diligently note the conflict of repugnancy, between the son of God, and the son of perdition.  
Also this word mystery teacheth, that it is no marvel if neither our predecessors nor we ourselves understood the impiety of Antichrist: because it was a mystery, and because he secretly practised his wickedness.  
Only he which now withholdeth shall let, till he be taken out of the way.  
These words are without all doubt to be referred unto Antichrist. For the Apostle addeth this for the consolation of the faithful, that the kingdom of Antichrist shallbe temporal, to the which God hath appointed an end. For the faithful might have objected, to what end is the Gospel preached, if Satan now beginneth that tyranny which shall always endure? Therefore he exhorteth them to patience: because God will afflict his church but for a time only, and will after that deliver it again: and on the contrary part, the perpetuity of Christ's kingdom is to be considered, that the faithful may rest upon the same,  
8 And then shall the wicked man be revealed, whom the Lord shall consume with the spirit of his mouth, and shall abolish with the brightness of his coming.  
He showeth that the kingdom of Antichrist shall not be always a mystery: that thereby the faithful may receive consolation. For he shallbe revealed, and shall arise manifestly he shallbe mighty, and shall bring to pass whatsoever he will, both in the working of iniquity, and also of error. But when shall that be? Even then (saith he) when that let (whereof mention is made in the sixth verse) shallbe taken away. For the seventh verse is included in a parenthesis. So that he doth not appoint the time of revelation, when Antichrist is taken away (of which mention is made in the seventh verse): but he hath respect unto the sixth verse: where he had said that there was a let which stayed Antichrist that he could not openly get possession of the kingdom: afterward he added that he went about a privy work of impiety. And thirdly he joineth hereunto in the seventh verse, a consolation, that this tyranny shall have an end. Now again here he repeateth, that he which as yet is hidden, shallbe revealed in his time: which repetition tendeth to this end, that the faithful being armed with spiritual weapons, may fight nevertheless courageously under Christ, & not suffer themselves to be drowned, what flood of impiety soever doth overflow.  
The wicked man. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth him which will be subject to no law, which neither careth for man, nor feareth God. As if the Apostle should say, that lawless deceiver, and most wicked man, which will not be holden within the lists of good and godly laws, but rusheth, headlong to the breath both of human and divine ordinances, and boasteth himself to be above all men, contemning all manner of persons, and all things, oppressing all men's liberty, & not suffering himself to be judged of any, and requiring this especially, that all men obey his unjust constitutions, without any regard had of profit or of honesty etc.  
Whom the Lord shall consume with the spirit of his mouth.  
Now followeth the ruin and destruction of Antichrist. 
The ruin and fall of Antichrist.  Paul hath spoken in the seventh verse going before, of the disstruction of this kingdom: now he describeth the manner how it shallbe destroyed, namely, it shallbe brought to nothing by the word of the Lord. Notwithstanding it may be, that he speaketh of the last appearing of Christ, when he shall come a judge from heaven, for so the words may seem to import. Howbeit Paul meaneth not the Christ will do this thing in a moment. For Antichrist shall not fall down in a moment as wounded with one stroke, but after many assaults and battles, he shall at the last perish. But he shall not be destroyed with the hand of man, with the multitude of an host, with the valour and courage of soldiers, nor with the thunderclaps of Canon shot, but with the hand & power of God. Therefore we must be well assured that Antichrist shallbe utterly abolished and brought to nought, when that last day of reformation of all things shall come. Notwithstanding Paul doth give us thus much to understand, that Christ with his bright beams, which he will send forth before his coming, will drive away the darkness in the which Antichrist shall reign: even as the Sun, before it shineth unto us, doth drive away the darkness of the night. Therefore this victory of God's word shallbe in this world: for the spirit of his mouth signifieth no other thing but his word: 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 seemeth to allude. For there the Prophet by the sword of his mouth, and breath of his lips understandeth all one thing, which weapons he giveth unto Christ, therewith to destroy his enemies. For the word of God is more sharp than any two edged sword, and it is that sword of might, which shall cut of the head off this proud Goliath. For Antichrist pleadeth the cause of the most high, and saith that all his power and authority is grounded upon divine laws: under the pretence and colour whereof, he hath hitherto reigned in security. But so soon as the light of the Gospel began to shine, by & by the dark clouds of this deceiver vanished away. For it is manifest to all men (which will see) that this man of sin is clean contrary to Christ, both in manners, and also in laws. Therefore it is come to pass, that all which fear God, knowing his truth, do loath and abhor that Antichrist, and do forsake him. Wherefore the sword that doth kill him is the word of God. For then he is most evidently slain, when his nature and disposition is manifestly known by the doctrine of truth. The revelation and knowledge of him, doth wound him to the heart, and cast him down: and contrariwise the ignorance of him, doth advance him. For they which know him not, do believe him to be an Apostolical Prophet, and a God. Whereas they which have truly known him, do know him to be an Antichrist. Therefore when the Apostle saith that the Lord will kill Antichrist with the breath of his mouth, he meaneth that he will reveal, confound, and discover him by his word. The which is come to pass this day in somuch that his Lion's skin, being taken from him, little children do see his Asses ears, and he is made a scorn unto men.  
And shall Abolish with the brightness of his coming.  
The Apostle meaneth that such shallbe the brightness of Christ his countenance, that it shall swallow up the darkness of Antichrist: withal he doth privily give to understand that it is permitted unto Antichrist: to take his turn &, to enjoy his kingdom for a season, even so long as it shall please Christ to withdraw himself the which our saviour Christ hath done, by ●aking from men his light, when he hath ●eene that they have abused the same. But ●f we like better to understand the Apostle as speaking of the last appearing of Christ, than it seemeth that he doth allude ●o the words of the Prophet Daniel, 
Dan. 7.11.  ●here he saith, The judgement was set, & ●he books opened. Then I beheld, e●en till the beast was slain, and his bo●y destroyed and given to the burning ●re, etc. And therefore Paul saith here, Whom he shall abolish with the brightness of his coming. For the Lord saith 〈◊〉 the Gospel: 
Mat. 24.27.  As the lightning cometh out of the East, & goeth into the ●est, So shall the coming of the son ●f man be: for he shall come in the ●ouds of heaven, with power & great ●●orie. Therefore this opinion is false, that kingdom of impiety shall utterly fall and ever appear again, at the time of revelation, whereof the Apostle hath spoken hitherto: or the Antichrist shall be abolished be●●re the day of judgement, by martial force & ●ight. But rather this battle between ●hrist and Antichrist shall continue to the ●d of the world. Nevertheless Christ at his ●ming, shall utterly deface & raze him out for ever. In the mean time, it is certain true, at the time when Antichrist is revealed, a great number of men shall forsake him, as we see it is come to pass 〈◊〉 this age. For although he, presuming upon the force of war, doth spoil & oppress● the saints of the most high, yet the members of Christ do withstand him, and do strike him with the sword of God's word pull of his visor, accuse his impiety, an● so at the last do kill him. For in the heart● of these men he is slain, and his author●tie defaced. But though he be over come he will furiously rage's still, until t● be utterly abolished by the judge Christ, t● whom alone this victory is reserved. I● the mean time every one of us mu● watch vigilantly, that he hurt none of v● as afore time he hath done: for therefore the word of God hath detected him vnt● us, that we might shun and beware 〈◊〉 his pestilent snares.  
9 Even him whose coming is b● the working of Satan, with all power and signs, and lying wonders.  
Hitherto the Apostle hath entreated the kingdom, revelation, and ruin Antichrist: and now returning to him back again, he doth describe more at large his power and works. And he confirmeth the sentence going afore, with an argument of the contraries. For seeing that Antichrist doth not stand without the subtle deceits of Satan, so soon as Christ doth shine, he must needs vanish away. Furthermore, because he reigneth ●n darkness only, the day arising, his kingdom is extinguished. Therefore the Apostle teacheth that it shallbe a most easy thing for Christ to destroy the kingdom ●nd tyranny of Antichrist, which is upholden with no other thing, then with the deceivable sleights of Satan. Yet ne●erthelesse, he addeth certain notes, ●hereby that son of perdition may ea●ly be discerned. In this description he ●ttributeth unto him Satan for his rec●r and guide, by whom Antichrist shallbe ●ade able to deceive others: lest the faith●ll might think that Antichrist should 〈◊〉 impotent, or his kingdom weak. ●ow, the power and woorkings of Sa●an do consist in murder and in lies, as ●hrist witnesseth, saying. He was a murderer from the beginning and abode not in the truth, 
john. 8.44.  because there is no truth in him. When he speaketh of a lie, he speaketh of his own, because he is a liar, and the father of the same thing. And Paul in this present place, expounding by repetition the working of Satan, reckoneth up, power and signs, that is to say, monstrous lies, and the deceiveableness of unrighteousness. And in very deed that this kingdom might be quite contrary to the kingdom of Christ, it was necessary that it should consist partly in false doctrine and in errors, and partly in false and feigned miracles. For the kingdom of Christ doth stand upon the doctrine of truth, and on the power of the spirit. Therefore Satan to oppose himself in the person of his vicar against Christ, hath put on the name and visor of Christ: and yet notwithstanding withal, he hath chosen such weapons as wherewith he may directly oppugn Christ. Christ with the doctrine of his Gospel doth illuminate our minds unto everlasting life: Antichrist being taught and instructed by Satan, with wicked & false doctrine draweth the wicked to destruction. Christ showed forth the power of his spirit, confirming the Gospel with miracles to save men's souls: the adversary, by the efficacy of Satan, doth withdraw us from the holy ghost, and with his falsehoods and sleights, confirmeth miserable men in error. As touching signs wicked Mahomet, was wont to say, 
Mahomet came not with miracles but with force.  that he came not in the power of signs, but in martial force, whereby he manifestly confessed, that for the setting up of his new law, he did nothing else, but play the wicked murderer. The wicked lying man and tyrannical deceiver saw that the Gospel of Christ had proper testimonies of divine power by miraculous signs, the which when he wanted, he determined to bring all things to pass, by cruel violence. In the papacy great boast hath been made of miracles the which manifestly appearing to be contrary to the word, and doctrine of the Gospel, do plainly appear to come out of the shop of Satan. The Apostle calleth them lying wonders, not only which are lyingly and falsely feigned, of crafty men to deceive the simple (with the which the papacy doth wonderfully abound): but also he placeth the lie & falsehood herein, that Satan doth abuse those miracles, which otherwise are the very works of God, and draweth them to a contrary end, to obscure the glory of God. Notwithstanding there is no doubt but that he doth deceive by illusions: 
Exod. 11.  example whereof we have in pharao's Magicians.  
