A Plain and Pithy Exposition of 2 Thessalonians, Chapter 2

A Plain and Pithy Exposition of 2 Thessalonians · Chapter 2

p. 38THE SECOND CHAPTER.

Vers. 1. We beseech you, brethren, by the comming of our Lord Iesus Christ, and by our assembling vntounto him,

2. That yee be not suddainly moued from your minde, nor troubled, neither by spirit, nor word, nor by letter as from vsus, as though the day of the Lord were at hand.

3. Let no man deceiue you by any meanes.—

THE fourth part of this Epistle followeth, which is a brotherly Admonition: wherein we are to consider,

1. The Forme,

2. The Matter.

In the Forme, the Apostle expresseth, with what heart and affection he admonisheth them: and therein, is a worthy president vntounto all Christians, what louing hearts and feeling affections, they ought to bring with them in admonishing one of another.

And first he stileth them (as in the sense and p. 84feeling of that spirit, by which he writ, he esteemed them) Brethren; wherein, he declareth not onelyonly a speciall louelove 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 deere one vntounto another, in regard of that naturall bond, whereby they are mutually knit one to another. So that in this very name of Brother, which he giueth them, there shineth a great louelove and affection, in the Apostle towards the persons of all in this Church.

And from this louelove, doth this Admonition flow: And from the like LoueLove and Affection ought all Christian admonition to flow. Wouldst thou effectually admonish an other? thou canst neuer doe it, vntill thou shew thy selfe a brother vntounto 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 esteeme and louelove 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 blesse. Neither is it possible for vsus, to admonish them brotherly, whom we do no not esteeme and affect as brethren.

2. In this Admonition he louingly entreateth and beseecheth them, to take heede vntounto themselues. p. 85As he calleth them Brethren; so he behaueth himselfe towards them as a Brother, in the whole tenor of his Admonition. For in meeke, sweet, and brotherly manner he prayeth and beseecheth them to beware and to take heede; and doth not in an imperious, and controlling manner require the same, though he were their superiour: wherein he sheweth a tender and compassionate heart, esteeming their danger to erre, as it were his owne hurt, and their freedome from error as his owne good. For, when men of their owne meere motion do become suiters and suppliants vntounto others, though it be for others; yet they declare therein, that they themselues hauehave an interest in that good, which they sue for.

The Apostle carieth not himselfe, as wee often vse to do in our admonitions and warnings of others: he biddeth them not, in an insulting manner, looke to themselues, and take heed of such and such matters, say they hauehave a faire warning, thanke themselues, if they do otherwise then they ought to do, and looke 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 greife and sorrow of heart to him, if they did not. This spirit, should all Christians bring vntounto the admonishing of their Brethren: especially the Ministers of Christ. And this is one reason, why there is so litle fruit oft, in our admonitions, because we shew so litle louelove and compassion in them. Our admonitions for the most part are p. 86but purgations and euacuations of our spleane and malice; and not any manifestation of our louelove and compassion to the parties admonished, as though their well-doing were an aduantage vntounto vsus, and their ill-doing a damage vntounto vsus.

Now further the Apostle doth not nakedly beseech them; but he adjoyneth thereunto, a double adiuration or obtestation, wherein he declareth, with what zeale and ardor of spirit he beseecheth them. The Apostle then in this his Admonition heateth his LoueLove with zeale, and moderateth his zeale with LoueLove: he mingleth & tempereth them both togither: In the one, he sheweth his desire of their good; in the other, his feare of their euill.

And therein, he teacheth vsus what affections we should bring with vsus, to the admonishing of our brethren, a zealous LoueLove, and a louing Zeale. LoueLove without zeale is but folly: Zeale without LoueLove is but furie and madnes. But how do most of vsus swarue in our passions, when we come to admonish our brethren? Sometime in our admonitions, we shew neither louelove nor zeale; but admonish them in that manner, as though we cared not whither they hearkned to vsus or no. Sometime, we shew louelove but no zeale; sometime hot zeale, but no louelove, if that may be called zeale that is without louelove. But let vsus neuer take vponupon vsus this office, vntill we can temper these affections togither.

Besides, in this feruencie of his Spirit he sheweth, 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 p. 87admonisheth them of. And in them, he sheweth the condition of all true Churches and Christians, especially in the time of persecution and tryall; that they are then in great danger, through the powerfull and malicious worke of Satan, to runne into error: and it is then most dangerous for them to erre, as by meanes whereof, they giuegive speciall aduantage to Satan and to the enemies of the Gospell.

He adiureth them by the comming of Christ, and by their assembling vntounto him: as if he should say; you heard before, what I said concerning Christs second comming, and the wonderfull glory of all the faithfull, that shall be in that day assembled vntounto him: As therefore, you will looke and expect to be amongst the number of those, and to hauehave your portion in that great glory, and as you tender the saluation of your soules, looke to your selues, and take heede of that dangerous error, that here I admonish you of.

Whence we obserue:

1. That Christians must learne to place their speciall hope and comfort in the expectation of Christs comming: otherwise this adiuration should hauehave litle force in it.

2. That all Christians, Ministers especially, must be most carefull, to warne and admonish their Christian brethren, of such errors, as may hazard or endanger any wayes, their hope and expectation in that day.

3. That Christians, euen the best, and those which hauehave giuen greatest testimonie and proofe p. 88of their faith, shall bee in danger, if they looke not to themselues, to be seduced and drawne into most pestilent and pernicious errors, such as may take away all hope of, and comfort in the comming of Christ.

4. That the serious meditation and consideration of Christs comming, and the hope of our assembling vntounto him, is a speciall meanes to vphold and support all good Christians against such errors. It is a speciall bond to binde vsus vntounto the truth.

The matter of the Admonition followeth, which is this: That whereas some secret enemies of the Gospell, and of their saluation, went about, vnderunder diuers pretences to perswade them, that the second comming of Christ should be in their dayes; they would not in any case, be disquieted and troubled in their mindes, or suffer themselues to be deceiued by any such falshood, what colors soeuer they should bring for the same.

Wherein, the Apostle offreth to our consideration,

1. The error it selfe, wherewith seducers went about to corrupt their mindes.

2. The pretences, which they either did, or might vse for the colouring of their error.

3. Their intent in perswading, togither with the effect and consequent, that would follow vponupon the entertaining thereof.

4. The dutie of Christians in this case.

1. The error is this, that Christ would come to iudgement out of hand euen in their dayes. An p. 89euident vntruth, as the experience of many ages since hath discouered. It ought to be an Article of our Faith, to beleeue that Christ shall certainly come againe to iudge the world. But it is a pernicious error, to determine of this or that particular time, of his comming, any further then we hauehave cleare euidence out of the word. In matters of Faith we ought not to be wise, aboue that which is written.

And obserue we, how busie Satan hath bin from the beginning, to fill mens mindes 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 neede to looke, vponupon what grounds we build our Faith.

2. The pretences, that either they did or might alledge, are these, Priuate Reuelation, Apostolicall Tradition, Writings of the Apostle, wrested and misinterpreted. These were the meanes, whereby euen in the Apostles time, the Mysterie of Iniquitie went about to corrupt, infect, and poyson 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 perswading hereunto, is not manifestly expressed: And surely, it may seeme at the first, to be a godly error, and that they could meane no hurt, but good, that taught it; and that it could produce nothing, but religious thoughts & deeds, in the receiuers thereof, causing them the more carefully to prepare themselues, that they might the more boldly hold p. 90vp their heads in that day. And surely, those Christians liue a most holy life, that so liue to day, as if they looked that Christ should come vntounto iudgement to morrow. And therefore it might seeme, that the Diuell should rather be a looser then a sauer, much lesse a gainer, by this error·

But the Apostles earnestnes doth plainly shew, that the Diuell and those instruments, which he vsed in perswading to this error, had a pestilent intent and purpose therein; and that it came from the mischieuous Spirit of Antichrist, who was now working in a mysterie his owne greatnesse. For though for a time, the perswasion hereof, might stir vp some to looke to their wayes, and bridle their natures from many sinnes; yet when at length they should perceiue that they feared in vaine, and that their religious feares were vponupon a wrong ground, it would make them afterward breake forth into so much the more profanenesse, yea and be a meanes to make them at length to beleeue, that there shall be no such day at all: and so would it proue a meanes also to open the mouths of profane mockers, as it did indeed in those times 2. Pet. 3.4. and so by that meanes, to weaken the credit and autoritie of the Scriptures, wherein, for this error, there might seeme (they being not rightly vnderstood) some ground.

