A PLAIN AND PITHY EXPOSITION OF THE SECOND EPISTLE TO THE THESSALONIANS. By that learned & judicious Divine Mr WILLIAM BRADSHAW, sometime Fellow of SIDNEY COLLEGE in CAMBRIDGE. Published since his Decease BY THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
LONDON Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the sign of the Bible, at the great North door of Paul's. 1620.   

TO THE RIGHT WORSHIPFUL AND TRULY RELIGIOUS Mrs Katherine Redich of Newhall in Darbyshire, increase of all graces spiritual, with assurance of life eternal.  
RIGHT WORSHIPFUL, Having prepared and fitted for the Press, some part of the labours of that worthy servant of GOD, that spent much of his time with you, and under your roof both drew in and let out his last breath; the doubt was easily decided, to whom they should be addressed. None seemed to lay more due and rightful claim to them then yourself. The main means of his maintenance were from your Family while he lived: and the principal stay of his, under God, hath been from You and Yours since his decease. Neither may any more justly challenge the benefit of the light, than those that have ministered oil to the lamp. The Author, I doubt not, had he lived to publish them himself, would so have disposed of them. And which way could I, his deputy, more fitly direct them, than whither he himself did in all likelihood intent them? Much benefit by them, I assure myself, may redound to all sorts. But yourself may more specially reap fruit by them more than ordinary; in that you were formerly a partaker of that by word of mouth then delivered, which is now here by help of pen and Press further represented to your eye, and so reduced to your mind and remembrance again. The most that shall light on them, they will salute but as strangers at first sight; with whom yet their worth once known and duly weighed, will soon gain them favour and good acceptance. To yourself and some few more they shall repair as ancien acquaintance, renewing that familiary, which they have formerly had with ●ou. But the better you are acquainted with them already, the less need is there that I should commend them unto you. A stranger's commendation is superfluous between those that are inwardly acquainted already. Let these few lines rather serve to acknowledge mine own engagement unto You & Yours, (which I unfeignedly acknowledge, & wish I were any way able really to testify) for that love & kindness that you have from time to time shown, & do yet show to the Author of this work: wherein I may well say of you (and I speak it without flattery) as Naomi of Boaz, that you cease not to do good both to the living and the dead. 
Ruth 2.20.  The Lord increase daily the number of those, that do feelingly and effectually commiserate the forlorn estate that the poor children of his Prophets, after their Parent's decease, are ordinarily exposed unto; and abundantly recompense whatsoever kindness you have shown or shall show, in that kind, into the bosom of You and Yours. That which h●●lso doubtless will not fail to do, who as is not unrighteous to forget the pains and lo●● labour of those that minister unto his Saints; 
Hebr. 6.10.  so much less will he forget or be slack to reward the labour and charge, that is bestowed upon those that are (through his blessing) a means to make Saints. To his mercy and bounty I heartily recommend you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3.  and so rest  
Your Worships to be commanded in the Lord, Tho: Gataker.   

To the Christian Reader.  
YOur Fathers (saith 
a Zach. 1.5, 6.  GOD by the Prophet Zacharie to the jewish people;) where are they? and the Prophets, do they live for ever? But did not my words, which I gave my servants the Prophets in charge, take hold of your Fathers, and they returned? etc. Thereby intimating, that the word of God may have his effect & efficacy even after the decease of those that sometime delivered it. As the Apostle saith, that though the Ministers of God's word be laid in irons, (as himself also then was,) yet 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim. 2.9.  the word of God is not bound with them: so though the Ministers of it may be taken away by death, yet the word of God doth not dye with them, but may remain still (for the force and efficacy of it, or for the fruit and benefit of it) to those that partaked of it with them while they lived: they may 
c Suo sibi suce● v●uont, ros si n● cadit. Plaut. Capt. scen. 1.  like shellfish drawn out of the Sea, feed on that moisture on dry land, which they gathered and took in, while they were yet in the water. This, as it is true of all, that have been able and painful in their places; so more specially of those, that by writing afford unto public view and general use, the fruits of their learned and religious labours. Others benefit those only, that are within reach of their voice; these those also, that are without the report of their speech, that abide many miles and leagues of them, that are by land and sea also severed and disjoined from them. They profit those that live with them; these those also that live after them. As 
d Sirrah. 46.20.  Siracks Son saith of Samuel, (that which 
e H. Northampt of Prophecies. Chytraeus, Sir●gel. in Sirac. & alij.  some also so expound, to salve that Author's credit) they prophesy after their decease; and, as 
f Hebr. 11.4.  the Apostle saith of ABEL, being dead they yet speak. As 
g 2. King. 13.21.  the relics of Elisha (his corpse, I mean, though not superstitiously reserved,) raised him again to life, that was occasionally tumbled into his Tomb: so may their remainders help to revive, and put spiritual life into many, that shall light on them, after that themselves have left this natural life, even while their corpse lie laid up in their graves. 
h 2. Chr. 21.12.  There came a writing, saith the Holy Ghost, from the Prophet Elias to King joram, who yet had 
i 2 King. 2.11.  departed this world in the days of jehosaphat, before ever that joram came to the Crown. And 
k 2. Pet. 1 15.  the Apostle Peter, by his writings, made account, that the faithful might reap benefit, even after himself was dead and gone. This considered, I deem them not unworthy due commendation, that preserve from perishing, and publish for the use of posterity, the works and writings of those, that either in Divinity, or other useful learning, have taken pains to some good purpose. As on the other side, I hold them injurious, both to the present age, and to future times, that envy or deny such things the public, and either feather their own private nests only with them, or let them lie idle, by them, for worms and moths to make meat of. Having therefore committed to me, to peruse, and review, some part of the writings of that godly, learned, and judicious Divine (now with the Lord) Mr W. Bradshaw, and finding them to be, not unlike their Author, full fraught with true piety, sound judgement, and good scholarship; his observations natural, not coact or farfetched; his invention rare and not ordinary; his phrase, though not swelling, yet emphatical, full of spirit and life; his discourse not extravagant, but keeping close to the point, and tending mainly to the improvement of piety and godliness: in regard whereof, they seemed neither unworthy to see further light, nor unable well to endure the light; I was not unwilling (notwithstanding mine own occasions and distractions otherwise) out of my love to the deceased, and desire of advancing the common good, to take some pains about the transcribing and perfecting some of them, and so fitting them for the Press, And, among the rest, perceiving these his Meditations on that Second to the Thessalonians, to be both pithy and compendious, handling an entire parcel of Scripture, that in our language few have formerly dealt with; as also that himself had begun to write them out more fairly and largely, then ordinary, as intending some such thing, I thought good to break the ice with them: And so beginning at the entrance into the Second Chapter, where he had left transcribing, out of other his own notes containing a continued Commentary to the end of the Epistle (some defects only supplied) have I made up the whole work. Which if it shall find such good acceptance, as my desire is it should, and as the work itself (I doubt not) will deserve, I may receive thereby encouragement to take further pains, about the finishing and fitting for public view, some other of his labours, that as yet remain with me, for the good of God's Church, and the benefit of his poor Wife, and four fatherless Orphans. Had he himself, while he lived, put the last hand to the two latter Chapters, as he had done to the first, the whole work had been more consummate and exact then now it is. Yet as it is, though not altogether so artificially compact and put together, and so wanting some of its grace that way, it is for the main matter of it, in all likelihood, no other than it would have been, had he proceeded to perfect it, as may appear by comparing his second transcript with his first draught, in that that he had finished. That blessed Spirit accompany the publishing of it, by whose immediate inspiration the Epistle itself was at first indicted, and by whose gracious assistance, these Meditations on it were formerly conceived and delivered; and through his blessing it may prove beneficial and comfortable to not a few in the reading of it, as in hearing it hath been the like to many already. To Him commending it and thee, I rest,  
Thine in Christ, T. G.   

AN EXPOSITION of the Second Epistle to the Thessalonians. THE FIRST CHAPTER.  

VERS. 1. Paul, and Silvanus, and Timotheus,  
THE principal scope of this Epistle is, 
The first part of the Epistle.  to confirm and strengthen this Church in the sincerity of that Faith and Religion wherein it was first planted, and therein to arm it against all trials and temptations arising either from wicked Persecutors, or corrupt and antichristian Seducers.  
The parts of the Epistle are many, knit together in that frame and method by the Inditer thereof, that was most common in those times and places, amongst not only divine, but humane writers in their Letters and Epistles.  
The first part is a Superscription, wherein is expressed: 

1. The Authors of the Epistle.  
2. The Persons to whom the Epistle is sent.    
The principal Author was Paul, by whose spirit alone (stirred up and directed by God's Spirit) it was indicted. Silvanus and Timothy consented thereunto, whose names Paul useth together with his own, for the further establishing and confirming of that truth which here he writes of: and to testify that they were of the same judgement and affection with him.  
In these three Persons, especially in the first, is declared the divine authority of this Epistle; For these being (though so much be not in this text specified) the one an Apostle, the other Evangelists, their authority in the dispensation of the Gospel, whether by mouth or pen, was more than humane, they having (especially Paul) a Spirit that led them into all Truth, and therefore an Epistle written from them, and under their names unto any Church, was to be received from them, as if it had been sent from heaven written with Christ's own hand, and subscribed by all the Saints and Angels in heaven.  
It must be acknowledged, that though they had concealed their names, (as the Author to the Hebrews doth,) that yet the very matter thereof, would have owned that Spirit by which it was indicted. Yet the prefixing of their names doth so much the more particularly confirm the authority thereof, and add weight and moment unto the same.  
We see then first of all; That the very names of Paul and Silvanus &c, (of themselves but weak and frail men) add authority and credit to the word of God. That which without their names would have been acknowledged to be of divine authority, is for their name's sake of the greater authority; the Spirit of God giveth authority to them, they give authority & weight to it▪ This is true also of all true Christians, and not of these Worthies only, according to the degree and measure of Grace communicated unto them. The Gospel (so far forth as they sincerely profess it) doth not only honour their names, 
Tit. 1.10.  but their names also honour it. Miserable professors are they, who after such a manner profess the Gospel, that neither they are a credit to it, nor it a credit to them; much more they, (and how many are they!) whose names are a reproach and discredit to it, and it to them, in the eyes of all that fear the Lord.  
2. In that Paul for the further credit and authority of that truth, which here by the Spirit of God he is moved to write, useth also the names of Timothy and Silvanus, which in Gifts, Office, and Authority were inferior unto him, it may teach us thus much: That the consent of Christians amongst themselves, especially of the Ministers of the Gospel, addeth much authority to the truth which they profess: yea the consent of inferiors, in gifts, graces, and callings, addeth authority to that which Superiors do hold and profess. Though Silvanus and Timothy's authority be lesser than Paul's, yet concurring with Paul's, it makes his the greater in the Church of God. The more authority then that a man doth desire to have in God's Church, the more must he labour after the consent of his brethren: yea of them that in gifts, and authority are his inferiors. Vain are the conceits of them, that look to amplify their Authority in God's Church by their Singularity: God may indeed reveal that truth to one, which he conceals from another, neither is any such truth to be smothered or betrayed for want of this consent: yet this knowledge of his, in this or that divine truth, so long as it is singular, is and will be amongst the people of God, of so much the less authority. The authority of Paul then flourisheth most, when Silvanus and Timothy join in consent with him; neither are they led by Paul's Spirit, that contemn and make no reckoning of the consent of their brethren, though inferiors unto them: Were thy authority amongst Christians as great as Paul's; yet it is the less, if thou have not the consent of Timothy and Silvanus, to show for that which thou holdest, teachest, and professest.  

— Unto the Church of the Thessalonians—  
The Persons unto whom this Epistle was written and sent were Thessalonians: i certain people dwelling in or about that famous City of Thessalonica in Macedonia, built by Philip the Father of Alexander the Great, and so named in memory of a great victory gotten over Thessalia, a Country of Greece, bordering upon Macedonia.  
This Epistle is not written to the whole City, or Country there, but to the Church: i. To so many of them, whether Citizens or others, as were joined together in a holy society, and communion in the worship and service of Christ, according to his will revealed in the Gospel; for such were the Churches which the Apostles planted, and wrote their Epistles unto. The special fruit then of this and such like Epistles, is to be reaped principally by them that are members of the Church, and that live in the communion thereof. Those which direct letters to whole Cities, Countries or States, use therein (if they be wise) to treat of such matters as principally concern the whole Body they write unto: Howsoever therefore Heretics, Schismatics, Persons excommunicated, and Infidels, may reap some fruit and profit by the due reading and meditating upon this Epistle, yet it being by the Spirit of God inspired and breathed for the use of a whole Church, the principal fruit thereof, is to be reaped by them that are members of the Church, and in the Communion of the Church; Neither d●d either this, or any other of the Apostles write any of their Epistles and Letters, to Countries, Cities, or Persons, before they were converted, thereby to draw them to the Faith, and the Communion of the Church. But first they won them by preaching, and then they writ unto them to establish and confirm them in the Faith. Though therefore that which they writ, be for substance the same Gospel, with that which they preached: yet by this it may appear, that the principal fruit of the Gospel written, is to be reaped and gathered by them, which have been called to live in the Communion, and under the spiritual government of the Church, by the Gospel preached.   

— which is in God our Father, and in our Lord jesus Christ.  
He describes the Church he writes unto by this Argument, That it is in God our Father, and in our Lord jesus Christ. Wherein the Apostle declares the near union & conjunction between God and every true Church, if they be in deed and truth that which they profess to be, They are in the nearest and straitest band knit unto God himself, yea ingraffed into him: it is not possible for one Person to be so knit unto another, as the Church and members thereof are knit unto God; They are here said to be in God, and in Christ, and other where God and Christ are said to be in them; So that they are in God, and God is in them, which noteth the nearest, and most inseparable, and blessed Union that may be.  
The Apostle amplifies this Union, by describing that God, and that Christ, in which this Church was, to be his and their Father, his and their Lord and jesus; So that God the Father is a Father, and God the Son is a Lord and Saviour, (for so jesus signifieth) unto all those that are in this Union: otherwise there were no comfort, but horror in the same. God therefore being their Father, and Christ their Saviour and Lord, those that are thus ingraffed into them, may presume to receive from this Father, being Almighty, any good thing that they shall need, and to be secured and freed from any evil that may hurt them. It is a nature ingraffed into Fathers, by this heavenly Father, to do their children all the good they can: and such Lords and Masters, as have been content with a great price, even with their own servitude, yea death, to redeem their servants from their cruel enemies, will not suffer them to have hurt, if it lie in them to inhibit it. The Churches of God therefore, having God to be their Father, and Christ the Son of God to be their Lord, their jesus and Saviour, and being in the nearest bond, even by the Spirit of God knit unto God & Christ, they may build upon it, that this Christ their Saviour, in whom they are, will save them from whatsoever may hurt them: That this God their Father, will show the true and most natural disposition of a Father towards them, in providing for them whatsoever shall be for their good. And this shall we have a lively feeling of, if in our holy communion and society with the Church, we shall behave ourselves towards God, as dutiful children, & unto Christ jesus, as faithful servants: Till than we shall never know, what it is to be in God our Father, and in our Lord jesus Christ.  
This Use we may make of this Doctrine.  
1. If we desire to feel the comfort and blessing of being in God our Father, and in our Lord jesus Christ, let us become, not in outward profession only and in show, but in deed and truth, true members of the Church, delighting in the communion and fellowship of the Saints; for this prerogative is here attributed unto such. Never think that thou art in God and in Christ, so long as thou art out of the Church and Communion of the Saints, so long at least, as thou art not in will and affection joined unto the same.  
2. Let us fear that we are not true members of any Church of Christ, until we have some feeling of this, that we are in God, and so in him, that he is unto us a Father, and a Saviour. And let us never rest and be at quiet, until we have a sweet and comfortable sense indeed, that he is indeed our Father, and our Saviour, by some infallible fruits and signs thereof; for how can it be, but that they that are in God, as in their Father, and in Christ, as in their Saviour, but they shall, if they stir up that grace which is in them, feel in some degree the virtue of a Father, and of a Saviour, transfused into their Souls.  
3. Let every Church esteem this union, as a matter of the greatest honour and prerogative that may be, if it had nothing else to set forth itself withal, yet let us esteem this to be fullness of honour unto it, the fruit that springs from this Union, the graces that are communicated in this Conjunction, should abundantly content, and satisfy every true Church of jesus Christ, though she had nothing else in the world to boast of.  
And thus much of the first part of the Epistle.    

VERS. 2. Grace be with you, and peace from God our Father, and from the Lord jesus Christ.  
THE second part followeth, which is a Salutation, wherein he testifieth the desire that he hath of their spiritual good and welfare. These Salutations are common both in humane and divine writers in the beginning of their letters, thereby the more to gain the affection of them they write unto, unto that they write of; Most use them for ceremony, and to be in the fashion; and many that most feelingly use them, do therein only testify a naked desire and affection to the parties they salute. But when they proceed from a sanctified heart, moved and stirred thereto by the Spirit of God, they are then powerful and effectual instruments, of procuring and effecting that grace and blessing, which therein they wish and desire to others. For when the Holy Spirit of God moveth a man, to wish well unto his brother, it is a sign, that by the means thereof, it intendeth to work that good in him: for those wishes and desires that are stirred by God's Spirit, are not in vain, but shall be in some measure accomplished and fulfilled. The salutations therefore that proceed from a sanctified heart, whether uttered by mouth or pen, are so many real blessings to the persons they are bestowed upon. There is never a hearty good morrow or good even that they bestow upon thee, but thou farest the better for it.  
The particular good that he wisheth then in this Salutation, is the same that he wisheth, not only in effect, but in a manner word for word, to all the Churches and Persons, that he writes unto, (that to the Hebrews excepted, which he doth not profess to be his).  
By Grace from God &c, he meaneth the free favour, and love of God towards them in jesus Christ manifested unto them, by the testimony of God's Spirit. By Peace from God &c, the quiet and comfort of their Souls and Consciences, arising from the apprehension of the grace aforesaid, whereby they might discern, that God was reconciled unto them in jesus Christ, and at peace with them, and they freed from the fear of all their spiritual enemies. This then is the effect of this Salutation, an unfeigned and hearty desire, that the less grace and favour and peace they found amongst men, since they had given their names to jesus Christ, the more they might find with God in jesus Christ. That they might have sure evidence, even from God the Father, and from jesus Christ, that they are in favour and grace with God, and that he is reconciled unto them, and at peace with them.  
We may learn hence,  
1. What is the greatest good, that one Christian can wish or do for another: even to desire and endeavour to bring one another into grace and favour with God. The Apostle could not in any of his Epistles devose a greater good to wish unto them he writes unto. If a man might have never so many wishes, either for himself or others granted unto him; to wish this, is to wish more than all the world beside. If thou couldst by wishing get thy neighbour the highest grace and favour with all the Princes and Monarches in the world: If thou couldst procure sufficient bonds of peace, between him and all the Powers and Potentates upon Earth, yea and all the Devils in Hell, so that none of them, either would or could hurt him, but would do him all the good they could: yet this were nothing in comparison of this Grace and Peace. If by wishing, or prayer, or endeavour thou couldst procure this to thy neighbour, thou dost more for him, then if thou didst procure him the Monarchy of the whole world. For alas, what would it profit a man, if all the men in the world, and all the Devils in Hell, yea and Angels in Heaven were combined to do him all the good they could, if the Almighty God be against him, and at war with him? On the contrary side, what need a man care, though he were in disgrace with all the world, and though all the Powers of Earth and Hell were up in arms against him, so long as he is in grace and favour with God, and in league with him. Let us that are Christians be content (if otherwise we cannot get it,) to forfeit and forgo, for this, all other Grace and Peace whatsoever: and let us be ashamed to lose the least pledge and interest thereof, for the purchase of the highest and greatest grace and peace amongst men.  
2. In that Paul to win their affection the more, doth above all things wish in this manner, this grace and peace unto them, it shows that themselves did above all things wish and desire the same: For when men, to gain the affection of others, do wish any good unto them, they make choice of that good, which they conceive is most desired and affected of them, and which they are in labour and pursuit after. Therefore a Christian Soul wisheth and desireth nothing more, than Grace and Peace from God: If thou shouldst wish him grace and favour with the greatest Prince in the world, thou shouldst not so much win his heart, as in wishing and desiring this Grace and Peace from God. The more than that men have received the signs and tokens of this Grace, and Peace, the more they desire and affect the same. These Christians were in God the Father, and in jesus Christ, and therefore had already received Grace and Peace from them in some degree: so that the more they have, the more they desire: neither do any so much feel the want thereof, as they that have most tasted of it. The more the Lord in this life manifests his grace unto them, the more they see their own gracelessness; the more they see their own gracelessness, the more they are afflicted and humbled in their Souls, and the more still in that regard they desire grace & peace with God. What should we think then of those, which despise the means of this grace and peace, and which most of all despise those, who by their office do not only wish, but endeavour to procure this grace and peace unto them, and the more they endeavour it, the more they hate them: the next way to lose their heart, and stir up their hatred, is to wish them grace and peace from God; they think they superabound therewith already: Surely such are manifest despisers thereof, and are in great danger never to taste thereof.  
3. That grace and peace which is the life and comfort of a Christian Soul, is not only in God the Father, and in jesus Christ, but from them; and that is said to come from them, when it is not hidden in them, but shows itself in manifest signs and tokens from them. The Soul & Conscience of an humbled sinner, will not in this matter trust unto the conceits and opinion of others, though all the men in the world would secure him of this, that God is reconciled unto him, and at peace with him: yet he will not trust to that, except he have some infallible evidence from God himself, except he by the mouth of his Spirit, speak peace unto their Souls, they will still fear, that they are out of grace and favour with God: Any fancy or conceit is sufficient to persuade wicked men, that they are in grace and at peace with God: yea those ordinarily are most conceited of it, that are furthest from it. But the Apostles wish here, is the wish of every true Christian, that they may have it from God the Father, and from jesus Christ, as it were under their hand and seal. But when may a Christian be said, to receive grace and peace from God & c? When the Spirit of God in the due use of God's holy ordinances, doth seal and confirm the same to the soul and conscience of an humbled sinner, that groaneth under the burden of his sins. Then doth the Grace and Peace of God, come unto thee from God, when the Spirit of God testifies unto thy spirit, in the word, in the Sacraments, in the Church, in the Ministry &c, that thou art in grace and favour with him.   

VERS. 3. We ought to thank God always for you brethren, as it is meet—  
THe third part of this Epistle (beginning here & reaching to the end of the Chapter) is spent in Consolation: wherein the Apostle labours to hearten and encourage them against the troubles and persecutions which they suffered for their profession, thereby the more to strengthen and confirm them in the faith of jesus Christ. This method is usually observed in all letters, when men write to them that are in any trouble or affliction, after they have saluted them, and before they write of other matters unto them, to comfort them. By the way, before we come to particulars, we may observe one special reason, why he wisheth unto this Church, Grace and Peace from God the Father, and from jesus Christ; because for God the Father and for jesus Christ's sake, they had lost all grace and favour and peace with men: so that the more disgrace, and the less peace, that Christians have with men, for the profession of jesus Christ, the more grace and peace they may expect from God. For that which upon this ground the Spirit of God doth wish unto a man, it will effect: The more than that men for God's cause do disgrace us, and war with us, the more God shows his grace and favour unto us.  
The first means he useth to comfort them by, is by praising and commending them for those graces, which in these their troubles and persecutions they did manifest to be in them. vers. 3, 4. wherein in his own name, and in the name of Timothy and Silvanus, he first unfeignedly acknowledgeth, that for their sakes, they were bound to give thanks unto God as long as they live. What a glory was this unto this Church, that these three Worthies should profess and acknowledge thus much unto them?  
Our lessons hence are these.  
1. That if we behave ourselves in the house and Church of God as we ought to do, we shall bind all Christians, yea the Prophets and Apostles, and all the Saints of heaven unto us. They shall be indebted unto God for us, and shall esteem themselves bound for ever to praise and magnify his name for us. And let us never think we have demeaned ourselves as we ought to do in God's Church, until we have given just cause to all the godly that knows us, especially to our Pastors and Ministers, to praise and bless God for us, and to esteem themselves eternally indebted unto God for our sakes. But alas, most of us do so behave ourselves in God's Church, that we give our Ministers, and all religious people, cause rather to mourn before the Lord, and to complain unto him of us.  
2. Let us from Paul's example, of how great note and worth so ever we be in God's Church, learn to esteem God's graces in others, as blessings upon ourselves, and to have such interest in the fruit of them, as to think ourselves bound and indebted unto God, in all thankfulness for them, as if we ourselves had a title to and an interest in them. There was not the poorest Christian in Thessalonica, but Paul himself did think himself the better for that Grace that was in him. We are all members of one mystical body; the grace of one member is the honour of another; and it is a sign that that man doth not esteem his brother a fellow-member of the same body with him, that counts his brother's Graces, disgraces unto him, as though his own graces were eclipsed and lost their lustre through the brightness of another's. We know that the comeliness of the hand or foot, doth not eclipse, but rather add beauty to the beauty of the face. If therefore we judge our brethren members of the same mystical body of Christ with us, we cannot but esteem their graces a grace unto us, and that ourselves (how bright soever) do shine so much the more by the beams of their graces; and therefore we are bound in a bond of debt unto God for them, as Paul here acknowledgeth. But we are most of us so far from this, that we hardly think ourselves bound to give God thanks, for those gifts and graces that are in ourselves, we so seldom, so coldly, so slightly and negligently perform this duty. And as for the graces of others, we are (the Lord be merciful unto us for the same) of this disposition, rather to murmur, grudge and repine against God for them, as though the more he bestowed his graces upon them, the more he did wrong and disgrace us.  

Because that your faith groweth exceedingly, and the love of every one of you one towards another aboundeth.  
This is the reason why Paul, Silvanus &c, acknowledge themselves bound to be thankful unto God, as is aforesaid; wherein is expressed the special matter and argument of their praise: Their exceeding growth and increase in faith and love, whereby he means all religious duties to God and man, required either in the Law or Gospel. They showed every day more and more zeal to God's glory, in making more and more conscience of the Ordinances of God; they showed greater and greater delight in the word, the Sacraments, the Sabbath, the Ministry, Prayer; they daily more and more grew in knowledge, and manifested more and more the signs and tokens of Repentance; and over and beside this, they were every day more and more kind, loving and freehearted one to another, one striving to go before another, not in the duties of Piety and Religion only, but also in loving kindness, humility, liberality, fidelity, courtesy, justice &c: from such fruits as these doth the Apostle gather, the increase and growth of their Faith and Love.. For as Faith and Love are seen unto men only, by the works that proceed therefrom; so the growth and increase of them, is seen by the growth and increase of works. Never tell me that any groweth in Faith and Love, but he that groweth and increaseth in the aforesaid duties towards God and his Neighbour.  
The words whereby the Apostle noteth this growth, signify to over-increase and superabound; not that their Faith and Love did swell and flow over those banks which God in the Law and Gospel prescribed unto them; for that neither was possible, nor praiseworthy, (as we shall have more occasion to speak afterward): but his meaning was, that it exceeded the expectation of man, and they went further than man could require at their hands, though they came short of that which God requireth.  
From the Persons thus praised, and the matter of their praise considered together, we are to learn,  
1. That the praise and glory of a Church or Christian, doth not lie only in this, in being always the same, but in growing and proceeding from grace to grace. Those sciences are not commendable that grow not in the stock wherein they are graffed, but stand at a stay. The Graces of God are not dead, but living plants; if they take root in thy heart, they will grow and increase; if thy faith and love do not grow and increase in thee, they are dead, they never took any root in thee: though for a time thou mayst have some respect in God's Church for the same, yet the end will be shame and dishonour, and thou discovered to be an hypocrite, when thy Faith and Love appear to be more and more withered, as it will, if it do not more and more grow and flourish. I would to God (beloved) we had our portion in this praise; I would to God, your Minister could thank the Lord for you in this respect: but the Lord knows, and all our Consciences tell us, we are far from this praise. It were well in comparison with us, if we did retain our first Faith and Love; but it is to be feared, that with the Ephesians we have lost that, so far are we from growing from faith to faith, and from love to love with these Thessalonians.  
2. This is the singular praise of this and all other Churches, that their Love one towards another groweth with their Faith; the more faith in God, the more love towards our Neighbour. Show me the growth of thy faith by the growth of thy love. It is as possible for a fire to increase without the increase of heat, as for faith to increase without the increase of love. The faith and profession of those men therefore is but Pharesaisme and hypocrisy, which manifests itself in the disdain and contempt of their brethren. There are therefore no greater enemies in the world, to love and unity amongst brethren, than those that are enemies to the growth of Faith and Religion, and all the powerful and effectual means thereof. For such as a man's Faith and Religion is, such is his Love, for quantity, for quality; no true faith, no true love; an unsound faith, an unsound love; a ceremonial faith, a ceremonial love; a sincere faith, a sincere love; much faith, much love; an hypocritical faith, a dissembling love.  
3. In faith and love we should not think it enough, to stint and moderate them according to that measure and rule only that man may expect and exact at our hands; but we must strive to exceed that, and according to the pattern of this Church labour therein to go beyond the expectation and imagination of men. But where are such Churches and Christians now to be found? It were well for us in comparison of that we are, that we were but answerable to the expectations of men; or that we were proceeded but so far in faith and love, as man might justly require and exact at our hands; but the Lord knows we are far wanting even of that.  
From the Persons praising we may learn,  
To give God the praise and thanks, not only for Faith and Love, but also for the growth and increase of them, whether in ourselves or others. It's he that deserves the thanks for it more than any else. Though God tie us to be thankful to men, when we reap the fruits of their faith & love, yet in comparison, it's no thanks to them; it is God's work in them. Otherwise the most religious and loving men that ever were, if God should leave them to their own natures, would quickly show themselves monsters of impiety and malice, and the Wolves and Bears of the Forest would as soon merit thanks at our hands as they: in such cases therefore to be thankful to men for the fruits that we reap of their faith and love, and to forget God, is to make them the authors of their own grace, and so to give that honour to them, which is due to God, an Idolatry too usual in these times. And yet we are not to whisper this thanks in God's ear only, but we are to profess and acknowledge it, as much as conveniently we may, even to them that it concerns, to the end we might the more hearten and encourage them therein. And this no doubt is one cause, why so many faint and languish in faith and love (especially in time of persecution) for that there is so little encouragement of this kind amongst Christians: we pass by the Graces of our brethren, as though they were not worthy to be regarded, or any notice to be taken of them. And if it be our duty to acknowledge our thankfulness to God for the Graces of our brethren, the immediate fruits whereof do not so directly concern us, as others, (for Paul speaks not of their love to him, but one towards another,) how much more is it our duty, to do it, when we ourselves in our own persons, shall immediately reap the fruits of our brother's faith and love, when his love shall directly and manifestly in a special manner grow and increase towards us.    