Therefore, there are two sorts of signs: true, and false. Those are true signs, which offer the very things, without any fantasy. Such are all the signs of the Prophets, of the Apostles, of Moses and of Christ. They are false signs, which by the sufferance of God, are done either by Satan himself, or by his ministers, to the derogation of the truth, and confirmation of that which is false. Of these false signs there are divers kinds. Some there are which beguile men under a false form: and there are some, which truly appear as they are in deed, but to this end, to seduce men from truth to falsehood. Concerning these signs read the 24. of matthew. 
Mat. 24.24.  Verily the estimation of popish religion increased by nothing more, then by the often use of miracles. By miracles Transubstantiation, prayer to saints, and worshipping of images got credit with the world. For no man is able to rehearse the wonderful sleights of legerdemain, with the which Satan hath beguiled the whole world: in some place forsooth hogs worshipped the bread of the pix. At another time the bread left his form: and a little boy appeared: and after that, a piece of flesh: Yea and that which is more monstrous, great streams of blood were seen to run from the same. What will you say, if images did go, or if they were sent by God from heaven: if such as were hid were revealed: if some laughed and wept: if other some sent glistering and shining beams wonderfully from them: if some grew and increased in bigness: if other some vanished away: yea if many of them often times spoke? Of these things it was not lawful for any man to doubt: nay, it was death not to worship these impieties, and not to receive them as come from God himself, and appointed to be woorshiped.  
10 And in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved.  
In these words Paul doth more plainly expound himself concerning the causes of lying wonders: howbeit this may be referred to the coming of Antichrist. As if he should say, Antichrist shall come in all deceitfulness of unrighteousness. That is to say, when he cometh, he shall bring with him all manner of iniquities, by which he shall seduce men from that which is true, honest, and just, and shall wrap them in hypocrisy and errors.  
For by the name of seduction which in Greek 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 own fault, but being deceived with the fraud and subtlety of another, lest he should walk in the right way: even as when we do believe and obey those, which do turn us away from the faith in Christ, and from true repentance toward God, being persuaded that they teach us those things which are true and right. Therefore we say, that by the working of Antichrist, common justice, all honesty, and sincere truth shallbe removed from their place, and in steed thereof, unrighteousness, hypocrisy, impudency, lust, and most vain persuasion, substituted. The which things, who seethe not that they have possessed all sorts and conditions of men at this day, but such as will see nothing?  
In them that perish. He doth limit the power of Satan, lest some should think, that he could hurt Gods elect: 
Mat. 24. ver. 24.  even as our saviour Christ also exempteth them from this peril. Whereby it doth appear that Antichrist doth not prevail so far as he doth, but by God's sufferance. Neither were all seduced by Antichrist: nay rather many good Christians, in the very kingdom of darkness and blindness, and of all iniquity, were by the grace and goodness of God saved, as john Hus, Jerome of prague, and many others, as shall appear to them which read ecclesiastical Histories. The which is therefore to be noted, lest any man should think that there ceased to be a Church under the kingdom of Antichrist: but we must believe that always from the beginning of the world, God hath had his Church, one while greater, & another while less. This therefore was a necessary consolation. For otherwise the godly must needs have been discouraged through fear, if they should see no way for them to go, but into a gaping and devouring gulf. Therefore Paul, as he would have us to be careful, to look unto ourselves, lest by too much security we come unto destruction: so he commandeth us to hope well, because the power of Satan is restrained and bridled, that he cannot bring to ruin other then reprobates. For those cannot be seduced whom Christ hath in his hand, 
●ohn. 10.8.  because he is a faithful and mighty preserver of them.  
Because they received not the love of the truth.  
Lest the reprobate might complain, that they perish guiltless, and that they are appointed to destruction rather through cruelty in God, then for their own offence: Paul showeth for what just causes so severe vengeance of God shall come upon them, namely, because they have not embraced the truth offered to them, with such affection as became them: but have rather willingly rejected their salvation. Therefore their obstinate rebellion against Christ deserveth, that they which have not received Christ, desiring through his great love to save all men, and for his truths sake revealing those things which pertain to salvation, that they might be saved: now by the permission of God, falsehood may prevail with them in steed of truth, tyranny for charity, a destroyer for a Saviour, and that now they may believe the lies of wicked men, which refused to believe the son of God preaching the truth. And hereby that which we have already said doth more plainly appear, that it was expedient for the Gospel to be preached to the world, before God gave so great scope and liberty unto Satan: because God would never have suffered so foul a profanation of his temple, if he had not been provoked thereunto with the extreme unthankfulness of men. To be brief, Paul testifieth that Antichrist shallbe a minister of God's just vengeance against those, which being called to salvation, have rejected the Gospel, and have rather given over their minds to impiety and errors. Wherefore the papists have now no colour to make this objection, that it became not the clemency of Christ thus to cast off his Church. For although Antichrist reigned like a tyrant, yet none perished but they which were worthy, and which willingly sought their own death. And in very deed, when as the voice of Christ did sound every where, the ears of men were deaf and wilfully stopped against the same: And although the profession of Christianisme was very common, very few notwithstanding did truly and with their whole heart give themselves unto Christ. Therefore it is no marvel, if upon such wicked contempt, there ensued vengeance accordingly.  
The love of the truth, is the love, study, and earnest desire of the truth, especially of that doctrine, which is delivered in the Gospel, concerning our eternal salvation through Christ. This truth the Papists do impugn with no less cruelty, than they have always done the professors thereof.  
11 And therefore God shall send them strong delusion, that they should believe lies.  
The Apostle still proceedeth with the punishment of incredulity and impenitency, by which two vices it cometh to pass that some do speak against the doctrine of truth & salvation. He doth not only say, that men shall believe errors, but also that the reprobate shall be blinded in such wise, that without all judgement they shall run headlong into death. For as God doth inwardly illuminate us with his spirit, that his doctrine may be effectual with us, and doth open our eyes and hearts, that it may pierce and enter therein, even so by his just judgement he delivereth those over into a reprobate sense, whom he hath appointed to destruction, that with closed eyes and dulled minds, as men void of sense & astonished, they may yield themselves to Satan and to his ministers, to be deceived. And being seduced, they are most perilously beguiled: because when they do believe that they are in the way of righteousness, of truth, and of salvation, they do walk in the way of iniquity, of lies, and of everlasting destruction. And in very deed we have a manifest spectacle of this thing in the papacy. It cannot be told what a wonderful heap of errors are therein, what gross and shameful absurdity of superstitions, and what doting dilusions and dreams, far from common sense. All they which have but a mean taste of the sacred Scriptures, cannot somuch as think of those monstrous things without great horror. How cometh it to pass then that all the world is astonished in such wise that they cannot see them, but because the Lord hath stricken them with blindness, & turned them as it were into senseless blocks? For deceivable sleights are effectual in them, because the Devil worketh together in them, blinding the minds of the unbelieving, that the light of the glory of the Gospel which is the image of God, 
2. Cor. 4.  might not shine unto them. Therefore we must observe and note in this place that impiety, lies, errors, sects, and heresies, with such like, are punishments of the contempt of God's word. For God is not wont to suffer the contempt of his word to escape unpunished: but doth most grievously take vengeance on the same: that men may know that there is no dallying with God. So our ancestors were punished with deceivable ways in the mist of darkness, for the contempt of the word, because they believed lies. Now we may easily gather by examples already past, what is to be feared will befall us unthankful men at this day, for the contempt of the Gospel of Christ.  
12 That all they might be judged which believe not the truth, but have approved unrighteousness.  
That is to say, that they might suffer the punishment due for their impiety, and perish by the just judgement of God. So that there is no cause why they that perish should any manner of way lay the blame upon God: because they have gotten that which they sought for. For we must remember what Moses writeth, that our hearts are tried and proved, when false doctrines are published by deceivers: because they do not prevail with any but with those which do not love God with their whole heart. 