Let vsus therefore, beloued, take heede of any error in Religion, though it hauehave neuer such a shew. For many times those errors, in the euent proue most pestilent, that carry most shew of piety. Note we withall, how Antichrist in the very egge hath p. 91endeuoured by all wayes to weaken the authoritie of the Scriptures.

4. The dutie that the Apostle in this case requireth of them is twofold.

First, that they be not distracted in minde, shaken as it were beside their wits, and troubled.

Wherein the Apostle intimateth,

1. That it is Satans slight and policie oft by false and strange doctrines, to distract and astonish the minds of men, to disturbe and driue them (in a manner) out of their wits: by that meanes not onelyonly to make them vncapable of such holy and sound instruction, as might stay them in the truth, but to make them fit instruments for him further to worke vponupon, to possesse them with fond illusions and delusions at his pleasure. That which we may obserue in the doctrine and practise 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 vnderunder pretence of affecting a seuerer and austerer course of life then ordinarie, hauehave so weakned their braines, and confounded their imaginations, that they hauehave afterward fallen into a number of strange fantasticall conceits, which partly Satan, taking his opportunitie, hath suggested vntounto them, and partly their owne distemper hath of it selfe forged and fraught their heads with.

The second thing he here intimateth, is this, that men are vsually very prone to be distracted and perplexed with such strange and vnsound doctrines, and with such groundles conceits. And p. 92surely, such indeed is our naturall corruption, (some remainders whereof abide in the best,) that the truth of God, euidently taught out of the word, oft affecteth vsus but faintly, when such friuolous conceits, though hauing no truth in them, or ground of them, so strongly possesse vsus, that with many false feares, they affright and amase vsus; and make vsus in a manner, beside our selues.

This corruption should we take notice of, and striue and contend to the contrary; that howsoeuer we labour, to keepe our hearts tender and pliable, for Gods Spirit and word to worke vponupon, yet we strengthen our mindes against such friuolous and false feares and terrors, as Satan by his instruments, and their strange fancies shall assay to possesse vsus with.

The second dutie that the Apostle requireth of them, is to take heede, that no man by any meanes deceiue them. Wherein, the Apostle forewarneth them, that by no manner of man or meanes, they suffer themselues to be deluded on this wise. That neither the persons, of those that publish such points, though they seeme to be neuer so holy and religious in their life, or to be neuer so sound in their doctrine and teaching otherwise; nor the meanes they shall pretend, for the ground of such their doctrine, be it reuelation, or tradition, or authoritie of other learned, or counterfeit writings, or the like, preuaile so far with them, as to cause them to giuegive credit to any erronious doctrine, contrary to that, that the Apostle had before deliuered vntounto them, and did now further informe them of.

p. 93Whence we learne, as in hearing to respect and regard, not so much who it is that speaketh, as what it is that is deliuered; so withall, to be carefull to examine whatsoeuer doctrine shall be deliuered of any, vponupon any grounds or termes whatsoeuer, with the doctrine of the Prophets & Apostles in the holy Scriptures recorded; and take heede how we admit any, whatsoeuer the bringer of it be, or whatsoeuer plausible pretences shall be alledged for it, that we shall finde vponupon due examination, to dissent and swerue, from the written word, or not to hauehave sure footing and foundation from thence.

— For that day shall not come, except there come an Apostasie first.—

The Apostle, hauing in the two former verses admonished the Church, to beware of a dangerous error that some went about to corrupt their mindes withall, concerning the comming of our Sauiour Christ, as if it were instant. For the further strengthning of them against the same error, be taketh occasion, by way of prophecie, to foretell of great matters that must come to passe, before that day; which could not, within the compasse of one or of sundry ages following be fulfilled.

The matter of this prophecie is concerning Antichrist, the most pestilent and cruell enemie of the Church of Christ: a matter of great vse and consequence, to all the faithfull people of God.

p. 94The parts of it are three: For,

1. He foretelleth an Apostasie.

2. He foresheweth an Effect thereof.

3. He layeth downe the meanes and the cause thereof.

And this he doth to the end, that all Gods people that hauehave vnderstanding, may take heede both of the one, and of the other.

For the first, he affirmeth that before that, that day shall come, there must be an Apostasie. An Apostasie generally signifieth, a reuolting or falling away from him, whom we are bound & hauehave vndertaken to serue, and a betaking of our selues to the seruice of his enemie: As when Souldiers in the field, forsake their own Captaine or Emperor, vntounto whom they hauehave sworne allegiance, and perfidiously and traiterously ioyne themselues to the aduerse partie. And such a kinde of Apostasie is it, that the Apostle here meaneth.

Now that we may make the more vse of this point, let vsus in order consider:

1. From whom this Apostasie is made.

2. VntoUnto 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 needfull, in regard of that wicked opposition, that is made vntounto the truth contained in this Scripture, by the enemies p. 95of the Grace of God, who are wounded to the quicke by the same, and labour, by all wicked fraud possible to couer it from vsus.

For the first, it is plaine that this Apostasie is a reuolting or falling from Iesus Christ. He is the Emperor from whom the departure here mentioned shall be made. This, our Aduersaries themselues dare not denie: yet faine they would shift it of; and therefore their great Champion saith,Bellarm. de Pont. Rom. l. 3. c. 2. that it may be vnderstood to be a departing from the Romane Empire. For the confirmation whereof, he bringeth the names of three Latine Fathers. But it cannot be so vnderstood.Ambrose, Sedulius, Primasius.

For 1. this sense contradicteth that, which Bellarmine himselfe maketh the best sense of these words. For if by Apostasie in this place, be ment (as he saith) Antichrist himselfe, who should be such a notable Apostata, that he may well be called Apostasie it selfe, then it cannot by any meanes be ment of an Apostasie from the Romane Empire. Since it is out of all question, that the Apostasie of the great Antichrist must needs be from Christ.

2. That must needs be an Apostasie from Christ, wherein Antichrist worketh, and by which he groweth to his height.

3. This Apostasie is afterwards in the 7. verse called the Mysterie of Iniquitie: which must needs be opposite to the Mysterie of Godlinesse, of the Gospell: and so, by consequent it must needs be a departure from Christ. Neither can it bee shewed, that the Scripture any where taketh this p. 96word in any other sense, where it vseth it indefinitely.

4. The vse that the Apostle maketh of this in the 15. verse, manifesteth the same. Therefore, saith he, brethren, stand fast, and keepe the instructions you hauehave bin taught. What? Doth he herein moue them to stand fast to the Romane Emperor and Empire? No: but Iesus Christ, of whom he had spoken before. This standing fast, is opposite to falling away: which therefore the Apostle expresseth else-where, by a word that signifieth to fall. Hebr. 6 6. foreign.Heb 6:6Looke therefore, what the Apostle willeth them to stand fast to, was this departure to be made from.

This point then is cleare, that Christ is the person fron whom this Apostasie shall be made.

And yet suppose it were from the Emperor, what good getteth the Iesuite, or his Master, or his Church by that? Surely none at all. For they are all of them Apostataes from the Empire of Rome: they hauehave thrust the Emperor from Rome; they hauehave taken his authoritie from him; and the loialtie and homage that they owe to him, do they giuegive to a proud vsurping Prelate; who out of this Apostasie is risen vp, and so by the same consequent is reuealed to be Antichrist.

2. The Person, vntounto whom in this Apostasie they flie, must needs be some speciall aduersarie of Christ. And that must needs be Antichrist, who is the head & ring-leader in this Apostasie, though masked and couered for a time. For he is the party, that in this Apostasie shall be discouered: and he p. 97is afterward described to be the Aduersarie; to whom, but to Christ and all true Christians? Now reuolters euer flie to the aduerse partie. 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 Apostasie is to be made by Christians: that is, such as hauehave giuen their names to Christ, and hauehave bin baptised into his Name. This is plaine. For none can reuolt or fall from Christ, but he that is the professed seruant and follower of Christ.

4. This Apostasie is to be a generall or vniuersall departure of the whole Christian world, tho not of eueryevery particular Christian in the world.