VERS. 4. So that we ourselves glory of you in the Churches of God,—  
HE amplifies their former praise, That such was the growth and increase of their Faith and Love, that he moreover boasted and gloried of them in the Churches of God. How could this but wonderfully encourage them, to be constant to the end, to consider that their praises, were not only talked of, but gloried in, and that in no base and profane Conventicles, but in the holy Churches, and Assemblies of God: not by any ordinary or common Persons in God's Church, but by Paul, Silvanus, and Timothy themselves, the great and most famous trumpets of jesus Christ. Who would make the boastings of such Persons in vain? Who would not by all possible means uphold and maintain such an honour? Who would not in the midst of any troubles and miseries whatsoever, rejoice and glory in such a fame sounded upon such silver Trumpets, in such famous Assemblies?  
Let us then (Beloved) learn, to emulate the glory of this Church; let us strive after such a profession of Faith, and practise of Love, that the worthiest in the Churches of Christ, may be provoked to boast and glory of us, in all the Assemblies of the faithful: let us esteem this the greatest honour that may be, that Paul should glory in us, and the Churches of God should ring of our praises; we need not then care though all the men in the Earth, and all the Devils in Hell, do bark and bawl against us: far be it from us, to forgo any part of this honour, to stop the mouths of any hellhounds whatsoever, much more for the purchasing of honour in their mouths, to give any cause, that the Churches of God, should speak or hear dishonourably of us. And though there be now no Paul's in Gods Church, to give us such encouragements; yet let not this ever-the-lesse discourage us, to tread in the steps of this Church: for if we be like them, God can and will, by some means or other, make our names as glorious in the Churches of God, as if Paul himself were living, and went from Church to Church, to glory and rejoice in us. But alas (beloved) when we shall compare ourselves with this Church, can we think that Paul, if he were alive, would boast of us, in all the Churches where he should come? Would he not rather, considering the coldness of some of us, and the contempt of Religion in other some, in the midst of many means, speak of us in the Churches of God, with shame and sorrow of heart? Do not most of us so behave ourselves in God's Church, that we rather deserve to be boasted and gloried of in Alehouses and Taverns, and in profane Stages and Theatres, then in the holy Churches of God? Do we not most of us so live, as if we affected, that Minstrels, Stage-players, Ale-house-knights, and the rest of the rascality should glory and boast of us, rather than the Apostles, Evangelists, and Ministers of jesus Christ? rather than Paul, Silvanus, and Timothy?  
Let us in the second place learn of Paul, how to comfort and encourage those Churches and Christians whom we see to grow and increase in Grace: let us not only acknowledge and profess ourselves bound, to thank God for them always, but let us honour their names in all holy meetings and assemblies, that they may see they are respected and honoured for their Faith, and other graces of God: and be we in never so high place in God's Church, let us account the faith and love of others, our own crown and glory; let us boast of it, and glory in it, in all the holy meetings and assemblies of God's Saints, and strive that the eyes of all God's Churches, may be fixed upon them, and their tongues speak of their praises. This is a powerful and most effectual means to strengthen and confirm them, in the graces of God against all temptations and discouragements whatsoever. The neglect of this duty hath been no doubt, a special means, that so many in time of trial, have shrunk and fallen from the Faith. It is indeed a weakness in Christians, to stand in need of such encouragements; they ought to be so grounded in that Faith which they do profess, that though all the world should disgrace, and dishonour them for it: yea though they which have taught and instructed them therein, should discourage them from it, yet they ought constantly, to cleave unto the same. But seeing that the humane frailty of Christians, needs such props as these, especially in time of persecution, we shall be guilty of one another's fall, if we do not by such means labour to support one another. But far are such from this Apostles Spirit, who are so far from boasting, and glorying, either in those Churches or Persons that grow and increase in the graces of God, that of all other they most despite, and disgrace them, in all the assemblies and meetings where they open their mouths.  

— Because of your patience and faith in all your persecutions and tribulations which you suffer.  
This is the special matter of Paul's glorying and rejoicing. The faith and patience which they manifested in all their persecutions and tribulations: By which it appears, that this Church was at this time very much afflicted and persecuted, and that the scope of the Apostles praise, in this and the former verse, is to comfort them in the same, and thereby to strengthen them, that they may persevere, (as I have said before,) in the grace received. He testifieth therefore, that he doth not only esteem himself bound, to be always thankful unto God for them, in regard of their exceeding growth and increase in faith and love, but also that in the same regard, he glorieth and boasteth of them, in the Churches of God, especially for this, that in the midst of so many persecutions and troubles that they sustained, they showed so much patience and faith.  
Faith then and Patience in persecution and tribulation, is the greatest glory of a Christian. They that in the midst of many injuries and wrongs, disgraces, loss of goods, liberty, hazard of life, &c, for Christ's sake, can still notwithstanding by faith apprehend God's goodness and love towards them, conceiving never the less hope in God, bearing never the less affection, but rather the more to that Faith and Religion for which they suffer, never showing the least repentance for their profession, how much soever they suffer for the same, neither murmuring nor repining against God therefore, nor breaking forth through impatience, into any breach of duty towards God or man. They which have grown to such an height of Grace, shall be honourable in the Churches of God in a high degree, for their profession. But dishonourable is that profession, and not worthy to be named with any respect or honour in God's Churches, that in peace and prosperity maketh some show and flourish, but when persecution cometh shrinks in the wetting.  
The Apostle joineth Patience and Faith together, neither can they be sundered in time of persecution, but the one showeth itself in the other: where there is impatiency in suffering, there appears no faith but infidelity: Faith makes Patience, Patience manifests Faith. Never say thou believest in Christ, if thou canst not show thy belief in patient suffering for Christ: at least never look that thou shouldst be praised, and gloried of in the Churches of God for thy Faith, until it shine and show forth itself in thy Patience. The glory of a Christians faith, doth not consist so much in beating down and resisting the enemies of Christ, as in a meek and willing suffering of wrong and evil. If thou suffer never so much for Christ's sake and the Gospel, though thou shouldst give thy body to be burned for the same, yet if thou do it not patiently but perforce, thou mayst be pitied, but never look to be praised for it in the Churches of God. Those sufferings only are celebrated there, wherein a man may lively behold the very face and living countenance of Faith in Patience.    

VERS. 5. Which is a token of the righteous judgement of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer.  
HItherto of the first part of their consolation, wherein the Apostle taketh notice of their persecutions and troubles, praising them for the Graces of God manifested therein.  
The second part followeth, taken from the happy issue and consequent, which these patient sufferings of theirs did portend. These sufferings (saith he) of yours are an infallible sign or demonstration of the great day of judgement, wherein, the more patiently you have suffered for the kingdom of God, the more you shall be reputed and declared worthy of that kingdom for which you have suffered. What an unspeakable consolation would the due consideration of this be unto all that shall suffer for righteousness sake: that the more they suffer, the more they may assure themselves of a day of public hearing before the Lord, who will thoroughly debate all those injuries and wrongs, that have been offered unto them, and that not in a corner, but in the face of the world, that this judgement wherein this cause of theirs shall be heard, shall be a righteous judgement, not corrupted by bribes, and overswayed by partial affection, but proceeding according to the equity of the cause, without respect to the quality of Persons; that in this judgement shall be called into question, especially their sufferings for the kingdom of God, and that which they have endured for righteousness sake, & in obedience to the Gospel; that in this judgement the more it shall appear, that with Patience and Faith, they have suffered for the kingdom of God, the more they shall be accounted and reputed worthy thereof in jesus Christ, insomuch as they shall with that praise and glory, before the face of their enemies, be put into the eternal possession thereof, 
Luc. 21.36.  as if they had merited and deserved the same by their sufferings, though the greatest sufferings that ever any Christian hath or can endure, are in deed and truth in themselves no ways worthy that glory which shall be bestowed upon them. Rom. 8.18. and it being given, is an inheritance. Matth. 24.3.4. and therefore not of desert. What an unspeakable comfort must this needs be in the midst of all persecutions whatsoever, when every particular wrong and injury, which here a man shall endure for the kingdom of God, are so many infallible signs and demonstrations of this judgement; so that the more they suffer and endure at the hands of men, and the more the Consistories and judgement Seats are shut against them, the more cause they have to be certain and assured of this judgement, and the more to rejoice in it. It would be great consolation unto a Christian heart, and a means of much patience and constancy in suffering, if he might be assured, that his cause should come to indifferent hearing, but before men: yet there is far more cause of comfort in the certain assurance of this judgement; and so much the more certain assurance there is of this, by how much the more uncertainty, doubt and despair there is of the other.  
But this is no matter of Consolation to them that suffer (though with never such patience and confidence) for the fancies and inventions of their own brains, or the superstitious inventions and traditions of men, which appertain to the kingdom of Satan and Antichrist. They which will reap this consolation in their sufferings, must look to this, that they suffer for the kingdom of God, i. for their obedience and subjection unto the laws of Christ their Head and King, manifested in his word unto their souls and consciences.   


VERS. 6. For it is just with God to render in like manner affliction to those which afflict you:  
7. And to you which are afflicted, rest with us—   
FOr the further confirmation of them in the aforesaid comfort, he here rendereth a reason, why this Patience and Faith of theirs must needs be a manifest sign of the just judgement of God aforesaid; because (saith he) it stands with the justice of God to afflict them, that afflict his servants, and to give rest unto them which are afflicted for his sake, and therefore the more that any do suffer for the kingdom of God, and the more that the wicked prevail over them, the more certain and infallible sign it is of that great day. So that in this reason he comprehendeth two grounds of the former assertion.  
The first is this: That it stands with the equity and justice of God, to afflict and punish them, which molest and trouble his children for righteousness sake. God hath stamped in man, who is his own Image, the print of this justice. Can a Prince endure, that his Servant should be abused for doing his will and commandment? Will he not take himself bound in equity, so far as his authority and laws will stretch, to call them into question that shall abuse him? If he should carelessly suffer the same, would it not be judged an unjust thing? Hath not the righteous God that care of his Servants, that an earthly man hath? Is it possible that he that hath written this point of justice in the breast of man, should neglect it in his own Person, and suffer his own Servants, for obeying his will, to be persecuted and wronged, and that before his own face, and put it up? Yet we see that for the most part in this life he doth so. None more free from judgement and vengeance than they that persecute God's Servants, none live more merrily, none die with more ease. Why then we must of necessity conclude, that therefore there must come a day of doom wherein they must answer it. God must needs be a just judge, and therefore the fewer judgements overtake the enemies of the Gospel in this life, and the more they triumph over God's Servants, the more we must learn to comfort ourselves, in being so much the more assured and persuaded of this day of judgement. If there were no other cause to be heard but this, it stands with God's justice to hear the same. It would affect and comfort God's children in their affliction, to behold some present judgement of God or man, upon them which persecute them; and it much dismayeth them, when they see no hope of help either from God or man in this life. But this aught to strengthen and comfort them so much the more: for this is so much the greater evidence and demonstration, that in this great day of judgement, the Lord will render affliction to those which trouble his Servants. This then is the best revenge, that Christians can execute upon their persecutors, even with faith and patience to suffer persecution and affliction at their hands: for the more they suffer, the more they bind the Lord in his justice, in this day to judge and revenge their cause: so that if Christians by dint of sword could subdue all their enemies, they have not therein such just matter of comfort, as in their patient & faithful sufferings. The less we revenge, the more hath God in justice, bound himself to be avenged of them: and it is great folly to think, that we can do our enemies more hurt, than God can and will, if we leave the revenge unto him, unto whom indeed it appertaineth.  
The second ground of the former Assertion is this, that as it stands with the justice of God to punish them that afflict & persecute his servants; So it stands no less with his justice, to give unto his servants which are troubled and molested, rest and quiet, of which, the less hope and assurance there is in this life, the more cause there is, to assure themselves of it in another life, and therefore to expect that day wherein, they shall be put into a full and eternal possession thereof. It is no such comfort to the soul of an afflicted Christistian, to be persuaded that God will render unto the wicked enemies, affliction for affliction, more comfort it would be unto them, to see some signs and tokens of their repentance and forgiveness. But this is the strength and life of Christian consolation, that the more sorrow and trouble, that they sustain for Christ's sake and his kingdom, the more pledges and demonstrations they have therein of their own eternal rest and happiness; for howbeit our sufferings (as is formerly declared) are far from meriting any such matter, yet it is just with God, to give them rest and quiet, which have been content patiently to suffer for his sake; no man shall suffer in vain for Christ, but the more he suffereth (if he suffer for the kingdom of Christ) the more security and assurance he hath of eternal rest in heaven, which all those want, which want that grace; never look thou to enter into this rest, except thou canst with patience and faith endure trouble and disquiet for the kingdom of heaven.  
He sheweth what manner of rest this shallbe, by way of comparison, in these words with us i. It shall be such a rest and quiet, as is prepared for us that are Apostles and Evangelists, and such, as together with us you shall certainly enjoy; This must needs increase their consolation exceedingly: there are no true Christians, but are persuaded the Apostles and Evangelists shall in this great day be in most happy condition: neither can they desire to be in better estate; wouldst thou then be sure to rest with Paul, Silvanus, Timothy and the rest of the Apostles and Evangelists: thou must learn with patience and in Faith, to suffer persecution and tribulation, when the Lord shall call thee thereunto, for that Faith and Religion which thou hast learned of them? for the Lord hath not prepared a higher heaven for them, and a lower for us, but we shall rest together with them in the same heaven, if together with them we shall suffer in this life, for that kingdom which they in the Gospel have called us unto.   


— When the Lord jesus shall be manifest from heaven, with his mighty Angels.  
8. In flaming fire—   
That the consideration of the day of doom (the manifest signs whereof they were to behold in their patient enduring of persecution) might the more comfort them, and strengthen them in their troubles. The Apostle concludeth this second part of their consolation, with a digression into a description of that day of judgement, every part whereof containeth great matter of comfort to all the afflicted and persecuted servants of God, and no less matter of fear and horror to all their enemies, if they had grace to apprehend the same.  
The first part of the description declareth who shall be the judge: even our Lord jesus himself in his own Person, even he who loved his Servants so dear, that he gave his life for them, yea did undergo his Father's wrath for them, which was for the time a Hell of Hells unto him: and therefore the more gracious, and loving and merciful, he hath showed himself unto them, the more merciless and cruel, will he in this judgement show himself unto their adversaries. Whom could the afflicted Servants of Christ more desire to sit in judgement, than their own dear Saviour, for whose sake they have suffered so many indignities? Whom can the enemies of the Gospel more fear, then him whom in his Servants they have most dishonoured and despighted? No doubt but in this day, they would rather choose any, to be their judge then Christ: yea, they would hope for more favour and mercy from the Devils themselves, then from him. Let us then (if ever the Lord shall exercise us in the same manner) comfort ourselves in this, That Christ himself will in his own Person, in this day, come to judge the cause betwixt us and our enemies. It were great matter of consolation, if we were assured but of this, That Christ would raise up some just man upon earth to do it; or send a Saint, or an Angel from heaven for that purpose; but this must needs be an exceeding comfort, That Christ in his own Person will come to sit in judgement upon our adversaries, and will not put the matter over to Under-commissioners. Let us then take heed, lest in our sufferings for Christ's sake, we break not out through impatiency or distrust, into any sin against Christ: for this is the greatest advantage that we can give to our adversaries, and a sign that we do not so much suffer, (how just soever the cause be) for Christ's sake, as for our own fancy: for how can that man say, that he suffereth for Christ's sake, when in his suffering for his sake, he will not for his sake forbear such and such sins which Christ forbids? Can he in his sufferings comfort himself in the consideration of this judgement, when in and by occasion of those sufferings he rebels against the judge?  
The second part of the description of the latter day followeth, wherein is set forth the glorious manner of Christ's coming to judgement, consisting of three parts.  
First, he shall manifest himself from heaven: i. shall appear to the eyes and senses not only of the godly, but the wicked, and they with these eyes of theirs shall behold him coming from the highest heavens, in that majesty and glory, wherein he now sitteth at the right hand of his Father, and not in that base and contemptible estate, wherein he first showed himself, when he took our nature upon him. So that Christ will sit visibly in judgement in this day, and that in all the sensible glory that may be: he shall then show himself in all his majesty to every mortal eye: then shall the godly behold and see, that their trust and confidence in him, in the midst of all their greatest afflictions, was not in vain: they shall then have cause to triumph and glory, that they have (though through many reproaches and contempts) served so honourable and glorious a Lord. How then shall the wicked enemies of Christ hang down their heads, that have scorned and disdained his Servants, as if they had served some base and contemptible Master? Verily so vile and base is the service of Christ in the eyes of some, (yea and of some that would be reputed Christians) that it were less disgrace for a man (in their eyes) to serve a hangman, then to serve jesus Christ. judge you how such will look, and what they will think, when they shall behold Christ coming from heaven, and revealing himself in all his majesty and glory, and that to sit in judgement upon them? Let this then be our comfort in all our tribulations, that howsoever Christ now have the heavens drawn as a curtain, or veil between our eyes and him, which is the cause that makes the enemies of his Gospel, so bold and saucy with his Servants, yet that the more he hides himself now from the eyes of persecutors and wicked men, the more gloriously he will manifest and reveal himself unto them in this day, to the greater glory of his humbled Servants, and the greater shame and confusion of all their enemies.  
The second degree of his glory, consists in the train that shall accompany and assist him in this judgement; All the mighty and powerful Angels of Heaven: These shall be present as so many Sergeants, Bailiffs, Officers at Arms, Sheriffs and Executioners in this great Assize. If therefore it be so terrible to guilty prisoners, to behold an earthly judge in his scarlet robes, attended upon with the justices, Sheriff, and other Officers of Peace, how fearful and terrible will the sight of this judge be, manifesting himself from heaven with such a mighty host and glorious army of Angels? If the appearance but of one Angel, and that in peace, hath been so terrible, even unto Gods own children, as appears Luc. 2.10. & 1.30. judg. 13.6. how terrible shall the appearance of all the Angels in Heaven be unto the wicked in this day, when they shall come with Christ from heaven to be executioners of his eternal vengeance upon them? For their Office at this time, is set down in the Parable of the tares. Mat. 13.41. It is not then possible for them to avoid the presence of this judge, but they must needs appear before him, where there are such Officers, as these, to apprehend and attach them: though they should run into the clefts and hollows of the rocks, or could cause the mountains and hills to cover them, these Angels could pull them out: though they had wings like to an Eagle to fly away from this judgement, these winged Cherubims would overfly them: though all the wicked should conspire and band themselves, as it were one man to resist the proceedings of this judge, there is not the weakest of this heavenly army, but will be found strong enough to bind them hands and feet in chains & fetters of iron: and therefore the Apostle calls them, powerful Angels; how truly see 2. King. 19.35. Act. 12.23. What an encouragement than would the consideration of this be unto any that are under persecution for the kingdom of God, if they had grace but to believe this? If poor men suffering wrongs at the hands of great men that live amongst them, could be assured of this, that the King himself taketh notice of those wrongs that are offered unto them, and will without fail upon such a day come in his own Person, with all the Court and Council, judges and Officers of State, to call the matter into question, and to sit in judgement upon the same, would they not think themselves happy, yea and the more wrongs they have sustained, the more happy, in regard that the more they have endured, the better they are sure it will be for them, and the worse for their enemies? What infidelity then is this, that we should have so sure and certain a word of Christ's own coming, and of his coming accompanied with all the glorious and powerful train of heavenly Angels, to sit in judgement upon them which shall persecute us, and to give rest eternal unto us, even in regard of our troubles, and yet we should murmur, repine, fret, grieve, yea and basely often deny and forsake the cause of Christ, rather than suffer for it? Is it possible (beloved) that any Christian that is persuaded of this truth, and thinks of it seriously, should be daunted or disquieted, or put out of any of God's ways, for the persecution of wicked men, be they never so mighty, and never such politic adversaries, and be they able to set never so great a gloss upon their proceedings? It is to be feared (beloved) that many from time to time, which seem to be most forward in the profession of the Gospel, that think this glorious coming of Christ with his mighty Angels, to the end and purpose here expressed, to be no better than some old wife's fable: otherwise it were not possible, that every fear of trouble & molestation should make so many start aside like a broken bow, from the profession or practice of that truth which formerly they have given testimony unto, but it would rather make them so much the more resolute and confident in the same, by how much the more trouble they shall see to pursue the same, or any part thereof.  
The third degree of his glorious coming is in the manner thereof, which shall be most fearful and terrible, even in flaming fire, which showeth the extremity of his wrath, against them which he shall come to sit in judgement against; they are not in jest that fling firebrands: terrible even to Gods own people was his giving of the Law in thunder & lightning; but a thousand thousand times more terrible will his coming in this fire be, unto the wicked transgressors of that Law. To have been in Sodom and Gomorrah, when fire and brimstone fell down from heaven upon them, Gen. 19, could not be so terrible as this must be unto those wicked men, that shall stand upon the earth in that day, and behold this coming of his, who would then if they might be put unto it, choose rather to leap into burning Aetna, then stand in this presence. Let the consideration of this make us to run, even through fire and water, rather than displease this judge. Let us, the more fiery trials and persecutions that we shall endure for this judge's sake, the more rejoice in the expectation of this his coming, and be armed against the terror of it. Let no flame kindled by the wrath of any man, make us do any thing that may provoke this ireful judge.  

— Rendering vengeance unto them, that do not know God, and which obey not the Gospel of our Lord jesus Christ.  
The third part of the description of the latter day of doom followeth, wherein is set down the end of Christ's glorious coming in manner and form aforesaid, to judgement: which is twofold.  

1. To render vengeance, or to be revenged upon some.  
2. To be in a special manner glorified upon other some.   
The first act then and end of Christ's coming in flaming fire, is to be revenged upon some sort of Persons i. in that manner to proceed in judgement against them, that those men use to do which are possessed with a furious and revenging Spirit, even with all rigour and extremity, to seek their mischief and utter ruin. For it is the nature of revenging minds, to seek only the hurt and evil of those which have provoked them: and the greater and more powerful they are, the more fearful will the vengeance be which they shall inflict. The wrath of a King (saith Solomon) is as messengers of death, 
Pro. 16.14. & 19.12.  and like the roaring of a Lion; what then is the wrath of the King of Kings, the Lion of the Tribe of judah? Verily if a man were naked in the wilderness, and all the Lions, Lionesses, and their whelps roaring about him ready to tear him in thousands of pieces, it were not so fearful, nor so much evillnes to be expected, as when this lion shall roar upon him, and come in such a fierce and furious manner to be avenged of him; and the more terrible the avenger shows himself to be, the greater vengeance is feared, and the less hope of mercy. If we see one come gnashing his teeth at one, and with a furious rage running at him with a naked sword, we presume that the vengeance that this man intends to execute, is no less than death, and that the blood of the party can only quench the flame of his wrath; what then will quench the wrath of this Person, who comes in flaming fire from heaven, with all the powerful armies of glorious Angels, to be avenged of all his enemies. If the least offendor had 10000 hearts, it were not the blood of them all could quench the fire of this avengers' rage against him: If it were possible for him then to weep a Sea of tears, yet there would be no hope thereby to mitigate the wrath of this avenger, or to move him to relent, when he shall come in such a manner as this, to render vengeance: then shall the chamber door be shut, and it will be too late for the foolish Virgins to cry, Lord, Lord, open to us. Mat. 25.11, 12.  
Hence than we are to note.  
That howsoever in this life the Lord shows himself a miracle of patience, suffering infinite and innumerable indignities and dishonours to be offered, both to himself and his servants, and howsoever the wicked enemies of his Church and Gospel, do no more fear his threats in the word, than the arrow that a scarecrow threatens to shoot, yet when this day shall come, they shall find it verified in him, That patience wounded, becomes fury: 
Seneca.  so that the more he hath endured and suffered at their hands in this life, the more wrath and fury shall break forth against them in this day. This then is the day of the Lords wrath and vengeance, and this is it that God's children are to expect, and to rest in hope of. They are not to hope & expect, that God will in this world be avenged of their enemies, seem they never so desperate▪ and incurable: but thus ought every good Christian to stand affected towards their persecutors and wickedest enemies, to desire their repentance in this life, and to rest satisfied with that vengeance, that this judge will be sure (if they repent not) in that day to render unto them. And surely they do not believe the truth of this Gospel as they ought to do, that are their own avengers', and will not wait this day of the Lord; for if they did not either think, that Christ will not at all revenge their wrongs, or that he will not do it so thoroughly and effectually, as their enemies deserve, or that themselves were more wise and able to avenge their cause then Christ, they would not be so hasty and heady as they are, in revenging their own wrongs. But such must know, that the less patience and faith they have showed in those persecutions and wrongs, which have been offered unto them, and the more they have broken forth into revenge of their own quarrels, the more they have cut off from themselves the comfort of this doctrine: for in so doing, they have done so much as lies in them, to prevent the Lords vengeance upon their enemies, and to pull it upon their own heads in this day, insomuch as they have more cause to fear, that the Lord will come in flaming fire to be avenged of them, rather than their enemies, seeing they in revenging themselves upon their enemies contrary to Gods will, have themselves as much provoked God, as their enemies have in wronging them; so that thou canst not do thine enemy a greater pleasure, then to avenge thyself upon him: for though thou mayst in this day see the Lord avenged of him, for the wrongs he hath done thee, yet what comfort will that be to thee, when thou hast cause to fear, that thine enemy also shall see the Lord avenged upon thee, for revenging thyself upon him. If Christians in their hot, and unchristian blood, would but meditate of this, it could not but be a strong bridle and curb unto many violent and outrageous distempers, that they use to break forth into, in the wrongs and injuries, that are offered unto them, wherein commonly (through the just judgement of God) they often discover the very same corruption and wickedness, which they revenge in their enemy, to be in a greater measure in themselves, and in the same kind in a higher degree, do sin both against God and their enemy. Is any thing more common, then for men and women, yea Christians, yea special professors of the Gospel, in revenging the pride, the malice, the disdain, the contumelious speeches, furious acts and deeds of others, to discover greater pride, malice, disdain, contumely and fury in their own words and deeds? What? Can such comfort themselves, in the consideration of this coming of Christ to render vengeance, to them that have wronged them, when themselves by this occasion have showed themselves, as deep offenders against God and their enemy in the same sin? Such only than can reap comfort to themselves, in Christ's coming to render vengeance, unto whom that praise is due, which the Apostle here gives to these Thessalonians. i. Such as manifest patience and faith in all their persecutions and afflictions. And if those can have no comfort herein, which shall through impatiency and infidelity revenge evident wrongs and injuries; what comfort can they have, that revenge themselves upon their neighbours for imaginary and conceited wrongs, for doing no more than they may do, yea many times for doing that which they ought to do, and which they should have answered to God if they had not done.  
This vengeance is set forth and declared more specially.  