Deut. 13.3.  Therefore they which love unrighteousness shall reap the fruit thereof. So Christ said unto the jews: 
john. 5.40.  But ye will not come to me that ye might have life. I receive not praise of men. But I know you, that ye have not the love of God in you. I am come in my father's name, and ye receive me not: If another shall come in his own name, him will ye receive.  
When the Apostle saith here, That all, he giveth us to understand that the contempt of God is not excused, by their great rout and multitude, which refuse to obey the Gospel. For God is a judge of the whole world, who will as soon take vengeance upon a hundred thousand, as upon one man.  
But have approved unrighteousness. He expoundeth by an Antithesis or comparison, what it is, not to believe the truth. And the Greek participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a willing promptness unto evil: and therefore it is translated of some: But had pleasure in unrighteousness. Hereby all excuse is taken from the unthankful, seeing they take so great pleasure in unrighteousness, that they prefer the same, before the righteousness of God. Now, if we do compare with these words, those things, which seducers, and the seduced Papists, do account to be their great praise, we shall easily see, what is the chief reward, which is due to them, namely, most fearful wrath, and double condemnation. ●or they will not believe the truth, but daylight in unrighteousness, and in impiety, being sedused by the prince of da●●●es, and by Satan the father of lies. ●s far concerning the cruelty 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 Gospel of Christ.  
13 But we ought always to give thanks to God for you, brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation, through sanctification of the spirit, and the faith of truth.  
The Apostle having before declared certain horrible things, which might terrify and trouble the hearers mind, doth now comfort the hearts of the faithful, and doth more plainly segregate, & dissever the Thessalonians from the reprobate, lest their faith might waver with the fear of the defection to come. Howbeit his intention was to provide not only for them: but also for posterities to come: neither doth he only confirm them that they might not be carried into the same ruin with the world: but also by this comparison, he doth the more commend 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● 〈◊〉 lived in a quiet and firm state of l●fe. Thus it is convenient to behold the judgements of God in the reprobate, that the● may be as it were looking glasses unto us, to consider his mercy toward us. For we must make this account, that it cometh to pass only by the singular grace and favour of God, that we in like manner do not perish miserably with them.  
Brethren beloved of the Lord. He calleth them so, that they may the better consider that they are for no other cause delivered from the universal destruction of the world, but because God hath freely loved them. Of this favour and grace of God, Moses remembered the jews, saying: 
Deut. 7.7.  God hath not therefore so greatly exalted you, because you were more mighty, or more in number than others but because he loved your fathers. For so often as we hear mention made of his love, we ought by and by to remember that saying of the Apostle, Not that we loved him first. 
john. 4.10.  And the certain and sure signs of the love of God toward us, are the proclaiming of the Gospel, and the preaching of remission of sins through Christ. For by that publication of God's will, it is both testified that we are received into the grace of adoption through Christ, and also are reckoned in the number of God's sons, if so be we receive the doctrine of the Gospel through faith, and do commit ourselves to the grace of the most merciful God. 
Psal. 147.11. john. 3.16.  For the Lord loveth those that fear him, and that put their trust in his mercy. Moreover God so loved the world that he gave his only begotten son, 
Ephe. 16.  that they that believe in him should not perish but have everlasting life. This therefore is that grace of God, which maketh us accepted through the beloved, that is, through Christ. woe therefore be unto those wicked teachers, which will have us to doubt of the Grace of God, and whether we are loved of God, when as God would have us, more sure of nothing, then that believing the Gospel, we assure ourselves to be in his favour, and to be beloved of Christ.  
Because that God hath from the beginning chosen you.  
The Apostle expresseth the cause, why all men shall not be overwhelmed in one and the self same destruction: namely because Satan can do nothing against those to hinder their salvation, although heaven and earth be confounded together. For this saying of Christ shall always abide most firm. My sheep hear my voice and I know them, 
john 10.27.  and they follow me: and I give unto them eternal life, neither shall they perish for ever, and no man shall take them ou● 〈◊〉 my hand. There is no doubt, but tha● the Apostle speaketh of God's eternal election: For he meaneth that there is no fear of the altering of their salvation, which is founded upon gods eternal election, though there happen a troublesome alteration of things. As if he should say, let this be a horror and fear to others, to those (I say) which perish, & in whom the Devils can much prevail: but as for you, ye are without peril, as the beloved of God, & such as are elected from the beginning. Therefore what garboil & trouble soever Satan worketh in the world, yet your salvation was laid up in safety for you, before the world was made. For election signifieth a purpose of showing mercy, and of saving those, whom God hath ordained by that purpose, to obtain eternal life for an inheritance. But because it is not our part to enter into the secret counsel of God, there to seek the certainty of our salvation, he delivereth unto us certain signs and tokens of election, which ought sufficiently to assure us thereof.  
Through sanctification of the spirit. That is to say by the holy Ghost, which doth purify our hearts, and give unto us a true faith. Therefore to know whether God hath elected us or no, we must not seek what God hath done before the creation of the world: but we shall find in ourselves a lawful trial, namely if he hath sanctified us with his spirit, & established us in the faith of his Gospel. For it is the office of the holy Ghost, to illuminate our darkened hearts, which are naturally blind, to teach the ignorant, to comfort the afflicted, to bring those that go astray into the right way, and so to sanctify them, that their works may be acceptable to the omnipotent God. The Apostle calleth that the Faith of truth, by which the elect do believe the Gospel of Christ. For this is contrary to that false persuasion, concerning the which james pronounceth, saying: Faith without works is dead And the faith which we hear to the Gospel, 
●●mes. 2.  is an assured testimony of our adoption: and the spirit doth give that adoption: and they which are led by the spirit of God, 
Rom. 8.14. john. 3.36.  are the sons of God. And he which possesseth Christ by faith, hath everlasting life. All which things are diligently to be noted, lest we pretermitting the revelation of God's will, whereupon he commandeth us to rest, we going about to draw the same from his secret counsel, in the which he would not have us inquisitive, should bring ourselves into a confused labyrinth or maze. Therefore we must hold ourselves contented, with the faith of the Gospel, and with the grace of the spirit, by which we are regenerated, that we may assure ourselves to be elected of God, and that we shall have the salvation of eternal life, if we do truly believe in Christ, the son of God. And hereby their wickedness is confuted, which make God's election a cloak of all filthiness, when as Peter so joineth the same with faith and regeneration, 
1. Pe●  that they cannot be separated. And Paul himself in an other place testifieth, 
Ephe. 1.4.  that we were elected before the foundation of the world was laid, that we might be blameless and holy in the sight of God, in love.  
14 Whereunto he called you by our Gospel, to obtain the glory of our Lord jesus Christ.  
The preaching of the Gospel pertaineth to the confirmation of election. For this is the mean by which we come unto salvation, whereunto God hath chosen us. God therefore hath called us unto a true faith, not by the righteousness of the law, but by the Gospel: even as Paul testifieth in an other place, 
2. Tim. 1.9.  He hath saved and called us, with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ jesus, before the world was, but is now made manifest by the appearing of our saviour jesus Christ, who hath abolished death, and hath brought life and immortality unto light, through the Gospel. And therefore, by the Gospel, because no man can believe in Christ, but by the publication thereof, who being now glorified reigneth at the right hand of God the father in heaven. 
Rom. 10.17  For faith cometh by hearing, and hearing by the word of God.  
By our Gospel. He calleth it his Gospel, not that it sprang from him, but because the preaching thereof was committed to him. As if he should say: By the Gospel which we have preached, which was committed to us to preach. And here are to be noted certain degrees of our salvation. For we are from the beginning chosen to salvation: and then we are made partakers of salvation through sanctification of the spirit, through believing of the truth, and through the Gospel.  
To obtain the glory of our Lord jesus Christ.  
This doth bring no small consolation to the faithful, when they know that doth they and their salvation are so in the hands of God, even as a fixed and firm inheritance is in the power of some Lord. To this end pertain these places, 
Psal. 2. ●  Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Again, 
Act. 20.28.  Christ hath purchased a Church to himself by his blood. For God hath called us, that we might be a glorious and peculiar people, of jesus Christ, a holy nation, innocent, & immacylate, which might honour and worship God, and that God himself might dwell in the hearts of those that worship him. The which ought to allure us to holiness of life. For God hath not called us to lust and uncleanness, but unto holiness and sincerity, and that we might be his holy temple.  
15 Therefore brethren stand fast, and keep the instructions, which ye have been taught, either by word, or by our Epistle.  
This is the conclusion in though which the Apostle requireth perseverance, both of faith, and also of manners, or of good works.  
And therefore he bringeth in this exhortation very aptly upon the premises, because our constancy, and power of persevering doth lean upon the trust and confidence of God's grace. For when God doth call us to salvation, by reaching forth as it were his hand unto us: when Christ doth offer us to enjoy and possess him●●lfe, by the doctrine of the Gospel, wh●● the holy Ghost is given unto us as a ●e● and pledge of eternal life, although heaven should fall, we ought not to fe● or be discouraged. For he comman●●h the Thessalonians to stand fast, n●t only when others do stand: but also when they saw almost all men to fall away from the faith, and all things to be full of confusion, to abide nevertheless then in their state. And in very deed the calling wherewith God doth call us, ought so to arm and confirm us against all offences, that the universal ruin of the world, should not shake our firmness. For we must stand like soldiers which are placed in their array, to fight against the enemies of Cristianisme. For constancy, and the power of persevering is necessary for us, without the which it shall profit nothing, that we have once begun well in the exercises of Godliness.  