This is manifest;

1. By the indefinite speech of the Apostle. For if he had ment otherwise, then of a generall defection, he would some way or other hauehave limited his speech.Luk. 18.8.Luke 18:8 2. Our Sauiour speaking of the latter times, saith, When the Sonne of Man commeth, shall he finde Faith vponupon earth? 3. Many of our Aduersaries, 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. 2.1 Thess 22 Thess 2 that vnderunder Antichrist there shall be a generall reuolt: but from whom? from the Pope & Romane Church. So that Antichrist should rather in that regard be called Antipope then Antichrist. Yet let vsus take it at their hands. 4. The euent hath shewed it. Diuers of the Fathers hauehave complained of it. One saith of the whole Church in his time,Chrysost. in 1. Cor. 14. hom. 36.1 Cor 14 that it had the Caskets & Cabinets wherin the Iewels & Treasures of the Church were, but had lost the Iewels p. 98and Treasures of the Church were, but had lost the Iewels and Treasures themselues: and compareth her to a woman fallen from her prosperitie, that had nothing to shew, but some bare tokens and signes onelyonly: that it was no more Bethel but Beth-aven; that it was no better then a Tauerne or tipling-house.…. ad Ci…rum in …. Another afterward complaining of his times, Oh, saith he, these are the vnhappy times, wherein men will not endure wholsome doctrine. And againe he saith, that there were made in the Church inward and incurable wounds. Papists themselues hauehave complained of it; not of this or that particular Church, but of the whole Church in generall. Saith one, in a speech made in the Councell of Trent,Cornelius Ditontinu…. I would, they had not with one consent fallen from religion to superstition, from faith to infidelitie, from Christ to Antichrist, from God to the belly-God. A Pope himself could say of his times, We are all of vsus of that beleefe that our Princes are: if they would worship Idols, we would worship them also; because Charitie is cold, and all faith is perished.

5 The place of this Apostasie is euident. It is the Christian world, the Church Militant.

This appeareth;

1. By all the former points. For none, but those, which are members of the Church of Christ, can properly be said to make an Apostasie from Christ. Since those were neuer with Christ, that were not of his Church.

2. Antichrist, the cheife author, vnderunder the Diuell, of this Apostasie, is said to sit in the Temple of p. 99God; that is, as we shall shew afterward, in the Church of Christ. That is his shop where hee worketh: as for Infidels, Iewes, and Turks, he is not so busie amongst them.

3. Paul telleth the Elders of Ephesus, that after his departure, there should enter in, Act. 20.28, 29, 30▪Acts 20:28Acts 20:29Acts 20:30rauening wolues amongst them, not sparing the flocke; and therefore exhorteth them to watch and take heede to that particular Church, whereof the Lord had made them ouer-seers: adding withall, that euen of their owne selues also men should arise, speaking peruerse things, to draw disciples after them.

The other three points, to wit, wherein this Apostasie consisteth, when it beginneth, and how long it shall last, will appeare in the explication of the verses following.

— and that Man of sin be discouered, euen the Sonne of perdition.

Vers. 4. Which is an aduersarie, and exalteth himselfe against all that is called God: so that he sitteth as God in the Temple of God, shewing himselfe as God.

HItherto of the Apostasie: the Effect thereof followeth; which is the reuelation and discouerie of a strange Monster, that shall arise out of the same, and grow greater and greater by the increase thereof.

What manner of person he shall be, he sheweth by the description of him; wherein he giueth to vnderstand, how necessarie it will be for the p. 100Church of God to be able to know and discerne him.

The first Argument, whereby he describeth him, is his Lewdnes, that he is a Man of sinne. Whereby we are to vnderstand, not onelyonly that Antichrist shall be a sinfull man, or some great and notorious sinner onelyonly; but by man of sinne, we are to vnderstand one, that hath the arte and mysterie of sinning, whereby he doth not onelyonly in his owne person sinne, but maketh it a trade and an occupation to draw others vntounto sinne. He is such a sinner, as the Pharisees were, that would compasse sea and land to make a Proselyte, and make him two-fold more the childe of the Deuill then themselues.Math. 23.15.Matt 23:15 And therefore also is the profession and practise of mntichrist called afterward, a mysterie of iniquitie. So that all his wit, strength, and authoritie shall be herein imployed, to abandon and ouerthrow righteousnes, and to aduance sinne and rebellion, superstition and idolatry, against God and his Sonne Christ.

Therefore also (in some measure) all his subiects are a companie of such as hauehave learned this Art. And it will be good for all that looke to be saued by Iesus Christ, to know this Man, & to take heed of him, & to hauehave as litle dealing with him as may be. For all his dealing with men, is to draw them to sin against God; yea to be artificiall sinners; to make it a trade to draw others to sin; and be such sinners, as the more they shall sin, the lesse they shall seeme to sinne, or shall deeme themselues so to do. There is none therefore that feareth God, p. 101that should desire to hauehave any league or communion with him, or with any of his professed seruants and followers. For as he is a Man of sinne, so they shall get no good by him, vnlesse they serue him in sinne. And if we be to seuer our selues from all inordinate persons; how much more then from this Man of sinne, and all his adherents?2. Thess. 3.6.2 Thess 3:6

The second Argument, whereby the Apostle describeth him, is his Crueltie: and so the second title he giueth him, is the Sonne of perdition: which is the same Title that is giuen Iudas the Traitor by our Sauiour. Wherein appeareth,Ioh. 17.12.John 17:12 that Antichrist shall in nature and qualitie, be an other Iudas, and as it were Iudas his successor. And indeed there cannot (as we shall heare afterward) be a greater resemblance betweene two, then betweene them.

In this Title, there is an Hebraisme; whereby is ment 1. Passiuely, one destinated and ordained to destruction; as, filius gehennae, Math. 23.15. the sonne of Hell; one that shall hauehave his portion in hell fire: filij irae, children of wrath, Ephes. 2.3. and Sonnes of the promise, such as shall partake in Gods promises. Rom. 9.8. 2. Actiuely, one ordained to be a destroyer of others: as the sonne of wisdome, for a wise man. Math. 11.19. so the sonne of perdition, for a destroyer. To which purpose also is Antichrist called Abaddon & Apollyon. 1. a destroyer. So that as Iudas, Apoc. 9.11.Rev 9:11before he came to his end, was the death of Christ, so shall Antichrist be the ruine and destruction of the mysticall bodie of Christ, for which he died. And as Christ is a Sauiour, and that a mighty one: so shall he p. 102be a destroyer, & that a mighty & powerfull one. So that whosoeuer followeth him, shall be sure to come to eternall ruine & confusion with him.

This should be a motiue, to perswade vsus to take heede of him. We had better fall into the hands of any theeues and robbers, then of Antichrist. He is destinated, not onelyonly to damne his owne soule, but all those also that submit vntounto him, if the Lord do not in good time deliuer them: and those he most destroyeth, that he most maketh of.

The third Argument, whereby he describes him, is his Pride. He is said to be one that opposeth himselfe, and lifteth himselfe aboue all that is called God, or that is worshipped. Such shall be the intolerable arrogancie of this Man of sinne, that he will not endure, that any power or potentate, in heauen or earth, should be aboue him. So that he is an irreconcilable Aduersarie, to all those, that prefer the worship of God before his worship, and that will not adore his ordinances, before & aboue Gods, or any left vntounto man by God. For he cannot, by any other meanes, lift vp himselfe aboue God, and be an Aduersarie vntounto him, but by lifting vp of his owne lawes aboue Gods, and trampling Gods vnderunder his feete, that his owne may be obserued; not induring any law, that shall crosse the law of his owne wicked will. So that he shall not thinke it enough, to be reputed higher, then all the Princes and Potentates vponupon earth, except he may be worshipped also, euen aboue God himselfe.

Now, to the end, that he may the more oppose p. 103himselfe against God; the Apostle addeth,

1. That the principall place of his residencie, where he will erect his Throne and Consistorie, shall be in the Temple of God; that is, in the Church of Christ, where God dwelleth most, and ruleth and gouerneth most, there will Antichrist be most busie. For that is ment by the Temple of God, as appeares 1. Cor. 1.2. with 3.16. where speaking to all wheresoeuer, that call vponupon the name of God; Know yee not, saith he, that yee are the Temple of God, & that the Spirit of God dwelleth in you? See also 1. Pet. 2.5. So that the place of Antichrists tyrannous dominion, shall be the Christian world, amongst the people of God, where the Name of God is called vponupon, in the Catholicke and vniuersall Church vponupon Earth.

So that we must not looke for this man of Sinne, in Turkie, Barbarie, &c, but amongst such as hauehave receiued the Gospell of Christ.