1. By the Subject.  
2. By the Matter.  
3. By the Place.   
The Subject of this vengeance are the Persons upon whom the Lord will execute the same in that day; and they are such as know not God, or such as obey not the Gospel of our Lord jesus. Concerning the first: God is in himself of an infinite and incomprehensible majesty, and therefore cannot perfectly be known of Men or Angels. See to this end 1 King. 8.27. job 11.7. Exod. 33.20. joh. 1.18. & 5.37. & 6.46. yet he hath in some degree manifested and made known himself in his works, wherein men if they were not more brutish than horse or mule, might clearly behold and see, That God is an infinite majesty, almighty, all-sufficient, the Creator and supreme Governor of the whole world, him, in and through whom they live and breath and have their being, the author and fountain of all goodness, most worthy of all honour, obedience, and love: That he is a God that loveth Religion, truth, honesty, humility, justice, mercy, charity, loyalty, chastity, sobriety, and such like other virtues in men, and will bless men for the same: That he hateth and detesteth in men, all profaneness, falsehood, dishonesty, pride, injustice, cruelty, oppression, disloyalty, uncleanness, drunkenness, and such like vices, and will curse all them that are given unto them: And that he hath provided Heaven, a place of everlasting happiness, for those that shall do his will; and Hell, a place of everlasting torment, for them which shall offend him. To omit many other matters concerning God, which are clearly revealed in his works, even to the senses of men that have the use of reason, and do not wilfully shut their eyes against the light: what savage and brute creatures are all those, that in the midst of these means, have no knowledge of God at all? That this God should be as a stranger unto them, yea as one that they had never heard of; that they should have no sense or apprehension of his Majesty, Power, and goodness, when all their senses are daily and hourly filled with the same; that they should live and delight in those sins, which the very light of their Consciences tell them are displeasing to God, and yet be no more afraid of God therefore, then of a painted Bear or Lyon. Were not that a strange child, that being brought up from a tender one in the house of his Parents, being fed and clothed by them, and ever receiving from them all the kindnesses that Parents can yield unto a Child, and yet this Child should not so much as know them, or look upon them, but demean himself unto them, as unto mere strangers, such as he had never seen nor heard of, passing by them without so much, as looking towards them, respecting the servants and dogs in the house more than them, delighting most in that which he knoweth will vex and anger them, hating their presence, and no more affected with any good received from them, then with a straw or rush; what a monster of children would every one judge this to be? Wert thou the Father or Mother of such a Child, what wouldst thou do? Verily, such children are most of us unto our God. We live in this world, which is the house of our God, yea in his Church, which is his Presence-chamber, no earthly Father can possibly show more kindness to his Child, than our heavenly Father doth unto us, nor can so much by his kindness manifest himself to be a Father as God doth unto us, and unto all mankind: and yet for all this, we live as though we knew him not, we never look after him nor regard him, we are no more delighted with his presence, affected with his kindness, nor more studious to please him, no more fearful to displease him, then if he were no body, or worse than the worst of all creatures, as if he were one that we never received, nor expected the least good at his hands, or one that we would not be any ways beholden unto though we might; the more he offers us means to know his Majesty, Power, Goodness, the more we shut our eyes against them, pleasing and delighting ourselves in our ignorance, as a matter of great advantage unto us. This is the condition and estate of the greater part of the world, if you look into their lives and conversations, they are as it were without God in the world, as men that had not the least sense or apprehension of a God, 
Ephes. 2.12.  or had never heard of him, or that all that they had heard of him were but fables. Is it any marvel then, if the Lord having showed himself so kind and loving a Father unto all mankind, shall be severely avenged of such, as in the midst of so many means will not know him? Oh let the consideration of this move every one of us, to bewail our ignorance, and to seek after the knowledge of God above all things. For if we will not know him in his goodness in this life, we shall feel him in his wrath in another life. Ignorance of God in this day of Doom will be no plea for us; for it shall be one of the Articles of condemnation against us, that we know not God.  
The second sort of Persons, that Christ will come in flaming fire to be avenged of, are such as obey not his Gospel. i. such as will not accept of those conditions of Salvation that are offered in the Gospel. In the Gospel everlasting Salvation is offered to all sinners, that will believe in Christ, forsake their sins, and yield obedience to the Ordinances of jesus Christ, set down in the writings of the Prophets and Apostles; when therefore, God shall out of his word, convince our consciences that we are sinners, and have offended his Majesty by our sins, and when God shall offer to be reconciled unto us, to pardon and forgive our sins, to save our souls from Hell, yea to bestow everlasting happiness in Heaven upon us, if so be we will forsake our sins, acknowledge Christ jesus, for our Lord and Redeemer, and be subject to his discipline; when God shall send to this end, his Ministers, Messengers, and Ambassadors, to offer unto us these conditions, yea to entreat and beseech the acceptance of this Grace, and yet we will not accept of them, we will not have Christ jesus to reign and rule over us, we will not (whatsoever follow upon it) forsake such and such sins, but whether God will save, or not save us, we are resolved upon our own courses, and if we may not be saved without any such conditions, we will not be beholding to God for our Salvation, but will put it to the adventure, either to have it upon what conditions we our selves please, or go without it: this is to disobey the Gospel, and to trample the blood of the new Testament under our feet: this is directly to sin against Christ jesus; and therefore such of us can expect no other Doom from Christ at that day, but fearful vengeance. For upon whom should he avenge himself, if not upon them, which cannot content themselves to have sinned against God, and so to have provoked him, but despise the means of his grace and favour when they are offered, purposing still to continue in their sins, whatsoever come of it. This is the fearful sin of many that live in the Church of God, and profess themselves Christians, yea and that look to be saved by the blood of Christ, who notwithstanding live and delight (and so purpose to do) in such sins, as they know are forbidden in the Gospel: they can be content, yea they look for that Salvation by Christ, which is promised in the Gospel, and that the Covenant on Christ's part should be performed unto them, but they are resolved not to keep any Covenant on their own part. And those for the most part that most disobey the Gospel, and that show most contempt to the Ministry and dispensation thereof, and are the greatest enemies that may be to the principal Ordinance thereof, do most presume of that Salvation which therein is offered. But let us know that it is not a naked profession of the Gospel, or a bare belief that can pacify the wrath of this judge in that day, but it must be such a profession and belief, as manifesteth itself in obedience unto the Gospel. If it were possible for a man (as it is not) truly to profess, and unfeignedly believe the Gospel, without obeying of it, yet that shall not save him, he must obey it also. The Gospel containeth not matter of knowledge and Faith only, but of practice also: and therefore so many as desire to be free from the vengeance and fury of this judge, had need in that regard to be acquainted with the Gospel and all the Ordinances thereof: (for how can they obey that which they know not?) and they had need with all diligence and care to be conversant in the reading and hearing of the writings of the Evangelists and Apostles, of Moses and the Prophets, for they are they, which testify of this Gospel, and in them is fully and most clearly declared, what manner of obedience is to be performed thereunto: Also the word here translated, to obey, originally signifieth, to hearken unto, which is when we set ourselves diligently to hear a matter, that in our own estimation, much concerns us to know, either for the procuring of some special good unto us, or the avoiding of some feared evil, and so it is translated by the best Interpreters, and that neither unfitly, nor disagreeing in substance from our own translation. For they can never be said to obey the Gospel, that do not hearken unto the same, especially when God by his public Ministers, as it were his Ambassadors and Heralds, proclaims the same in their Assemblies; and they which have the grace to hearken after the same as they ought to do, cannot but do their best endeavour, to obey the same. Fearful then must their estate needs be in this day, that are so far from, either obeying or harkening unto the Gospel, that of all other Persons, they most hate and despise them which are Messengers of the same, as though their feet, yea and their tongues were accursed, that bring them any tidings thereof.  
This Gospel is here called the Gospel of our Lord jesus Christ. It is not (beloved) our own Gospel which we preach unto you, and call you unto the obedience thereof: but it is the Gospel of our Lord and our Saviour, and that which we must submit and subject ourselves unto, if we look for Salvation from him. When the Gospel requireth any thing at your hands, which shall any ways cross your corrupt desires, you are presently offended, and incensed against us, that are the poor Ministers thereof, as if it were our own Gospel, and the law of our own will which we propound unto you. But know you this, whosoever you are, that it is Christ jesus our Saviour, that in our Persons you are offended withal, and against whom you rebel, in despising that Gospel we teach unto you: know you also that in your obedience and subjection to that Gospel, which we preach unto you, you are not subject and obedient unto us, but (except you be reprobates) unto your own Lord and Saviour, who requireth only this obedience at your hands, tying the everlasting salvation of your Souls, and the merits of his passion thereunto.  
To conclude this point then: Seeing that Christ will come in flaming fire, to be avenged of them that shall not obey his Gospel, let the terror of that fire make us run through water and fire, rather than disobey the same. And though the Devil and Antichrist, and all his accursed imps and limbs, should come in flaming fire against us for obeying this Gospel, yet let us assure ourselves, that it will be more easy for us a thousand times, to fry in their flames, then to burn in this. The fires that they kindle, do soon go out; and in the greatest heat and sense of them, men have received that comfort, that they have sung for joy: but this fire shall never be quenched, and he that feels but the least degree of the heat thereof, is not capable of the least comfort, but in it there shall be ever howling and crying, and gnashing of teeth. And therefore great folly it is, to leap out of the one fire into the other; far greater than if a man, to avoid a shower of rain, should plunge himself into a whirlpool; or for fear of being scalded in a vessel of lukewarm water, should leap into a furnace of boiling lead.    

VERS. 9 Which shall be punished with everlasting perdition—  
HItherto of the Persons, upon whom Christ will be avenged in this great day. The matter of his vengeance followeth, which is everlasting destruction or perdition, that is, the utter ruin and confusion of the Parties. This is the extremest revenge, when one seeks after the utter perdition and overthrow of them whom he hates. Many have endured much evil at the hands of avengers', and yet in time have recovered themselves again, and held up their heads: but he that falls into the hands of this avenger, shall never be able to hold up his head again: for he breathes after the utter ruin and overthrow of the creature, and he is able to effect the same, and therefore will bring it to pass. And yet if this perdition and destruction were temporary, if in the same, a man might perish, as the beast doth, it were the less: but this is an everlasting perdition, wherein a man shall be for ever and ever in destroying, and never be destroyed; for ever and ever dying, and never dead; for ever and ever burning, and never burned. What a horrible condition is this? How would this (if we had grace to believe it) be as a goad in our sides, to force us to seek after the knowledge of God, and to yield all possible obedience to the Gospel? The fear of hanging, burning &c, (though they be pains that last but a moment in comparison) is powerful to restrain many a lewd and wicked nature, from murder, theft, treason, witchcraft &c: but alas, if it were possible for a man, to be hanged or burned a thousand times one after another, all these deaths would be nothing to this destruction. Dost thou then believe the truth of this which the Apostle here affirmeth? If thou do not, thou art no Christian, but a very Infidel: if thou do believe it, how comes it to pass that thou seekest no more after the knowledge of God? yea that thou hatest to know God, and affectest to be ignorant of him? How cometh it to pass that thou livest in disobedience of the Gospel, and resolvest so to do? Though thou covet thy neighbour's Ox and his sheep, yet thou wilt not steal them; though thou malice and hate thy neighbour to the death, yet thou wilt not murder him, because thou persuadest thyself that thou shalt be hanged for it, if thou do so; and though there may be some possibility of concealing the matter, or of flying from the judge, yet thou wilt not put it to the adventure. Thou sayest thou believest, that Christ at the latter day will come in flaming fire, to punish with everlasting perdition, those which know not God, and which obey not the Gospel of jesus Christ, and yet thou art ignorant of God, and despisest the Gospel, which plainly manifesteth, that thou esteemest of this which the Apostle here affirmeth, as an old wife's fable, whatsoever thou pretendest to the contrary, and therefore that thou art but a masked Infidel. But they that will not believe this doctrine, shall one day, to their eternal horror, feel the truth of it. Let so many of us, as fear the Lord, and tremble at his word, often meditate of this: If a man should be condemned to lie for a thousand years together upon a soft featherbed, and during all that time should hear nothing, but the sweetest music that may be, yet he would choose rather to dye a dog's death, then to endure the wearisomeness thereof: how shall a man than bear this judgement, to lie in the burning lake of God's wrath, in unspeakable torment, not for a thousand years, but for ever and ever? If an hour in torment seem a year, how long will this hour seem, that shall never have end? But when a man hath endured it, as many thousands of years, as there be stars in the heaven, or drops of water in the Sea, yet he shall be no more near his end, than he was at the very first moment of his torment. Those, that are but common and indifferent wise men amongst us, use to dislike and condemn the courses of those men's lives, (how jolly and pleasant soever they be in the same) whereby they hazard and ruinate their estates, and follow desperate and break-neck courses, by means whereof, their liberties and lives are endangered: oh that any Christians than should be so brutish and without understanding, as to approve either in themselves or others, those ways and courses, that directly lead a man, body and soul to this eternal ruin.  

— from the presence of the Lord and the glory of his power.  
The third Argument, whereby he amplifieth the revenge aforesaid, is from the place wherein they which know not God, nor obey the Gospel, shall suffer eternal destruction, which is here described by the privation of God's presence, and of the glory of his power. The meaning whereof is thus much. That they shall for ever and ever be tormented in such a place, where they shall be ever removed from the gracious presence of God, and shall never behold that glorious power of his, which he manifesteth in the eternal glorifying and blessing of his Saints in heaven: such shall be the detestation and hatred that the Lord shall bear towards them, that he will not endure them to abide in his presence, but will shut them up in eternal darkness, where the light of his gracious countenance, and his saving power (which is the glory of his power) shall never shine unto them; so that the Lord will never look after them, never come unto them, never so much as cast his eye towards them, nor the place where they are: nor show the least part of his glorious power in that place, to the mitigating of their torment, but will leave them altogether to the power of the Devil, and to the comfortless presence of damned Spirits, where they shall see nothing, but horror and confusion, nor hear any thing, but howling and crying and gnashing of teeth, without the least hope of any comfort from God, out of whose presence, they are for ever and ever excluded and thrust out. What a fearful vengeance is this, that Christ in that day will execute upon the wicked persons above described? How should the consideration of this, restrain all good Christians from revenging their own quarrels upon the enemies of the Gospel, though they had never so much power to do the same? For can a Christian heart desire a greater vengeance than this, upon any how wicked soever, and what wrongs soever they had done them? If God should give up our enemies into our own hands to do with them what we would, would we if we could, be more avenged of them, than Christ will be for our sake? Certainly it is not possible for the most malicious curser and banner that ever was, to desire a greater vengeance than this. How wonderful malicious then are all such, as profess that they believe thus much, & yet think it not enough, unless they also may add something more unto this vengeance? It is a world to see how Christians upon every trifling occasion, are ready to fly at the faces of them which trespass against them, and against the express will of God, to revenge their own causes, as though either they did not believe, that Christ would execute any such vengeance upon them, or that if he would, yet that it were not vengeance enough for any trespass committed against their persons. Whensoever therefore any enemies of the Gospel, shall offer wrong unto us in words or deeds, let us leave the revenge to this judge, who will either in this life make them repent it, (yea more repent it then we could make them, though we had power to hang them for it) or else he will make them eternally to rue it in the world to come which is a greater vengeance, than the most spiteful and malicious stomach that ever was (if he knew or believed what it was) could wish unto him, he hateth to the death. If a man for some petty trifling wrong done unto any of us, should by the Magistrate be cast into prison for our sake, there to be reserved till the general Assizes, then to be hanged without any hope of pardon, except he yielded full satisfaction unto us, as much every way as we would require, would not this punishment content us? Would we not (if we had any good nature in us) be grieved that he should for our cause suffer so much? Were we not monstrously malicious, if notwithstanding all this, we should desire to be farther avenged of him, by reviling and beating him in the prison, by misusing him in his wife, children, goods, and good name, all that we can? There is not (beloved) any man, that doth offer us the least wrong, but Christ our Lord, doth thereupon bind him by stronger bonds, then if he were in fetters or stocks, to be forth coming at the great day of Doom, and then purposeth to be revenged on him, in the extremest manner, even with eternal destruction, from the presence of his face, except he truly and unfeignedly repent. And is not this enough to content us? Are our hearts so full of rancour and spite, that notwithstanding that we know and believe thus much, yet we cannot be quiet in our minds, except we ourselves also fly upon him that hath wronged us, evilly entreating him in words and deeds? Should it not rather pity us, to consider, that for our sake, and for that he hath done to us, he should be in danger, to be eternally damned in Hell? Let this malice be far from all Christian hearts, and that it may be far from ours, let us often meditate upon this first end of Christ's coming to judgement.    

VERS. 10. When he shall come to be glorified in his Saints, and to be made wonderful in all them that believe—  
IN these words are contained the second end of Christ's coming to judgement, which is the glorifying of his Saints. The violence of his rage and fury against the wicked, doth not make him forget his grace & love to the godly, but the more he shall in that day manifest his wrath and fury against the one, the more shall his wonderful grace and love break forth towards the other.  
To be glorified in his Saints, and to be made wonderful in them that believe, is in such a manner to glorify them, that all the world shall wonder and be astonished at that unspeakable glory, wherewith he will glorify them, and in their glory, glorify himself But what! Will not Christ also be glorified and made wonderful in the damnation of the wicked? Yes, out of all question, the Lord shall reap wonderful glory in the vengeance that he shall execute upon them. The wrath of Christ shall be a wonderful wrath, the torments and judgements inflicted upon them shall be wonderful; men will then wonder, and be astonished with wondering, that that God, who in this life hath showed himself so patient and gentle unto sinners, should be so exceedingly wroth with them: the wicked themselves will wonder at his fury, and happily at their own graceless folly, in despising the means of their own Salvation: the godly shall wonder at the most glorious justice of God, and magnify him for the same: yea the confusion of the wicked in this day, shall be one part of that glory whereby the Lord will be made wonderful in his own Saints. For, for their sake, & the wrongs that they have offered unto them, shall their judgement be the heavier; but there will be incomparable more cause of glorifying God, and of wondering at the glory of his Majesty in the Salvation of believers: for alas, the wicked in that day, shall have but their deserts: but this is the wonder of wonders, that the Lord should bestow such infinite and exceeding glory, upon those that believe, without the least merit on their part: yea when on their own part, they have deserved the same vengeance, that is inflicted upon the reprobate. What a glory must this needs be unto Christ? How shall it fill the mouths of all the Saints and Angels in heaven with the praises of this God? How shall the Saints seeing their own glory, and the glory one of another, wonder at their own glory, wonder at the glory one of another, and wonder at the incomprehensible love of God towards them therein? How shall the Potentates and great Princes of the earth, that have despised and trampled under their feet in this world, the poor servants of Christ, now wonder at their glory? How shall all the Devils and damned reprobates, to their greater torment, wonder and be amazed thereat? Oh how wonderful shall the Lord be in this day, to all the world, in that glory, which then he will bestow upon his despised and contemned Servants.  
Howsoever than the Lord in this world, doth glorify himself by many means, howsoever he is glorious and wonderful, not only in the creation of the world, but also in the general & particular government thereof: yet in this day, he will exceed in glorifying himself, in & by that special glory, that he will then bestow upon his servants. All his glory shallbe their glory, & he will be made glorious & wondered, by the reflection of that wonderful glory which in that day he will bestow upon them.  
But what Persons are they that Christ will be glorified and made wonderful in? Saints and believers: Saints and believers are all one; A man cannot be a Saint, that is not a true believer: and he doth not truly believe, who doth not so believe, as that upon the same he become a Saint. A Saint than is he, who even in this life forsaketh his sins, and endeavoureth to serve and please God, according to his own will revealed in the Gospel; To believe, is in that effectual manner, to know and give credit unto the doctrine of the Gospel, and the promises thereof, as that we are willing to yield all obedience therein required, to God for Christ's sake; To believe, is it that makes a Saint; To be a Saint, 
Act. 15.9. jam. 2. ●4. 18.  manifesteth that a man believeth; That belief is no belief that makes not a Saint; That Saint is a Devil that doth not believe. Will any of us then (beloved) be assured, whether in that great day, we shall be amongst the number of them that Christ will be glorified in: we must examine ourselves, whether we be Saints and believers, whether we be believing Saints, and holy believers; do we give no credit to the Gospel? Do we wilfully disobey the same? Do we delight in profaneness, and such like sins, contrary to the doctrine of the Gospel? Cannot the voice of Christ in the Gospel, either by threatenings or promises, restrain us from unholy and un-saintlike courses, from our profanations of the Sabbath, our blaspheming, drunkenness, scurrility, maliciousness? etc. Are we scorners and deriders of them that refrain from our over profane courses? Do we despise and hate and persecute, as much as lieth in us, the most effectual means whereby men become Saints and believers? If we be such, (as it is to be feared that some of us are little better than such) the Devils and damned wretches in hell, have as much cause as we, to hope that Christ will be glorified and made wonderful in them; Neither can we (so long as we remain such) expect that the Lord in this day, should any otherwise be glorified, and made wonderful in us, then in the Devil, and all reprobate persons.  
This doctrine being believed, will be a means of much comfort to the afflicted and persecuted Saints of God; It is a matter of great humiliation unto them in such times of persecution, to consider how the name of God is dishonoured and profaned by the Enemies of the Gospel, and how they insult and triumph over Christ, and his holy ordinances; It grieves their souls and humbles them often, unto the very dust, that Christ will no more show himself in his own causes. Also, the consideration of their own weaknesses and infirmities, which in such times they cannot hide, (whereby they are often a reproach and dishonour to jesus Christ, and a means of triumph and glory to the enemies of Christ) doth much dismay them; but the more Christ suffers himself to be reproached, and dishonoured in his Saints in this life, and the more the wicked do glory and triumph over their baseness and infirmities, the more will he to the wonderment of all the world glorify them, and glorify himself in them; that which he withholds in this life, he will pay with infinite usury and advantage in this day, if we can patiently wait until then. And thus much of the description of the day of Doom, into which the Apostle for the further consolation of this persecuted Church did digress.  

— Because our testimony was believed of you in that day.  
Here the Apostle returneth again to that point, which a little he digressed from: for having in the beginning of the seventh verse, affirmed thus much in effect; That it was righteous with God, that they which were molested and troubled by wicked men for the Gospel's sake in this life, should rest with the Evangelists and Apostles in the life to come; he here rendereth a reason thereof; Because our testimony was believed of you in that day. By their testimony, he meaneth the doctrine of the Gospel which they preached, the substance where of, is contained in their writings. This is it they testified of, and the testimony they give thereof, aught to be the ground and foundation of every Christians belief. There is no other doctrine of Salvation, that a Christian ought to believe, but what the Apostles and Evangelists give testimony of; That which hath not their tongue, or hand, or seal at it, doth not appertain to the Christian Faith: yea, if our belief of the principal parts of the Gospel, be grounded only upon custom, hearsay, or tradition from our Ancestors, and not upon their testimony, it is but a fancy and no sound belief, no, though we should give our bodies to the fire, to be burned for the same.  
Would we then be sure (whatsoever betid us in this life) to rest after this life, for ever and ever with the Apostles, and be partakers with them in that glorious estate, that we persuade ourselves they are in? Let us believe their testimony, and so far forth as we believe the same, one may be assured to rest with them, and the more disquietness and restlessness, we endure in this life for believing them, the more we may secure ourselves after this life to rest with them: little hope can they have to enter into this rest, whose greatest hope, lies in the belief of that the Apostles never gave any testimony unto. The superstitious ignorant Papist looks to rest with the Apostles, for going on Pilgrimage, for his worshipping of Saints & Angels, for his praying unto our Lady, for his whipping of himself, for his praying for the dead, for forbearing to eat flesh upon Fridays and saturdays, and such like will-worship; whose testimony do they believe herein? Not the Evangelists and Apostles; They no where give any testimony unto any such matters, 
C●l. 2.20.21.22.23.16. Mat. 15.9.  but rather testify against them; The like may be said of others, who though in words they profess, that they believe the doctrine of the Apostles, yet in their deeds they give the lie thereunto, so living, as if that which the Apostles have preached or written, were but so many fables; To go no further, we have heard the Apostle testify in this very place, That in the latter day, Christ will come in flaming fire to render vengeance unto them that know not God, and obey not the Gospel of jesus Christ; would we not, if we did believe this testimony, strive by all means to attain unto the knowledge of God, & to yield all due obedience to the Gospel? Would we please ourselves (as we do) in ignorance of God, and purposely continue in disobedience and rebellion against the Gospel, if we did believe this testimony? It is not possible; Well, we must know, that we must never look to enter into rest, with the Apostles, so long as in this manner we shall refuse to believe their testimony. And thus much of the second part of the Apostles Consolation.    

VERS. 11. Wherefore we also pray always for you—  
THe third part of the Apostles consolation followeth, wherein; First, he certifieth this Church, that He, and Silvanus, and Timothy do always pray for them; i. do daily in their ordinary and extraordinary prayers remember their afflicted state unto the Lord, and become humble and incessant suitors and suppliants unto Christ jesus for them. And was not this (think we) matter of great comfort unto them, that such Worthies as these, so deep in grace and favour with God, should so take their afflictions to heart, that they should become daily, and continual petitioners unto God for them, never giving the Lord any rest, until he should hear them and grant their requests? If poor oppressed subjects, that should endure daily wrongs and molestations from great men, should be assuredly certified of this, that some special Favourites about the King, did take notice of the wrongs, and injuries that were offered unto them, and did daily solicit the King to relieve them, would it not be a great matter of comfort unto them? would they not conceive hope, that at length they should have some remedy against their oppressors? Much more might these poor persecuted Saints in this Church comfort & hearten themselves in the midst of all their misery, to consider that they had such continually to supplicate for them, who could prevail as much with God, as if Noah, Daniel, and job should have stood up, and have entreated the Lord in their behalf, especially seeing they could not be ignorant, 
jam. 5.16.  but that the prayers of men so faithful, must needs prevail exceedingly with God.  
First in that Paul (to the end that he might comfort them) certifieth them that he prayeth for them; it showeth that himself was persuaded, that they were the better for his prayers, and that he assured himself, that they so esteemed themselves to be. Though therefore it should be far from Christians, to be proud and conceited of their prayers, yet we cannot pray either for ourselves or others with that earnestness and fervency of spirit that we ought, except we esteem our prayers certain and sure instruments of blessings unto others. And this should be the solace and joy of every poor Christian soul, that thirsteth after the good and welfare of his neighbour, that though we be not able to do them that we love and wish well unto, any other good, yet we may pray for them, and in praying for them, we shall do them good worthy thanks. Let us further learn, not only to esteem well of our own prayers for others, but of the prayers of others for ourselves: let us make no question but that we fare the better for the weakest prayers, that proceed from a faithful and good heart; let their hands be dear and precious unto us, that are lifted up unto God for us. We dearly affect (if we have any good nature in us) those which in our necessities will speak a good word for us to our Superiors upon Earth: how dear then should they be unto us, that in our misery speak unto God in our behalf?  
Secondly, let no man think himself too good to pray & that continually for the poor distressed Saints of God. Wert thou as good as Paul or Peter, as great as Solomon or David, it will become thee to beg at the Throne of God's grace for thy poor brethren; yea the better thou art, and the worthier in the eyes of God and man, the better will this duty become thee, and the more fitting it will be for thee to perform the same. For the more that a man is in grace and favour with God, the more he ought to be humbled with the sense of his brother's wants, and should the more use that interest which he hath with God for their relief. And as no man ought to think himself too good to pray for his brethren, though he were as good as Paul himself; so ought none, how holy soever, think themselves too good to be prayed for. What a worthy Church was this? How did Paul magnify it? yet, it stood in need of continual prayers, and Paul for their comfort tells them, that he doth pray continually for them, whereby he declareth, that they desired the same; yea, Christians the better they are, the more they see their own wants, and the need of the prayers of others. How often doth Paul himself beg the prayers of the poor Saints for himself? See for this end Rom. 15.30, 31. and the third Chap of this Epistle and the third verse; of which matter I shall have more fit occasion to entreat upon that place.  
Thirdly, all Christians (after the example of Paul in this place) should in all their prayers be in a special manner mindful of those Christians, that are under the cross, whether by persecution, or any other tribulations, as this Church was at this instant. Oh beloved, we should ever carry them in our bowels and hearts, and never come into God's presence, but we should have them in our mouths, and commend their estate unto God. For no persons are in so great danger as they, none feel the want of our prayers so much as they, none reap so much fruit and comfort by our prayers, as they. Little know we (beloved) how much good we may do them by our prayers. Though we cannot by our prayers pull down visible and sensible vengeance, upon the heads of their persecutors, though we cannot by means of them, open the prison gates, and shake off their fetters, or turn the hearts of their enemies and them that molest them, yet some blessing or other we may be assured to procure unto them. For either the Lord, by this means will in his good time remove the cross, or mitigate it, or give comfort in it, or strength and patience to bear it, or not suffer them to fall so grievously under it, or bestow some better grace upon them, then that which the cross depriveth them of; we may presume, that some way or other, they shall far the better for our prayers, and that they shall never return unto us in vain. And therefore, if there be any bowels of mercy and compassion in us, towards them that are in distress, it should move us ever to remember them unto God, never to go to God in prayer, but to carry a mind with us deeply possessed with their miseries, that the Lord may see it, and even in pity and compassion towards us, may show some pity to them, as it is his nature so to do.  
Fourthly, it is the duty of Christians, not only to observe a constant and perpetual course in prayer daily, but in those prayers, not to remember ourselves only, but our brethren also; and in those prayers which we make, we must not look to receive the grace, either upon our first ask, or for once ask; no, though our prayers, were never so faithful and fervent, and though we were never so great in God's favour: but we must wait the Lords leisure, and crave again and again; yea continually, for that grace which we desire, either for ourselves or others, and never cease praying until we have obtained it, or that the Lord hath evidently declared, that it is not his will to grant it unto us: and though for many weeks and months, and years together, we have been suitors unto the Lord, and given all attendance at the gate of his mercy; though we have daily renewed our suit, and continually put the Lord in remembrance thereof; though we have others also (were they Prophets and Apostles) daily for many years together suing for us, and yet we have received no answer from God, yet so long as God doth not flatly deny our request, and doth not forbid us to make the same, let us not think much to wait the Lords leisure, but let us still in hope daily renew our suits unto him, for in so doing, we shall be sure in the end to be no loser's, by waiting the good pleasure of God.  