And keep the instructions which ye have been taught.  
There are some which restrain these words unto the ordinances of civil government, amiss: for he showeth the ma● 〈◊〉 of standing fast. But it is a matter of greater importance, then external discipline. Paul therefore calleth all hose things instructions, which by hi● teaching the Thessalonians had lea●●ed, that is to say, the doctrine of the Gospel, concerning true repentance towards God, and concerning true faith in the Lord jesus. For it was not lawful for the Apostle of jesus Christ to teach any other thing. And the writings of Paul do sufficiently show what matter he did especially teach, and how he is to be imitated of all the Godly teachers of the Church. For he followed that order of teaching which Christ delivered unto him, being neither inferior, nor contrary to any other Apostle in doctrine. The Papists do abuse this place for the defence of men's traditions. And they frame their reason thus: if it was lawful for Paul to command traditions, it is also lawful for other teachers to do it likewise: and if it were a Godly thing to observe them, than is it meet, that these be no less observed. But admit that Paul spoke of the precepts which appertained to the external government of the Church, yet we say that they were not made, or ordained by him, but commanded of the Lord. For in another place he testifieth that it is not his purpose to ensnare the consciences of men: even as it was not lawful for him, 
1. Cor. 7.35.  nor for any of the Apostles to do it: So that we do acknowledge that we ought to receive the Apostolical traditions, even as well as the written Epistles: but yet we do not acknowledge that all they are Apostolical traditions, which those men thrust unto us under the title of Apostolical. Therefore they show themselves very undiscrete, in going about to defend the filthy heap of their superstitions, under 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 unto the writings of the Apostles. But we will leave those trifling toys, seeing we have the sincere meaning of Paul. And it may be judged partly by the Epistle, what manner of traditions they be, which he commendeth. For he saith, Either by word: That is, my sermons, my preaching, or present instruction. Either by Epistle. What doth that contain but pure doctrine, which doth utterly overthrow all Popery, and all other feigned things, which are contrary to the simplicity of the Gospel.  
16 Now the same jesus Christ our Lord, and our God, even the father which hath loved us, and hath given us everlasting consolation, and good hope through grace.  
The Apostle having exhorted the Thessalonians, doth now, according to his manner bless them, and pray for them: thereby to make them more firm and strong. Teaching thereby that all Christian virtues, and perseverance therein, are given unto us of God: and that therefore we have need daily to pray unto God for the same gifts, Therefore by this prayer he doth prevent the Thessalonians of a doubt, that they might not be careful where to get strength constanly to abide in sincere doctrine. Neither is it negligently to be pretermitted, that Paul testifieth that our Lord jesus Christ is the giver of those gifts with God our father. For thereby he giveth us to understand that he is God, and that he doth bring to pass with God the father that we do profit, and persevere in every good work. And he doth withal admonish us that we cannot otherwise obtain any thing from God, then by seeking the same in Christ himself. Also for so much as he prayeth that God would give unto them those things which he had commanded, he thereby showeth, how little exhortations do prevail, except God do inwardly move men's hearts. Verily men's ears should hear only a vain sound, if so be the holy Ghost should not make the doctrine effectual.  
And our God the father which hath loved us.  
Even when we were enemies: how much more shall he love us, 
Rom. 5.10.  now that we are reconciled through jesus Christ his son. This the Apostle addeth to make the Thessalonians the more assured, that God would give unto them those things which he prayed for.  
And hath given us everlasting consolation.  
This eternal consolation, which he will have always to remain in his church, is the doctrine of the Gospel, & the preaching of remission of sin through Christ.  
And good hope.  
The name of everlasting consolation, and of good hope, tendeth to this end, that the faithful may assuredly look for an everlasting continuance of gifts. He addeth, Through grace, to exclude man's merits, for the gifts of the holy Ghost are given unto us, through the free grace of God only, of the which we speak the more often, that no man might proudly boast himself of the merits of his righteousness. 
Cor. 4.7.  For what hast thou, saith Paul, which thou hast not received? Moreover the Apostle hath very artificially comprehended the whole sum of the Gospel in this verse: namely, that God hath loved mankind, and hath given everlasting consolation unto him, jesus Christ, who is our hope: and that he hath given it him through his grace, and not for our merit, that we live for ever. But what is the Apostles petition? it followeth.  
17. Comfort your hearts, and stablish you in every word, and good work.  
He prayeth for the Thessalonians, that God so gentle and loving a father, would sustain and comfort their hearts with his consolation, against all stumbling blocks and offences, by which they might be brought into doubt and despair. For it belongeth unto him to comfort and strengthen the hearts of his faithful servants, that they might not faint through carefulness or distrust.  
And establish you in every word.  
Then he prayeth that God would confirm them in wholesome doctrine. For this is the word whereof he speaketh, and not of any common word: that it may agree with that which went before.  
And good work. This pertaineth to the whole course of a good and holy life, wherein the faithful aught to persevere. Wherefore all the duties of a Christian man, are comprehended in these two parts, namely, that they do abide as well in wholesome doctrine, as in good manners of life. The which they cannot perform without the grace and help of our Lord jesus Christ. Who saith: 
john. 15.5.  Without me ye can do 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 jesus Christ unto good works, 
Ephe. 2.10.  which God hath prepared that we should walk in them. These therefore are those good fruits which do spring from a sanctified breast, 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 withal he hath prescribed what becometh the Thessalonians, namely, that they give themselves continually to all good words, and good works, & that they do persevere in every good work, but especially that they do acknowledge Christ to be the only hope, and everlasting consolation of all the faithful for ever.   

CHAPTER III.  
1 furthermore brethren, pray for us, that the word of the Lord may have free passage, and be glorified even as it is with you  
This is the last part of this Epistle which comprehendeth four exhortations: of the which, one is, the supplication of the Church, the which is very necessary and profitable. For although the Lord was mightily present with the Apostle, and that he did exceed all others in the fervency of prayer, yet nevertheless he doth not neglect the prayer of the faithful, with the which the Lord will have us helped. We in like manner after his example, ought always to require this help, and to stir up the faithful to pray for us. For there is nothing more available with God then faithful prayer.  
That the word of the Lord may have free passage.  
For two causes the prayer of the Church is here required of the Apostle. The first is, for the happy success of the Gospel, that the same being preached to other nations, might be no less esteemed than it was of the Thessalonians. Therefore by these words Paul showeth that he hath not so much care and consideration of himself, 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 have his course. Therefore he would have them to have respect not so much to him alone, as to the glory of Christ, and the common salvation of the Church. And the word of the Lord is said to have free passage, when in preaching and in doctrine, it hath no let, but happy success, insomuch that many believe it, and believing it, do glorify God and are saved.  
And be glorified. He desireth that the word of God may have his force and efficacy to reform men into the Image of God. Therefore holiness of life and integrity in christians, is the beauty of the Gospel: even as they do bring infamy and slander to the Gospel, professing it with their mouth, and living nevertheless filthily and wickedly. 
Mat. 5.15.  To this end pertain the exhortations of our saviour Christ, of Peter, and of others, 
1. Pet. 2.12.  in the new Testament.  
Even as it is with you. That is to say, after the same manner, form, and happy success. For this aught to be a great encouragement to the Godly, that they may see all other men like to themselves in godliness. Therefore they which are already entered into the kingdom of God, are commanded to pray daily that the same kingdom may come, so far off they ought to be from envy, when they do hear that others are come to the knowledge of the truth.  
2 And that we may be delivered from unreasonable and evil men: for all men have not faith.  
This is the latter cause, why the Apostle requireth the prayers of the faithful. The truth indeed was preached: but in the mean time there sprang up divers schisms, among them also which would seem to be the embracers of true religion. And the public enemies of religion did both banish the truth, and did also most cruelly persecute them which were maintainers of the truth: neither did there want certain hypocrites and false brethren, which were worse & far more pestilent than they, unto true godliness. For it is truly said, that a counterfeit friend is much more hurtful than an open enemy. Wherefore Paul desireth to be delivered from such. For by unreasonable and evil men he meaneth those, which under the name of christians, lurked in the Church, or else the Jews, which through a mad zeal of the law, furiously persecuted the gospel. For he knew how great harm 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 Jerusalem, and did write, being in the midst of his journey. But it was already told him from above that bonds and persecutions waited for him there. 
Act. 20.23.  From the which he doth desire to be so delivered, that he may overcome whether it be by death, or by life. But now at this day, the ministers of the word, have the Pope and Papists for their principal adversaries, which are in deed unreasonable and evil men, which do hinder the course of the doctrine of the Gospel with their accusations, and do destroy so much as lieth in them, the fruit & glory of the word of God preached. There are beside these, many wicked teachers, which thrust in many perverse and fanatical things, in their doings, as the anabaptists, Libertine, Epicures, Atheists, and such like. Wherefore the Church ought to pray for the ministers of the word, that they may be delivered from unreasonable and evil men.  