2. He addeth, That he shall carry himselfe in the Temple of God, not as a Seruant, Subiect, or Minister of God, but as God: that is, looke what God vseth to do, that will he do. He will be head of the whole Church, the supreme and vncontroulable Gouernor: he will prescribe Lawes and Canons to the whole Christian world; prescribe a word of his owne, Sacraments of his owne, a Church ministerie of his owne: he will take vponupon him to binde mens Consciences to his will, as to the will of the eternall God; to blesse whom he liketh, and to curse whom he listeth. &c.

What an arrogant person is this? How hauehave p. 104the people of God neede to take heed of such a monster? What blocks and sots are they, that cannot discouer him, and know him? Let vsus therefore, beloued, that liue in Gods Church, take heed to our selues; looke to our religion and worship, and all the parts thereof; that we do not serue Antichrist rather than Christ, and that we mingle not both togither. It will be hard, to liue in Gods Church in his times, and to keepe wholy free from him, who if he cannot wholy draw men from Christ, will be attempting yet to do it in part.

Vers. 5. Remember ye not, that while I was yet with you, I told you of these things?

FOr the further confirming of them in this truth, before he proceed any further in the description of that Man of sinne, which shall be reuealed, not without a secret reproofe of their forgetfulnes, he calleth to their minde some other points, which, togither with these, he had taught them by word of mouth concerning Antichrist.

Whence breifely we may obserue;

1. How profitable the remembrance of any diuine truth may be, especially at some times, if men could then remember it. If this people had but remembred thus much, as they ought to hauehave done, they had not bin in danger of being poysoned, with the error before mentioned, but they had a present preseruatiue and counter-poyson against it.

2. Note we, how forgetfull the best children of p. 105God may be of those diuine doctrines, which most concerne them, and which one would think, they could not hauehave forgotten if they would.

3. Marke what aduantage Satan makes of our forgetfulnes. Did he see that care in vsus, to remember the word that ought to be, he would not be so bold to broach & spred his errors as he is: So that though there be much teaching, yet there is so litle remembrance of that, that is taught, that Satan and his instruments may broach any errors, and yet we neuer able through our meere forgetfulnes, to oppose the diuine truth of God against them.

4. All Christians, especially Ministers, may learne hence, to be carefull to call to the memories of their hearers, what they hauehave formerly taught, especially when particular occasion serues to make vse thereof, as when the forgetfulnes thereof, may proue prejudiciall and dangerous vntounto them.

Vers. 6. And now yee know, what with-holdeth; that he might be reuealed in his due time.

7. For the mysterie of iniquitie doth already worke: onelyonly he that with-holdeth shall let, till he be taken out of the way.

8. And then shall that wicked one be reuealed; whom the Lord shall consume with the Spirit of his mouth, and shall abolish with the brightnes of his comming.

TO come to the particular points then, that ouer & besides he putteth them in minde of.

p. 106The first is this, that he had acquainted them with a speciall let and impediment that hindred the present reuealing of this Man of sinne.

What this should be, the Apostle here concealeth: So that it seemes, he told it them then as a secret, fit for the Christians in those times to know, but not so fit to be published. OnelyOnly it seemeth by that which followeth, that it was some kinde of person that hindred. And the most generall receiued opinion is, that it was the Emperor of Rome. This hauehave the ancientest Fathers held: and this do most, both Protestants and Papists too grant. And the euent doth agree thereunto. Yea, it seemes that by their tyrannie and persecution they hindred the same. For so long as the Church was vnderunder persecution, and the sword of the Magistrate was drawne against it, this proud Man of Sinne lurking in the Church, and beginning to aduance himselfe, yet could not rise to his greatnes. And this may be the reason, why the Spirit of God concealeth the impediment, lest this might the more encourage the Ciuill Magistrates, and Potentates to persecute the Church. And indeed the very suspition of this, that Christians would be the ouerthrow of that Empire, was one cause of many bloudy persecutions.

2. He admonisheth them, that the foresaid Apostasie was euen then in working, which here he describes to be a mysterie of iniquitie, that is, an Art of sinning, by secret, cunning and artificiall conueyances: whereby he meaneth that then the foundations and grounds, and principles of the p. 107Antichristian religion were secretly laying: So that the Apostasie of Antichrist or the Antichristian Religion was not to rise on a sodaine, but as an edifice is long before in squaring and working, and at length is reared and ioyned: so the Religion of Antichrist, (which is therefore an auncient religion, at least the maine grounds whereupon it is built) should be a long time preparing and priuily contriuing, before it should come to be openly and eminently, erected in his due proportion and full perfection.

3. He telleth them, that that which hindreth the manifestation of the Man of Sinne, shall hinder, vntill it be remoued; and that as soone as it is remoued, shall that wicked one be discouerd: Which sheweth that Antichrist reuealed, and this let and impediment could not stand togither, but the one must be remoued, before the other can shew himselfe in his colors.

Here then, the Apostle giueth them a watchword, concerning the time, when the Church of God was to expect the manifestation of Antichrist: to wit, when this let was remoued, and not before then. So that the Man of Sinne shall be discouered, and then must be discouered, when he is at his greatest height.

Note by the way, the Title giuen this Man of Sinne here; he is called foreign, the lawlesse person. So that Antichrist is such a one as will be lawlesse, subiect and lyable to no law, but will ouer-top and ouer-rule all lawes at his pleasure.

p. 1084. He putteth them in minde of the end of Antichrist, after he is reuealed, and that is twofold:

1. He shall be consumed by the breath of the Lords mouth. As Antichrist shall in a speciall manner set himselfe against Christ: so will Christ set himselfe in a speciall manner against him, and then most, when he is greatest. Neither will Christ at once vtterly confound him; but first he will by litle and litle consume him: So that as at the first he grew by litle and litle to his greatnes, so he shall by litle and litle be consumed.

The meanes whereby he will consume Antichrist, is, by the Spirit of his mouth, that is, by the word of God, and the preaching of the Gospell. See Psal. 33.6. and Esai. 11.4. It is not sword and speare, that shall so much preuaile against Antichrist, as the Ministerie of the word. Antichrists glory shall more and more vanish, the more that it preuaileth.

This point may giuegive vsus great light in the discouerie of Antichrist and his kingdome, and of the open and secret frends thereof.

2. He and his kingdome shall be vtterly abolished at the second comming of Christ, and not before. So that though he be the vilest and most detestable monster that euer was; yet he shall not either by the word or sword, be vtterly destroide vntill the latter day. So that till the day of doome he shall sit in the Temple of God, seducing the Saints of God, and drawing men from the Gospel of Christ to his idolatry, euen vntill the end of the world: and then shall he and all his limmes, by p. 109whose meanes his kingdome hath here bin aduanced, be cast into that burning Lake. Apoc. 20.10.

So that Antichrist now is, and hath his kingdome vponupon the Earth, and shall hauehave, though eueryevery day more and more ruinated, vntill the day of doome.

These are the points, which he calleth to their memories, which formerly he had taught them, and is faine to teach them ouer againe, and to apply them, as a speciall counter-poyson against that false error, that before was mentioned, concerning the neerenes of Christs second comming.

Vers. 9. Whose comming is by the working of Satan, with all power, & signes, & lying wonders.

10. And in all deceiueablenes of vnrighteousnes, among them that perish.

THe Apostle here returneth againe to the description of Antichrist, from which he had digressed; shewing the meanes, whereby this Man of sinne should raise himself to his height, and hauing so done should vphold, from time to time this his apostaticall kingdome.

The meanes are Generall or Speciall.

The generall, that he will come with the efficacie of Satan: that is, Satan, especially when he is mounted vp into his chaire of estate, will worke mightily and powerfully in and by him: so that he shall hauehave all the helpe and furtherance, that Satan can afford him, for the aduancement of his kingdome, euen as if he and all his Champions p. 110were inspired with the diuell, and had Beelzebub as a familiar with them, to aduize and execute what they would. No Iuglers or Coniurers, no Witches and Wisards, not the Soothsayers of Egypt, shall come with that efficacie of Satan that he shall, and therefore it must needes be wonderfull powerfull. As the Spirit of God is effectuall in the ministers of Christ. Col. 1.29. 1 Cor. 14.25. So shall the spirit of Satan be as effectuall, to these ends and purposes in the ministers, and instruments of Antichrist.

More particularly he sheweth 1. wherein this efficacie of Satan shall consist, and

2. VponUpon whome it shall take hold.

For the former: The efficacie of Satan in him shall shew it selfe, in procuring him all the power and authoritie that may be, and in confirming the same, with lying wonders and miracles, and by all the wicked and impious fraudes and collusions that may be deuised.