— That our Lord would make you worthy this Calling.  
Secondly, for the further comfort of this Church, he setteth down the special matter and contents of his prayers, containing 3 petitions.  
The first petition, (according to the true meaning thereof) is this, That as the Lord had vouchsafed them this honourable Calling to be Christians, and had given them grace, even to suffer for Christ, and therein given them a pledge of their eternal glory with Christ: so it would please the Lord to direct them, and in that manner to be present with them, especially in these times of trial and persecution, that they may approve and show themselves before God and men, to be worthy Christians, and that they may not in word or deed, through frailty and infirmity, do any thing that may blemish and stain their profession, or that may be unbeseeming or unworthy the name of Christians. He doth not then so much entreat the Lord, to free them from trouble and persecution, and to deliver them from their enemies, as that they may acquit and behave themselves worthily and valiantly, as it becometh the soldiers of jesus Christ. A prayer very necessary for such times and persons. Our experience will serve to teach us, how many Christians in time of peace and prosperity, have made a worthy and glorious profession, which in time of persecution and troubles have discovered much unworthiness; yea many for a good time, have in the midst of many trials showed themselves worthy Confessors, who yet in the end have fallen grievously, & have therein exceedingly blemished their profession. It is not therefore sufficient for men to be Christians, but they must endeavour to be worthy of that Calling, that is, to be worthy Christians.  
The worthiness of a Christian consists in these points.  
1. When he doth not satisfy himself with a verbal profession of Christianity (as most Christians use to do) but is a Christian in practice, 
jam. 1.26. & 2.14.18.  and when he strives that his practice doth rather exceed his profession, then come short of the same, and that in the eyes of the very enemies and persecutors of the Gospel.  
2. When a man prizeth this Calling above all other Callings, honours and dignities whatsoever, making no reckoning or account of them, when they any ways cross or disgrace this, but with Paul counting all things loss for this gain, more respecting his duty to Christ, then to Father, Mother, Wife, or Children. This is to be a worthy Christian, especially when he can manifest this affection in the midst of persecution.  
3. When men strive after perfection in Christianity, and are not content to be half Christians, like Agrippa, 
Act: 26▪ 29.  contenting themselves with a mediocrity and indifferency in Religion, but every day striving to grow and increase in this Calling, and so much the more to strive to grow and increase, by how much the more the enemies of the Gospel shall go about to diminish and decrease the power of godliness in them, when in despite of all God's enemies, they labour every day to be better Christians then other, never thinking that they are come to a perfection in Christianity.  
4. When Christians labour after all things, that may grace and honour their Calling, and above all things avoid those things which may blemish and stain the same, when men so live, that their Religion doth not only credit them, but they credit it.  
5. To esteem it their glory and honour, to suffer for it, and to rejoice therein, as the Apostles did, and in that regard, the more they are molested and persecuted for it, the more to cleave unto it, to grow and increase in it, to shine by it, and by and in all the graces that accompany it, 
Act. 7.  as Steven did.  
6. The more worthy they have showed themselves, the more to give the glory unto God, and to acknowledge themselves the more indebted unto him, for their very worthiness; for it is that, makes men worthy this Calling, as appears by this prayer, and the more worthy he makes us, the more in ourselves we should be humbled, that of ourselves we should be so unworthy.  
For these and such like properties doth the Apostle pray in this petition, which Grace, whosoever in time of persecution shall obtain from God, he shall thereby more vex, disquiet, plague, torment, and confound the enemies of the Gospel which persecute him, then by any bodily revenge whatsoever. If the Lord should deliver our wicked enemies into our hands to do with them what we list, if we should make them our villains and slaves, and put them to the basest services and uses that might be, though it might be a means the more to humble them, yet nothing in this life can so much torment and torture them, as when the Christians that are under their hands, do in the manner aforesaid, worthily behave themselves, and as becometh them that are called to be Servants of jesus Christ. And on the contrary side, if Christians should set themselves to do the enemies of God the greatest pleasure they can, and to minister unto them matter of greatest triumph and glory unto them, and that which may most flesh them in their wickedness, and hearten them in all their lewd and wicked courses; they cannot effect it by any means so soon, as by showing themselves, whilst they are under their hands, unworthy Christians: for this is the top and height of all their desires, to make the Servants of Christ as vile and unworthy beasts as themselves. That we may therefore obtain this Grace at God's hands, for ourselves and others, we must pray for it, yea continually pray for it, as the Apostle doth, especially in time of persecution.   

— And that he may fulfil all the good pleasure of his goodness.  
The two other petitions following, concern the means whereby the Lord maketh them, and all other Christians worthy of that Calling.  
This then is the second petition, that God would fulfil or accomplish in them the good pleasure of his goodness. 1. That to the end they might show themselves worthy to be called Christians, he prayeth, That the Lord would never forsake them nor leave them, especially in these times of trial, but as hitherto in his infinite goodness, he had showed himself a loving God unto them, so he would continue to manifest more and more his love and good pleasure towards them, not giving over the work of his saving grace in them, until he had fully accomplished the same, and that they had attained (through the midst of all temptations and discouragements) unto the fruit and perfection of their Hope and Faith.  
But what need Paul pray, and that incessantly, that the good pleasure of God's goodness may be fulfilled? Is there any question, but that God being infinite and omnipotent, will fulfil the good pleasure of his goodness? What man is there, but he will be sure to have his will, if he be not hindered? But we may as well ask, what need we have to pray for any thing as well as this, for we know before hand, that there is no good that we can obtain from God by prayer, but it is the good pleasure of his goodness, and that before all eternity, that we should obtain it, and it is not our prayers, that begetteth this good pleasure in him, but his own mere free will and disposition. This then is the divine ordinance of God, that men should pray, and that daily, that the good pleasure of his goodness may be fulfilled in them, and by this means hath the Lord ordained to convey unto us all those graces which flow from his goodness. So that though we were never so certain, that it is the will and good pleasure of God, to bestow this or that grace upon us, yet we are to know this withal, that it is his will also, that we should, by our earnest prayers, draw the same from him.  
From this petition we may observe.  
1. That all the strength and stay of a Christian (in time of persecution and trial especially) depends upon the good will and pleasure of God: if he do not from it receive grace and strength of perseverance, he is gone; he can never be able to stand and hold up his head in the day of trouble.  
2. That this good pleasure of God, ariseth not from any goodness in us; but the fountain from which it streameth, is, his own mere goodness, and therefore it is here called, the good pleasure of his goodness. Thence only it is, that he either decreeth, purposeth or willeth any good unto us: yea this good pleasure of his goodness, is the cause of all that goodness and worthiness whatsoever is in us. God doth not manifest to a Christian, his good will and pleasure towards him all at once, but by certain degrees: neither are the first beginnings of that grace, which flow from the good will and favour of God, sufficient to support a Christian in persecution, but the Lord must add grace unto grace, and strength unto strength, until he have fulfilled all the good pleasure of his goodness. And therefore in such times, we had need so to behave ourselves towards the Lord, that he may multiply, increase, and bring to perfection, the work of his good pleasure and goodness in us. We had need then to beg and crave it at God's hand, and rest upon it as our only hope, which if we can do, no doubt but that the more, the enemies of God shall accomplish the lewd pleasures of their wickedness upon us, the more we shall feel God, fulfilling the work of his good pleasure in us, which will more strengthen and encourage us, to be constant in the Faith of jesus Christ, and to suffer for it, then if we should receive special encouragement, & applauses from all the Saints in heaven and earth.   

— And the work of faith in power.  
The third petition is, that God would fulfil in them the work of faith with power, which is another special means, whereby they may become worthy of the Calling aforesaid: yea, and whereby the Lord doth accomplish in them, the good pleasure of his goodness.  
There is no doubt or question, but by Faith here he meaneth, justifying or saving Faith, that very kind of Faith, which formerly he said did superabound in them, and was exceedingly increased.  
Learn we briefly from hence.  
1. That there are degrees of Faith, and that not the beginnings, but every degree of Faith is the work of God, yea one of the most powerful works of God. So that it is no more in the power of man to believe, or in believing to increase his own Faith, than it is to climb up to heaven. Faith and every degree thereof, is wrought only by the finger of God; and our natures are so incapable of it, that God is fain by a divine and almighty power, to imprint every part and degree thereof in us.  
2. Though we had made never so great proceedings in Faith, yet we can never in this life be said to come to that perfection in Faith, but that we shall have need to make this prayer unto the Lord, to fulfil in us the work of Faith: yea, the more our Faith is grown and increased in us, the more we shall desire still the perfection thereof. This Church (as we heard) is commended by the Apostle, for that their Faith was exceedingly increased, and yet the Apostle prayeth continually for them, that the work of Faith may be fulfilled in them. So that though we had never so much Faith, yet we shall need more and desire more; and it is a fearful sign, that those have no Faith in them, which think they have so much, as they need no more, despising all those means, whereby their Faith may be increased.  
3. Faith is the most necessary good, that Christians in time of persecution, stand in need of. By our prayers to free them from persecution, or to inchaunt their bodies, that they could feel no pain nor hurt, either by sword or fire from their wicked persecutors, were not to obtain so great a grace for them, as the accomplishment of their faith. For faith doth supply whatsoever is needful to give a Christian strength and comfort in persecution. By it not only the fiery darts of Satan are quenched, but the swords and spears and darts of all the wicked Tyrants in the world are so blunted and dulled, that though they pierce, yet they cannot hurt, the party that is armed therewith. It is an enchanted shield, that can bear of the most mortal blow: for the more we shall suffer for Christ's sake and the Gospel, the more by faith we shall be secured and assured, of a blessed reward that shall infinitely surpass in worth and weight, any thing, which either we shall, or can possibly suffer in our flesh by the hands of wicked men. Faith, will make us to see, that it is an advantage and gain unto us, to lose for Christ's sake, and that the greater things that we shall forgo and part with, the greater benefit it shall be for us; and that the more we shall suffer for him (though to the death) the more we shall be glorified with him. Read the 11 to the Hebrews, and consider the power and virtue of Faith, how through it, Christians have endured mockings, scourge, bonds, imprisonment, stoning, the rack, and would not be delivered, that they might receive a better resurrection. Heb. 11.35, 36, 37.    

VERS. 12. That the name of our Lord jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and of the Lord jesus Christ.  
THese words contain the main ground and reason by which he moveth the Lord to grant the former petitions, and by which he persuaded himself, and conceived hope that the Lord would grant the same unto them. For by this means, Christ jesus should receive glory and honour by them, in the very face of his enemies; and they again, through the free favour and love of God, should be glorified in him.  
Whence we may learn,  
1. That this holy intent and desire here specified, is a special means to move the Lord by prayer to grant the former requests: and that the Graces in the former petitions, are the means, whereby the name of Christ is glorified in us, and we in him; and that being destitute of the former graces, specially in time of trial, Christ's name shall be dishonoured by us, and we shall pull shame and dishonour upon ourselves.  
2. The first and main scope of a Christian, is to glorify the name of Christ, and not to look to be glorified in Christ, but in and through his own glorifying of Christ; yea we are to desire the glory of Christ, when it seems to fight against our own glorification in him, as Moses did, Exod. 32.35; and Paul, when he desired in the affection he did bear to the glory of Christ, to be Anathema for the people of the jews. We may, and we ought to desire to be glorified in Christ, but we must first desire and endeavour, that Christ may be glorified in us, and receive honour in our serving and worshipping of him.  
3. Though God be never so glorified in us, and though our glory in him is a consequent of our glorifying of him, yet our glory (as appears here) comes not of any merit of ours, but of the mere grace and favour of God, and of our Lord jesus Christ. So that when we have brought all the glory we can to the name of Christ, if God in Christ were not gracious and merciful unto us, we should not for all that be glorified in CHRIST.   
And thus much of the third part of this Epistle.   

THE SECOND CHAPTER.  


Vers. 1. We beseech you, brethren, by the coming of our Lord jesus Christ, and by our assembling unto him,  
2. That ye be not suddenly moved from your mind, nor troubled, neither by spirit, nor word, nor by letter as from us, as though the day of the Lord were at hand.  
3. Let no man deceive you by any means.—   
THE fourth part of this Epistle followeth, which is a brotherly Admonition: wherein we are to consider, 

1. The Form,  
2. The Matter.    
In the Form, the Apostle expresseth, with what heart and affection he admonisheth them: and therein, is a worthy precedent unto all Christians, what loving hearts and feeling affections, they ought to bring with them in admonishing one of another.  
And first he styleth them (as in the sense and feeling of that spirit, by which he writ, he esteemed them) Brethren; wherein, he declareth not only a special love and affection to the cause, but also to the persons of them he admonisheth. For the persons of brethren (where there is any nature or grace amongst them) are dear one unto another, in regard of that natural bond, whereby they are mutually knit one to another. So that in this very name of Brother, which he giveth them, there shineth a great love and affection, in the Apostle towards the persons of all in this Church.  
And from this love, doth this Admonition flow: And from the like Love and Affection ought all Christian admonition to flow. Wouldst thou effectually admonish an other? thou canst never do it, until thou show thyself a brother unto him. Thou must let him see, that thine admonition streameth a brotherly affection; and that, that is the very ground and cause thereof: so that if thou didst not esteem and love him as a brother, thou wouldst not admonish him. On the contrary side, those admonitions that flow from gall and choler, or from malice and hatred of the person admonished, are no Christian admonitions; neither can we expect any blessing on them; but rather, that the parties admonished should be the worse for them. It is brotherly Admonition, that Christ will bless. Neither is it possible for us, to admonish them brotherly, whom we do no not esteem and affect as brethren.  
2. In this Admonition he lovingly entreateth and beseecheth them, to take heed unto themselves. As he calleth them Brethren; so he behaveth himself towards them as a Brother, in the whole tenor of his Admonition. For in meek, sweet, and brotherly manner he prayeth and beseecheth them to beware and to take heed; and doth not in an imperious, and controlling manner require the same, though he were their superior: wherein he showeth a tender and compassionate heart, esteeming their danger to err, as it were his own hurt, and their freedom from error as his own good. For, when men of their own mere motion do become suitors and suppliants unto others, though it be for others; yet they declare therein, that they themselves have an interest in that good, which they sue for.  
The Apostle carrieth not himself, as we often use to do in our admonitions and warnings of others: he biddeth them not, in an insulting manner, look to themselves, and take heed of such and such matters, say they have a fair warning, thank themselves, if they do otherwise then they ought to do, and look not to be pitied of them: but he beseecheth and intreateth them; and therein professeth, that it should do him much good, if they would take warning, and that it would be no small grief and sorrow of heart to him, if they did not. This spirit, should all Christians bring unto the admonishing of their Brethren: especially the Ministers of Christ. And this is one reason, why there is so little fruit oft, in our admonitions, because we show so little love and compassion in them. Our admonitions for the most part are but purgations and evacuations of our spleen and malice; and not any manifestation of our love and compassion to the parties admonished, as though their well-doing were an advantage unto us, and their ill-doing a damage unto us.  
Now further the Apostle doth not nakedly beseech them; but he adjoineth thereunto, a double adjuration or obtestation, wherein he declareth, with what zeal and ardour of spirit he beseecheth them. The Apostle then in this his Admonition heateth his Love with zeal, and moderateth his zeal with Love: he mingleth & tempereth them both together: In the one, he showeth his desire of their good; in the other, his fear of their evil.  
And therein, he teacheth us what affections we should bring with us, to the admonishing of our brethren, a zealous Love, and a loving Zeal. Love without zeal is but folly: Zeal without Love is but fury and madness. But how do most of us swerve in our passions, when we come to admonish our brethren? Sometime in our admonitions, we show neither love nor zeal; but admonish them in that manner, as though we cared not whither they harkened to us or no. Sometime, we show love but no zeal; sometime hot zeal, but no love, if that may be called zeal that is without love. But let us never take upon us this office, until we can temper these affections together.  
Besides, in this fervency of his Spirit he showeth, that they were in great danger to be seduced: and that it was a dangerous matter for them to be seduced and led away with that error which he admonisheth them of. And in them, he showeth the condition of all true Churches and Christians, especially in the time of persecution and trial; that they are then in great danger, through the powerful and malicious work of Satan, to run into error: and it is then most dangerous for them to err, as by means whereof, they give special advantage to Satan and to the enemies of the Gospel.  
He adjureth them by the coming of Christ, and by their assembling unto him: as if he should say; you heard before, what I said concerning Christ's second coming, and the wonderful glory of all the faithful, that shall be in that day assembled unto him: As therefore, you will look and expect to be amongst the number of those, and to have your portion in that great glory, and as you tender the salvation of your souls, look to yourselves, and take heed of that dangerous error, that here I admonish you of.  
Whence we observe:  
1. That Christians must learn to place their special hope and comfort in the expectation of Christ's coming: otherwise this adjuration should have little force in it.  
2. That all Christians, Ministers especially, must be most careful, to warn and admonish their Christian brethren, of such errors, as may hazard or endanger any ways, their hope and expectation in that day.  
3. That Christians, even the best, and those which have given greatest testimony and proof of their faith, shall be in danger, if they look not to themselves, to be seduced and drawn into most pestilent and pernicious errors, such as may take away all hope of, and comfort in the coming of Christ.  
4. That the serious meditation and consideration of Christ's coming, and the hope of our assembling unto him, is a special means to uphold and support all good Christians against such errors. It is a special bond to bind us unto the truth.  
The matter of the Admonition followeth, which is this: That whereas some secret enemies of the Gospel, and of their salvation, went about, under diverse pretences to persuade them, that the second coming of Christ should be in their days; they would not in any case, be disquieted and troubled in their minds, or suffer themselves to be deceived by any such falsehood, what colours soever they should bring for the same.  
Wherein, the Apostle offereth to our consideration,  
1. The error itself, wherewith seducers went about to corrupt their minds.  
2. The pretences, which they either did, or might use for the colouring of their error.  
3. Their intent in persuading, together with the effect and consequent, that would follow upon the entertaining thereof.  
4. The duty of Christians in this case.  
1. The error is this, that Christ would come to judgement out of hand even in their days. An evident untruth, as the experience of many ages since hath discovered. It ought to be an Article of our Faith, to believe that Christ shall certainly come again to judge the world. But it is a pernicious error, to determine of this or that particular time, of his coming, any further than we have clear evidence out of the word. In matters of Faith we ought not to be wise, above that which is written.  
And observe we, how busy Satan hath been from the beginning, to fill men's minds with errors in religion. He that durst be so bold, to corrupt the doctrine of Faith in the Apostles time, will be much more bold now: And therefore we had need to look, upon what grounds we build our Faith.  
2. The pretences, that either they did or might allege, are these, Private Revelation, Apostolical Tradition, Writings of the Apostle, wrested and misinterpreted. These were the means, whereby even in the Apostles time, the Mystery of Iniquity went about to corrupt, infect, and poison the Church with errors and heresies. And these they are, by which they labour to seduce to this day.  
3. The intent of these seducers, in persuading hereunto, is not manifestly expressed: And surely, it may seem at the first, to be a godly error, and that they could mean no hurt, but good, that taught it; and that it could produce nothing, but religious thoughts & deeds, in the receivers thereof, causing them the more carefully to prepare themselves, that they might the more boldly hold up their heads in that day. And surely, those Christians live a most holy life, that so live to day, as if they looked that Christ should come unto judgement to morrow. And therefore it might seem, that the Devil should rather be a loser than a saver, much less a gainer, by this error  
But the Apostles earnestness doth plainly show, that the Devil and those instruments, which he used in persuading to this error, had a pestilent intent and purpose therein; and that it came from the mischievous Spirit of Antichrist, who was now working in a mystery his own greatness. For though for a time, the persuasion hereof, might stir up some to look to their ways, and bridle their natures from many sins; yet when at length they should perceive that they feared in vain, and that their religious fears were upon a wrong ground, it would make them afterward break forth into so much the more profaneness, yea and be a means to make them at length to believe, that there shall be no such day at all: and so would it prove a means also to open the mouths of profane mockers, as it did indeed in those times 2. Pet. 3.4. and so by that means, to weaken the credit and authority of the Scriptures, wherein, for this error, there might seem (they being not rightly understood) some ground.  
Let us therefore, beloved, take heed of any error in Religion, though it have never such a show. For many times those errors, in the event prove most pestilent, that carry most show of piety. Note we withal, how Antichrist in the very egg hath endeavoured by all ways to weaken the authority of the Scriptures.  
4. The duty that the Apostle in this case requireth of them is twofold.  
First, that they be not distracted in mind, shaken as it were beside their wits, and troubled.  
Wherein the Apostle intimateth,  
1. That it is Satan's slight and policy oft by false and strange doctrines, to distract and astonish the minds of men, to disturb and drive them (in a manner) out of their wits: by that means not only to make them uncapable of such holy and sound instruction, as might stay them in the truth, but to make them fit instruments for him further to work upon, to possess them with fond illusions and delusions at his pleasure. That which we may observe in the doctrine and practice of the Familists, Anabaptists, and other like Enthusiasts of our times; as also in the courses of some of some of those in the Romish Church, who under pretence of affecting a severer and austerer course of life then ordinary, have so weakened their brains, and confounded their imaginations, that they have afterward fallen into a number of strange fantastical conceits, which partly Satan, taking his opportunity, hath suggested unto them, and partly their own distemper hath of itself forged and fraught their heads with.  
The second thing he here intimateth, is this, that men are usually very prone to be distracted and perplexed with such strange and unsound doctrines, and with such groundless conceits. And surely, such indeed is our natural corruption, (some remainders whereof abide in the best,) that the truth of God, evidently taught out of the word, oft affecteth us but faintly, when such frivolous conceits, though having no truth in them, or ground of them, so strongly possess us, that with many false fears, they affright and amaze us; and make us in a manner, beside ourselves.  
This corruption should we take notice of, and strive and contend to the contrary; that howsoever we labour, to keep our hearts tender and pliable, for God's Spirit and word to work upon, yet we strengthen our minds against such frivolous and false fears and terrors, as Satan by his instruments, and their strange fancies shall assay to possess us with.  
The second duty that the Apostle requireth of them, is to take heed, that no man by any means deceive them. Wherein, the Apostle forewarneth them, that by no manner of man or means, they suffer themselves to be deluded on this wise. That neither the persons, of those that publish such points, though they seem to be never so holy and religious in their life, or to be never so sound in their doctrine and teaching otherwise; nor the means they shall pretend, for the ground of such their doctrine, be it revelation, or tradition, or authority of other learned, or counterfeit writings, or the like, prevail so far with them, as to cause them to give credit to any erroneous doctrine, contrary to that, that the Apostle had before delivered unto them, and did now further inform them of.  
Whence we learn, as in hearing to respect and regard, not so much who it is that speaketh, as what it is that is delivered; so withal, to be careful to examine whatsoever doctrine shall be delivered of any, upon any grounds or terms whatsoever, with the doctrine of the Prophets & Apostles in the holy Scriptures recorded; and take heed how we admit any, whatsoever the bringer of it be, or whatsoever plausible pretences shall be alleged for it, that we shall find upon due examination, to descent and swerve, from the written word, or not to have sure footing and foundation from thence.  

— For that day shall not come, except there come an Apostasy first.—  
The Apostle, having in the two former verses admonished the Church, to beware of a dangerous error that some went about to corrupt their minds withal, concerning the coming of our Saviour Christ, as if it were instant. For the further strengthening of them against the same error, be taketh occasion, by way of prophecy, to foretell of great matters that must come to pass, before that day; which could not, within the compass of one or of sundry ages following be fulfilled.  
The matter of this prophecy is concerning Antichrist, the most pestilent and cruel enemy of the Church of Christ: a matter of great use and consequence, to all the faithful people of God.  
The parts of it are three: For, 

1. He foretelleth an Apostasy.  
2. He foreshoweth an Effect thereof.  
3. He layeth down the means and the cause thereof.    
And this he doth to the end, that all God's people that have understanding, may take heed both of the one, and of the other.  
For the first, he affirmeth that before that, that day shall come, there must be an Apostasy. An Apostasy generally signifieth, a revolting or falling away from him, whom we are bound & have undertaken to serve, and a betaking of ourselves to the service of his enemy: As when Soldiers in the field, forsake their own Captain or Emperor, unto whom they have sworn allegiance, and perfidiously and traitorously join themselves to the adverse party. And such a kind of Apostasy is it, that the Apostle here meaneth.  
Now that we may make the more use of this point, let us in order consider: 

1. From whom this Apostasy is made.  
2. Unto whom it is made.  
3. By whom.  
4. By how many.  
5. Where.  
6. Wherein it consisteth.  
7. When it beginneth.  
8. When it shall end.    
The discussing of these points is needful, in regard of that wicked opposition, that is made unto the truth contained in this Scripture, by the enemies of the Grace of God, who are wounded to the quick by the same, and labour, by all wicked fraud possible to cover it from us.  
For the first, it is plain that this Apostasy is a revolting or falling from jesus Christ. He is the Emperor from whom the departure here mentioned shall be made. This, our Adversaries themselves dare not deny: yet fain they would shift it of; and therefore their great Champion saith, 
Bellarm. de Pont. Rom. l. 3. c. 2.  that it may be understood to be a departing from the Roman Empire. For the confirmation whereof, he bringeth the names of three Latin Fathers. But it cannot be so understood. 
Ambrose, Sedulius, Primasius.   
For 1. this sense contradicteth that, which Bellarmine himself maketh the best sense of these words. For if by Apostasy in this place, be meant (as he saith) Antichrist himself, who should be such a notable Apostata, that he may well be called Apostasy itself, than it cannot by any means be meant of an Apostasy from the Roman Empire. Since it is out of all question, that the Apostasy of the great Antichrist must needs be from Christ.  
2. That must needs be an Apostasy from Christ, wherein Antichrist worketh, and by which he groweth to his height.  
3. This Apostasy is afterwards in the 7. verse called the Mystery of Iniquity: which must needs be opposite to the Mystery of Godliness, of the Gospel: and so, by consequent it must needs be a departure from Christ. Neither can it be showed, that the Scripture any where taketh this word in any other sense, where it useth it indefinitely.  
4. The use that the Apostle maketh of this in the 15. verse, manifesteth the same. Therefore, saith he, brethren, stand fast, and keep the instructions you have been taught. What? Doth he herein move them to stand fast to the Roman Emperor and Empire? No: but jesus Christ, of whom he had spoken before. This standing fast, is opposite to falling away: which therefore the Apostle expresseth elsewhere, by a word that signifieth to fall. 
Hebr. 6 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Look therefore, what the Apostle willeth them to stand fast to, was this departure to be made from.  
This point than is clear, that Christ is the person from whom this Apostasy shall be made.  
And yet suppose it were from the Emperor, what good getteth the jesuit, or his Master, or his Church by that? Surely none at all. For they are all of them Apostates from the Empire of Rome: they have thrust the Emperor from Rome; they have taken his authority from him; and the loyalty and homage that they owe to him, do they give to a proud usurping Prelate; who out of this Apostasy is risen up, and so by the same consequent is revealed to be Antichrist.  
2. The Person, unto whom in this Apostasy they fly, must needs be some special adversary of Christ. And that must needs be Antichrist, who is the head & ringleader in this Apostasy, though masked and covered for a time. For he is the party, that in this Apostasy shall be discovered: and he is afterward described to be the Adversary; to whom, but to Christ and all true Christians? Now revolters ever fly to the adverse party. I know none that denieth this, or maketh any question of it. And this confirmeth the former point. For to fall to Antichrist, is to fall from Christ.  
3. This Apostasy is to be made by Christians: that is, such as have given their names to Christ, and have been baptised into his Name. This is plain. For none can revolt or fall from Christ, but he that is the professed servant and follower of Christ.  
4. This Apostasy is to be a general or universal departure of the whole Christian world, though not of every particular Christian in the world.  
This is manifest;  
1. By the indefinite speech of the Apostle. For if he had meant otherwise, then of a general defection, he would some way or other have limited his speech. 
Luk. 18.8.  2. Our Saviour speaking of the latter times, saith, When the Son of Man cometh, shall he find Faith upon earth? 3. Many of our Adversaries, if not all, do grant it, 
Rhem. on 1. Thess. 2. Domin. à Soto in Sent. l. 4. dist. 46. q. 1. art. 1. Catharin. in 2. Thess. 2.  that under Antichrist there shall be a general revolt: but from whom? from the Pope & Roman Church. So that Antichrist should rather in that regard be called Antipope then Antichrist. Yet let us take it at their hands. 4. The event hath showed it. divers of the Fathers have complained of it. One saith of the whole Church in his time, 
Chrysost. in 1. Cor. 14. hom. 36.  that it had the Caskets & Cabinets wherein the jewels & Treasures of the Church were, but had lost the jewels and Treasures of the Church were, but had lost the jewels and Treasures themselves: and compareth her to a woman fallen from her prosperity, that had nothing to show, but some bare tokens and signs only: that it was no more Bethel but Beth-aven; that it was no better than a Tavern or tippling-house. 
〈◊〉. ad Ci●rum in 〈…〉.  Another afterward complaining of his times, Oh, saith he, these are the unhappy times, wherein men will not endure wholesome doctrine. And again he saith, that there were made in the Church inward and incurable wounds. Papists themselves have complained of it; not of this or that particular Church, but of the whole Church in general. Saith one, in a speech made in the Council of Trent, 
Cornelius Ditontinu●.  I would, they had not with one consent fallen from religion to superstition, from faith to infidelity, from Christ to Antichrist, from God to the belly-God. A Pope himself could say of his times, We are all of us of that belief that our Princes are: if they would worship Idols, we would worship them also; because Charity is cold, and all faith is perished.  
5 The place of this Apostasy is evident. It is the Christian world, the Church Militant.  
This appeareth;  
1. By all the former points. For none, but those, which are members of the Church of Christ, can properly be said to make an Apostasy from Christ. Since those were never with Christ, that were not of his Church.  
2. Antichrist, the chief author, under the Devil, of this Apostasy, is said to sit in the Temple of God; that is, as we shall show afterward, in the Church of Christ. That is his shop where he worketh: as for Infidels, jews, and Turks, he is not so busy amongst them.  
3. Paul telleth the Elders of Ephesus, that after his departure, there should enter in, 
Act. 20.28, 29, 30▪  ravening wolves amongst them, not sparing the flock; and therefore exhorteth them to watch and take heed to that particular Church, whereof the Lord had made them overseers: adding withal, that even of their own selves also men should arise, speaking perverse things, to draw disciples after them.  
The other three points, to wit, wherein this Apostasy consisteth, when it beginneth, and how long it shall last, will appear in the explication of the verses following.    