For all men have not faith. The reason whereby he proveth that unreasonable and evil men are enemies and persecutors of the word of God, is taken from faith, which is the singular gift of God. For God calleth many, which do not come in faith: many also do feign to come, but they are farthest off in heart. But Paul doth not speak of every one: for the Thessalonians did see, that very many did forsake the faith: yea they saw how small the number of the believers was. Wherefore this had been superfluous to be spoken: but Paul denieth, that all they which profess the faith, are faithful in deed. For many are called, 
Mat. 20.16.  but few are chosen. If thou dost comprehend all the jews, they seemed to be near unto Christ, who ought to have known him by the law and the Prophets. But Paul in very deed, doth especially note those, with whom he was afterward to have to do. And it is very like that these were they, who having a show and name of godliness, 
2. Tim. 3.  were notwithstanding far from the same. Hereof came the conflict. Therefore if it shall fall out that thou have to do with unreasonable and evil men, of the which there are always a great multitude, thou shalt consider that faith is no common thing, and that the same is not given but to Gods elect, & to such as are predestinate unto eternal life. Whereupon it is called the faith of Gods elect. 
Tit. 1.1.  Therefore when we do hear that the Church is troubled with wicked factions, let this be our buckler against such stumbling bluckes of offence. For we shallbe oftentimes injurious, not only to godly teachers, if we do doubt of their faith, so often as domestical enemies do trouble them: but also our faith shall afterward waver, except we shall remember that many are unfaithful among them which boast of the name of Christians. Many therefore have a counterfeit faith, forsomuch as all do not believe the Gospel. 3 But the Lord is faithful, which will 'stablish you, and keep you from evil.  
He hath spoken of the perils with the which some men might be turned away from the faith. For there are many unreasonable and evil men which do vex the Church of God many ways, and do destroy and corrupt the same, either with wicked doctrine, either with profane ordinances, or else with the cruelty of persecutions. Therefore the Apostle hath added another special consolation, by which they which have believed the Gospel and are in the foresaid troubles, may hope well for the presence of God's help, For it cannot be, that God will fail such, but will strengthen them, and deliver them from evil. Moreover because it may be that their minds being terrified with sinister rumours, they came into some doubt of Paul's ministery: after that he hath admonished them that faith is not always to be found in men, he calleth them back unto God, and saith that he is faithful, which will confirm and strengthen them against all the practices of men, with the which they shall go about to assail them. As if he should say, they indeed are false and untrusty, but yet God is able enough to hold you up that you do not fall. The sum is this, he affirmeth that the Thessalonians through the help of God, shall abide in the faith: and withal he declareth that constancy in the faith, is the gift of God. He calleth the Lord faithful, which is constant in the defending of the salvation of his chosen, which helpeth them in due time, and never forsaketh them in perils. After the same manner we do see that the Church is often times afflicted, & is in great perils of afflictions and temptations, and yet notwithstanding, the same is preserved & delivered out of all evils. For God is faithful, 
1. Cor. 10.13.  which will not suffer you to be tempted above that which you are able to bear. For as he alone is able, so he will help them that are tempted, and strengthen, & keep them, that they be not overcome in the afflictions of tribulations. Therefore our faith and patience is to be exercised in adversities, and all the godly must look for help from God, who will not fail to help them in due & convenient time. 4 And we are persuaded of you through the Lord, that ye both do and will do the things, which we command you.  
These words are in effect thus much, we speak these things not that we doubt of your constancy: nay we are assured of you, through the help of the Lord jesus, that ye will do those things hereafter which we command you to do. This form of speaking if we aptly use, we shall prevail more with them with whom we have to do, then if we urge them with sharp reprehensions, and hard threatenings: for it is not the office of a teacher of the Gospel to use always sharp threatenings, and reprehensions, neither yet at all times gentle and mild exhortations, but herein to be discrete according to present occasion, that he may retain them in Godliness, whom he hath under his charge to reform. And by this preface Paul maketh a way for himself to the precept or commandment which he giveth in the sixth verse following. For the confidence, and persuasion 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 Lord. Paul doth not lean so much in persuasion on the Thessalonians, as he doth in trust & confidence on the most faithful God. And therefore he sayeith that this hope which he hath conceived of them is founded in the Lord: because it belongeth unto him to bow the hearts of men unto submission, & to retain them in the same. Or else hereby he would declare (which is more likely) that he did not intend to command any thing, but that which he had received warrant for from the Lord. Therefore he determined thus with himself, that both his commanding, and their obeying, should be in the Lord. Wherefore whosoever do not retain this modesty, do in vain pretend the example of Paul, to bind & tie the Church with their laws. Peradventure also it may be that he had a regard to maintain the reverence of his Apostleship among the Thessalonians, though the wicked went about to deface the same.  
5 And the Lord guide your hearts to the love of God, and the waiting for of Christ.  
In these words the Apostle wisheth unto the Thessalonians help & strength from the Lord, that they may do those things which he commandeth them out of the word of the Lord. The end of this prayer is, that we may all understand that every good gift is given to us from above, lest any man should ascribe to much to his own strength. The Lord (saith he) so direct and govern you in true love toward God, that ye may do his commandments: and also in faith toward Christ, that ye may show yourselves patiented in all troubles of afflictions. Charity will make you to endeavour yourselves continually to behave yourselves well towards all men: even as God is good & loving to all. The waiting for the coming of Christ, will make you stoutly to suffer all afflictions. Therefore we do understand by the name of the love of God in this place, that love of ours towards God, by which we perform his commandments with prompt obedience, honouring him which loved us first, and gave his only begotten son, 
1. john. 4.10.  to be the obtayner of mercy for our sins. For that true and effectual love is the strength of such as believe the Gospel of Christ, which all they declare to be in them which are endued with a true faith in Christ. He prayeth also that the faithful may without doubting, wait for the coming of Christ the defender of the afflicted, and that at the last they might be delivered from their affliction. For the Apostle commonly useth to comfort such as are afflicted, and himself also with the expectation of the coming of the judge Christ. For thus he writeth, If we suffer, 
2. Tim. 2.11. 2. Tim. 4.  we shall also reign with him. And again, From henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me, at that day: and not to me only, but unto all them also which love his coming.  
Wherefore, seeing he doth here briefly express those things which he knew to be most necessary for Christians, if we desire to grow to perfection, let us seek to profit in these two things. And in very deed the love of God cannot reign in us, but that the love of our brother must be in us also. Also the looking for Christ instructeth Christians to contemn the world, to mortify the flesh, and to bear the cross. Howbeit that may be expounded to be the waiting for Christ, which the doctrine of Christ doth beget in us, that is to say, by which we suffer sundry persecutions of corporal afflictions for the name and glory of Christ. But it is better to understand it of the hope of the last redemption.  
6 We command you brethren in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that walketh inordinately, and not after the instruction which he received of us.  
This is another exhortation concerning the shunning of the company of inordinate brethren. The cause of this commandment was, for that immediately after the Apostles times, certain curious persons, began to thrust themselves into the Church of God: who, either under the pretence of religion, or else by sinister means, that is to say, by idleness, sought to live 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 slothful persons, which exercised themselves in no honest trade of life. For this is a confused disorder in deed, to have no regard wherefore we are made, and not to frame our life to this end. For this is a well ordered life, when we live, according to the rule of God's word. Without this order, there is nothing in the life of man but confusion. And this is worthy to be noted, lest any man should conceive a liking of himself, living out of his lawful vocation. For God hath put such a difference in the life of men, that one man cannot live without another. Therefore he which liveth to himself only, is no way profitable to mankind, but a burden to others. Wherefore Paul pronounceth that such are to be driven out of the company of the faithful, lest they bring shame and infamy to the Church.  
In the name of our Lord jesus Christ.  
The Apostle added this, that the Thessalonians might understand, that this commandment ought to be reverently received, as coming, not from a mortal man, but from Christ himself. As if he should say, those things which we command you, we do not command as in our own name, but by the commandment of Christ our Lord.  
That ye withdraw yourselves from every brother.  
This withdrawing whereof he speaketh, doth not appertain to public excommunication, but to private custom, or company keeping. For he doth simply forbid, that the faithful have no manner of familiarity with such idle drones, as have no honest trade of life wherein they may live.  
That walketh inordinately.  
Lest any man should take this word inordinately, in another meaning, than the Apostle Paul himself understood, he will expound himself in the eleventh verse following. And he doth here make mention by name of brethren, who being such, and professing themselves to be Christians, of all others are lest to be tolerated, because they are as it were the blots and spots of religion.  
And not after the institution which he received of us.  
By the institution, he meaneth that, which he will add anon in the tenth verse, that meat be not given to him which will not labour.  
7 For ye yourselves know how ye ought to follow us: for we behaved not ourselves inordinately among you:  
8 Neither took we bread of any man for nought, but we wrought with labour and travel night and day, because we would not be chargeable to any of you.  
Before the Apostle cometh to the institution, he showeth what manner of example he hath given them in himself. For that doctrine is of great credit and authority, when we lay no more burden upon others, than we take upon ourselves.  
For we behaved not ourselves inordinately among you.  
As if he should say, there is just cause why ye should follow me, for I have lived an honest, Godly, and Christian life among you.  
Neither took we bread of any man for nought.  