Which sheweth, that Antichrist shall be such a one as shall not deceaue of ignorance, but of set purpose; and shall propound to himselfe by all deuices that may be, to drawe men from the truth, against knowledge and conscience. It shall be his glory and joy to seduce men, and to withdrawe them from the true faith of Christ, to the end that he may thereby, the more establish his owne kingdome, and greatnes vponupon earth.

2. The persons whome Satan by Antichrist shall seduce, are such as shall perish, as are reprobates. Iud. 4. Apoc. 13.8. & 9.4. These are the p. 111true members of Antichrists kingdome, in whom he shall worke most effectually. So that the more wicked a man is, and the more hated of God, the more subiect shall he be to be deceiued by Antichrist: and the more that we see men deluded and deceiued by him, the more are we to feare their eternall perdition.

Obiect: What? Shall Antichrist then deceiue none but those that shall perish?

Sol: Yes: euen Gods owne people shall be in Babylon, which is Antichrists kingdome. Come out of her, my people. Apoc. 18.4. But they shall bee most effectually deluded that shall perish. They shall of all other, by the iust iudgement of God, be most abused by him. So that the vitall members of Antichrist, and the peculiar limmes of his kingdome, shall be a damned crue of reprobates, persons ordained to perdition.

—because they receiued the louelove of the truth, that they might be saued.

Here is the reason, why those that shall perish shall thus be deceiued: because they shewed no louelove, nor liking, nor would giuegive any intertainment to the truth; but despised the meanes of their owne saluation.

Truth here, is the Gospell, so called

1. In regard of the certaintie and infallibilitie of it: in comparison whereof, all other doctrines & religions are error, and all other humane truths, p. 112vanitie and deceite. The Gospell will neuer deceiue vsus: whatsoeuer it promiseth, shall certainly come to passe; whatsoeuer it affirmeth, shall neuer be proued false.

2. In regard of the vse of it: it is the rule of all sauing truth. Whatsoeuer is not ruled and squared thereby, in matter of Saluation and Religion is error.

3. In regard of the effect and efficacie of it: for,

1. It is powerfull to discouer and beate downe all error and heresie, and vntruth whatsoeuer.

2. It is a great and powerfull instrument of God, to worke truth and synceritie in the heart. And where this truth is not, there is nothing but hypocrisie and falshood.

This Gospell then, is Truth it selfe, and yet is nothing ordinarily, accounted more false: witnesse the very liues of Christians and such as professe it.

To entertaine the louelove of this Truth, is to entertaine it with louelove: as

1. To hunger and thirst after it;

2. To seek and search after the knowledge of it,

3. To giuegive credit unto it;

4. To louelove and affect all the meanes, whereby it is attained;

5. To bestowe cost vponupon it;

6. To reioyce in it, and all those that louelove it;

7. To cleaue and sticke close to it;

8. To defend and maintaine it;

9. To growe and increase in it;

10. To expect and looke for all happines, and p. 113saluation in and through it.

When men therefore,

1. Desire it not.

2. Neuer seeke after it.

3. GiueGive no credit to it.

4. Care not for the meanes.

5. Think all cost too much they are at with it.

6. Take no pleasure in it.

7. Flie from it and forsake it.

8. Oppose themselues against it.

9. Stand at a stay in it.

10. Looke not for saluation by it; they are said not to entertaine it.

Where note by the way,

1. That it is not enough to receiue the truth, and giuegive some kinde of entertainment to it, but we must giuegive it louing entertainment, if we looke to hauehave good of it, if we desire to be eternally saued by it.

2. That not to entertaine the louelove of the Gospell, and not to accept of the conditions of saluation therein offred, is a fearefull signe 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 preuaile ouer the Christian world; to wit, for their vnkinde vsage and contempt of the Gospell. All despisers therefore of the Gospell, that entertaine not the louelove of it, are in danger to be deceiued by Antichrist, and lye open to his sleights and subtleties.

p. 1142. That the best counterpoyson against Antichrists seducements, is, to entertaine the truth, as was aforesaid. The louelove vntounto the truth, shall be more able to preserue vsus, and arme vsus against all the efficacie of his power, though he hauehave the helpe of all the Diuels in Hell, then if a man had the greatest learning and knowledge that euer any man had.

Vers. 11. And therefore shall God send them strong delusion, that they should beleeue lies,

12. That they might all be damned, that beleeued not the truth, but delighted in vnrighteousnes.

IN these words, is declared the ground and equitie of the former iudgement: wherein consider we two points:

1. The iudgement of God vponupon such as entertaine not the louelove of the truth. 2. The cause thereof.

The iudgement is this; God shall send them strong delusions, or the efficacie of coosenage, as it may be translated: that is, God will giuegive them ouer to Satan and Antichrist, and will giuegive them libertie to deceiue and cozen their soules: so that there were neuer any so cozened, and deluded, and abused as they shall be.

He further amplifieth this iudgement, by the effect and the end of it.

The effect; they shall beleeue lies: they shall in that manner be cozened, that they shall receiue p. 115and entertaine, as the eternall truth of God, most grosse and notorious lies and figments, absurd and most palpable vntruths and fables; and so beleeue them, as no euidence 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 meanes, drawne with the Deuill and Antichrist into euerlasting perdition.

The cause of this fearefull Iudgement is twofold:

1. Because they beleeued not the truth. i. would giuegive no credit to the word of God and the promises thereof, but esteemed them as so many toyes and fables, worthy no beleefe or credit.

2. Because they tooke pleasure in vnrighteousnes: i. tooke such delight and felicitie in those sinnes, which by nature they were giuen vntounto, that rather then they would forsake and forgo them, they chose rather to trample all the hope that the Gospell gaue them, vnderunder their feet: So affected and well-pleased were they with their naturall corruptions, that nothing could bring them out of conceit with them.

Whence we may learne;

1. That Antichrist shall deceiue and delude none, further then God giueth speciall commission. God hath a speciall guidance, and gouernment, and direction in the seducements of Antichrist. God deludes not, but yet sends delusions: and if hee send them not, they cannot come. Hee leaueth the seducer, and the seduced togither, p. 116ordering both of them to the glory of his iustice.

2. That the Kingdome of Antichrist consisteth of a companie, of cozened and deluded people. Therefore the more that men hate to be deceiued and coozened; the more let them take heede of that sinne that layeth them open therevnto.

3. It is a fearefull signe that God intendeth to damne those, whom he suffereth to be so powerfully deluded by Antichrist. For whom he meaneth to damne, he is wont to giuegive vp to a reprobate sense; that, which they are like soone to come to, that are so powerfully deluded.

And thus of the prophecie of Antichrist, and of the Apostasie, that by his meanes was to be effected before the latter day: the branches whereof, togither with some particular vses, we hauehave laid open before. Now followeth the maine Vse; which is this, to take heede of this Apostasie, and of that Man of Sinne, which in the same shall be reuealed.

Now this that we may the better doe, we must learne, so far as this Prophecie will helpe vsus to finde out,

1. Where this Apostasie is;

2. Where we may finde this Man of Sinne.

First, for the finding out of this Apostasie, we must consider, what properties and notes to discouer the same, are laid downe in this prophecie; and then see whether they agree to any state or condition of people, that either hath bin or yet is in the world. For there neede be no question but, vntounto p. 117what state or condition of people so euer these rules shall agree, that there this Apostasie is.

1. This Apostasie must be a reuolt of Christians from Christ, that is, a departing from the foundation of that Faith, Religion, and diuine worship, which was planted by the Apostles in the primitiue Church: this is out of question; and appeareth, as before was shewed, by the title giuen it, vers. 7. the Mysterie of iniquitie, opposed to the Mysterie of the Gospell; and the vse made of it, ver. 15. Therefore, brethren, stand fast, &c.

2. This Apostasie is Catholick and Universall, ouer-spreading the whole face of the Christian world. This is euident by the indefinite speech of the Apostle, vers. 1. by the Confession of all men, euen our Aduersaries themselues, & by the euent.

3. This Apostasie is a Mysterie of Iniquitie, wherein men do not professedly fall from Christ; but vnderunder the profession of Christ, and in his name, do fight against him in an hidden and artificiall manner. vers. 7.

4. This Apostasie shall be one bodie, and hauehave a Catholicke head, who shall in that manner rule ouer the members thereof, as Christ doth ouer his Church. vers. 4.