— and that Man of sin be discovered, even the Son of perdition.  
Vers. 4. Which is an adversary, and exalteth himself against all that is called God: so that he sitteth as God in the Temple of God, showing himself as God.   
HItherto of the Apostasy: the Effect thereof followeth; which is the revelation and discovery of a strange Monster, that shall arise out of the same, and grow greater and greater by the increase thereof.  
What manner of person he shall be, he showeth by the description of him; wherein he giveth to understand, how necessary it will be for the Church of God to be able to know and discern him.  
The first Argument, whereby he describeth him, is his Lewdness, that he is a Man of sin. Whereby we are to understand, not only that Antichrist shall be a sinful man, or some great and notorious sinner only; but by man of sin, we are to understand one, that hath the art and mystery of sinning, whereby he doth not only in his own person sin, but maketh it a trade and an occupation to draw others unto sin. He is such a sinner, as the Pharisees were, that would compass sea and land to make a Proselyte, and make him twofold more the child of the Devil then themselves. 
Math. 23.15.  And therefore also is the profession and practice of antichrist called afterward, a mystery of iniquity. So that all his wit, strength, and authority shall be herein employed, to abandon and overthrow righteousness, and to advance sin and rebellion, superstition and idolatry, against God and his Son Christ.  
Therefore also (in some measure) all his subjects are a company of such as have learned this Art. And it will be good for all that look to be saved by jesus Christ, to know this Man, & to take heed of him, & to have as little dealing with him as may be. For all his dealing with men, is to draw them to sin against God; yea to be artificial sinners; to make it a trade to draw others to sin; and be such sinners, as the more they shall sin, the less they shall seem to sin, or shall deem themselves so to do. There is none therefore that feareth God, that should desire to have any league or communion with him, or with any of his professed servants and followers. For as he is a Man of sin, so they shall get no good by him, unless they serve him in sin. And if we be to sever ourselves from all inordinate persons; how much more than from this Man of sin, and all his adherents? 
2. Thess. 3.6.   
The second Argument, whereby the Apostle describeth him, is his Cruelty: and so the second title he giveth him, is the Son of perdition: which is the same Title that is given judas the Traitor by our Saviour. Wherein appeareth, 
joh. 17.12.  that Antichrist shall in nature and quality, be an other judas, and as it were judas his successor. And indeed there cannot (as we shall hear afterward) be a greater resemblance between two, then between them.  
In this Title, there is an Hebraisme; whereby is meant 1. Passively, one destinated and ordained to destruction; as, filius gehennae, Math. 23.15. the son of Hell; one that shall have his portion in hell fire: filij irae, children of wrath, Ephes. 2.3. and Sons of the promise, such as shall partake in God's promises. Rom. 9.8. 2. Actively, one ordained to be a destroyer of others: as the son of wisdom, for a wise man. Math. 11.19. so the son of perdition, for a destroyer. To which purpose also is Antichrist called Abaddon & Apollyon. 1. a destroyer. So that as judas, 
Apoc. 9.11.  before he came to his end, was the death of Christ, so shall Antichrist be the ruin and destruction of the mystical body of Christ, for which he died. And as Christ is a Saviour, and that a mighty one: so shall he be a destroyer, & that a mighty & powerful one. So that whosoever followeth him, shall be sure to come to eternal ruin & confusion with him.  
This should be a motive, to persuade us to take heed of him. We had better fall into the hands of any thieves and robbers, then of Antichrist. He is destinated, not only to damn his own soul, but all those also that submit unto him, if the Lord do not in good time deliver them: and those he most destroyeth, that he most maketh of.  
The third Argument, whereby he describes him, is his Pride. He is said to be one that opposeth himself, and lifteth himself above all that is called God, or that is worshipped. Such shall be the intolerable arrogancy of this Man of sin, that he will not endure, that any power or potentate, in heaven or earth, should be above him. So that he is an irreconcilable Adversary, to all those, that prefer the worship of God before his worship, and that will not adore his ordinances, before & above Gods, or any left unto man by God. For he cannot, by any other means, lift up himself above God, and be an Adversary unto him, but by lifting up of his own laws above Gods, and trampling Gods under his feet, that his own may be observed; not enduring any law, that shall cross the law of his own wicked will. So that he shall not think it enough, to be reputed higher, than all the Princes and Potentates upon earth, except he may be worshipped also, even above God himself.  
Now, to the end, that he may the more oppose himself against God; the Apostle addeth,  
1. That the principal place of his residency, where he will erect his Throne and Consistory, shall be in the Temple of God; that is, in the Church of Christ, where God dwelleth most, and ruleth and governeth most, there will Antichrist be most busy. For that is meant by the Temple of God, as appears 1. Cor. 1.2. with 3.16. where speaking to all wheresoever, that call upon the name of God; Know ye not, saith he, that ye are the Temple of God, & that the Spirit of God dwelleth in you? See also 1. Pet. 2.5. So that the place of Antichrists tyrannous dominion, shall be the Christian world, amongst the people of God, where the Name of God is called upon, in the Catholic and universal Church upon Earth.  
So that we must not look for this man of Sin, in Turkey, Barbary, &c, but amongst such as have received the Gospel of Christ.  
2. He addeth, That he shall carry himself in the Temple of God, not as a Servant, Subject, or Minister of God, but as God: that is, look what God useth to do, that will he do. He will be head of the whole Church, the supreme and uncontrollable Governor: he will prescribe Laws and Canons to the whole Christian world; prescribe a word of his own, Sacraments of his own, a Church ministry of his own: he will take upon him to bind men's Consciences to his will, as to the will of the eternal God; to bless whom he liketh, and to curse whom he listeth. etc.  
What an arrogant person is this? How have the people of God need to take heed of such a monster? What blocks and sots are they, that cannot discover him, and know him? Let us therefore, beloved, that live in God's Church, take heed to ourselves; look to our religion and worship, and all the parts thereof; that we do not serve Antichrist rather than Christ, and that we mingle not both together. It will be hard, to live in God's Church in his times, and to keep wholly free from him, who if he cannot wholly draw men from Christ, will be attempting yet to do it in part.   

Vers. 5. Remember ye not, that while I was yet with you, I told you of these things?  
FOr the further confirming of them in this truth, before he proceed any further in the description of that Man of sin, which shall be revealed, not without a secret reproof of their forgetfulness, he calleth to their mind some other points, which, together with these, he had taught them by word of mouth concerning Antichrist.  
Whence briefly we may observe;  
1. How profitable the remembrance of any divine truth may be, especially at some times, if men could then remember it. If this people had but remembered thus much, as they ought to have done, they had not been in danger of being poisoned, with the error before mentioned, but they had a present preservative and counterpoison against it.  
2. Note we, how forgetful the best children of God may be of those divine doctrines, which most concern them, and which one would think, they could not have forgotten if they would.  
3. Mark what advantage Satan makes of our forgetfulness. Did he see that care in us, to remember the word that ought to be, he would not be so bold to broach & spread his errors as he is: So that though there be much teaching, yet there is so little remembrance of that, that is taught, that Satan and his instruments may broach any errors, and yet we never able through our mere forgetfulness, to oppose the divine truth of God against them.  
4. All Christians, especially Ministers, may learn hence, to be careful to call to the memories of their hearers, what they have formerly taught, especially when particular occasion serves to make use thereof, as when the forgetfulness thereof, may prove prejudicial and dangerous unto them.   


Vers. 6. And now ye know, what withholdeth; that he might be revealed in his due time.  
7. For the mystery of iniquity doth already work: only he that withholdeth shall let, till he be taken out of the way.  
8. And then shall that wicked one be revealed; whom the Lord shall consume with the Spirit of his mouth, and shall abolish with the brightness of his coming.   
TO come to the particular points then, that over & beside he putteth them in mind of.  
The first is this, that he had acquainted them with a special let and impediment that hindered the present revealing of this Man of sin.  
What this should be, the Apostle here concealeth: So that it seems, he told it them then as a secret, fit for the Christians in those times to know, but not so fit to be published. Only it seemeth by that which followeth, that it was some kind of person that hindered. And the most general received opinion is, that it was the Emperor of Rome. This have the ancientest Fathers held: and this do most, both Protestants and Papists too grant. And the event doth agree thereunto. Yea, it seems that by their tyranny and persecution they hindered the same. For so long as the Church was under persecution, and the sword of the Magistrate was drawn against it, this proud Man of Sin lurking in the Church, and beginning to advance himself, yet could not rise to his greatness. And this may be the reason, why the Spirit of God concealeth the impediment, lest this might the more encourage the Civil Magistrates, and Potentates to persecute the Church. And indeed the very suspicion of this, that Christians would be the overthrow of that Empire, was one cause of many bloody persecutions.  
2. He admonisheth them, that the foresaid Apostasy was even then in working, which here he describes to be a mystery of iniquity, that is, an Art of sinning, by secret, cunning and artificial conveyances: whereby he meaneth that then the foundations and grounds, and principles of the Antichristian religion were secretly laying: So that the Apostasy of Antichrist or the Antichristian Religion was not to rise on a sudden, but as an edifice is long before in squaring and working, and at length is reared and joined: so the Religion of Antichrist, (which is therefore an ancient religion, at least the main grounds whereupon it is built) should be a long time preparing and privily contriving, before it should come to be openly and eminently, erected in his due proportion and full perfection.  
3. He telleth them, that that which hindereth the manifestation of the Man of Sin, shall hinder, until it be removed; and that as soon as it is removed, shall that wicked one be discovered: Which showeth that Antichrist revealed, and this let and impediment could not stand together, but the one must be removed, before the other can show himself in his colours.  
Here then, the Apostle giveth them a watchword, concerning the time, when the Church of God was to expect the manifestation of Antichrist: to wit, when this let was removed, and not before then. So that the Man of Sin shall be discovered, and then must be discovered, when he is at his greatest height.  
Note by the way, the Title given this Man of Sin here; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lawless person. So that Antichrist is such a one as will be lawless, subject and liable to no law, but will overtop and overrule all laws at his pleasure.  
4. He putteth them in mind of the end of Antichrist, after he is revealed, and that is twofold:  
1. He shall be consumed by the breath of the Lords mouth. As Antichrist shall in a special manner set himself against Christ: so will Christ set himself in a special manner against him, and then most, when he is greatest. Neither will Christ at once utterly confound him; but first he will by little and little consume him: So that as at the first he grew by little and little to his greatness, so he shall by little and little be consumed.  
The means whereby he will consume Antichrist, is, by the Spirit of his mouth, that is, by the word of God, and the preaching of the Gospel. See Psal. 33.6. and Esai. 11.4. It is not sword and spear, that shall so much prevail against Antichrist, as the Ministry of the word. Antichrists glory shall more and more vanish, the more that it prevaileth.  
This point may give us great light in the discovery of Antichrist and his kingdom, and of the open and secret friends thereof.  
2. He and his kingdom shall be utterly abolished at the second coming of Christ, and not before. So that though he be the vilest and most detestable monster that ever was; yet he shall not either by the word or sword, be utterly destroyed until the latter day. So that till the day of doom he shall sit in the Temple of God, seducing the Saints of God, and drawing men from the Gospel of Christ to his idolatry, even until the end of the world: and then shall he and all his limbs, by whose means his kingdom hath here been advanced, be cast into that burning Lake. Apoc. 20.10.  
So that Antichrist now is, and hath his kingdom upon the Earth, and shall have, though every day more and more ruinated, until the day of doom.  
These are the points, which he calleth to their memories, which formerly he had taught them, and is fain to teach them over again, and to apply them, as a special counterpoison against that false error, that before was mentioned, concerning the nearness of Christ's second coming.   


Vers. 9 Whose coming is by the working of Satan, with all power, & signs, & lying wonders.  
10. And in all deceiveableness of unrighteousness, among them that perish.   
THe Apostle here returneth again to the description of Antichrist, from which he had digressed; showing the means, whereby this Man of sin should raise himself to his height, and having so done should uphold, from time to time this his apostatical kingdom.  
The means are General or Special.  
The general, that he will come with the efficacy of Satan: that is, Satan, especially when he is mounted up into his chair of estate, will work mightily and powerfully in and by him: so that he shall have all the help and furtherance, that Satan can afford him, for the advancement of his kingdom, even as if he and all his Champions were inspired with the devil, and had Beelzebub as a familiar with them, to advise and execute what they would. No jugglers or Conjurers, no Witches and Wizards, not the Soothsayers of Egypt, shall come with that efficacy of Satan that he shall, and therefore it must needs be wonderful powerful. As the Spirit of God is effectual in the ministers of Christ. Col. 1.29. 1 Cor. 14.25. So shall the spirit of Satan be as effectual, to these ends and purposes in the ministers, and instruments of Antichrist.  
More particularly he showeth 1. wherein this efficacy of Satan shall consist, and  
2. Upon whom it shall take hold.  
For the former: The efficacy of Satan in him shall show itself, in procuring him all the power and authority that may be, and in confirming the same, with lying wonders and miracles, and by all the wicked and impious frauds and collusions that may be devised.  
Which showeth, that Antichrist shall be such a one as shall not deceive of ignorance, but of set purpose; and shall propound to himself by all devices that may be, to draw men from the truth, against knowledge and conscience. It shall be his glory and joy to seduce men, and to withdraw them from the true faith of Christ, to the end that he may thereby, the more establish his own kingdom, and greatness upon earth.  
2. The persons whom Satan by Antichrist shall seduce, are such as shall perish, as are reprobates. jud. 4. Apoc. 13.8. & 9.4. These are the true members of Antichrists kingdom, in whom he shall work most effectually. So that the more wicked a man is, and the more hated of God, the more subject shall he be to be deceived by Antichrist: and the more that we see men deluded and deceived by him, the more are we to fear their eternal perdition.  
Object: What? Shall Antichrist then deceive none but those that shall perish?  
Sol: Yes: even Gods own people shall be in Babylon, which is Antichrists kingdom. Come out of her, my people. Apoc. 18.4. But they shall be most effectually deluded that shall perish. They shall of all other, by the just judgement of God, be most abused by him. So that the vital members of Antichrist, and the peculiar limbs of his kingdom, shall be a damned crew of reprobates, persons ordained to perdition.  

— because they received the love of the truth, that they might be saved.  
Here is the reason, why those that shall perish shall thus be deceived: because they showed no love, nor liking, nor would give any entertainment to the truth; but despised the means of their own salvation.  
Truth here, is the Gospel, so called  
1. In regard of the certainty and infallibility of it: in comparison whereof, all other doctrines & religions are error, and all other humane truths, vanity and deceit. The Gospel will never deceive us: whatsoever it promiseth, shall certainly come to pass; whatsoever it affirmeth, shall never be proved false.  
2. In regard of the use of it: it is the rule of all saving truth. Whatsoever is not ruled and squared thereby, in matter of Salvation and Religion is error.  
3. In regard of the effect and efficacy of it: for, 

1. It is powerful to discover and beat down all error and heresy, and untruth whatsoever.  
2. It is a great and powerful instrument of God, to work truth and sincerity in the heart. And where this truth is not, there is nothing but hypocrisy and falsehood.    
This Gospel then, is Truth itself, and yet is nothing ordinarily, accounted more false: witness the very lives of Christians and such as profess it.  
To entertain the love of this Truth, is to entertain it with love: as 

1. To hunger and thirst after it;  
2. To seek and search after the knowledge of it,  
3. To give credit unto it;  
4. To love and affect all the means, whereby it is attained;  
5. To bestow cost upon it;  
6. To rejoice in it, and all those that love it;  
7. To cleave and stick close to it;  
8. To defend and maintain it;  
9 To grow and increase in it;  
10. To expect and look for all happiness, and salvation in and through it.    
When men therefore, 

1. Desire it not.  
2. Never seek after it.  
3. Give no credit to it.  
4. Care not for the means.  
5. Think all cost too much they are at with it.  
6. Take no pleasure in it.  
7. Fly from it and forsake it.  
8. Oppose themselves against it.  
9 Stand at a stay in it.  
10. Look not for salvation by it; they are said not to entertain it.    
Where note by the way,  
1. That it is not enough to receive the truth, and give some kind of entertainment to it, but we must give it loving entertainment, if we look to have good of it, if we desire to be eternally saved by it.  
2. That not to entertain the love of the Gospel, and not to accept of the conditions of salvation therein offered, is a fearful sign of one that shall perish.  
More principally we are here to note,  
1. What is the cause, why the Lord will suffer Antichrist so far to prevail over the Christian world; to wit, for their unkind usage and contempt of the Gospel. All despisers therefore of the Gospel, that entertain not the love of it, are in danger to be deceived by Antichrist, and lie open to his sleights and subtleties.  
2. That the best counterpoison against Antichrists seducements, is, to entertain the truth, as was aforesaid. The love unto the truth, shall be more able to preserve us, and arm us against all the efficacy of his power, though he have the help of all the Devils in Hell, then if a man had the greatest learning and knowledge that ever any man had.    


Vers. 11. And therefore shall God send them strong delusion, that they should believe lies,  
12. That they might all be damned, that believed not the truth, but delighted in unrighteousness.   
IN these words, is declared the ground and equity of the former judgement: wherein consider we two points:  
1. The judgement of God upon such as entertain not the love of the truth. 2. The cause thereof.  
The judgement is this; God shall send them strong delusions, or the efficacy of cozenage, as it may be translated: that is, God will give them over to Satan and Antichrist, and will give them liberty to deceive and cozen their souls: so that there were never any so cozened, and deluded, and abused as they shall be.  
He further amplifieth this judgement, by the effect and the end of it.  
The effect; they shall believe lies: they shall in that manner be cozened, that they shall receive and entertain, as the eternal truth of God, most gross and notorious lies and figments, absurd and most palpable untruths and fables; and so believe them, as no evidence or demonstration of truth, shall be able to draw them from the same.  
The end, why the Lord doth this; that they might be damned, being by that means, drawn with the Devil and Antichrist into everlasting perdition.  
The cause of this fearful judgement is twofold:  
1. Because they believed not the truth. i. would give no credit to the word of God and the promises thereof, but esteemed them as so many toys and fables, worthy no belief or credit.  
2. Because they took pleasure in unrighteousness: i. took such delight and felicity in those sins, which by nature they were given unto, that rather than they would forsake and forgo them, they chose rather to trample all the hope that the Gospel gave them, under their feet: So affected and well-pleased were they with their natural corruptions, that nothing could bring them out of conceit with them.  
Whence we may learn;  
1. That Antichrist shall deceive and delude none, further than God giveth special commission. God hath a special guidance, and government, and direction in the seducements of Antichrist. God deludes not, but yet sends delusions: and if he send them not, they cannot come. He leaveth the seducer, and the seduced together, ordering both of them to the glory of his justice.  
2. That the Kingdom of Antichrist consisteth of a company, of cozened and deluded people. Therefore the more that men hate to be deceived and cozened; the more let them take heed of that sin that layeth them open thereunto.  
3. It is a fearful sign that God intendeth to damn those, whom he suffereth to be so powerfully deluded by Antichrist. For whom he meaneth to damn, he is wont to give up to a reprobate sense; that, which they are like soon to come to, that are so powerfully deluded.  
And thus of the prophecy of Antichrist, and of the Apostasy, that by his means was to be effected before the latter day: the branches whereof, together with some particular uses, we have laid open before. Now followeth the main Use; which is this, to take heed of this Apostasy, and of that Man of Sin, which in the same shall be revealed.  
Now this that we may the better do, we must learn, so far as this Prophecy will help us to find out, 

1. Where this Apostasy is;  
2. Where we may find this Man of Sinne.    
First, for the finding out of this Apostasy, we must consider, what properties and notes to discover the same, are laid down in this prophecy; and then see whether they agree to any state or condition of people, that either hath been or yet is in the world. For there need be no question but, unto what state or condition of people so ever these rules shall agree, that there this Apostasy is.  
1. This Apostasy must be a revolt of Christians from Christ, that is, a departing from the foundation of that Faith, Religion, and divine worship, which was planted by the Apostles in the primitive Church: this is out of question; and appeareth, as before was showed, by the title given it, vers. 7. the Mystery of iniquity, opposed to the Mystery of the Gospel; and the use made of it, ver. 15. Therefore, brethren, stand fast, etc.  
2. This Apostasy is Catholic and Universal, overspreading the whole face of the Christian world. This is evident by the indefinite speech of the Apostle, vers. 1. by the Confession of all men, even our Adversaries themselves, & by the event.  
3. This Apostasy is a Mystery of Iniquity, wherein men do not professedly fall from Christ; but under the profession of Christ, and in his name, do fight against him in an hidden and artificial manner. vers. 7.  
4. This Apostasy shall be one body, and have a Catholic head, who shall in that manner rule over the members thereof, as Christ doth over his Church. vers. 4.  
5. This Apostasy was not to be such, on the sudden, but to begin by little and little, and so (by degrees) to increase, and afterward again to decrease by degrees. vers. 7, 8.  
6. This Apostasy began in the Apostles time: for than it is said, that the Mystery of iniquity began to work. vers. 7.  
7. It shall prevail against those, that love not the truth and sincerity of the Gospel, but give liberty and indulgence unto themselves to live in some sin. vers. 10.  
8. It shall be effected and upheld with the efficacy of Satan, with all power, and signs, & lying wonders. verse 9  
9 It shall be consumed by the Spirit of God's mouth. i. by the word of God. vers. 8.  
All these points are clear enough out of this prophecy; and if they were not, yet might we well conclude, that where all these may be verified of any Apostasy now in being, that it is either the same with it, or as bad as it. But there is no cause to doubt of any of them: and therefore we are to make no question, but that, these points being true, this Apostasy must needs now be in the world, and that it must needs greatly concern all Christians, to be warned thereof: As also, that for the finding thereof, we are not to seek the secret nooks and corners, woods and wildernesses, for it is to spread over the whole Christian world.  
That this Apostasy then, such as the Apostle here prophesied of, is to be found in the present Church of Rome, is most evident and notorious.  
For 1. that this Romish Church hath made an Apostasy from the Faith and Religion planted by the Apostles, and that for this 1000 years, so that she is no more like to that Church, that the Apostles planted at Rome, than Hell is to Heaven, may appear by these Reasons: 

1. From the difference of the Church.  
2. From the difference of the Church government.  
3. From the difference of the Doctrine.  
4. From the difference of the worship.    
1. The present Church of Rome holdeth herself to be a Catholic Church, universally spread over the face of the whole world, unto which all true Christians, and Churches do appertain as members: so that they are held no true Churches or members of Christ, or Christians, that are not professed members of the Church of Rome, in what parts so ever of the world they abide.  
But the Church of Rome, which the Apostles planted, was a particular Church only, comprehending under it only those Christians, which dwelled in and about Rome, and not in any other places. For Paul directing his Epistle to that Church, describes it thus, The Saints at Rome; and concludes his Epistle, with Salutations unto such persons, as inhabited in or about Rome, yea and it was sent from Corinth unto this Church: which could not be, if this Church were every where, and had not been a particular Church.  
Again, this Apostle writing to other Churches, gives them as great, glorious, and respectful titles and privileges, as he doth unto this Church. Neither doth he any where, in any colourable manner, subject them to this; but writes unto them as entire, and distinct, and free Churches of themselves; never exhorting or moving unto subjection or obedience to this Church. And if it had been such a Church, of which all Christians are members, he would (out of question) have described it, writing unto it, as james and Peter do, writing to the dispersed jews; To the 12. Tribes scattered abroad; To the strangers that dwell through Pontus, Asia, etc. So, To the Church of Rome, and all the members thereof, even to all the Christians throughout the world. So that this Church of Rome, can no more be said, to be such a kind of Church, as the Apostles planted, than the whole world can be said to be the City of Coventrie, or Lichfield, or London. And for any colour of aught in God's word, these or any of them, yea this Parish of Stapen-hill, might make as good claim to be the Catholic Church, as the Church of Rome may.  
2. The head-Officers and Governors of the old Church of Rome, were the same, for name & office, that were appointed in other Churches. For had they been Officers of an other kind, the Apostles would undoubtedly have given notice of it.  
But the Head-Officers of this Church, are such, as whose names and peculiar Offices were never heard of in the Apostolical Churches or times. The Apostles, in their Epistles, do often mention the Church-governors in their times: and yet not a syllable concerning any Pope, Cardinals, Abbots, Monks, Friars, Jesuits etc. nor any such kind of Officers. Take these Offices and Officers out of the present Romish Church, and you raze the very foundation of their Church: and yet that Church of Rome, which the Apostle wrote unto, was perfect and complete without them.  
3. The main and fundamental doctrine of this Church, whereby it differs from those reformed Churches, that have made separation from it, cannot be justified by the doctrine of the old Church of Rome, and of other Churches in those times, comprehended in the Canonical Epistles of the Apostles: as, justification by works, Transubstantiation, Man's freewill, Ability to keep the whole Law, Merit of works, Satisfaction for Sin etc. It shall not be needful upon this occasion, to enter into proof of particulars. This in general, may serve for a proof of all; Her enmity to the Scriptures, diminishing the authority of them, as much as she may, preferring her own authority above them; her tying the Scriptures, to what translation she pleaseth, to what sense she listeth; and her keeping them locked from the people, shows that her fundamental doctrines are not agreeable to the Scriptures, and by consequent differing from the Doctrine of the old Church of Rome.  
4. Her principal Worship and Service, so far forth as it differeth from our Churches, is as different as may be from that worship & service, which is prescribed by the Apostles to the old Church of Rome, and other Churches. Her Masses, her Dirges, her Trentals, her Prayers for the dead, her Pilgrimages, Processions, Adoration of Images, Angels, and Saints departed, her Vows of Virginity and Poverty, her Service in a strange tongue etc. In these doth her principal worship of God consist. And yet not one of these hath any colour or shadow from the doctrine and worship prescribed in the Epistle to the Romans, or in any other Book of Scriptures.  
2. That this Apostasy of the Church of Rome, is a Catholic Apostasy, needs no proof; seeing themselves glory and boast of the Catholicness of their Religion, especially before Luther, and how generally and universally their Worship and Faith aforesaid, have been received and professed; neither hath there been, since the Apostles, any profession so general and universal, as the Papacy, when it was at his height. In this they glory; But except they could justify the truth of their Faith and Religion, this their glory is their shame. For by this means they rather argue, that they are not of the true Religion, but of this Apostasy, because there was to be an universal departure from the true Faith, in which case not the true Church, but the Apostatical must be universal.  
3. The Church of Rome hath a Catholic Head, who in that manner rules over the members thereof, as Christ doth over his Church. For the Pope claims to be the Universal Head of the Church, making Laws according to his own pleasure, even to bind the Consciences of all them that are under him, of no less authority than the Laws of God.  
4. The Religion of Popery came not in, all at one time, but by degrees, beginning in the Apostles times, and increasing more and more after the decease of the Apostles, as the sincerity of the true Religion decreased. It is evidently to be seen in History, when and by what means the gross and main points of the Popish Religion came in.  
5. It prevaileth, against whom most? Surely, such as evidently show, that they bear no love to the word, but are despisers of it, and the ministry thereof. Such in our experience are they, that use to be seduced; men that are glad to have any colour to be of any Religion, save that which is the true, and which crosseth their corruptions.  
6. The whole world knoweth with what efficacy and power of Satan it hath been upheld: how busy Satan was, how oft he appeared in Goblins, Fairies, walking Spirits etc. for the strengthening and supporting of it.  
7. It cannot endure the brightness of God's word, but melteth before it as Snow before the Sun.  
Hitherto we have showed, that the Religion of the Church of Rome is that Antichristian Apostasy, that here is prophesied of; because all the notes and marks thereof, do most lively agree thereunto, more than to any Religion and Profession in the world beside.  
In the next place we are to show that the Bishop of Rome is the Head of that Apostasy, and that great Antichrist here prophesied of. Which appeareth, partly by that which hath been said before concerning the Apostasy of that Church; & shall more fully appear by those Notes, whereby in this Prophecy he is described.  
The first is this. The Antichrist is a Man of Sinne. i. not only a notorious sinner in his own person, but as Satan is; a notable instrument of Satan, to draw men from the obedience of Christ, to sin and rebellion against God.  
This agrees to all the Bishops of that Sea, in a manner, since they became Universal Bishops. It is almost incredible, what monstrous villains most of them have been; and that by the report of their own Historians. You shall not read of any Sect or Order of men whatsoever, amongst whom, so many & such monsters have been found, as amongst them; Murderers, Poisoners of their Predecessors, Simoniacs, Negromancers, Sodomites, Adulterers, Atheists, Church-robbers, etc. Yea such lewd persons ordinarily their Popes have been, that the time was in those parts, where the Pope most abode, that, when they would note a man for a notorious, extraordinary Villain or Knave, they would say, He is a Knave or Villain enough to be Pope. Non est opus instare.  
Again, they are not only such Men of sin in their own persons; but the grand Patrons of sin in others, and fruitful parents of lewdness. So that it is as it were their trade to devose, how they may either by laws force men to sin, or protect such as are wicked.  
He is the great Patron of Ignorance, using all the power and authority he hath, to keep the people from the knowledge of God, so that they might not know the right way to serve him.  
He forbiddeth Marriage to all his Clergy, which are innumerable, the hundreth part whereof are idle bellies, not forced to any pains, but living like Epicures and Swine put up to feeding: By means whereof, innumerable Adulteries, Fornications, Rapes, Sodomitries, Murders of Infants, and other abominable acts are committed.  
He upholdeth and maintaineth Stews, as it were Colleges and Societies of whores, whereunto men may freely without punishment repair: And counteth it better for some sort of persons, to keep a whore, or to defile an other man's wife, then to have a wife of their own.  
He counteth some sins small and venial, not deserving Hell fire; and no sin so gross, but that for money he can pardon it: and he can dispense with Incest, divorce at his pleasure, discharge men of their oaths, and absolve subjects from their Oath of Allegiance etc. By means whereof, he hath been the procurer and author of infinite treasons, rebellions, assassinates, poison, bloodshed of many thousands, murder of Princes and Potentates, and other the like villainies in all parts of Christendom.  
The second Note followeth. He is the Child of perdition. Wherein is signified that the Man of sin shall be such an other as judas was. And surely judas may well be an Emblem, to represent the nature, disposition, and condition of the Popes of Rome, for the most part. judas was a covetous wretch, and grudged that any thing should go beside his bag: so is the Pope. judas sought all means to betray Christ; so doth the Pope in his members. judas, though Christ convinced his Conscience of the vileness of the fact, and denounced such a woe against him, as might justly have terrified him, yet for all that held on his wicked purpose: so doth the Pope. judas in words and ceremonial compliment most honoured Christ, when he betrayed him: so doth the Pope. judas came to an evil end; so have the most, if not all, of them. judas was the instrument of Christ's death, and of his own perdition: so is the Pope. None live more like men, ordained to destruction than they.  
3. The Antichrist here spoken of is one that opposeth himself against, and lifteth himself up above all that is called God. The Scriptures give this Title not to God himself only; but to Angels also Psal 8.5. Hebr. 2.6. and to Magistrates, I have said, Ye are Gods, saith the Psalmist. Psal. 82.6. This property notably in both these respects agreeth to the Pope.  
Concerning the first, nothing can be more evident, whether you respect the Bishop of Rome's claim, or his practice.  
He claims to be in all Christian Dominions throughout the world, yea and of the whole world to be the Supreme Head and Governor: That Emperors and Kings are but his Vassals and Subjects; that he hath authority to place them in their Thrones, and to cast them out again; to absolve their Subjects from that loyalty and allegiance, that they owe and have sworn to them; that he is as the Sun, and the Emperor but as the Moon, borrowing all light from him; that he is as Gold, and the Emperor as Led; that Emperors and Kings are but as Saws, and he as the Sawyer to move them at his pleasure; that the Emperor is but his Sword-bearer, and his Creature; and the Imperial Majesty as much under the Popes, as the Creature under God.  
Concerning practice: hath he not deposed Kings and Emperors? hath he not made them kiss his toe, hold his stirrup, wait barefoot at his Palace-gate, crowned Kings with his feet, made them carry him on their shoulders & c?  
Again, he advanceth himself above Angels and Devils. For he claimeth to be Lord of all in Heaven, in Earth, and in Hell. One Pope in his Bull for the jubilee, 
Clement 6.  commands the Angels in Heaven, to take such souls out of Purgatory, as dye by the way, and carry them instantly to Heaven.  
And for his lifting up of himself above God himself, it is as plain as any other matter. It is nothing with him to be another God on Earth. The Scriptures that are proper to God or Christ, as Esai. 60.12. & 28.16. Psal. 24.1. & 8.6. joh. 10.16. & 15.5. & 3.19. Apoc. 5.5. they apply unto him; and he like the proud Man of Sin admits of them.  
Yea, this is all too little: He is above God, and that by his own claim. He can bind where God looseth, and lose where he bindeth. He can dispense with the Laws of God, with both the Old and the New Testament. His word is of more authority than God's word is. And to sin against his Laws is (after a sort) to sin against the Holy Ghost.  
Lastly, this Man of Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a wicked only, but a lawless person; one that shaketh off all yoke, like a son of Belial, that liveth like an Outlaw, that refuseth to be ruled by any law, either divine or humane. But who, more lawless than he that no law can hold either of God or man? That will give laws to all, but take none of any? that not only claimeth power to break laws as he listeth himself, but can at his pleasure dispense so, not with man's law alone, but with Gods to, that he can make Treasons, Murders, and Massacres, and the horriblest sins, that God's law condemns, acts pious and meritorious, whereby men shall deserve heaven?  
Yea, who so lawless as he, that not only refuseth himself to be ruled by any law, but exemteth all his shavelings, his principal members, from all subjection to laws and civil jurisdiction, though the ordinance of God, that they may live as they list, in all looseness and lewdness, without check or control?  
And thus we have showed, both who is the Head of the Apostasy, foretold by the Apostle in this place, and where, both he and it are to be found.   