He proveth that he did not behave himself inordinately among the Thessalonians, and withal he doth by the way reprehend those, which under the pretence of the Gospel live idly, and are a burden to others. He showeth that he wrought day and night with his hands, 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 man's bread freely or of gift, in very deed he should not have done so, although he had not laboured with h●s hands. For it is not of free gift, which is due by right: and the price of the labour which the Ministers of the Gospel bestow on the Church is much greater, than the living which they receive, from the same. But Paul had respect here, unto disordered & careless men. For all men are not so equal & indifferent, that they will acknowledge the reward which is due unto the ministers of the word. But rather such is the malice of some, that although they do give nothing of their own, yet notwithstanding they do grudge them necessary living, as if they were idle men. Othersome by the example of Paul, do contentiously affirm, that nothing is to be paid at all to godly Bishops, and ministers: but these men, if they would consider the circumstances of the place, time, and persons, and for what causes, every thing was done, they should well see and know, that Paul did this for no other cause, but only for charity, that others might not be offended. It is certain that he received nothing of the Corinthyans': but for the false Apostles sake, he neglected his own power and liberty, lest they having Paul for their example, might thereby have some colour to excuse their gain. For it is most certain that Paul took contribution of the brethren of Macedonia. And anon he will declare, 
Phil. 4.25.  that he departed from his proper right, when he took no stipend. Whereby he giveth to understand that it is less tolerable, that they which do nothing, should live of contribution. He writeth also, 
1. Cor. 9.13.  that they must live of the Gospel, which preach the Gospel: and also that they must be had in high reputation through love, for their works sake. 
1. Thes. 5.13 1. Tim. 5.17.  And in another place he saith, that they which govern well, are worthy of double honour. The like almost is to be red in the Epistle to the galatians. 
Gal. 6.6. Heb. 13.7  And in the Epistle to the Hebrews it is written: Remember those which have the oversight of you, which have declared unto you the word of God.  
There are very many testimonies, to prove that necessary maintenance, 
Luke. 10.7.  a stipend, double honour, contribution, prebends, and benefices, belong unto the ministers of the Gospel. 
Mat. 10.8.  And whereas some allege this sentence: Freely ye have received, give freely: the same is nothing repugnant to the former sentence, which is, That the labourer is worthy of his hire. For in this place two things are commanded, first that the disciples should comfort the weak, and put away diseases, without taking any money for the same, because they did it by the power of Christ, who would not have the gifts of the holy Ghost to be sold, as appeareth by the example of Simon Magus. The second is, that the due hire and reward, be given to the labourer. To Christ also and to the Apostles, the necessary maintenance of life, was given by others: as appeareth in the Gospel of Luke. 
Luke. 8.2.3.  But let us return again to the words of Paul: who addeth saying:  
9 Not, but that we had authority, but that we might make ourselves an ensample unto you to follow us.  
As Paul intended to give an example by his labour, least slothful men should, like idle drones, eat up the honey which belonged to the painful bees: even so he would not have his example hurtful to the ministers of the word, that the Churches thereby should defraud them of their lawful maintenance. Wherein we may behold the singular moderation, discretion, and humanity of the Apostle, and how far he was from the ambition of those men, which abuse their virtues, and gifts to this end, that they may diminish the right of their brethren. It was to be feared lest the Thessalonians, having the Gospel preached unto 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 meet with this prejudice, and inconvenience, teacheth that he hath power and authority to do more than he did: this he doth that he might not restrain others of their liberty. And by this reason he would make the idle and slowbellies ashamed the more: as we have before touched. For it is an argument from the greater to the less. Therefore that right aught to be safely kept and defended, as granted from God, and confirmed by the law of nature, because the labourer is worthy of his reward. Except, the time, occasion, 
Luke. 10.7.  and other circumstances persuade to the contrary. For then the minister of the Gospel must be content to leave some part of his right, lest he give offence to the Gospel of Christ. For what will come to pass, if they that be teachers, through covetousness, will departed from nothing? Therefore it is evident enough, how far Paul would have his example to be followed, in that he would not be sustained with the cost of the Church. For in all things, we ought to seek especially the glory of the Gospel: and it belongeth unto charity, that we endeavour ourselves, not to be grievous and offensive to any. It is not lawful to be too chargeable and costly to the Churches, neither is it lawful for the Churches to refuse to give and contribute liberally to their ministers, when they are able. Concerning the which matter, read more in the 9 Chapter of the 1. Epistle to the Corinthyans'. 10 For even when we were with you, this we warned you of, that if there were any which would not work, that he should not eat.  
The reason why the Thessalonians ought to imitate Paul, is taken from the institution going before, concerning the not suffering of those, which under the pretence of the Gospel, follow idleness, and oppress others.  
That if there were any which would not work he should not eat.  
This is the very law and ordinance whereof he spoke in the sixth verse. For seeing it is written, 
Psal. 128.  Thou art blessed eating the labour of thy hands: And again, The blessing of the Lord is upon the hands of him that worketh: It is certain that slothfulness and idleness is likewise cursed of the Lord. Also we know that man was created to do some thing: as not only the Scripture testifieth, but as nature also hath taught the Gentiles. Whereupon they have made many Proverbs. He that feareth the mil, shall have no meal. Also, there is no honey without the Bee. For he which cannot abide bees, because of their pricks, is unworthy to possess the honey. Again, thou sufferest the which hurteth, that thou mayest possess the profit. It is therefore meet & right that they which exempt themselves from the common law which appertaineth to all men, be also deprived of living, and of the reward of labour. These things if Kings and Christian Princes had well considered four hundred years ago, they had had more plenty of riches, and fewer monks. For how do the whole rout and rabble of the pouleshorne popish clergy, adorn the Gospel? and what profit do they bring to the church? the great multitude whereof, what doth it contain, but sluggish, and idle persons, lazy lubbers, slowbellies, covetous and ambitious Priests, fornicators, and all manner of lewd and wicked persons, men unlearned, and utterly ignorant of the holy Scriptures, and beside this, the most cruel enemies to the doctrine of the faith in Christ? Who notwithstanding do swim in the wealth and riches of the Church (in other countries) at their pleasure, and live like fat hogs in the sty. In whom most aptly are fulfilled these words of the Apostle, 
2. Pet. 2.12.  They count it pleasure to live deliciously for a season. Spots they are and blots, delighting themselves in their deceivings, in feasting with you, having eyes full of adultery, and that cannot cease to sin, beguiling unstable souls. etc.  
Moreover by these words of Paul, as with thunderclaps from heaven, the rites, ordinances, and rules of begging friars, and monks being touched, are overthrown, who being a counterfeit sort of poor, do notwithstanding fill their bellies with other men's trenchers, whom a man most truly may call idle drones. For this kind of beggary of all other, is most wicked and ungodly, and no better than a kind of rapine and theft.  
Furthermore we must note that there are divers kinds of labouring. For whatsoever he be that doth any manner of way seek to benefit the society of men by his industry, whether it be in governing a family, or in dealing in public or private affairs, either in counseling, 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 drones, which live by the sweat of other men's brows, they themselves doing nothing to benefit the common wealth.  
11 For we heard that there are some, which walk among you inordinately, and work not at all, but are busy bodies.  
Now he doth speak more plainly & strictly of that, which hitherto he hath spoken at large. The cause (saith he) why I do so greatly urge these things, is, for that I do hear, that some do live inordinately among you, that is, doing no work at all, but curiously busying themselves. It is very like that this kind of slothfulness, was a certain seed of idle monkery, for even in the very beginning of the primitive church, there were some which under the colour of Religion, did rob other men's tables, or else did subtly draw unto themselves, the substance and riches of the simple. And in Augustine's time they had so greatly prevailed, that he was constrained to write a special book against idle monks: wherein he doth justly complain of their pride, who contemning the admonition of the apostle, do not only excuse themselves of infirmity, but also will therefore seem to be more holy than other men, because they labour not. But this mischief hath so increased and overflowed, that slow bellies have almost possessed the tenth part of the earth, whose only Religion is this, to have their bellies well filled, and to give themselves from labour, to ease and pleasure. And this vile kind of life they commend with this title, or that name of order. But what doth Paul by the mouth of the spirit one the contrary part pronounce? verily he pronounceth them all to be irregular & disordered, with what title soever they be covered.  
And work not at all, but are busy bodies.  
That is to say, living idly under the cloak of the Gospel, and hating others. By these words he doth expound what it is to live inordinately.  
And he noteth a special vice, with the which idle men are infected, namely that they are troublesome to themselves, and to others, by being importunate meddlers, and busy bodies. For we do see by common experience, that those men which have nothing to do, are much more weary doing nothing, then if they were busy, and occupied about a very serious work. They run hither and thither: whether soever they come, they make a show of weariness: they gather up all the tales that they hear, and busily disperse them abroad again. A man would think that they carried upon their shoulders the weight of a kingdom. Can we have a more evident example of this matter in any other sort, then in the monks? For what sort of men are more unquiet? Where doth there reign greater curiosity? Also in this place, those which are Bishops & Pastors only in name, are noted, which have no care of the Lords flock, but are only curious in those things, which serve to maintain voluptuousness, covetousness, oppression, and such like.  
12 Therefore them that are such we command and exhort, by our Lord jesus Christ, that they work with quietness, and eat their own bread  
At the enormities of the Church men ought not to wink, neither are idle and curious men, under the pretence of the Gospel, to be tolerated in the Church. Therefore Paul useth now a more severe and sharp reprehension, lest such men flatter themselves in that kind of life.  
By our Lord jesus Christ.  
To the end all men may know that he doth not command them in his own name, but by the commandment and authority of the Lord Christ, he hath added this. Notwithstanding the word of exhorting, doth signify that he doth not behave himself imperiously, or that he would rule, but that he would do all things according to his office.  
That they work with quietness.  