5. This Apostasie was not to be such, on the sodaine, but to begin by litle and litle, and so (by degrees) to increase, and afterward againe to decrease by degrees. vers. 7, 8.

6. This Apostasie began in the Apostles time: for then it is said, that the Mysterie of iniquitie began to worke. vers. 7.

p. 1187. It shall preuaile against those, that louelove not the truth and sinceritie of the Gospell, but giuegive libertie and indulgence vntounto themselues 'to liue in some sinne. vers. 10.

8. It shall be effected and vpheld with the efficacie of Satan, with all power, and signes, & lying wonders. vers 9.

9. It shall be consumed by the Spirit of Gods mouth. i. by the word of God. vers. 8.

All these points are cleare enough out of this prophecie; and if they were not, yet might we well conclude, that where all these may be verified of any Apostasie now in being, that it is either the same with it, or as bad as it. But there is no cause to doubt of any of them: and therefore we are to make no question, but that, these points being true, this Apostasie must needs now be in the world, and that it must needs greatly concerne all Christians, to be warned thereof: As also, that for the finding thereof, we are not to seeke the secret nookes and corners, woods and wildernesses, for it is to spread ouer the whole Christian world.

That this Apostasie then, such as the Apostle here prophecied of, is to be found in the present Church of Rome, is most euident and notorious.

For 1. that this Romish Church hath made an Apostasie from the Faith and Religion planted by the Apostles, and that for this 1000. yeares, so that she is no more like to that Church, that the Apostles planted at Rome, then Hell is to Heau'n, may appeare by these Reasons:

p. 1191. From the difference of the Church.

2. From the difference of the Church gouernment.

3. From the difference of the Doctrine.

4. From the difference of the worship.

1. The present Church of Rome holdeth her selfe to be a Catholicke Church, vniuersally spread ouer the face of the whole world, vntounto which all true Christians, and Churches doe appertaine as members: so that they are held no true Churches or members of Christ, or Christians, that are not professed members of the Church of Rome, in what parts so euer of the world they abide.

But the Church of Rome, which the Apostles planted, was a particular Church onelyonly, comprehending vnderunder it onelyonly those Christians, which dwelt in and about Rome, and not in any other places. For Paul directing his Epistle to that Church, describes it thus, The Saints at Rome; and concludes his Epistle, with Salutations vntounto such persons, as inhabited in or about Rome, yea and it was sent from Corinth vntounto this Church: which could not be, if this Church were eueryevery where, and had not bin a particular Church.

Againe, this Apostle writing to other Churches, giues them as great, glorious, and respectfull titles and priuiledges, as he doth vntounto this Church. Neither doth he any where, in any colorable manner, subiect them to this; but writes vntounto them as entire, and distinct, and free Churches of themselues; neuer exhorting or mouing vntounto subiection or obedience to this Church. And if it had bin such a p. 120Church, of which all Christians are members, he would (out of question) hauehave described it, writing vntounto it, as Iames and Peter do, writing to the dispersed Iewes; To the 12. Tribes scattred abroad; To the strangers that dwell through Pontus, Asia, &c. So, To the Church of Rome, and all the members thereof, euen to all the Christians throughout the world. So that this Church of Rome, can no more be said, to be such a kinde of Church, as the Apostles planted, then the whole world can be said to be the Citie of Couentrie, or Lichfield, or London. And for any colour of ought in Gods word, these or any of them, yea this Parish of Stapen-hill, might make as good claime to be the Catholicke Church, as the Church of Rome may.

2. The head-Officers and Gouernors of the old Church of Rome, were the same, for name & office, that were appointed in other Churches. For had they bin Officers of an other kinde, the Apostles would vndoubtedly hauehave giuen notice of it.

But the Head-Officers of this Church, are such, as whose names and peculiar Offices were neuer heard of in the Apostolicall Churches or times. The Apostles, in their Epistles, do often mention the Church-Gouernors in their times: and yet not a sillable concerning any Pope, Cardinals, Abbots, Moncks, Friers, Iesuites &c. nor any such kinde of Officers. Take these Offices and Officers out of the present Romish Church, and you raze the very foundation of their Church: and yet that p. 121Church of Rome, which the Apostle wrote vntounto, was perfect and compleat without them.

3. The maine and fundamentall doctrine of this Church, whereby it differs from those reformed Churches, that hauehave made separation from it, cannot be iustified by the doctrine of the olde Church of Rome, and of other Churches in those times, comprehended in the Canonicall Epistles of the Apostles: as, Iustification by works, Transubstantiation, Mans Free-will, Abilitie to keep the whole Law, Merit of works, Satisfaction for Sin &c. It shall not be needfull vponupon this occasion, to enter into proofe of particulars. This in generall, may serue for a proofe of all; Her enmitie to the Scriptures, diminishing the authoritie of them, as much as she may, preferring hir owne authoritie aboue them; her tying the Scriptures, to what translation she pleaseth, to what sense she listeth; and her keeping them locked from the people, shewes that her fundamentall doctrines are not agreable to the Scriptures, and by consequent differing from the Doctrine of the old Church of Rome.

4. Her principall Worship and Seruice, so far forth as it differeth from our Churches, is as different as may be from that worship & seruice, which is prescribed by the Apostles to the olde Church of Rome, and other Churches. Her Masses, her Dirges, her Trentalls, her Prayers for the dead, her Pilgrimages, Processions, Adoration of Images, Angels, and Saints departed, her Vowes of Virginitie and Pouertie, her Seruice in p. 122a strange tongue &c. In these doth her principall worship of God consist. And yet not one of these hath any colour or shadow from the doctrine and worship prescribed in the Epistle to the Romans, or in any other Booke of Scriptures.

2. That this Apostasie of the Church of Rome, is a Catholicke Apostasie, needs no proofe; seeing themselues glory and boast of the Catholicknes of their Religion, especially before Luther, and how generally and vniuersally their Worship and Faith aforesaid, hauehave bin receiued and professed; neither hath there bin, since the Apostles, any profession so generall and vniuersall, as the Papacie, when it was at his height. In this they glory; But except they could iustifie the truth of their Faith and Religion, this their glory is their shame. For by this meanes they rather argue, that they are not of the true Religion, but of this Apostasie, because there was to be an vniuersall departure from the true Faith, in which case not the true Church, but the Apostaticall must be vniuersall.

3. The Church of Rome hath a Catholicke Head, who in that manner rules ouer the members thereof, as Christ doth ouer his Church. For the Pope claimes to be the Uniuersall Head of the Church, making Lawes according to his owne pleasure, euen to binde the Consciences of all them that are vnderunder him, of no lesse authoritie then the Lawes of God.

4. The Religion of Popery came not in, all at one time, but by degrees, beginning in the Apostles times, and increasing more and more after p. 123the decease of the Apostles, as the sinceritie of the true Religion decreased. It is euidently to be seene in Historie, when and by what meanes the grosse and maine points of the Popish Religion came in.

5. It preuaileth, against whom most? Surely, such as euidently shew, that they beare no louelove to the word, but are despisers of it, and the ministerie thereof. Such in our experience are they, that vse to be seduced; men that are glad to hauehave any colour to be of any Religion, saue that which is the true, and which crosseth their corruptions.

6. The whole world knoweth with what efficacie and power of Satan it hath bin vpheld: how busie Satan was, how oft he appeared in Goblins, Fayries, walking Spirts &c. for the strengthning and supporting of it.

7. It cannot endure the brightnes of Gods word, but melteth before it as Snow before the Sunne.

Hitherto we hauehave shewed, that the Religion of the Church of Rome is that Antichristian Apostasie, that here is prophecied of; because all the notes and marks thereof, doe most liuely agree thereunto, more then to any Religion and Profession in the world besides.

In the next place we are to shew that the Bishop of Rome is the Head of that Apostasie, and that great Antichrist here prophecied of. Which appeareth, partly by that which hath bin said before concerning the Apostasie of that Church; & shall more fully appeare by those Notes, whereby in p. 124this Prophecie he is described.

The first is this. The Antichrist is a Man of Sinne. i. not onelyonly a notorious sinner in his owne person, but as Satan is; a notable instrument of Satan, to draw men from the obedience of Christ, to sinne and rebellion against God.