Vers. 13. But we ought always to give thanks to God for you, Brethren, beloved of the lord-  
HItherto of the Prophecy concerning the Universal & Catholic Apostasy of Christians, from the true Faith and sincere worship of jesus Christ, as it was planted by the Apostles; and of that Man of Sin, that next and immediately under the Devil, was to be supreme Head and Author thereof. A burdensome Prophecy to all that feared God, and such a one as could not but make their hearts heavy, and possess their souls with much fear and trembling And therefore, the Apostle, before he passeth unto any other matter, comforteth this Church he writes unto, and therein laboureth to remove that fear & sorrow, which this Prophecy might cast them into.  
In the Consolation, 

1. He propoundeth the main argument and matter of their Comfort.  
2. He maketh special Use thereof.    
The matter or argument is set down, 

1. Generally,  
2. More specially.    
The Effect of the general Proposition is expressed in the Title he gives unto them, O ye beloved of the Lord: as if he had said, O my Brethren, though the condition of the Christian world shall be fearful, in regard of the power and tyranny of that Man of Sin: yet you need not to be dismayed thereat. For the Lord loves you most dearly and tenderly; and therefore will preserve and keep you from that fearful Apostasy.  
Whence we note;  
1. That the more that any Christian man or Church is beloved of the Lord, the more afraid they are of this Apostasy, and of that Man of Sin: and the more they are humbled and grieved to consider the same, and the more they shall fear it, and desire to be armed and strengthened against it, being conscious of their own weakness, to withstand so great assaults and temptations, as also the more they shall mourn and groan under the tyranny and burden of it, or of any part or parcel of it; the more present will the Spirit of God be, to yield comfort & consolation, and spiritual might, and strength unto them, as here, he is unto this Church.  
And further, the more feelingly that a man shall be persuaded of the love of God towards him; the less cause he shall have to be dismayed and faint-hearted in regard of this Apostasy. Art thou one beloved of the Lord? Hadst thou a lively sense thereof in thy soul? Verily, though by Prophecy it should be revealed unto thee, that all thy friends and acquaintance, the whole Town and Realm where thou livest, the whole Kingdom, wherein thou art a Subject, should revolt from Christ to Antichrist; yea though thine own eyes should behold it; though thou shouldest see all the faithful Pastors and Ministers of Christ, and amongst them those that have been the powerful instruments of God to bring thee to the sense and love of God, to fall away from jesus Christ, and to receive the mark and character of the Beast: yet in the midst of so fearful and so lamentable a spectacle, thou shalt find comfort and strength enough to support thee, though thou stand alone against all the tempests and storms, that Satan and his vicar-general can raise against thee.  
Would we therefore secure ourselves against such tempests and brunts? Let us labour to be beloved of the Lord, and to get unto ourselves all the signs and tokens thereof that we can. For there is none safe from Antichrist, but those, whom God hides in his own bowels. And if once we feel ourselves there, what need we care? They must pull out the Lords own bowels, that pull us out thence.  
The Apostle amplifieth this love of God towards them, by the effect thereof: as if he had said, My Brethren, you are so beloved of the Lord, that I, Syluanus and Timothy, think we can never sufficiently give God thanks for you in that regard. Wonderful great, must that love of God needs be towards this Church, that bindeth the Apostle and these Evangelists in so great a bond of thankfulness unto God for them.  
1. The Apostle did not (though he might) say, You ought, but, We ought: whereby he showeth; that God's love towards this Church, did bind these worthy Ministers in an everlasting bond unto God. So that the more love and grace God showeth unto a people, the more bound unto God are the Pastors and Ministers of that people. Doth God manifest by any signs, that our people are beloved of him? As though therein we were beloved of the Lord, we are bound to be thankful unto God: yea, not Pastors and Ministers only, but every brother is bound in a bond unto God for the love and grace that God showeth unto a brother. For Paul speaketh this as a Brother, and not as a spiritual Father and Minister. Else he would not have called them brethren, but children rather; if Gods love towards this Church had wrought this effect in them, as they were Ministers only. It is the duty then of every Christian, to be so affected with the grace, love, and favour that God shows unto any man, as if himself therein were specially bound unto God; and he had therein himself, received a special grace and favour from God. Let us learn to esteem our Brother's holiness, his redemption, his joy, his glory, his eternal happiness, and all other signs and tokens, of God's love in Christ towards him, as so many parts and parcels of, and additions unto our own. Far be from us that malignant spirit of Cain, us especially that are Ministers, the more to hate, and to despise, and to disdain and murmur and grudge and repine at, and persecute our brethren, the more signs and tokens of God's love and grace we see in them.  
Further, would any of us know how to bind our true Christian neighbours and brethren in the strongest bonds unto us? Let us use all the means, that we may show ourselves beloved of God. This is sufficient to bind them for ever to be thankful unto God for us. We cannot better deserve one of an other, then by striving one to go before an other in grace and favour with God.  
2. This band of thanksgiving, though it be for them, yet it is not to them. It's no thank to any Christian, that he is beloved of God: but all the thanke is due to God himself. The cause that we are beloved of God is not in ourselves, but in God only; and therefore is all the thank due to him.  
3. It is an everlasting thanks, that is due to God: it is a debt that can never be paid, either in this life, or in the life to come; but that which must ever be paying, even in heaven, and more in heaven then on earth, because there, it shall appear indeed how beloved we are. It shall there be so many heavens unto us, to behold the heavens one of an other. So that to be admitted as spectators of that glory and joy that is in others, will be unspeakable joy and glory to us, though we had no other cause of either. Such comfort unspeakable shall we have, in the joy and glory, and happiness one of an other, streaming from the love of God, that I shall never cease magnifying God for thee, nor thou for me. Such mutual beams and rays of glory, will reflect from one upon an other, that we shall not be able to tell, whether we have more cause to thank God for ourselves, or for one an other; the joy shall be so unspeakable, that the one shall reap by the other.  
4. Note here a special means, sanctified of God, to support our brethren, against the assaults of Antichrist. Let them see that we take notice of the graces of God that are in them; and that we are so affected with them, that we unfeignedly acknowledge ourselves bound to be thankful unto God for them. Little knowest thou, what power there is in this means, to support a weak brother, when he shall see, that the eyes of God's servants are fixed upon him, that they esteem his standing as a blessing of God upon them. The general neglect of this duty, hath no doubt been the occasion, that Antichrist hath prevailed against many a one, that have fallen from the sincerity of religion; because professors make so little one of an other, the Minister of his people, and people of their Minister, and one of an other.  

— that God hath from the beginning chosen you unto salvation, through the sanctification of the Spirit and faith in the truth.  
Here followeth the special matter or Argument of their Comfort; to wit, the certainty of their Salvation, wherein specially consisteth God's love towards them; and from whence doth arise, that everlasting bond of thanksgiving aforesaid. As if he should say, This prophecy, concerning the dangerous times to come under Antichrist, need not dismay you. For your salvation lieth upon a solid and firm foundation, against which all the gates of Hell shall never be able to prevail. So that though Antichrist should come with the greatest efficacy of Satan, and with all the strength of Hell against you, yet he should not be able to prevail against you to your condemnation and destruction.  
Let us consider then, what that firm and solid foundation is, in regard whereof he comforteth them thus. It is expressed in certain degrees of Gods special love towards them, enwrapped together in these words.  
The first degree is this, that God himself had chosen and elected them unto salvation, i. had voluntarily and freely, of his own mere love and good pleasure, singled and severed them out of the number of them, which shall be condemned, and had written their names in the Book of Life, amongst the number of them that were to be saved; and therefore they should not need to fear the power of Antichrist.  
Quest. How knew Paul this?  
Ans. Either by the evidence and demonstration of that very Spirit, which stirred him up to write this Epistle; or by some evident effects that he saw thereof in them. But I incline more to the former, or rather hold both.  
Hence we learn;  
1. That though the world be never so overwhelmed with Antichristian confusion; though by his tyranny and poisoned enchantments, he never so much prevail over the Christian world; though by his power, he should mingle heaven and earth together, and all the powers of hell were in his power; yet the Elect of the Lord shall notwithstanding be preserved. The Lord will have such an eye upon them, that he shall never do any mortal hurt unto them. But in the midst of all his fury, they shall be safe, and hold on their way to heaven, though they be oft foiled and overthrown in the way.  
2. The certainty and assurance of our election, is a mighty and powerful preservative against Antichrists Apostasy. It is that, that makes the Apostle urge the certainty thereof upon this occasion. And this is no doubt, the main cause that makes Antichrist, and all his wicked limbs, such enemies thereunto. There is none that comes once to be persuaded of this, that he can have any hope to seduce. And men's carelessness herein, to make their election sure, is a great cause, that many become such Apostates. Let us therefore labour by all means to come to the assurance thereof: and then though Antichrist should bring with him Bishoprics, Archbishoprics, Cardinalships, Popedomes with him, to allure us from Christ, & prisons, racks, gibbets, and fires to terrify and affright us, yet shall he never be able to withdraw us from him.  
The second degree is, that God had done this from the beginning. This may be taken either for, from all eternity, or for, from the fall of Adam. In the one sense, it is taken for the decree itself of Election, which is eternal: in the other, for the first act in the execution thereof, out of the corrupt mass of all mankind in Adam. It is needles to contend, whether sense is truer, or more fitteth this place: seeing either sufficiently argueth the unremovable love of God towards them; and the one cannot be understood without the other.  
Now the consideration of this also serveth notably to strengthen this Church against the fear of Apostasy. For this election of God was not sudden, or since their profession of the Faith; but it was a matter decreed of God from all eternity, and began to be executed while they were in the loins of Adam, before they had any personal being. So that the love that God bears to his elect and chosen ones, is not a sudden and a rash love, like fire in straw and dry thorns, that makes upon the sudden a great crackling, and blazeth, but is as soon almost out as in: But it is an ancient love, an old affection, yea a love and affection as old as himself: As soon as ever he was, and he ever hath been, he loved them. And therefore there is no cause to fear, that he will suffer Satan or Antichrist so far to prevail against them, that are so anciently beloved of him: Seeing there can be no cause in them, or us now, to make the Lord to cease to love us, but what hath been present before the Lord, when he began to set his love on us, and would as well have moved him then to refuse us, as now to reject us.  
Note withal, by the way,  
1. That this may serve as a special sign of one elect from eternity, that Antichrist is not able to prevail against him, to withdraw him from the sincerity of his Christian profession.  
2. That so long as Antichrist prevaileth against any, so long little hope thereof can be had.  
The third degree followeth, which consisteth in the means, that God hath ordained for the attaining of that salvation, which from the beginning he hath elected them unto.  
The Means are 

Inward.  
Outward.    
The first inward means of Salvation, is Sanctification; which is the purity of the soul, from such filth and pollution, as it is capable of; or a conformity of our wills, unto Gods revealed will, whereby the image of God is renewed again in us. He is an holy and sanctified man, that is afraid to do any thing, that God would not have him to do, yea that he doth but suspect that God will not approve, and whose whole study is how, in all things he may please God.  
Whence we may learn;  
1. That these two, Sanctification and Salvation, are not severed in God's Election; but go together. Those, whom God in his Election hath decreed to save, he hath also decreed to sanctify; and his Election is not grounded upon our holiness, but our holiness upon his election. So that this Sanctification is the very first act, and entrance into our Salvation. So long as we are in sin and unsanctified; so long are we in the gates of Hell, yea in Hell, though in Heaven. But when once we begin to be sanctified, then are we within heaven-gate, we have one foot, as it were, over the threshold, yea though we were locally amongst the damned, and amidst all the Devils in Hell. In regard whereof, one once said well, in my mind, though a Papist, that he had rather be in hell without sin, then with sin even in heaven.  
Now, this Sanctification is described by the Author thereof, the Spirit of God. By the power of that Spirit, whereby they were elected to salvation, they are also sanctified. And this Sanctification is a work of God, as well as Election, and not an act of humane power or will. Otherwise, there were small comfort in this, if we were elected to salvation, through such a sanctification, as were of man's own will only. For what hope could we then have, to stand forth against all the temptations and assaults of Satan and Antichrist? This sanctification therefore is of Gods own Spirit. He is the first mover in the same. Which argueth, that there is in this sanctification, a divine efficacy and power indeed, such, as against which, all the gates of Hell are not able to prevail. For it is not a dead or senseless quality of the soul, but a quality that hath a Spirit in it, that turns and moves about, all the motions that are in a man's soul. And where Gods own Spirit turns the wheel one way, it passeth the strength of all the Spirits in Hell, to turn it an other way. So that whosoever feels these motions in him (for they are not dead and senseless motions) may thereby assure himself, that he is one of Gods elect; and one, that though Antichrist should mingle heaven and earth together, yet shall he not be able to prevail against him to his ruin and confusion.  
Note withal, that it being the sanctification of the Spirit, man cannot merit thereby For what can man merit with God, by that which he hath from the Spirit of God, and for which therefore he standeth bound and indebted unto God?  
The second inward means, is, Faith in the Truth. Whether this be first or second in nature, I will not stand here to discuss: according to the diverse acceptions or degrees of sanctification, it may be in nature before or after; but in time they are together. There can be no true sanctification of the heart, till faith be in the heart; nor can there be faith in the heart, before there be sanctification there.  
Now this is then, when the sanctifying Spirit of God doth in that manner reveal unto the elect child of God, so much of God's will, as is needful for him to know and practise for his own salvation, that he assenteth unto it and embraceth it. This Faith and Sanctification go hand in hand together. The motions of a sanctified spirit, go no further than the light of this truth, and this eye of faith doth direct. And what need they fear to be seduced or drawn out of the way, that have such a Spirit to move them, such an eye and light, and rule to direct them?    

Vers. 14. Whereunto he hath called you by our Gospel, to obtain the glory of our Lord jesus Christ.  
THe outward means, whereby the inward means were wrought, was the Ministry of the Apostles and Evangelists, which he calleth their Gospel. Whereby he declareth, that whatsoever they ministered to the people, it was the Gospel: and therefore that we, that are Ministers, should tread in their steps, and minister that only to God's people, that we may avow to be Gospel.  
By this Ministry, being nothing else but the Ministry of the Gospel, were they called (saith the Apostle) to sanctification and faith in the truth. The Gospel then, yea our Gospel i. the Ministry of the Gospel practised and instituted by the Apostles, is Gods own consecrated instrument, whereby the Spirit worketh sanctification & faith. Thus doth the Lord honour his Ministry: So that they which are the despisers thereof, never had any true faith or sanctification; and therefore are a prey to Antichrist. And surely who are they, that he prevaileth against in our Kingdom? Are they not manifest despisers of this ordinance? For as for those that are called by the same unto sanctification and faith, they cannot but honour it as the blessed instrument of their conversion and eternal salvation.  
He showeth further, wherein the end of this their Ministry consisted, in calling of them to the obtaining of the glory of Christ. i. of that everlasting glory and happiness by Christ, which Christ our Head himself in Heaven now enjoyeth.  
So that this is a notable means to debase the glory of Antichrist, to fix our eyes on the glory that Christ hath purchased for us, and is entered into heaven to take seizin and possession of, in our behalf. And surely one main cause, why a many are so carried away with the glittering shows of Antichrists pompous estate, is because they have not their minds set, nor the eyes of their souls fixed, on that wonderful, and unutterable and inconceivable glory, that for all Christ's faithful followers is prepared in heaven. All the glory of Antichrist, would be vile in their eyes, if they so did.   

Vers. 15. Therefore, Brethren, stand fast; and keep the instructions, which you have been taught, either by word, or by our Epistle.  
THe Use and Application followeth. As if he had said; Seeing you have so great matter of comfort, Brethren, stand fast, etc.  
Wherein we are to consider these 3. things.  

1. The duty that he exhorteth them unto.  
2. The ground of the duty.  
3. The means of performing of the duty.   
The duty is, that they stand fast. It is a metaphor borrowed from Soldiers, who in brunt of battle gather their strength together, that they may not be overthrown. So he would have them to do, to gather together all the strength they can, that they may stand against the brunt and storm of Antichrist.  
Whence we may learn,  
1. The beloved and elect of God shall be powerfully and strongly assaulted by the Man of sin, and in great danger to fall into the Apostasy aforesaid, if they look not unto themselves.  
2. That they must therefore gather all their force and strength together, to stand strongly to the defence of the true faith and religion, that no tempests and storms may remove them from it.  
2. The ground of this duty is implied in the word, Therefore: i. Seing that the Lord hath elected you &c, therefore stand fast.  
The doctrine then of the certainty of our salvation, and of our election, is not a doctrine of security; but it hath this nature, in whomsoever it is found, to stir up men so much the more to stand to the truth. So that the more that a man is assured of his salvation, the more he will strive to keep the faith. So that if he should see his name written in the book of life, yet would not this make him wax secure, but so much the more careful to please God, and so much the more resolute against the enemies of God. If a man should know that his body were in that case, that he could not be slain in battle, howsoever he might be wounded, maimed and hurt, would that make him to yield himself to his enemies, or to suffer them to wound and hurt him? Would it not rather make him fight so much the more courageously.  
3. The means follow of performing this duty, whereby they and all other may stand fast.  
The first is, that they hold fast, or lay a sure hand, (as the word signifieth) upon the Apostles Traditions. These Traditions are all such Ordinances of religion and divine worship, as were taught and established by the Apostles and Evangelists, whether by word or by Epistle. For unto them, whom the Apostles with their own mouths preached, their words were of equal authority with their writings. But with us, to whom they never spoke, their writings only are authentical, and not their words, because we know not what they spoke more than they writ.  
1. The dutil then is this, to lay hold with both hands on the doctrine of the Apostles, and not to suffer any part or parcel thereof to be wrung forth of our hands.  
2. This shows the means, whereby Antichrist hath so much prevailed; for that men have not held fast the Apostles traditions, but the Churches of Christ have suffered now one Ordinance, and then an other, to be wrung out of their hands.   


Vers. 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;  
17. Comfort your hearts, and establish you in every word and good work.   
THe second means of standing fast is in the hand of God: and it is twofold.  
1. Consolation of the heart. Except the Lord from heaven send a comfortable and cheerful heart, that it be not daunted and terrified, one shall hardly hold fast. Whereas so long as the Lord comforteth the heart, so long we shall uphold and maintain the faith.  
2. God must also establish us, and confirm us in every word and good work, that we may so carry ourselves in word and deed, that we give no advantage to the adversary. For if Antichrist can trip us in either, he will give us a dangerous blow.  
The Apostle therefore concludeth this matter, with a prayer to jesus Christ, and to God the Father, stirring him thereunto, by mention of that free favour of his toward them, whereby in Christ he hath loved them, and give them everlasting consolation, by putting them in good hope of eternal salvation through grace. Thereby teaching us, that the main ground of our assurance of future and further mercies from God, ariseth from the consideration of his former favour and love toward us. And that therefore we must labour to get assurance of the one, if we desire to have our faith confirmed and strengthened in the hopeful expectation of the other.  
And thus much of the fourth part of this Epistle.    

THE THIRD CHAPTER.  

Vers. 1. Furthermore, Brethren, pray for us, that the word of the Lord may have free passage and be glorified, as it is with you.  
THE fifth part of this Epistle followeth, which is a petition; wherein the Apostle becometh an earnest suitor unto the Church that he writes unto. And what doth he sue for? For their prayers. He entreateth them that they would pray for him, & for Syluanus and Timothy his fellow-labourers. And to the end that he might obtain his desire, he calleth upon them by the name of Brethren, as he hath done twice or thrice in this Epistle already. Wherein we must not think, that the Apostle, according to the common usage of this age, doth it only for courtly compliment; (a thing far from the disposition of that Spirit, by which he writ this Epistle) but he doth unfeignedly desire this office at their hands, as a principal fruit of their brotherly love and affection towards him, and as a matter whereby he expecteth a special blessing from God.  
Whence we may learn these lessons:  
1. That it is the duty of Christian brethren, mutually to pray one for an other unto God their Father. Paul he prays for the Thessalonians: and he prays them to pray for him. The brethren in Christ do mutually merit one an others prayers, when they pray one for an other. Do I pray unto God for thee? I have therein deserved that thou shouldst pray for me. The wages of an hired labourer are no more due to him, than thy prayers are due unto me. And thou shalt answer at God's tribunal upon an action of debt and default of payment, if thou answer not the same. Though I should not pray for thee, yet art thou bound to pray for me: the Lord hath laid this law upon us, to pray even for them that persecute us, and to bless them that curse us: How much more are we then to pray for them that pray for us, and to bless them that bless us?  
And as this is a mutual duty and debt that one Christian owes to an other: so ought all Christians to make that reckoning of this debt, as that they should (upon all occasions) demand and require it, and not remit or forgive it. We can demand our temporal debts, and will think much to remit a penny in the payment of a great sum. But for this spiritual debt, we can be content to let it go and never demand it. Or if we do at any time demand it: it is but for ceremony and fashion: we care not whither men pay it or no. This shows (beloved) that we make no reckoning or account of an others prayers. For if we did, we would oftener demand them then we do: And the rather, because the debt is of that nature, that the more we urge the payment thereof, the more we favour the person indebted: & the more we neglect to urge the same, the more wrong we do unto him. For there is no prayer that he makes for us, but he obtains thereby as great a blessing for himself as for us.  
2. If we desire that others should pray effectually unto God for us; let them see that we esteem them as brethren; and let us so demean ourselves towards them, as they may esteem of us as brethren. For howsoever the prayers of the faithful may do good to them that as yet are not brethren in Christ: yet is there a more lively feeling of the efficacy and power of prayer, and of the sweet influences of God's graces obtained by them, when professed brethren pray one for an other. And only by their prayers can we look to get good that are our brethren. For otherwise their prayers are an abomination to God, and their blessings in themselves but so many curses.  
3. The prayers of the faithful are the common goods of the Church. And there are none so high and great in favour with God, but they stand in need of the prayers of others, even of their inferiors. Behold here Paul; a great Apostle of jesus Christ, that had been rapt up into the third heaven, and there heard things unutterable; he that had the Spirit of Prophecy, and the gift of working miracles, and who was in a singular manner illuminate in the mystery of the Gospel, and inspired to be a penman of holy Scripture, desires the prayers of this poor Church. Would that Spirit, by which he writ this Epistle, have suffered him so to have done, but that through the same Spirit, he had a lively sense of his own need, and a confidence that he should be the better blessed by means of them, and that God would for their sakes show the more favour unto him? There are none therefore so low & mean in God's Church, but the highest may be beholden to them for their prayers. Paul here desires the Thessalonians to speak to and entreat God for him and his fellows.  
This should teach us to stir up this gift in ourselves, and highly to esteem the prayers even of the meanest of God's servants. For if the Spirit of God taught Paul to make that reckoning of them, much more ought we, even the Ministers, who as we are many degrees inferior to Paul, so do we by so many degrees more need the help of the prayers of the meanest of God's people; even we, I say, that are Ministers do need the prayers of our people; and the people need to pray for their Minister: yea the meanest of them must learn to be Orators unto God for him, if they look to reap fruit by his labours. And this no doubt is one main cause, that the Lord doth no more bless our labours unto you, because you never pray for us; nay, because many of you cannot pray for us.  
The Apostle doth not only in general require this Church's prayers; but he gives them special directions concerning the matter of those prayers, which he would have them to make for him.  
Wherein in general, and by the way he teacheth, that if Ministers will look to reap fruit from the prayers of their Churches, they must teach and direct them how to pray, and inform them in the special matter of their prayers. We must not only call upon men to pray, but we must teach them how to pray, 
Luk. 11 1.  as both CHRIST and JOHN taught their Disciples. It is very fitting and necessary, that Christians should have directions for prayer, yea and for the further help of their weakness, set forms of prayer also, though they are not to be tied only unto them, and stinted & straightened so as they may not use any other prayers; but according to the practice of our Churches, that prescribe and use set forms indeed, but are not so limited or tied to them, but that they may and do use other conceived forms also, as occasion is offered, contrary to the calumniation of our separating Brownists.  
The special matter, he directeth them to pray for, is 

1. a propagation of the Gospel.  
2. the means thereof.   And 

1. That it may have a free and speedy passage in all places:  
2. That it may be glorified else where also, as it was among them.    
The word here translated free passage, and that not unfitly, signifieth a running as it were upon wheels. So that he would have them to pray that the Gospel of Christ might have a swift course, and might most speedily, by the means of him, and the rest of the Apostles and Evangelists, be carried throughout the world, as it were upon the wheels of chariots drawn with winged horses.  
Object. Why? this concerneth the Lord himself and his own glory, to let his own word have a free passage. Will he send Ambassadors into the world, and not give them safe-conduct, when he hath supreme authority & power to do what he will? But must men beg and entreat the Lord, that his own word may have passage, which so much concerneth himself?  
For answer hereunto we are to know, that the propagation of the Gospel, concerneth our good as well as God's glory. And it is for our sins, that he doth not make a way for the passage thereof: and therefore he looketh that we should stir him up to give passage to it by our prayers.  
Whence we may observe;  
1. That the faithful Ministers of God, desire and endeavour nothing more, then that the Gospel may spread itself, and may have prosperous success in all places. So that they do not think they have done their duty, when they preach, when and where a door is opened unto them but they desire, and use means, that the Gospel may be preached, where a door is shut against it: yea they count it the greater advantage unto them, the more the Gospel is propagated. And those (out of question) are the Ministers of Antichrist, and not of Christ, who labour so much as lies in them, to put fetters and shackles upon the Gospel, that it may not so freely have his course, and that stop the passages and ways thereof. And far are they also from Paul's spirit, that will not preach at all, no not in those places, where not only they have a free passage and liberty, but where they are bound unto it by the laws of God and man, and by their own faithful promise. It is a sign that such men make no reckoning, of the Lords word or the propagation of it. But this is the height of the desire of all faithful Ministers and people in this life, that the Gospel may have liberty and spread itself, and have every where a free passage without opposition.  
2. We learn, that the prayer of God's Churches and people, is an effectual means, for the procuring of the liberty of the Gospel. We see how many lets and impediments the Gospel hath: how hardly, without the loss of some limb, or the wrenching of some member, it can pass any way; the passages are made so strait; there are so many ditches cast up in the way, so many secret pits digged, etc. This the Lord doth to stir up his people to prayer. And no doubt, the want of prayer, is one main cause, that the Gospel hath no freer passage.  
Neither must men post off this duty to the Ministers thereof only, but every Christian, how mean so ever, must perform it. Paul no doubt prayed himself for this. But he intreateth these Christians also to pray. And happily the Lord may hear the prayers of a simple plain Christian, when he neglecteth the prayers of them of greater note; yea he may yield the rather to the prayers of Paul for the prayers sake of these poor Thessalonians.  
3. Be the means never so worthy and excellent, yet without God's special assistance, the Gospel shall find impediments enough. Paul himself, a man of admirable endowments, whose excellency, one would have thought, might have broken through all impediments, was not able to do it, but was feign himself to pray, and to set others also a work to pray, that the Gospel which he did carry, which had so many graces attending upon it, might find free passage. If therefore all the Ministers of the Gospel, had each of them as many Graces and Muses attending upon their ministry, as Paul himself had; yet they must not look that the Gospel which they bring, should find in all places, and amongst all persons, present entertainment: nay happily, the greater gifts, the greater opposition. If Paul himself, accompanied with Silvanus and Timothy, should carry the Gospel from village to village, nay if CHRIST himself, in his humane nature, should preach in our streets, and work never so many miracles for the confirmation of the Gospel; yet except God join his hand unto this work, it will find no passage. How doth our Saviour mourn over jerusalem? What fearful woes doth he denounce against Chorazin, Bethsaida, and Capernaum, where he had often preached, for denying passage unto the Gospel? Ministers therefore are not to be discouraged, when either the course of their Ministry is interrupted, or the Gospel which they preach is not admitted. It was Paul's case; it was Christ's owne: and theirs it would be, if they were in thy place. They that will not hear thee, would not hear Paul, or Peter, or Christ, if they should stand in thy room.  
The Apostle would not only have them pray, that the Gospel might have a free passage, that is, that it might speedily without any let, run and spread itself speedily in all places; but secondly, that it may be glorified, and in that manner glorified, as it was amongst the Thessalonians. He would not only have them to pray, that himself and other the Apostles might have liberty to preach the Gospel in all places; but also that it might find glorious entertainment in all places, as it found already in many famous and renowned Cities, especially this of Thessalonica. It is not enough then, that the Gospel hath sounded in our ears, that we have heard wisdom in our streets and gates lifting up her voice, but we must glorify and honour it, and that according to the pattern of this Church.  
Let us then briefly consider, wherein the glorification of the Gospel consisteth: and therein follow the pattern of this Church, so far as Paul himself giveth testimony of them in both these Epistles.  
To glorify the Gospel therefore, as these Thessalonians did, is  
1. To hearken unto it, to receive, and to believe it not as the word of man, but as it is indeed, the word of God: so did this Church. 1. Thessal. 2.13. & 1.5.  
2. To be moved and persuaded thereby, to forsake our sins of what nature soever, even our Gods, our idolatry. This Church left their Idols to serve the living God. 1. Thess. 1.9.   