He correcteth both those vices, of the which he had made mention afore, namely troublesome unquiet meddling, and idleness from profitable labour. First of all therefore he commandeth that they embrace quietness: that is to say, that they do quietly keep themselves within the bounds of their vocation. For they are most quiet of all others which occupy themselves in honest labours: but they do both trouble themselves and others, which have no work to do. Secondly he exhorteth them to labour: that is to say, that they busy & occupy themselves diligently in their vocation: and that they be doing in just and honest exercises, without the which, the life of man is erroneous. Therefore to work with quietness, is to labour in their vocation without curiousity: and so to follow their labours, that they do not rashly meddle in other men's functions.  
And eat their own bread. Thereby he commandeth that they eat their own bread: whereby he giveth to understand that they must be contented with their own, that they be not grievous and troublesome to others. Drink (saith Solomon) the Water of thine own cistern, 
Proverb. 5.  and of the rivers out of the midst of thine own well: Let thy fountains flow forth, and the rivers of waters in the streets. This is the first rule of equity, that no man usurp that which is another man's, but use that only which is his own: and which lawfully he may call his own. The second is, that no man like a greedy gulf do swallow up all that is his, by himself alone, but that he be beneficial to his neighbours, & do help their need with his abundance. 
Ephes. 4. 2●.  Let all idle bellies, consider these things, and all bishops falsely so called, abbots, prior's, monks, and such like. Let them hear I say the Apostle commanding and exhorting by our Lord jesus, that working with quietness they eat their own bread, and cease to be grievous unto others, and let them be ashamed that they have filthily and wickedly wasted and spoiled the goods of the Church. Let them forsake their office, and commit the charge of ecclesiastical ministration to meet and worthy men, lest they bring destruction to others: and much less let them vex the Churches through their wicked censures, unprofitable laws, and hurtful constitutions. Or else if they will still retain their offices, let them do that which becometh their Apostolical charge, let them serve the honour of Christ, and let them not want any thing concerning the doctrine of the Gospel: let them have care of the poor, and preserve schools for the maintenance of godly learning. For those Bishops and Pastors, which are negligent in these things, doing the contrary, are unprofitable and hurtful, and not to be tolerated in the Church of God. Finally this place maketh against the Anabaptists, who deny that it is lawful for a Christian man to have any thing of his own. But Paul commandeth every man to work quietly that he may eat his own bread.  
13 And ye brethren, be not weary of well doing.  
The third exhortation is, concerning well doing and liberality, the which is very necessary in the conservation of a well ordered Church. But the purpose of Paul in this place was simply to meet with a stumbling block, which might come of the negligence of a few. For it is commonly seen that men which of themselves are very liberal, when they see that they lose their benefits, in bestowing them amiss, do withdraw their hand. Paul therefore exhorteth us, how unworthy soever many be, or how greatly soever some do abuse our liberality, that we do not therefore cease, but do help still those which have need of our help. 
Gal. 6.6.  Thus in another place he saith, Let us not therefore be weary of well doing: for in due season we shall reap, if we faint not. This sentence is worthy to be noted, howsoever the unthankfulness, frowardness, pride, peevishness, and other indignities may weary us, yet we ought to go forward still in well doing, and never be discouraged from the same. There are many places of Scriptures, which do commend liberality towards the poor, 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 have 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 sixth verse, that he doth command nothing, but in the name of the Lord. Wherefore he which will not obey, shall not be disobedient unto man, but rebellious against God himself. Therefore he teacheth that such are sharply to be punished: and first of all he requireth that he may understand of their names by a certain epistle, that being admonished by Paul, and more vehemently terrified, they might return into the right way. Furthermore he commandeth that they be excommunicated, that being made ashamed they may repent.  
Whereby we gather that their fame is not to be spared which can not be otherwise reform, but by the discovering of their wickednesses: but we must take heed that we show the diseases to the Physician, which hath a care to heal them. But the apostle speaketh especially of those, which lived lewdly in idleness, of whom we have already spoken.  
And have no company with him. There is no doubt but that he speaketh of excommunication. For as the confused disorder which he noted before, deserved a several punishment, even so contumacy is a vice intolerable. Before he had said, 
Verse. 6.  withdraw yourselves from them which live disorderedly: And now he saith, keep no company with such, because they do reject my admonition. He doth therefore express more in this second speech, than he did in the former. For it is one thing to withdraw himself from the company of a man, and another thing utterly to forsake the company of one. The same is this, that he excludeth them from the common company of the faithful, because they being admonished, did not obey. Whereby we are taught that the discipline of excommunication is to be used against all incorrigible, and obstinate persons, which will not be reform, until they being subdued and tamed, do learn to obey.  
That he may be ashamed. Ecclesiastical Discipline is not appointed to destroy but to save. Wherefore the sinner is not utterly to be forsaken and shaken off, but he is so to be shunned, that being secluded for a time from the company of the faithful, he may at the last repent. There are also other ends of excommunication, as that the contagion may not further increase, and that the private wickedness of one man do not redound to the commonne shame of the Church, and also that the example of severity may cause others to fear: but Paul hath here touched one thing only, namely that they which have sinned, may through shame be drawn to repentance. For they which have pleasure in their wickedness, are hardened more and more therein: thus sin is fostered through indulgence, and dissimulation. This therefore is the best Remedy, to make the sinner ashamed, that he may begin to mislike of himself. This of itself without further proceeding, were to small purpose, for a man to be ashamed: but Paul had regard to a further proceeding, as that the sinner being made ashamed with the acknowledging of his filthiness, might thereby perfectly be reform. For shame is a profitable preparative to the hatred of sin, even as is the sorrow, whereof mention is made in the seventh Chapter of the second Epistle to the Corinthians, verse 10. Wherefore they are to be restrained and checked with this bit, which are unruly lest boldness do increase by impunity.  
15 Yet count him not as an enemy, but admonish him as a brother.  
Because excommunication is instituted to a good and profitable end, the same must be executed, according to charity, and not of hatred and evil will. Therefore the disobedient, are to be shunned, not as enemies, but they are to be warned as brethren: otherwise being forsaken they might be discouraged, or else might more obstinately withstand Christian society. Therefore they being warned as brethren, excommunication is a mean to bring them to repentance. For it cannot be but that severity exceeding a measure, doth exulcerate & fret.  
Therefore if we will do good, gentleness and lenity must necessarily be used, that they which are reprehended. may nevertheless know that they are beloved. And this end of ecclesiastical discipline, is especially to be noted. For the Apostle would not have us to abhor others, that we might prefer ourselves before them in holiness: or pleasing ourselves might show tyranny toward the miserable: but that the sinner being reprehended of us, may descend into himself, and may acknowledge the filthiness of his wickedness, and so being made ashamed may repent. For this is not the end of excommunication to deprive and sequester for ever, men from the flock of Christ, but rather to call them home again to the same, which were wandering out of the way. But if the malice of him that hath sinned be such that he will not repent, then let deliberation be had, by what means the obstinate sinner may best be helped, that either he himself do not wholly perish, or else that he do not corrupt others with his scab.  
16 Now the Lord of peace give you peace always, by all means. The Lord be with you all. This is his farewell, by which he first wisheth unto them peace: aswell external as internal from God the author of peace: then he wisheth unto them the help of God against the assaults of Invasions of Christianisme. Last of all he desireth that they may have salvation and good success of all things through Christ our Lord. He calleth GOD the Lord of peace, because he is the author and giver of concord, of lenity, and of charity, even as Satan is the Prince and author of discord, contentions, brawls, of envy, and of dissimulations.  
The Lord be with you all. By this petition he wisheth to the Thessalonians the protection, and defence of the Lord. As if he should say, The Lord be your guide and governor, who protect and defend you, and so prosper all your affairs, dispose, order, and direct all your doings, that they may be to the honour of his name, and profitable to you and to the whole Church,  
17 The salutation of me Paul, with my own hand, which is the token in every Epistle: So I writ, here again the Apostle provideth for that peril, whereof he had made mention in the second Verse of the second Chapter going before, least those Epistles of the false Apostles, being falsely entitled, might be craftielye conveyed into the Church. For this was an old practice of Satan, to thrust in false forged writings, to discredit those which were in deed true. And further, that by the false titles of the Apostles, he might spread abroad wicked errors, to corrupt wholesome doctrine. But it came to pass by the singular goodness of God, that his subtle deceits being made frustrate, the wholesome and pure doctrine of Christ, by the ministery of Paul, & of others, is come unto us. Paul therefore very prudently provided by that subscription of of his own hand, that the certainty and truth of the Apostolical letters, might be approved to all men. That no man afterward might complain that he was deceived, and bring the sacred scriptures into doubt.  
Thus I writ. That is to say, this is the order and form of words of the which I am wont to frame my salutation, the which I use as a certain sign, and token of my Epistles. And for so much as he did constantly teach all nations, that mankind was saved by grace, he taking his sign or subscription from that principal point of religion, subsigned the same note of faith at the end of all the Epistles, writing as followeth in the 18. verse.  
The grace of our Lord jesus Christ, be with you all, Amen.   

Prophecies proving the Pope to be Antichrist.  

apocalypse Chap. 13. verse. 11.  