This agrees to all the Bishops of that Sea, in a manner, since they became Uniuersall Bishops. It is almost incredible, what monstrous villaines most of them hauehave bin; and that by the report of their owne Historians. You shall not read of any Sect or Order of men whatsoeuer, amongst whom, so many & such monsters hauehave bin found, as amongst them; Murtherers, Poysoners of their Predecessors, Simoniacks, Negromancers, Sodomites, Adulterers, Atheists, Church-robbers, &c. Yea such lewd persons ordinarily their Popes hauehave bin, that the time was in those parts, where the Pope most abode, that, when they would note a man for a notorious, extraordinarie Villaine or Knaue, they would say, He is a Knaue or Villaine enough to be Pope. Non est opus instare.

Againe, they are not onelyonly such Men of sinne in their owne persons; but the grand Patrons of sinne in others, and fruitfull parents of lewdnesse. So that it is as it were their trade to deuise, how they may either by lawes force men to sinne, or protect such as are wicked.

He is the great Patron of Ignorance, vsing all the power and authoritie he hath, to keep the people from the knowledge of God, so that they might not know the right way to serue him.

p. 125He forbiddeth Mariage to all his Clergie, which are innumerable, the hundreth part whereof are idle bellies, not forced to any paines, but liuing like Epicures and Swine put vp to feeding: By meanes whereof, innumerable Adulteries, Fornications, Rapes, Sodomitries, Murthers of Infants, and other abominable acts are committed.

He vpholdeth and maintaineth Stewes, as it were Colledges and Societies of whores, wherevnto men may freely without punishment repaire: And counteth it better for some sort of persons, to keepe a whore, or to defile an other mans wife, then to hauehave a wife of their owne.

He counteth some sinnes small and veniall, not deseruing Hell fire; and no sinne so grosse, but that for money he can pardon it: and he can dispence with Incest, diuorce at his pleasure, discharg men of their oaths, and absolue subiects from their Oath of Allegiance &c. By meanes whereof, he hath bin the procurer and author of infinite treasons, rebellions, assassinates, poysonings, bloudshed of many thousands, murther of Princes and Potentates, and other the like villanies in all parts of Christendome.

The second Note followeth. He is the Childe of perdition. Wherein is signified that the Man of sinne shall be such an other as Iudas was. And surely Iudas may well be an Emblem, to represent the nature, disposition, and condition of the Popes of Rome, for the most part. Iudas was a couetous wretch, and grudged that any thing should go beside his bag: so is the Pope. Iudas sought all p. 126meanes to betray Christ; so doth the Pope in his members. Iudas, though Christ convinced his Conscience of the vilenes of the fact, and denounced such a wo against him, as might iustly hauehave terrified him, yet for all that held on his wicked purpose: so doth the Pope. Iudas in words and ceremoniall complement most honoured Christ, when he betrayed him: so doth the Pope. Iudas came to an euill end; so hauehave the most, if not all, of them. Iudas was the instrument of Christs death, and of his owne perdition: so is the Pope. None liue more like men, ordained to destruction then they.

3. The Antichrist here spoken of is one that opposeth himselfe against, and lifteth himselfe vp aboue all that is called God. The Scriptures giuegive this Title not to God himselfe onelyonly; but to Angels also Psal 8.5. Hebr. 2.6. and to Magistrates, I hauehave said, Ye are Gods, saith the Psalmist. Psal. 82.6. This propertie notably in both these respects agreeth to the Pope.

Concerning the first, nothing can be more euident, whether you respect the Bishop of Romes claime, or his practise.

He claimes to be in all Christian Dominions throughout the world, yea and of the whole world to be the Supreme Head and Gouernour: That Emperors and Kings are but his Vassals and Subiects; that he hath authoritie to place them in their Thrones, and to cast them out againe; to absolue their Subiects from that loyaltie and alleageance, that they owe and hauehave sworne to them; p. 127that he is as the Sunne, and the Emperor but as the Moone, borrowing all light from him; that he is as Gold, and the Emperor as Lead; that Emperors and Kings are but as Sawes, and he as the Sawyer to moue them at his pleasure; that the Emperor is but his Sword-bearer, and his Creature; and the Imperiall Maiestie as much vnderunder the Popes, as the Creature vnderunder God.

Concerning practise: hath hee not deposed Kings and Emperors? hath he not made them kisse his toe, hold his stirrop, waite bare-foot at his Pallace-gate, crowned Kings with his feete, made them carry him on their shoulders &c?

Againe, he aduanceth himselfe aboue Angels and Diuels. For he claimeth to be Lord of all in Heauen, in Earth, and in Hell. One Pope in his Bull for the Iubilee,Clement 6. commands the Angels in Heauen, to take such soules out of Purgatorie, as dye by the way, and carry them instantly to Heauen.

And for his lifting vp of himselfe aboue God himselfe, it is as plaine 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. Ioh. 10.16. & 15.5. & 3.19. Apoc. 5.5. they apply vntounto him; and he like the proud Man of Sin admits of them.

Yea, this is all too litle: He is aboue God, and that by his owne claime. He can binde where God looseth, and lose where he bindeth. He can dispense with the Lawes of God, with both the p. 128Olde and the New Testament. His word is of more authoritie then Gods word is. And to sinne against his Lawes is (after a sort) to sinne against the Holy Ghost.

Lastly, this Man of Sinne is foreign, not a wicked onelyonly, but a lawles person; one that shaketh off all yoke, like a sonne of Belial, that liueth like an Outlaw, that refuseth to be ruled by any law, either diuine or humane. But who, more lawles then he that no law can hold either of God or man? That will giuegive lawes to all, but take none of any? that not onelyonly claimeth power to breake lawes as he listeth himselfe, but can at his pleasure dispense so, not with mans law alone, but with Gods to, that he can make Treasons, Murthers, and Massacres, and the horriblest sins, that Gods law condemnes, acts pious and meritorious, whereby men shall deserue heauen?

Yea, who so lawlesse as he, that not onelyonly refuseth himselfe to be ruled by any law, but exemteth all his shauelings, his principall members, from all subiection to lawes and ciuill jurisdiction, though the ordinance of God, that they may liue as they list, in all loosenes and lewdnes, without checke or controll?

And thus we hauehave shewed, both who is the Head of the Apostasie, foretold by the Apostle in this place, and where, both he and it are to be found.

p. 129Vers. 13. But we ought alwayes to giuegive thanks to God for you, Brethren, beloued of the Lord. -

HItherto of the Prophecie concerning the Universall & Catholicke Apostasie of Christians, from the true Faith and sincere worship of Iesus Christ, as it was planted by the Apostles; and of that Man of Sinne, that next and immediately vnderunder the Diuell, was to be supreme Head and Author thereof. A burdensome Prophecie to all that feared God, and such a one as could not but make their hearts heauy, and possesse their soules with much feare and trembling And therefore, the Apostle, before he passeth vntounto any other matter, comforteth this Church he writes vntounto, and therein laboureth to remoue that feare & sorrow, which this Prophecie might cast them into.

In the Consolation,

1. He propoundeth the maine argument and matter of their Comfort.

2. He maketh speciall Vse thereof.

The matter or argument is set downe,

1. Generally,

2. More specially.

The Effect of the generall Proposition is expressed in the Title he giues vntounto them, O yee beloued of the Lord: as if he had said, O my Brethren, though the condition of the Christian world shall be fearfull, in regard of the power and tyrannie of that Man of Sinne: yet you neede not to be dismayed thereat. For the Lord loues you most p. 130deerely and tenderly; and therefore will preserue and keep you from that fearfull Apostasie.

Whence we note;

1. That the more that any Christian man or Church is beloued of the Lord, the more afraid they are of this Apostasie, and of that Man of Sin: and the more they are humbled and grieued to consider the same, and the more they shall feare it, and desire to be armed and strengthned against it, being conscious of their owne weaknes, to withstand so great assaults and temptations, as also the more they shall mourne and groane vnderunder the tyrannie and burden of it, or of any part or parcell of it; the more present will the Spirit of God be, to yeeld comfort & consolation, and spirituall might, and strength vntounto them, as here, he is vntounto this Church.

And further, the more feelingly that a man shall be perswaded of the louelove of God towards him; the lesse cause he shall hauehave to be dismayed and faint-hearted in regard of this Apostasie. Art thou one belou'd of the Lord? Hadst thou a liuely sense thereof in thy soule? Verily, though by Prophecie it should be reuealed vntounto thee, that all thy frends and acquaintance, the whole Towne and Realme where thou liuest, the whole Kingdome, wherein thou art a Subiect, should reuolt from Christ to Antichrist; yea though thine owne eyes should behold it; though thou shouldest see all the faithfull Pastors and Ministers of Christ, and amongst them those that hauehave bin the powerfull instruments of God to bring thee to the sense and louelove p. 131of God, to fall away from Iesus Christ, and to receiue the marke and character of the Beast: yet in the middest of so fearefull and so lamentable a spectacle, thou shalt finde comfort and strength enough to support thee, though thou stand alone against all the tempests and stormes, that Satan and his Vicar-generall can raise against thee.