Vers. 2. And that we may be delivered from unreasonable, and wicked men.—  
THE second part of his direction followeth, which is deprecation. Wherein he requireth them to pray against a special evil, that they were in danger of, by means whereof, the free passage of the Gospel was in danger to be greatly hindered, and the glory thereof much defaced. The deprecation is this, that they may be delivered from unreasonable and wicked men.  
The word translated unreasonable, is understood of such as we call gross, shameless, impudent, perverse, and peevish men, such as care not how gross, vile and absurd they show themselves, so they may compass their own wicked wills.  
The word translated wicked, by derivation, signifieth, such as put good men to labour and trouble, and thereby use all means to vex and disquiet them: which is indeed a special property of a wicked man, and that principally, which we call wickedness. From such persons, as these, Paul desireth to be delivered, and to this end, desires the prayers of this Church.  
Whence let us note these points following:  
1. That those which principally oppose the Gospel of jesus Christ, hindering the free passage thereof, are shameless, vile and absurd men, such as care not what men think or speak of them, so they may bring about their lewd desires; men whose industry and labour is spent, in bringing labour & molestation and vexation upon them, that will not run forth with themselves into the same riot. And the Gospel, the more it showeth itself, the more will it discover the shamelessness & grossness and wickedness of them that are the enemies thereof. So that they, which (before the publishing thereof) have had the name of modest, wise, discreet men, shall (the more they oppose against the same) show themselves the more absurd and wicked. No modest, no good man can be an enemy to the Gospel, but such only as nourish in them some gross wickedness, which the Gospel discovereth; in regard whereof, they hate the Gospel, and all good means of the knowledge thereof. And out of this hatred of the Gospel, & desire still to hide their sins, the more they seek to hide them, the more they discover them.  
2. There was never any time of the Gospel so happy, as to be free from such lets and impediments, even in the primitive times thereof, when it was most purely and powerfully preached, and shined in the fullness of glory without the stains and blemishes of man's inventions; yet were there impudent, shameless and gross men, that opposed against it, and hindered oftentimes the free passage thereof. And therefore never let us look to see those happy days, wherein the Gospel shall have no let, but shall have a free course.  
And further, be the persons that carry the Gospel never so worthy, of never so eminent gifts, speaking with never such evidence and demonstration of truth; yet all this will not suffice to get the Gospel a free passage: But were all the Ministers of Christ of as worthy gifts as Peter and Paul; yet should they find faces that durst and would resist them, and despise the Gospel brought by them. Yea the worthier gifts that a Minister hath, and the more Graces he cometh attended withal, the more opposition shall he find.  
We should not therefore be dismayed, when we meet with gross and wicked men, having the Apostles, yea Christ himself for our companions therein. But let us learn by our own prayers, & by the help of others to seek to be freed from them: And let us assure ourselves, that there is great force in our prayers to that end, both for own and others deliverances. And when we see wicked and perverse men prevail against the Gospel, let us fear that we are defective in this duty; and let it stir us up the more unto the same. These are the weapons, wherewith we are to fight for this liberty. Thus are the flock to fight for their Pastor. And these are such weapons, as cannot be taken from the servants of Christ. And they are such, wherewith they so wound the adverse party, as they cannot save themselves.  

— For all men have not faith.  
In these words he preventeth a secret doubt, that might arise in their minds, upon the deprecation aforesaid. For they might marvel with themselves, what should be the reason, that any should be so peevish and wicked, as to molest them, for bringing so acceptable a message as this; especially they having such gifts and abiliments, to make good the same unto the heart and conscience of any reasonable man He therefore telleth them, that Faith belongs not unto all. i. all have not grace given them of God, to believe and embrace the Gospel: and therefore that such will be sure to oppose themselves against the doctrine of it, and with might and main hinder the free course thereof. For which cause he would have them in this regard to pray for him and his fellow-labourers.  
Whence we learn;  
1. That there are some sort of men, to whom Faith doth not appertain, and by consequent, Salvation, whereof Faith is the evidence. The Holy Ghosts phrase is more than our translation soundeth; for Faith may appertain to them that have it not: but it may more fully be translated, Faith belongs not to all; but it is a gift that God in mercy will bestow upon some persons only, even upon those alone, that he hath resolutely purposed to bestow heaven upon, and upon no other. Hence is it called the faith of the Elect. 
'tis 1.1.  And in the Acts it is said, 
Act. 13. ●8.  that so many as were ordained to life everlasting, believed.  
1. The Use hereof, may be to stir us up to strive to know whether we be amongst the number of them, unto whom Faith appertaineth. For till then we cannot know, whither we be of the number of them that shall be saved.  
2. Hence it appears, that it is not in the power of any outward means whatsoever, to beget faith in them, unto whom it belongs not. If Paul himself should preach the Gospel never so sincerely and powerfully; if he should confirm it with never such miracles; yet were not this enough to beget faith in them. It is the Lords own immediate work to bow and frame the heart unto the word. Otherwise the more powerfully it is preached, and by the more miracles it is confirmed, the more peevish and wicked, men show themselves against it. Else it could not be, but all men, that the Apostles preached unto, should have faith, if the outward means alone were sufficient.  
Which showeth the vain conceits of them, which think they may easily believe, when they list themselves. Whereas except the Lord give the gift, they should not believe, though lying on their deathbeds, they should have Peter and Paul preaching to them. And what hope can men have, that God will bestow that gift upon them at their death, which when he offers them, they despise in their life.  
3. It is a fearful sign of a man that Faith belongs not unto, when he showeth himself a wicked and unreasonable man towards them that preach the Gospel: when men set themselves to hinder the free passage thereof, and hate and persecute the Ministers of it. This is argued here by the Apostles reasoning.  
And on the contrary side, it is a comfortable sign of one that faith belongs unto, if he love and entertain the Gospel, and advance the free passage of it. For there is no reprobate, but to his power he hates and persecutes it. Many wicked men and infidels are quiet indeed, but the reason is, because they want power and authority, or God by some secret work restraineth their rage.  
4. Hence we learn the true cause, why men are so unreasonable and wicked against the Gospel, that no godly man can safely and securely preach it among them: it is infidelity. And a godly man had as good live among Tigers and Bears as such.  
And again, that Faith maketh men gentle and quiet: so that no man can hope here to live happily and quietly, but in the society of them, with whom he must live for ever. And therefore let us desire to join ourselves in society to such, with whom we shall find content in this life, and converse eternally with, in the life to come.  
As also, let it not discourage us, that so few do believe, seeing that Faith belongs not to all.    

Vers. 3. But God is faithful, who will establish you, and keep you from that evil one.  
HEre followeth a second preoccupation, wherein, lest that understanding what opposition the Ministry of the Apostles was to have, whereupon their faith was grounded, they should fear by this means to fall from the faith; he therefore comforteth & strengtheneth them from the assurance of divine assistance; as if he had said; Let it not trouble you, that our Ministry, shall in this manner be opposed, neither fear you shipwreck of your faith: For had the Gospel, which you profess and believe, never so many enemies; and were you that believe and profess it never so weak, yet the Lord will support and defend you himself.  
Whence we may note;  
1. In general:  
1. That it is the property of true believers, and of all them that have received the saving grace of God, to feel their own weakness, and the feebleness of God's graces in themselves, and in the sense thereof to fear exceedingly the loss of God's graces in themselves. The covetous man cannot so much fear the loss of his goods, as he or she that is truly called, doth fear the loss of grace. Which showeth, that Faith, Hope, Repentance, and all other saving graces attending upon them, are so lovely, and bring such sweetness and content with them, that he that once hath them, would never by his goodwill part with them: and therefore pray they, Led us not into temptation.  
This then is a great sign of grace, to be afraid to lose it, and in that regard to be jealous over a man's own corruptions, and to fear them; and not to satisfy himself in the graces received, but to desire to have them multiplied and increased. And on the other side, a fearful token it is, of one utterly destitute of grace, not to fear the loss of grace; 
Phil●p. 2.11.  we must work out our salvation with fear and trembling. See 2. Pet. 1.5, 10.  
2. It is the duty of Christians, especially Gods Ministers, to use all good means to hearten and encourage the Saints of God, who fear their own weakness, that they may not be overwhelmed with fear; but that they may go on in the course of a Christian life with hope & confidence amids all terrors and fears.  
More particularly; he doth not say, that they are strong and sufficiently armed of themselves; but that they shall be established and defended by the Lord: Neither doth he put them in hope, to be defended from all whatsoever evil; but that they shall be defended from that evil one, 
So 1. 〈◊〉. ●. 13.  meaning the Devil: And for their further security herein, he telleth them, that the Lord is faithful, he hath promised it, and therefore will perform it.  
Whence we learn:  
1. That the strength of God's children to persevere in grace, is not in themselves, and in the strength and power of their own heart and soul, but in the hand of God: and therefore Christians must not encourage themselves or other, in the confidence of their own strength and power, but of the strength and power of God in jesus Christ. For let God never so little forsake his child, and leave him to himself; and there is no sin so foul that he may not fall into: And therefore, let us always fear in regard of ourselves, and hope and trust only in respect of God.  
2. Consider here a double work of God, 

1. To establish a Christian,  
2. To defend him.    
There are some buildings, in regard of the weakness of them, and the mixture of bad and rotten matter, so infirm, that of themselves (unless they be supported and propped) they cannot stand, though they be not assaulted with winds and storms, or though men do not set their force against them to fire or batter them. And secondly, others, though never so strong, yet in time of war they may be ruined, if they be not by some other power defended and protected. In like manner here, partly in regard of our own weakness and mixture of corruptions, and that in some more than in others, as also partly in regard of the furious assaults of the adverse party, which the best of themselves were never able to withstand, we have need of double aid and assistance from above, partly to support us in regard of the one, and partly to protect us in regard of the other.  
3. The party that Christians are most to fear, is that evil one, the Devil. They need not care for all the power of wicked men, they can but hurt the body; but he mischiefs the soul. And so long are we free from the Devil, as we can keep our souls from sin. Neither can christian's any longer be free from him, than God himself shall with his own power support them, and fight for them. Otherwise such is our corruption & weakness, that all the Saints and Angels in Heaven, would not be able to keep us from the power of Satan.  
4. All sincere Christians may assure themselves, that God will so establish and defend them against that evil one, that he shall never be able to prevail against them, utterly to ruin them, or God's grace in them. God hath promised to prtect them, and hath pawned his faith on it, which is as sure and as unchangeable as himself.   

Vers. 4. And we are persuaded of you through the Lord, that you both do, and will do the things that we command you.  
HItherto of the Apostles first petition or exhortation: a second followeth; wherein, under a godly confidence in them, he closely exhorteth and entreateth them to do the things that he had given them in charge: as if he had said, I earnestly beseech you, that you would do those things, which from the Lord I have given you in charge, even as now also you do. Which petition of his hath some dependence upon the former consolation: For upon that condition might they hope that God would establish them and defend them from that evil one, if they were careful to do those things that the Apostles enjoined them.  
Now what was it, that the Apostle and his fellow labourers, Syluanus and Timothy enjoined them, but to obey the Gospel, which containeth precepts of Faith and Repentance from dead works?  
1. Therefore it is the duty of Christian men, if they will be sure of God's protection & assistance against Satan, to do those things, and to do them constantly, that are taught them by the Apostles & Evangelists in the Gospel; yea that are taught them by their own Ministers out of God's word. God, as he is faithful in himself, so he stablisheth those that be such. No other can hope for protection from him; but are exposed unarmed to the power of Satan. To do the things enjoined by the Apostles of Christ, is the only means whereby we may bless ourselves from the power of the Devil; other courses are but mockeries, of the Devils own devising.  
2. It is the office of Ministers, to hope the best of the piety and perseverance of their people, where they discern any good thing in them. That which also, it is fit for them to make known to their flock. For by this means will the souls of the godly be the more encouraged to go on in that good course that they are entered into. And on the other side, the people's faith oft groweth faint, when they perceive that their Pastor's hope waxeth faint of them.  
3. The confidence which they use, and aught to have of the perseverance in well-doing of others, though never so godly, hath not its ground in themselves, but in God. For it is of God, not of ourselves, and our own mere will, that we do that, that is acceptable unto God. The Apostle therefore trusteth in the Lord of them, he trusteth not in them themselves. Those then, that the Lord hath decreed to establish and defend from Satan, those doth he enable (by the power of his grace, and the instinct of his Spirit) to persevere in such good works, as by his Ministers they are enjoined.  
4. Out of this certain faith and assurance that God will thus establish and defend them, the godly ought not to grow reckless, but to be the more diligent and careful to yield obedience to the Ministry of the Gospel.   

Vers. 5. And the Lord guide your hearts to the love of God, and the waiting for of Christ.  
NOw that through Gods help they may constantly persever in the practice and performance of those things, that by the Apostles were enjoined them; the Apostle wisheth unto them the principal means, whereby they may persever in evangelical obedience to the Ministry; to wit, that their hearts may be directed by God to the love of God, and the patient expectation of Christ.  
By the LORD here seemeth to be understood the Holy Ghost; as by GOD, God the Father. And so have we the three persons here distinctly set down.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth by a right line to direct one to somewhat. Now the Lord is said to direct the heart, when he turneth it to some thing, causing it to affect it and delight in it, which before it was estranged from, and abhorred.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The patient expectation of Christ, is such an expectation of him, as whereby expecting all benefit by him, we are encouraged patiently to endure any thing for him.  
Hence we gather:  
1. That these two things are principally necessary unto godly perseverance, such as was spoken of before, the love of God, and the patient expectation of Christ. For the love of some good thing past or present, and the expectation of some future good, are wont to make us more cheerful in the doing of our duties. Unless therefore a man's heart be inflamed with the love of God, whom in the Gospel he yieldeth obedience unto; as also unless he be possessed with an earnest expectation of Christ, and a longing for him, that so he may work with much patience in hope of reward; our evangelical obedience will soon wax faint. But a heart inspired with these graces, will stir up the whole man to do every thing commanded in the Gospel with all constancy. And chose, where this constancy of obedience is not, it is a sign that this love of God, and this expectation of Christ is wholly wanting in the hearts of such.  
2. That even the hearts of the faithful are in their own nature estranged from the love of God and the expectation of Christ; insomuch that they would wholly swerve and wander from either, were they carried by their own proper motion, which would rather carry them to an hatred of God, and a despair of Christ.  
3. The heart is directed, disposed and moved by God alone, who directeth it as by a straight line to the love of himself, and to the expectation of Christ, i. of eternal salvation in and by Christ. Would a Pastor therefore have his people persevere in well-doing according to the precepts of the Gospel? Let him by earnest prayer entreat of God, that he will be pleased to direct their hearts to the love of himself, and the expectation of his Christ.   

Vers. 6. We charge you, brothers, in the name of the Lord jesus Christ.—  
HEre beginneth the sixth part of this Epistle; which containeth a Christian reprehension, laid down in form of a denunciation.  
And it is 

General. vers. 6. 11.  
Special. vers. 11. 16.    
In the general denunciation come to be considered, 

1. The manner.  
2. The matter.    
In the manner he showeth, 

1. With what affection,  
2. With what authority he useth this denunciation.    
1. His affection appears in the title of brethren, which he oft repeateth in this short Epistle; thereby teaching how necessary it is for the edification of others, that our brotherly love towards them do oft appear to them. Neither can we hope that either our exhortations or admonitions, much less our reprehensions should prevail aught with others, unless they be heated with brotherly love, and appear evidently to stream from a heart fraught with it. Evil therefore perform they these offices, whose admonitions and reprehensions are dipped in gall and vinegar. And yet alas such are the reproofs of most Christians, nothing for the most part but purgations of their own rancour and choler.  
2. His authority followeth; He chargeth them in the name of our Lord jesus Christ, that is, by that authority which he had from Christ. He giveth no charge in his own name, but in the name of Christ, his and their Sovereign Lord. Wherein we are taught, that our denunciations and reprehensions, if they be truly Christian ones, must be grounded upon the authority of Christ: And Ministers ought to take heed, that they presume not to reprove aught, but what they have in charge from Christ to reprove. It beseemeth not a Minister, to come in the name of any other. And it is an heinous sin, for a man to come in the name of Christ with a counterfeit charge; and in his name to deliver a reproof hatched in his own brain.  
Furthermore, how dreadful are those denunciations, that are truly done in this Name? and what a contempt of Christ himself is it to set light by them? Those that charge aught in the King's name, by virtue of their authority from him, though but mean men otherwise, are not wont to be contemned, unless it be of desperate ruffians & roisters: what desperate wretches are they then that dare despise & set light by them that enjoin aught in the name of Christ? And yet alas, how many every where are there, that no more regard such denunciations done in his name, than the hissing of a Goose?  

— That you withdraw yourselves from every brother that walketh inordinately, and not after the instruction, which he received of us.  
The matter of his denunciation followeth: which is this, that they withdraw themselves from disordered persons. Wherein is contained a close reprehension.  
By brother, he understandeth a Christian in external profession, and a member of the visible Church.  
To walk, is to live, and to hold on a continued course of life. A metaphorical speech very usual in Scripture, and therefore needing no further explication.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inordinately. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or persons inordinate, are such as observe not that order, that by the rule of reason, and right of law is prescribed them: and it seemeth to be taken from soldiers, that keep not their order, by their Captain assigned them, that break their rank, and so breed a confusion in the whole Band. Here it is applied unto such as are of dissolute behaviour, and will not endure to be kept within compass of their duty and office.  
To withdraw themselves from them, is to abstain from society and familiarity with them; not to converse familiarly with, but to carry themselves strangely towards them.  
The meaning of the words than is this, that they should hereafter forbear and cease to have familiar conversation or acquaintance with all such, though professing the same religion that they did, which live loosely, and not according to those rules and courses, that in the Gospel are prescribed.  
Whence we learn:  
1. That it is the duty of all Christians to live orderly, and not as they list themselves. They must in their life and conversation, and in the whole course and tenor of it, observe a due and decent order, and shun all disorder, as contrary to true Christianity.  
2. That there were even in the times of the Apostles, amongst those that of their own accord, without any external constraint of the Magistrate, gave their names up unto Christ, some that walked disorderly, & would not endure to be kept within the lists & limits of their duty. How much more than may the like be expected in these times, wherein, the most profess Christ more for fear of man's law, then of their own free accord? It is never therefore to be hoped, that any Churches, be they never so well constituted, will be free from all scandals and offences▪ In this Church, as well constituted as ever any, yet were there some professors, who by their bad behaviour, stained and blemished the Gospel professed by them.  
3. That the company and familiarity of such is, as the plague itself, to be shunned. For this vehement manner of denunciation evidently showeth, not only that Christian men are hardly withdrawn from the society of such; 
See 1. Cor. 5.6, 11.  but that it is exceeding dangerous to cleave to them, and to be inward with them. Now how far forth this separation ought to reach, we will show when we come to the 15. verse.  
In these words, and not according to the doctrine delivered by us, the Apostle expoundeth himself what he meant by walking inordinately, to wit, not to carry one's self according to that instruction that the Apostle had given. The Apostles than are as guides unto us; and their writings, since the decease of them, the rule and square of our course and life; from which to walk aside, that is, in a continued and ordinary course to swerve, is to walk inordinately.  
They are not therefore to be accounted to walk inordinately, that yield not to our pleasures and our traditions, but that neglect those instructions and institutions, which they have received from the Apostles, as delivered by them, and ours so far as we can prove them to agree with those.    

Vers. 7. For ye yourselves know, how ye ought to follow us: for we behaved not ourselves inordinately among you.  
HEre follow two Reasons of the former reprehension.  
The effect of the former is this: 

To live disorderly is far from the example of myself, and my fellow-labourers, Syluanus, and Timothy, when we were among you.  
They are not therefore to be embraced by you, but to be forsaken of you, that take a contrary course.    
The Antecedent of the Argument is in the 7. verse: the consequent is to be repeated out of the 6. verse  
From the Antecedent we learn, that the higher place Christians have in the Church, the less it beseemeth them to live disorderly: yea rather the more regard ought they to have to their life and conversation in the Church of God, and the more be subject unto law and order. For how odious a thing is it, both in the sight of God and man, that he, whose office it is to keep others in order, should live beside law and out of order himself? With what indignation speaketh this our Apostle of such Rom. 2 21? It is not sufficient therefore, for Ministers and Teachers, that by word of mouth they teach; but by examples also, they ought to go before their people: yea so ought their lives to be composed and addressed, that each one of their actions should be as a lesson of instruction, and resemble that which they teach.  
Such therefore let us all study and strive to be, Teachers especially, that the actions of our lives may be precepts, & doctrines, and documents of piety to those, whom (by virtue of our vocation) we are to live among. Let us endeavour by our godly conversation to gain that authority, that by our actions men may argue this to be evil, because we eschew it, that to be good, because we do it.  
Hence are those Teachers justly reproved, that think it enough that they teach the truth, though they follow it not themselves. And these much more, that neither teach by word nor life: But those most of all, that both by word and life pervert, and incite others to impiety and disorder. And how many such there are, too too woeful experience daily showeth.  
Out of the Consequent of this reason we learn, that Christian men ought in special manner to beware, lest they seem to approve or favour the courses and customs of such, whose lives not the doctrine only, but the practice of the Apostles and Evangelists doth condemn. Paul's care of keeping good order, sufficiently condemned the disorderly carriage of these Thessalonians. The rest therefore offended in favouring them, whom Paul's contrary practice taxed and controlled. Do we live then among men, whose life and conversation is repugnant to the life and conversation of the holy Apostles? Let us take heed, lest by our familiarity and society with such, we seem to set light by the examples of the Saints, and by our practice commit that, that may seem closely to approve, what their practice hath disapproved and condemned. A fault among Christians too frequent, who are wont commonly to delight and make themselves merry, with such vicious courses and carriages of lewd and bad men, to wit, obscenity, scurrility, lying, drunkenness &c, as are most repugnant both to the doctrine and the lives of the Saints. This aught to be a reason sufficient unto us, to dissuade us from so doing. The holy Apostles in their exemplary course of life, eschewed all obscenity, scurrility, swilling & drinking &c. and therefore we will withdraw ourselves from those that affect such courses, we will not take delight in them, or make ourselves merry with them, give the least sign or show of liking unto them; howsoever we must of necessity bear and endure them, unless we would go out of the world.  
In those words, For you know, &c, is a proof of the Consequence of the former reason.  

You ought to follow us; and in your Consciences you know that you should.  
Therefore when we keep far from all such disorder, you ought not to approve it by your companying and familiarly conversing with such as live disorderly.   
Out of the Antecedent whereof we learn:  
1. That all Christian men ought to frame their lives after the pattern of their Pastors and Teachers, in those things, that are agreeable to godliness and good manners. Neither may we take liberty unto ourselves, in those things, that are repugnant to the courses of our good Minister. Ye ought, saith the Apostle, to imitate us, to wit, in our course of life and Christian conversation. Many think that a sober, spiritual and christian life, is required of the Ministers of the Church only, and that a loose, idle, covetous, ambitious, hypocritical life is odious and abominable in them, but is lawful and seemly enough in themselves. But look what evill-becommeth a Minister, evill-becommeth thee too, if thou be'st a Christian; since thou oughtest to frame thy life after the pattern of theirs, else were the Apostles rule and argument here lame and unsound. In blessed manner therefore do they order their lives and courses, who in their life and courses resemble the godly Ministers of Christ; insomuch that they differ not from a Minister, but in his function and office of teaching only.  
2. That Christian men are bound to live according to that they know: and it is a shame for them in aught (at any time) to swerve from it, which yet this worthy Church in some things did, and the best Christians always have done. Let us therefore diligently strive to walk according to that we know. Do we know that we ought to imitate the Apostles? What a shame is it then, for any Christian, to be in his life and behaviour contrary to them? The like may be said of other vicious courses. You know you should not imitate ungodly men and infidels in surfeiting and drunkenness &c: you know that fraud, & deceit, & lying and dissembling &c, are hateful and odious in God's eyes: how unworthy a thing than is it for you, that profess yourselves Christians, against God's will, and in despite of him, as it were, to follow such things?  
Out of the Consequent we learn, that not to withdraw ourselves from those that live inordinately, is to live inordinately. Else the Apostles reason should not hang well together. For the Apostle calleth to imitate himself; whom, but those that do not, as is fit they should, with draw themselves from those that lived inordinately? And what should they imitate in him, but this, not to live or walk inordinately? They live therefore inordinately, that live familiarly and converse ordinarily with such as live inordinately.   

Vers. 8. Neither took we bread of any man for nought—  
HEre is a confirmation of the former Antecedent. For hereby the Apostle proveth, that he and his fellow-Ministers lived not inordinately, because they took bread of no man for nought: that is, they were so careful to live according to rule and order, that they took no bread to eat of any man, but what they paid for. In this point of living orderly, the Apostle instanceth, because some members of this Church sinned in the contrary, as hereafter we shall see.  
But what is this? may some say. Is this disorderly living, for a man to eat freely of an other man's bread? Is it lawful for a Christian man to eat nothing, but what he payeth for? Is not this to take wholly away all hospitality, liberality, kindness, courtesy, humanity, alms, Christian society & fellowship?  
But we are not so to understand these words, as if always and every where it were utterly unlawful for a man to eat or drink of free cost. Love-feasts, and alms, and hospitality &c, are commended and commanded in Scripture, and that by Paul himself too. But to what end, if a Christian might not lawfully, at some times, make use of them? What would be more harsh and distasteful to a free and bountiful disposition, then to make offer to pay for that meat or drink, that he hath (in friendly manner) invited us unto, or not to eat of that we are invited unto? How distasteful would it have been to Lydia, when she so earnestly entreated Paul to take his repast with her, if he had refused, or had offered money for his meat? Yea Paul himself confesseth, 2. Cor. 11.7, 8, 9 that he spoiled other Churches, taking consideration of them, to spare the Corinthians, and to do service unto them. And he defendeth his practice, and the like in others at large, 1. Cor. 9.4, 6, 13, 14. Phil. 4.15. Gal. 6.6. 1. Thess. 5.13. 1. Tim. 5.17. Heb. 13.7.17. But CHRIST'S own example is beyond all exception, who, at other men's tables, oft eat bread of free cost, in that very sense, that the Apostle speaketh in this place: yea & received from some women too, that ministered to him, of their substance. Luk. 8.2, 3.  
It is not therefore simply, but in regard of circumstances only, unlawful of free cost to eat an other man's bread. And Paul (in regard of some circumstances) would not eat of free cost, that is, refused to receive consideration, wages and allowance, and doth thence argue, that he lived not disorderly among them, that, wherein he propoundeth himself to be imitated of them.  
It is not always therefore agreeable to Christian order and carriage, for men, to eat other men's bread and meat of free cost, though they be freely and willingly thereunto invited. There is no doubt, but that many in this Church, would right willingly and gladly have spared, as we say, out of their own bellies, for Paul to have eaten: and yet would not Paul take aught of free cost. Yea though it were an unworthy and an uncourteous behaviour in some cases, to offer money for the meat and drink that we take of others, yet ought we to take it with a purpose and desire at least of gratifying them again, and of deserving it, and by how much the less we may satisfy them for it in the like kind, by so much the more in some spiritual manner be careful to recompense their gift again. But far are they from Paul's disposition in this case, that daily devour of free cost, and for nought, other men's bread, without any purpose or desire to deserve it: they much more, who though they receive it of free cost, and without any kind of desert, yet receive it grudgingly and unthankfully with an evil will.  
And surely, this may be a great glory, either to a Minister, or to any Christian, if he can say, that he hath not eaten any man's bread for nought. And it ought to be a cross to a godly mind, to be driven by necessity, to take stipend or allowance freely and without desert of any man. In regard whereof, an ingenuous disposition will choose rather to rest content with slender fare gotten by his own labour and desert, then to live liberally and plentifully at other men's cost.  