AND I beheld another beast, coming up out of the earth, and he had two horns like a lamb, and he spoke as did the Dragon. And he doth all that the first beast could do in his presence, and he causeth the earth and them that dwell therein to worship the first beast, whose deadly wound was healed. And he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men: And deceiveth them that dwell on the earth, by the means of those signs, which he had power to do in the sight of the beast: saying to them that dwell on the earth, that they should make an image to the beast which hath the wound of a sword, & did live. And he had power to give a spirit unto the image of the beast, that the image of the beast, should both speak, and should cause that as many as would not worship the image of the beast, should be killed. And he causeth all, both small and great, rich and poor, free and bond, that he should give them a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, other the number of his name. Here is wisdom. Let him that hath wit, count the number of the beast: for it is the number of a man, and his number is six hundred sixty, six.  
ALthough the Pope's friends do apply this prophesy to Mahumet and the Turks, yet it shall appear by certain reasons following that it doth necessarily appertain to the Bishop of Rome and none other. The first reason is, for that this beast, is described to bear the horns of a lamb. By the which lamb, no doubt is meant Christ. By the horns of the lamb, is signified the outward show or resemblance of Christ: which show or resemblance, can have no relation to Mahumet, for that he taketh himself to be above Christ, and Christ as an excellent Prophet of God sitting at his feet. Wherefore seeing Mahumet cometh neither as equal to Christ, nor as vicar under Christ, this prophesy cannot agree in him, but only in the man, which openly and in plain words protesteth, that all Christ's lambs and sheep, not singularly, but universally through the whole world, are committed to him as vicar of Christ, and successor of Peter, and that all men must confess the same of necessity, or else they are none of Christ's sheep. Wherein it is easy to see, where the pretenced horns of the lamb do grow.  
The second reason: And he spoke like the Dragon. etc. A lambs horns and the mouth of a Dragon do not agree together. And as they do not agree together in nature, so neither can they be found in any one person, either Turk or other, so lively as in the Bishop of Rome. When thou hearest him call himself the Apostolical Bishop, the vicar of Christ, the successor of Peter, the servant of God's servants etc. Thou seest in him the two horns of a lamb, and would think him to be a lamb indeed, and such a one as would wash your feet for humility: but hear him speak, and mark the behaviour, condition, and property, almost of all the Popes which have been these six hundred years: and what Dragon or serpent could be more viperous, than their own doings and words can speak against themselves.  
The third reason, And he doth all the power of the first beast, presently before his face, and causeth the earth and all the inhabitants of the earth to honour the first beast, the stripe of whose deadly wound was cured. etc.  
In this prophesy two things are to be noted: First, what the first beast is, whose power the second beast doth execute. secondly, what this second Beast is, which so doth exercise his power in his sight. The first of these beasts in this thirteenth chapter, having seven heads, and ten horns must needs signify the city of Rome, which may easily be proved by two demonstrations. First by the exposition of the seventeen Chapter of the same Apocalyps, where is declared and described the said beast to stand on seven hills, and to contain ten kings, having the whole power of the Dragon given: and also the same City to be named the Whore of Babylon, drunken with the blood of Saints. All which properties joined together, can agree in no wise but only to the Heathen Empyer of Rome: which City, at the time of writing these prophecies, had the government of the whole world. The second demonstration, may be brought out of the number of the months assigned to this Beast. For it is written in the above named Chapter, that this Beast had power to make, that is, to work his malice against the members of the Church of Christ, forty two months. Which months counted by Sabbates of years (that is, every month for seven years) maketh up the just number of those years, in which the primitive Church, was under the ten terrible persecutions of Heathen Emperors of Rome.  
Which thing thus standing, proved and confessed, that the first Beast must needs signify the Empire and City of Rome, then must it necessarily follow, that the second Beast with the Lambs Horns, must signify the bishop and Pope of the same City of Rome. The reason whereof is evident and apparent by that which followeth in the prophecy, where it is declared, that the second beast having the two horns of a Lamb, received and exercised all the power of the first Beast, before or in the sight of the said Beast. Which cannot be verified, neither in the Turk nor in any other, but only in the Pope of Rome: who receiveth, usurpeth, and deriveth to himself all the power of that City and Monarchy of Rome: insomuch that he saith, that when Constantine, or Ludovicus yielded unto him the rule and kingdom of the city of Rome, he gave him but his own, and that which of right and duty, belonged to him before.  
And this authority or power over all the Empire of Rome, he worketh not in Asia, or in Constantinople, as the Turk doth, but in the sight of the beast, which gave him the power, that is, in the City of Rome itself, which is the first beast in the beginning of this 13. Chapter described.  
The fourth reason is, And he causeth the earth, and all the inhabitants therein, to worship and honour the first beast, which had a deadly wound and was cured, etc.  
The interpretation of this part, as also of all the other parts of the same Chapter, standeth upon the definition of the first Beast. For being granted, as it cannot be denied, that the first beast signifieth the City and Empire of Rome: It must consequently follow, that the Bishop (whom we call the Pope) of the same City of Rome, must be understand by the second Beast: forsomuch as neither Turk, nor any other but only the bishop of Rome, hath holden up the estimation and dignity of that city, which began to be in ruin and decay by the Vandalians, goths, Herulians, and lombards, about the year of our Lord four hundred, fifty six. But afterward by the Bishop of Rome the pristine, state and honour of that City revived again, and flourished in as great veneration as ever it did before. And that is it which the holy ghost seemeth here to mean of the first Beast, saying: That he had a wound of the sword, and was cured. For so it followeth.  
The fifth reason, And he caused all the inhabitants of the earth to make the image of the beast, which had the stripe of the sword and lived. And it was given to him, to give life to the image of the Beast, and to make the image thereof to speak, and to cause all them that worshipped not the image of the Beast to be killed: forcing all persons both little and great, rich and poor, bond and free, to take the mark of the beast in their right hand, or in their foreheads: and that none might buy or sell, but ●hey which had the mark, or the name of the beast, or the number of his name.  
By giving life to the image of the beast, and making it to speak, is to be presupposed, that the beast was 〈◊〉 a near point of death, and lay speechless afore, insomuch that the City of Rome began to lose and change his name, and was called a while, Odoacria, of Odoacer king of the Herulians, who by dint of sword surprised the Romans: and yet notwithstanding, by the means of this roman Prelate, the said City of Rome, which was then ready to give the Ghost, so recovered her majesty and strength again, that it is hard to say, whether Rome did ever rufle and rage's in her tyranny before, in the time of Nero, Domitian, Diocletian, and other Emperors, more tragically, than it hath done since under the Pope: or whether that Rome had all Kings, Queens, Princes, Dukes, Lords, and all subjects, more under obedience and subjection, when the Emperors reigned, or now in the reign of the Pope. And therefore it is said not without cause of the holy ghost, That it is given to him to give life and speech to the image of the Beast, causing all them to be slain, which will not worship the image of the beast etc. As for example hereof, who seeth not, what number and multitudes of Christian men, Women, and Children, in all Countries, have been put to the fire and Sword? Stories of all times will declare, what havoc hath been made of Christian blood about the pre-eminence and majority of the sea of Rome: what Churches and Countries, both Greeks and Latin, have been excommunicated: what Kings have been deposed, and Emperors stripped from their imperial seat, and all because they would not stoop and bend to the image of the beast, that is to the majesty and title of Rome, advanced now so highly by the Bishop thereof, as it was never higher before in the reign of Nero, or Diocletian. Wherefore taking the first beast to signify the Empire of Rome (which cannot be denied) it is plain, that the second beast must necessarily be applied to the Pope, and not to the Turk, forsomuch as the Turk seeketh nothing less than the advancement of that empire, but rather stirreth against it to pluck it down.  
The last reason is grounded upon the number of the beasts name, expressed by the holy Ghost in the same prophecy, by the Greek letters. χ, ξ, ζ. In which letters although there lieth great darkness and difficulty to be understood, yet the same is by certain ancient Fathers expounded coniecturally to contain the name of the beast. Of the which read that which is already expressed in the exposition going before upon the Thessalonians.   

Another prophesy out of Daniel. Chapter. 11. ver. 28.  
HE shall return and fret against the holy covenant: so shall he do, he shall return and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall set up the abominable desolation. And such as wickedly break the covenant, shall flatter with him deceitfully: but the people that do know their God, shall prevail and prosper: And they that understand among the people, shall instruct many: yet they shall fall by sword and by flame, by captivity and by spoil many days.  
Now when they shall fall, they shall be helped with a little help: but many shall cleave unto them feignedly. And some of them of understanding shall fall to be tried, and to be purged, and to make them white till the time be out: for there is a time appointed. And the king shall do what him list: he shall exalt himself, and magnify himself against all that is God, and shall speak marvelous things against the God of Gods, and shall prosper, till the wrath be accomplished: for the determination is made. Neither shall he regard the God of his Fathers, nor the desires of Women, nor care for any God: for he shall magnify himself above all. But in his place shall he honour the God Mauzzim, and the God, whom his fathers knew not, shall he honour with gold and with silver, and with precious stones, and with pleasant things. etc.   

Verses prophesying the coming of Antichrist.  
Cum fuerint anni completi mill ducenti  
Et decies seni, post partum virginis almae:  
Tunc Antichristus nascetur daemone plenus.  
These Verses are thus englished.  
A thousand, two hundred & sixty years,  
from Christ his birth expired,  
Then shall the monster antichrist be borne,  
with devil full inspired.   
FINIS.