— But we wrought with labour, and travel night and day.—  
HE proveth hereby, that they took not bread of any man for nought, because they wrought with labour and travel night and day: that is, they earned their living by some manuary and mechanical work, as, by tentmaking, or the like.  
But here, it may not without good cause be demanded, if the Apostle had taken allowance for his pains and labour, in preaching the Gospel, whither he had taken it for nought or no.  
I answer; No, in no wise. The Apostle Paul himself both affirmeth and confirmeth the contrary in the places before alleged. But he addeth this over and above that which before he had said: As if he should say; we not only preached the Gospel diligently to you, which was enough to merit meat and drink of you, but besides that with our own hands we earned our living, and that with toil and travel.  
Where first observe we the condition of these holy Apostles, how poor and bare, and needy they were, and destitute even of the necessaries of this life. 
Act. 3.  Gold and silver I have none, saith Peter to the lame cripple. He had not so much, it seemeth at that time, as might serve to give for an alms to a beggar. And yet begged he not neither, no not so much as in show: for than would not the cripple have asked alms of john and him, or hoped of aught from them. Though therefore they were not amongst the beadroll of beggars, yet they hardly kept out of it. At some time they had not so much as a penny to bestow upon the poor. Yea, sometime for poverty and want were they compelled to put their hands to servile works, and thereby to maintain themselves, and supply their own wants. Whom would it not strangely affect, and work no small commiseration in, to see such great and so famous Doctors and Teachers of the Church, toiling and moiling, digging and delving, following the plough, or the cart, or it may be, sowing of garments, and that with much pain and travel, night and day, not for covetise and base desire of gain, but constrained to do it for mere want and necessity. The condition of the poorest parson or vicar among us is hardly so hard, as theirs was, that were justly esteemed principal Apostles.  
Which may teach us, to be content with our estate, and not to murmur against God, though we be never so worthy, and have been never so liberally brought up, yet if he shall see good to bring us to that poverty and penury, that we shall be compelled to work night and day for our living. And let us learn to thank God, if it be better than so with us. But far be it from the Ministers of God, when they may live well and maintain their charge, without such labour and travail, yea when they have sufficient to keep themselves and their families not in mean and bare manner, but in liberal and plentiful sort, to be yet ambitiously minded, and aiming at greater matters, chopping and changing of Churches, a great benefice for a greater, and adding benefice to benefice, and affecting and aspiring to temporal honours and high places, as if they were worthier than Peter and Paul, and their gifts greater matters than theirs.  
2. That it is not a thing unlawful for the Minister of the word, not contrary to his calling, in case of necessity, to labour hard, even night and day, in worldly employments. They ought indeed, so much as in them lies, to forbear, and not to entangle themselves in worldly affairs, but give attendance to reading, as Paul else where adviseth. But yet, if they be oppressed with want, 
1. Tim. 4.  it becometh them to labour as well as others, and it is part of the entaxy or good order that they are tied unto.  
3. We see what other Christians then in want and necessity, much more ought to do, that desire to live religiously, rather labour night and day if they can, for their living, then to eat other men's bread of free cost. They must not beg, or require to be fed freely by others, but labour night and day rather with pain and travail, as wood cleavers or the like. That which seemeth to condemn to hell, the life and course of begging friars, whose manner is not to labour, but to beg other men's bread.  
4. The Apostle did not only for his living so labour, but that he might live to preach the Gospel. So 1. Thess. 2.9. Let not therefore poverty compel us to leave our ministry: but when otherwise we cannot conveniently and honestly maintain ourselves, let us even be content to work with our hands, that we may with the Apostle preach the more. Labour then about earthly things, is not a sufficient reason to excuse and free us from the work and exercise of our ministry, but we must so labour that we may preach. And albeit it were easier for the Apostle endowed with such gifts as he was, to preach profitably to the people after such distractions as these; yet every Minister, that is in any measure fit for this function, ought so to be instructed in the mystery of the Gospel, that even on the sudden, and as the present occasion shall require, when necessity shall require it, he may be able in wholesome manner, to speak unto his people. Divines ought not to be worse furnished than Physicians or Lawyers, that are able to speak somewhat on a point of their Art propounded, if need be, upon the sudden.   

— because we would not be chargeable to any of you.  
He rendereth here a reason, why he laboured so much in that manner, not for filthy lucre sake, and love of worldly wealth, to increase his substance; or out of a pride, because he would not be beholden or engaged to them for aught, but that he might not be burdensome to them.  
Wherein 1. he doth intimate the poverty of this Church, that had not sufficient (without some burden and charge) to maintain Paul. For what? did he use to exceed so in apparel, and retinue, and costly fare, that the maintaining of him should require some large expense? Surely he would never then have taken such pains, or could he with his pains have compassed so much as might suffice for such expense. Small procurations, no doubt, would have sufficed Paul. How poor then was this Church, that being blessed with such worthy Teachers, had not wherewith to maintain them, without being pinched by it? The dignity and excellency of a Church therefore is not to be measured by worldly wealth and riches, by the outward state of her Ministers, by a silken, a rich, and a glorious Clergy, but by the piety of it, and the means of salvation, and Christ's institutions, the freeness and plenty of them in it.  
2. The Apostle not obscurely implieth here, that this Church ought to have supplied the wants of Paul, and the rest of his fellow-labourers there, and to have afforded them competent means of maintenance: else would he have said, that you might not by reason of your poverty complain of a grievance. There is no doubt therefore, but that they likewise ought to have wrought night and day for Paul and the rest of them, that they might have thereby been maintained. And surely, it is fit rather that the people should work for their Minister, than the Minister for the people. The Christian people therefore ought even to burden themselves for their Minister, rather than aught that is necessary should be wanting unto him. That whereunto Christians are more bound now a days, by how much the less Ministers are now able to do aught without study, and by how much the more danger there is now of their being corrupted, if they shall further than is fit, enwrap and entangle themselves in worldly affairs.  
3. It is the Ministers part to be burdensome to himself rather then to his people. He ought to consider rather his people's ability then his own worth: and aught to have a care, that the Gospel may bring with it as little grievance as may be. All is not to be accepted, that of some may be offered: that is not to be exacted, that can hardly be afforded. It is not the part of a Christian, to take always of one that is both willing and able, yea and aught to give, much less to exact, where it is not to be had without much grievance. It is odious in any Christian, much more in a Minister, if otherwise for necessity and without scandal he may, to eat other men's bread of free cost, though it were offered him; (for all men ought to bear the same mind that Paul did) much more ought they to abstain from extreme and rigid exactions, though of their dues. The Shepherd is rather to feed, then to feed upon his sheep, and to fleece them but not to flay them.    

Vers. 9 Not that we had not authority.—  
HE preventeth here a scandal, that might hence arise. For lest some should hence gather, that the Minister were bound to take no allowance from his Church, but to work for his living with his own hands; he saith, that it was lawful for him to have taken of them; and that herein he had departed from his own right, because he would not be burdensome to them.  
Whence we learn:  
1. That a Minister may lawfully require a just allowance from his people, and that even then when without some burden to the Church, it can not be made good. The Apostle so departeth with his own right, as yet he doth not thereby impeach the right of others, or approve the sacrilege of such, as think they may lawfully pinch, as they say, on the Parson's side, and withhold or withdraw what they can by force or stealth from them, as if nothing at all were for their Ministry due unto them; or as if their maintenance were nothing but mere alms and benevolence, or gratuities only. Let sacrilegious Patrons consider this.  
2. It is the part of all Christian men, Ministers especially, not always to exact, what in strict rigour is their due, but some time freely to depart from their right; yea even rather to work night and day, then to exact that in some case, which both God's law and man's also doth give them a right unto. But how much more ought Christian men to abstain from all unjust & unlawful exactions, and such as are contrary to all right & reason?  

— But that we might make ourselves an ensample unto you to follow us.  
He rendereth a reason here, why though he might, yet he did not take, to make himself an example for them to follow. 1. It was no singular fact therefore that concerned an Apostle or an Evangelist only; but such as concerneth every Christian that liveth in the Church; who in this very point ought to follow the Apostles fact as a pattern, in departing from his own right, rather than over-burdening his brethren, and not in necessary precepts only. Many think that it is the duty of Ministers to depart in part from their right, and not to contend for the utmost that is due to them, nor to maintain suits with such as withhold their right from them, but to endure any hard measure and wrong rather than by courses of law to seek to recover their right: when in the mean while, they think it lawful and fit enough for themselves to exact their own with all extremity, even whatsoever the highest strain of legal rigour shall wring out to them, from any; and they think that they have given a sufficient reason of what they do, if they can but say, that they did it by law, and exacted but their own, no more than was due to them. Yea it were to be wished that many went no further than so, even of those, that are yet readiest to condemn the Ministers of the word, if they come any thing near so far as to demand their due, and that where it may well enough be had. More certain it is, that Ministers ought to take heed, that they deal not over strictly in such cases, as the Apostle here speaketh, & so to carry themselves herein, that they may be an example to others: but so that all men are bound to tread in their steps, & follow them in this point as well as in others.  
2. It is the duty of Ministers, to get that respect and honour, if it may be, in the eyes of their flock, that they may be incited thereby to follow their examples, and count it an honour to them so to do. And look what virtues they most of all require in their people, they ought themselves to put on, and so to put them on, that they may shine in the people's eyes with them. The like may be said of the eschewing of vices. Would we have our people to be just, pious, courteous, liberal, peaceable, & c? Let us be ourselves examples unto them of such virtues. Would we not have them to be profane, malicious, covetous, unjust & c? Let us eschew such vices ourselves, and be examples also therein unto them.    

Vers. 10. For even when we were with you, this we warned you of, that if there were any that would not work, he should not eat.  
HItherto of the first Argument of his reprehension taken from the contrary example of the Apostle himself: Now followeth an other reason, to wit, that this their indulgence was directly contrary to the Apostles doctrine. For on this wise he argueth: 
We when we were with you, warned you, that if there were any that would not work, he should not eat.  
Therefore ye ought to withdraw yourselves from such as in that point walk inordinately.   
Here is a manifest sentence set down by the Apostle, that idle persons are not to be borne with, nor to be fed and maintained among Christians: but if they have strength and ability of body to labour, labour they must. Where the Apostle yet speaketh not of impotent persons, or of such as are willing to work, if they were able, but of such as will not though they be able; such as albeit for strength, and activeness, & years, they might profitably apply themselves unto honest labour, yet choose rather to live an idle wand'ring life, without any Christian calling at all. It is no Christian charity therefore to bestow our bread upon idle & lazy persons, that will not lay hand to any work. The Apostle was full of Charity & mercy, when as rather then he would burden this Church, he chose to labour with his own hands himself: And yet amidst this his charity he both taught and enjoined, this pious cruelty, as some might account it, that they should not eat, that would not work, so far forth as they were able. For so should we judge of such persons as refuse to live by their honest labours, as of those that are well worthy to perish. So that we are no more bound to feed such, then to feed Wolves, or Foxes, or Mice & Rats. And those that bestow their alms upon such, can expect no fruit thereof at God's hands again, but wrath and judgement rather; because they bestow evil & dispose amiss, those things that God hath committed to their trust.  
Let us therefore take heed how we condemn those as void of charity that refuse to give bread to idle and sturdy beggars: for it is to condemn the doctrine of the Apostle himself in this place. And again let us take heed, lest under pretence hereof we deny them alms, who by their work, are not able to supply their own wants.   

Vers. 11. For we have heard, that there are some that walk inordinately with you, and work not at all.  
HEre followeth a special reprehension, or a reason rather of the former general reproof: wherein he reprehendeth them more particularly, for that they suffered some to live idle among them, not working at all. He meaneth some professors of religion, that under colour thereof, led an idle, and a lazy life, living on the sweat of other men's brows, and abusing the alms and charity of the Church, to maintain them in their idleness. A sore plague to the Church; and such an one as it hath never been free from. For there are and ever have been some, who after they have taken upon them the profession of the Gospel, and perceive that they are for the same in some reckoning with the godly, do thereupon begin to conceive so highly of themselves, as if it were too base a thing, and not befitting their profession, to labour any more for their living, and as if the Church in regard of their profession, stood bound to maintain them. Hence it cometh to pass, that many that are in the condition of servants, grow slack oftentimes in their duty toward their masters, as if there ought not so much to be expected at their hands as of others: whereby it cometh to pass, that many, to the scandal of the Gospel, have found care, diligence, industry, and painfulness in the doing of their business, and in the discharge of their duty, in such servants, as make little show of religion, then in the most of them that are professors. Who especially, if they have lighted upon religious masters, are wont to presume upon much idleness and indulgence under them. But such professors are not to be endured in the Church; but are as inordinate livers, to be admonished and reproved; that we may make it known to those that are enemies to religion, and willing to take any occasion hereby to reproach and twit it withal, that our Religion approveth not, but utterly condemneth them, and all such as they are.  
Hence therefore servants, and such as have not wherewith to live in good fashion, making profession of religion, must be admonished, that they take great heed, how they presume and promise to themselves, as if it were lawful for them, to leave their callings, and live on other men's labours. Nay rather, the more that they profess Christian religion, the more are they bound to earn their living by their labour: And the more they labour, that they may not be burdensome to others, the better God accepteth of them. Insomuch, that the base and meaner work thou art employed in, for the getting of thy living, and the maintenance of thy life, the greater favour shalt thou find with God. For it is not with Christ's servants in this world, as it is with the servants of Noble men. They are not exempted from labour and servitude. It is not a thing unbeseeming the best Christian that is, to serve even a Swineherd. Yea he is tied to that calling, if therein or thereunto he be called. Nor doth his calling to the Christian faith, withdraw or exempt him from the vilest office, that in this life may be, so it be honest and lawful, be it never so base.  

— but are busy bodies.  
The Apostle in these words describeth the very wont nature and disposition of such: the elegancy of his phrase can hardly be in any other language expressed: and he seemeth to speak contradictories. For how can those that do nothing be said to be busybodies? Yet certainly such is the manner and disposition of these men: the less they do that they should, the more busy are they about those things that belong not unto them; they are wholly employed about other men's affairs, and about such things as little or nothing at all concern them. Very seldom is the one vice severed from the other. For are these idle professors idle, think ye? Nothing less. But the less they labour with their hands, the more they work with their tongues: they are talking of other men's faults, taxing other men's manners, prating continually of the public state of the Church and Commonweal, as if the main burden of both of them lay upon their shoulders. But would we have our profession of religion approved by the Apostles rule in this place? Let us learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to work, but not to be busy bodies; which yet is the fault of most Christians, and of those many times, that are forwardest in profession. Howbeit, let us not together with this vice, wherewith profession is oft tainted and foiled, cast profession away itself, but learn rather to adorn it with such pious and apostolical virtues, as may well sort with it, and be a grace and honour unto it.  
The Apostle saith, that he had heard this, whither by common fame, or by private relation, its uncertain: either might deserve credit.  
1. It is not against Christian Charity, sometime to reprove upon bare report only, so the fame or report be worthy credit, as oft it is.  
2. It is the part of a faithful Pastor, not to teach his flock their duty only, but to see what fruit his teaching hath with them; and for that purpose to make inquiry, whether he be present or absent, into the lives of them; and if he find that they do contrary to his teaching, to admonish and to reprove them. Whereas, (the more is the grief) for the most part, we content ourselves with teaching, not regarding whither that be done or no that is taught.    

Vers. 12. Those therefore that are such, we charge and entreat by our Lord jesus Christ, that they work with quietness, and eat their own bread.  
AFter reprehension he endeavoureth a reformation of them; wherein he putteth them in mind of their duties.  
And in the first place those that walked inordinately: and afterward the rest of them.  
The duty of the former, which he putteth them in mind of, is, that they work quietly, and that so working, they eat their own bread.  
Learn we hence then;  
1. That it is the duty of all Christians, to work with their own hands, so far as their ability of body will permit, rather than to be burdensome to others. Christian religion alloweth no man to live idle in the Church; but urgeth all to labour what they may. And this labour about the necessaries of this life, when it ariseth not from a covetous mind, but is done of conscience, that we may not be burdensome to others, it is a service most acceptable unto God. And on the contrary, the very worship and service of God itself is distasteful unto him, and not accepted of him, when men thereby take occasion to cease from their honest labours, and are content to live on other men's labours, that they may have the more leisure for religious offices. Though the Church would allow a man means, that he might wholly tend divine service, yet might not an ordinary Christian accept of the condition, but he ought rather to labour.  
2 Christian men must not work only, but they must work quietly, i. with a quiet mind, not murmuring against God or the Church, as if they were neglected more than were meet, when they have not things necessary ministered unto them; but quietly resting on the good will of God, and therefore working willingly, as knowing well that it is God's will that they should so do, that he hath imposed it upon them, and regards them in their labours, as doing his business, and hoping therefore for a blessing from him.  
3. That is our bread, that is earned by our work. And we eat not our own but other men's bread, if we come not by it by our own labour when we can, albeit it be freely given us by others. It is not enough therefore for us to say, that our bread or aught else that here we live by, is our own, because it is yielded us by others; but that alone is ours rightfully, that by our own labour we have earned.  
4. Our bread should be the sweeter to us, the more it is our own: and the more it is other men's, the bitterer should it be. Unworthy then are they to be termed Christians, that find the more relish in things, the more they are an others; and that count stolen waters most sweet.  
That they do this, he chargeth and earnestly intreateth them by the Lord jesus Christ: wherein not only he showeth his ardent desire of having this abuse reform, and the difficulty of reforming it; but he implieth withal, that the reformation thereof will be exceedingly wellpleasing to Christ; and on the other side, that this offence was highly offensive and displeasing unto him. As also he teacheth the form and manner, how inordinate livers are in the first place to be corrected by the Pastors of the Church.   

Vers. 13. And you, brothers, be not weary of well-doing.  
HEre followeth an admonition of the duty of those, that did not live in such inordinate manner. And it is twofold.  
First, that they would not grow weary of well-doing, but that as they had begun, so they would go on in a virtuous course of life, and not show themselves cowards, and faint hearted, by falling back from it, after the manner of those whom he had spoken of before.  
Whence we may learn:  
1. That it is not enough for one for sometime to have done well, but he must do well always, and never wax weary of it, or grow slack in it.  
2. That those that do well are in danger of waxing weary and slack, if they be not heartened and encouraged to perseverance; especially where evil examples are.  
3. That they have need of courage and confidence, that would persevere in well doing: and that it is a note of a base and a cowardly mind to give it over.  
4. That the inordinate courses and lives of professors, and in particular this corruption of living idly, upon the labours of others, and making the profession of the faith a pretence for the same, is a shrewd means many times to cool both the charity, and Christian courage of many. That which our Saviour himself foretold would be. Math. 24.12. And it was that, as it is likely, that made some in this Church to be so affected.   

Vers. 14. If any man obey not our sayings, by this Epistle note him, & have no company with him, that he may be ashamed.  
THe second office is concerning those that walk inordinately: and it is threefold:  
1. If they be refractory, and refuse to obey the Apostles admonition in this Epistle, that they note him; that is, to make a sign as it were of him, for the use of a sign is to give notice of something; or to set as it were a mark upon him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he may be as a marked man.  
He would have them then so to mark, and regard, and take special notice of such, and of their courses, that they may perceive, that they are noted by them for the same, and that the eyes of men are set upon them as on a mark or a sign. A means worth the observing for the correcting of such as live inordinately. For when they see that the eyes of the godly are set on them, and that they are so noted, it cannot but be of great force, if there be any spark of grace in them, to make them change their life, and take some better course. And the neglect hereof is wont marvelously to confirm men in their inordinate courses, when the godly pass by them, and seem not to regard what they do, but so carry themselves, as if they observed no such thing in them.  
2. He would have them to have no commerce with them; he would not have them to keep any company with such; that is, not to converse so with them, that by the least gesture they seem to approve of their courses. For he doth not exclude all commerce in general, as utterly unlawful, with such; but such only, whereby either in deed, or in show they may in some sort partake with them therein For example sake; he hath no commerce with a drunkard, and an haunter of Taverns, that refuseth to go with him to the tavern, and to make himself merry with his swilling & bibbing: and the like may be said of commerce with players and jesters. It is a grievous sin therefore and warily to be eschewed, that we have no fellowship with such as refuse to obey the admonitions of the Prophets and Apostles: For it concerneth us as much herein to obey the Apostle, as it did this Church.  
Now the end of the former observation and separation is that such may be ashamed. These means hath God ordained to shame such Christians as live not according to the rule of the Apostles writings; & to that end are they faithfully to be used. And though they may make some graceless men, hypocrites, and Atheists more impudent and shameless; yet are they of marvellous great efficacy, to shame such, & by shaming them to bring them into the right way again, that have any grace at all left in them. And it is a sign of a man wholly graceless, that perceiving himself so to be noted by the godly, is not ashamed of it, and much more, that groweth thereupon more shameless.   

Vers. 15. Yet count him not as an enemy; but admonish him as a brother.  
3. HE would have them to admonish such disordered ones, yet not accounting them as enemies, but regarding them as brethren.  
Wherein observe we:  
1. That the noting before spoken of, must not be a bare, sullen, and silent eyeing of them, or a scornful and hateful pointing at them; but it must be joined with loving and friendly admonition, as occasion and opportunity shall be offered. They must perform that office by word of mouth unto such, that the Apostle himself did by writing before, vers. 12. as he also enjoineth the same expressly elsewhere. 1. Thess. 5.14.  
2. That though the Apostle willed them to withdraw themselves from such, yet his meaning therein was not, that they should have no dealings at all with them, nor perform no kind offices at all unto them; but they should forbear only all such familiarity with such, whereby themselves might be endangered, or such offenders encouraged in their reckless and disordered courses, or have the least show of approbation or liking afforded them. Otherwise that good offices are to be performed unto such also, and that for the performance of such offices we may repair to them and deal with them; (which the more need they have of them, the more frequent also they ought to be; as sick or sickly persons require ordinarily more attendance, than those that be in good health:) it is apparent, in that the Apostle enjoineth to admonish those now, whom he willed them yet to withdraw from before.  
3. That admonition, and that frequent and instant, aught to go before ejection and casting out of the Congregation, according also to this our Apostle his rule & ordinance elsewhere. Tit. 3.10. yea according to that direction, that our Saviour himself hath given Christians for their carriage in private wrongs done them by their brethren. Math. 18.15, 16, 17. All means are wont to be used for the curing and preserving of limbs and members diseased, ere we proceed to the dismembering and maiming of the bodi●, by the severing of them from it.  
4. That this admonition it must be brotherly, and so all the former offices also. So are we to note such, as we would our friend, or our brother, whose well-doing we sincerely desire and earnestly thirst after. So must we withdraw from them, that our very withdrawing may unto them appear to proceed from a brotherly affection towards them, and to tend unto their good. And so lastly must we admonish them, that by our very admonitions of them, we may make it known unto them, that we bear no foe-like mind unto them but retain still a brotherly heart and mind towards them: yea and that we would not take that course we do with th●●, but that we desire to retain and keep them st●l with us, in th● mutual bond and body of Christianity as brothers.   

Vers. 16. Now the Lord of peace, give you peace, always, by all means.  
HEre followeth the last part, or the Conclusion of this Epistle; with a postscript annexed to it.  
He concludeth in the usual manner, not of himself alone, but of all others that use to write Letters or Epistles, with prayer for them, or wishing well to them. So use the Latins with their Vale, and the greeks with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to close up most of their letters, thereby wishing well to those they write unto, to testify their love and friendly affection towards them.  
And surely the Apostle is very frequent herein; thereby teaching us, that it is a special duty of Christians, to wish well one to an other, and to pray one for another: As also, that it is a matter that much concerneth Christian men, and maketh much for their good, that the godly Ministers and Brethren should wish well to them, and accordingly pray for them.  
The good he wisheth them is twofold:  
The first is Peace; and that always, and by all means.  
Peace is the chiefest good of every society; as jar and war is the greatest evil: And it is then, when the members of any society do live quietly, and in friendly and loving manner together, embracing mutually each other, and communicating all things to the common good either of other, and herein conspiring together, in affording the fruits of love, and performing all good offices one to an other. To wish them this then, is to wish them an heaven upon earth. For what greater happiness can there be here? As on the other side, what can be more woeful & more hellish than the contrary evil? In peace, man to man is a God: in jar & war, man to man is a Wolf, a Bear, a Tiger, a Devil.  
That therefore that the Apostle wisheth to them, and with them to us and all others; that aught we not only to wish to ourselves, but by all means earnestly strive and endeavour to compass. Let us therefore carefully follow those things that belong to peace; and eschew, so much as in us lies, all occasions and means of contention and strife; and hate as firebrands of hell, all make-bates, raisers and kindlers of contention and strife.  
He wisheth them further all manner of peace, that is, peace & quietness in Church & state, at home & abroad, in heaven above, and in their own consciences here; peace civil, peace domestic, peace spiritual; peace with men, with the Saints, with the Angels, with God: and that continual too; that is, sure, firm, sound, never-ceasing.  
We ought therefore to follow peace, not with this or that man alone, or at this or that time alone, but always, with all men, and by all means; and with the Apostle here, wish the like as well to others as to ourselves.  
Now this peace he wisheth unto them from God the Author of peace.  
Wherein he teacheth;  
1. That such peace issueth only from God and his good pleasure; and that he alone is the author thereof; on him it dependeth; and without him there is no hope of having it.  
2. That no peace is to be regarded, but that, that God is the author of; such especially to be refused as is contrary to his will. It is an accursed peace, that is gotten by fight against God; it is no peace, but a cursed conspiracy & war against God.  
3. That peace among Christians is a special work of God; and for the benefit thereof is great praise due unto him. And by prosecuting & maintaining it, we honour him that is the author of it.  

— The Lord be with you all.  
The second good that he wisheth them, is that the Lord be with them all; that is, that he would be present with them by his Spirit, and manifest this his presence by the sweet influences of heavenly grace.  
Now out of the connexion of this with the former, whereof this is the cause; we learn; that there is no true and sound peace, but among those, with whom God is. He by his presence in house, Church, and state worketh this peace. And where this peace is, there is God himself in special manner present with that society, & a member in some manner of it. On the other side, where this peace is not, some evil Spirit reigneth in that society, and is with that house, church, town or state. Would we then have God to be, and abide with us, and to bless our societies with his gracious presence, and to knit us fast together in the bond of peace? Let us give all diligence to serve and please him: and let us account it the greatest blessing that can be, for God to be with us; and the greatest evil that can be, for him not to be with us.    

Vers. 17. The Salutation of me Paul, with mine own hand; which is a token in every Epistle; so I write.  
HEre followeth the postscript annexed to the former; wherein he giveth this Church a certain token or sign, whereby they may know, that this Epistle is his own, and distinguish it from all forged and counterfeit ones.  
Wherein 1. observe the fraud and impudence of Satan, who even in the Apostles own times, attempted to obtrude upon the Churches of Christ, bastardly and counterfeit writings, as Apostolical; that by this means he might corrupt the pure doctrine of faith.  
2. It concerneth us much to be persuaded of the writings of the Apostles, and to be able to distinguish them from all other writings. For albeit that other men should write the same things that they did, yet would not their writings be of the like use, because they could not be of the same authority that theirs are. Would we then have our doctrine to be of weight with God's people; let us give them some sign, whereby it may be known, that our doctrine is Apostolical, and not an humane device: let them see how it is deduced and derived from their springs, and hath consonance and agreement with them.  
The Sign he giveth them, is the writing of a kind of Salutation, that was ordinary with him, with his own hand. For Paul oft, as well he might, made use of other men's hands in writing of his Epistles, himself only dictating to them what they should write: And that it may be, because he had not so plain or so fair an hand, as was fit for such purposes: or it may be also, that thereby he might give a more evident proof, that what he delivered, proceeded from his own spirit, and was not transcribed by him from some other.   

Vers. 18. The grace of our Lord jesus Christ be with you all. Amen.  
THis is that usual Salutation of Paul, which he was wont to write with his own hand, so oft as he used the help of other for the writing of the rest.  
Wherein, under the term of Grace, he comprehendeth, and consequently wisheth unto them, all effectual means of salvation that flow from Christ. For to wish unto any the grace of 〈◊〉 is to wish unto them all things, that may 〈…〉 make a Christian man eternally happy. 〈…〉 then be the upshot and the utmost aime 〈…〉 Christian desires, to desire the grace of Christ 〈…〉 it will bring with it heaven and eternal happing 〈◊〉 And that in vain expect or hope we for, unless he be our Lord, and we become his servants.  
The word, Amen, signifieth not only his sincere desire, that what he wisheth unto them may accordingly befall them; but his faith also and assurance that they should certainly enjoy it. Which mind let us bear also toward all those, whom we see to be well given and to embrace the true worship of GOD prescribed by CHRIST.   
FINIS.