Would we therefore secure our selues against such tempests and brunts? Let vsus labour to be beloued of the Lord, and to get vntounto our selues all the signes and tokens thereof that we can. For there is none safe from Antichrist, but those, whom God hides in his owne bowels. And if once we feele our selues there, what need we care? They must pull out the Lords owne bowels, that pull vsus out thence.

The Apostle amplifieth this louelove of God towards them, by the effect thereof: as if he had said, My Brethren, you are so beloued of the Lord, that I, Syluanus and Timothie, thinke we can neuer sufficiently giuegive God thanks for you in that regard. Wonderfull great, must that louelove of God needs be towards this Church, that bindeth the Apostle and these Euangelists in so great a bond of thankfulnes vntounto God for them.

1. The Apostle did not (though he might) say, You ought, but, We ought: whereby he sheweth; that Gods louelove towards this Church, did binde these worthy Ministers in an euerlasting bond vntounto God. So that the more louelove and grace God sheweth vntounto a people, the more bound vntounto God are the Pastors and Ministers of that people. Doth p. 132God manifest by any signes, that our people are beloued of him? As though therein we were beloued of the Lord, we are bound to be thankfull vntounto God: yea, not Pastors and Ministers onelyonly, but eueryevery brother is bound in a bond vntounto God for the louelove and grace that God sheweth vntounto a brother. For Paul speaketh this as a Brother, and not as a spirituall Father and Minister. Else he would not hauehave called them brethren, but children rather; if Gods louelove towards this Church had wrought this effect in them, as they were Ministers onelyonly. It is the dutie then of eueryevery Christian, to be so affected with the grace, louelove, and fauour that God shewes vntounto any man, as if himselfe therein were specially bound vntounto God; and he had therein himself, receiued a speciall grace and fauour from God. Let vsus learne to esteeme our Brothers holinesse, his redemption, his ioy, his glory, his eternall happinesse, and all other signes and tokens, of Gods louelove in Christ towards him, as so many parts and parcels of, and additions vntounto our owne. Far be from vsus that malignant spirit of Cain, vsus especially that are Ministers, the more to hate, and to despise, and to disdaine and murmur and grudge and repine at, and persecute our brethren, the more signes and tokens of Gods louelove and grace we see in them.

Further, would any of vsus know how to binde our true Christian neighbours and brethren in the strongest bonds vntounto vsus? Let vsus vse all the meanes, that we may shew our selues beloued of God. This is sufficient to binde them for euer to be p. 133thankfull vntounto God for vsus. We cannot better deserue one of an other, then by striuing one to goe before an other in grace and fauour with God.

2. This band of thanksgiuing, though it be for them, yet it is not to them. Its no thanke to any Christian, that he is beloued of God: but all the thanke is due to God himselfe. The cause that we are beloued of God is not in our selues, but in God onelyonly; and therefore is all the thanke due to him.

3. It is an euerlasting thanks, that is due to God: it is a debt that can neuer be paid, either in this life, or in the life to come; but that which must euer be paying, euen in heauen, and more in heauen then on earth, because there, it shall appeare indeed how beloued we are. It shall there be so many heauens vntounto vsus, to behold the heau'ns one of an other. So that to be admitted as spectators of that glory and ioy that is in others, will be vnspeakable joy and glory to vsus, tho we had no other cause of either. Such comfort vnspeakable shall we hauehave, in the ioy and glory, and happinesse one of an other, streaming from the louelove of God, that I shall neuer cease magnifying God for thee, nor thou for me. Such mutuall beames and rayes of glory, will reflect frō one vponupon an other, that we shall not be able to tell, whether we hauehave more cause to thanke God for our selues, or for one an other; the ioy shall be so vnspeakable, that the one shall reape by the other.

4. Note here a speciall meanes, sanctified of God, to support our brethren, against the assaults p. 134of 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 vnfainedly acknowledge our selues bound to be thankfull vntounto God for them. Litle knowest thou, what power there is in this meanes, to support a weake brother, when he shall see, that the eyes of Gods seruants are fixed vponupon him, that they esteeme his standing as a blessing of God vponupon them. The generall neglect of this dutie, hath no doubt bin the occasion, that Antichrist hath preuailed against many a one, that hauehave fallen from the sinceritie of religion; because professors make so litle 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 vntounto saluation, through the sanctification of the Spirit and faith in the truth.

Here followeth the speciall matter or Argument of their Comfort; to wit, the certaintie of their Saluation, wherein specially consisteth Gods louelove towards them; and from whence doth arise, that euerlasting bond of thanksgiuing aforesaid. As if he should say, This prophecie, concerning the dangerous times to come vnderunder Antichrist, neede not dismay you. For your saluation lyeth vponupon a solide and firme foundation, against which all the gates of Hell shall neuer be able to preuaile. So that though Antichrist should come with the greatest efficacie of Satan, and with all the strength p. 135of Hell against you, yet he should not be able to preuaile against you to your condemnation and destruction.

Let vsus consider then, what that firme and solide foundation is, in regard whereof he comforteth them thus. It is expressed in certaine degrees of Gods speciall louelove towards them, enwrapped togither in these words.

The first degree is this, that God himselfe had chosen and elected them vntounto saluation, i. had voluntarily and freely, of his owne meere louelove and good pleasure, singled and seuered them out of the number of them, which shall be condemned, and had written their names in the Booke of Life, amongst the number of them that were to be saued; and therefore they should not need to feare the power of Antichrist.

Quest. How knew Paul this?

Ans. Either by the euidence and demonstration of that very Spirit, which stirred him vp to write this Epistle; or by some euident effects that he saw thereof in them. But I incline more to the former, or rather hold both.

Hence we learne;

1. That though the world be neuer so ouerwhelmed with Antichristian confusion; though by his tyrannie and poysoned inchantments, he neuer so much preuaile ouer the Christian world; though by his power, he should mingle heauen and earth togither, and all the powers of hell were in his power; yet the Elect of the Lord shall notwithstanding be preserued. The Lord will hauehave p. 136such an eye vponupon them, that he shall neuer doe any mortall hurt vntounto them. But in the middest of all his furie, they shall be safe, and hold on their way to heauen, though they be oft foyled and ouerthrowne in the way.

2. The certainty and assurance of our election, is a mighty and powerfull preseruatiue against Antichrists Apostasie. It is that, that makes the Apostle vrge the certainty thereof vponupon this occasion. And this is no doubt, the maine cause that makes Antichrist, and all his wicked limmes, such enemies thereunto. There is none that comes once to be perswaded of this, that he can hauehave any hope to seduce. And mens carelesnes herein, to make their election sure, is a great cause, that many become such Apostataes. Let vsus therefore labour by all meanes to come to the assurance thereof: and then though Antichrist should bring with him Bishopricks, Arch-bishopricks, Cardinalships, Popedomes with him, to allure vsus from Christ, & prisons, racks, gibbets, and fires to terrifie and affright vsus, yet shall he neuer be able to withdraw vsus from him.

The second degree is, that God had done this from the beginning. This may be taken either for, from all eternitie, or for, from the fall of Adam. In the one sense, it is taken for the decree it selfe of Election, which is eternall: in the other, for the first act in the execution thereof, out of the corrupt masse of all mankinde in Adam. It is needles to contend, whether sense is truer, or more fitteth this place: seeing either sufficiently argueth the p. 137vnremoueable louelove of God towards them; and the one cannot bee vnderstood without the other.

Now the consideration of this also serueth notably to strengthen this Church against the feare of Apostasie. 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 eternitie, and began to be executed while they were in the loynes of Adam, before they had any personall being. So that the louelove that God beares to his elect and chosen ones, is not a sudden and a rash louelove, like fire in straw and dry thornes, that makes vponupon the sudden a great crackling, and blazeth, but is as soone almost out as in: But it is an ancient louelove, an old affection, yea a louelove and affection as old as himselfe: As soone as euer he was, and he euer hath bin, he loued them. And therefore there is no cause to feare, that he will suffer Satan or Antichrist so far to preuaile against them, that are so aunciently beloued of him: Seeing there can be no cause in them, or vsus now, to make the Lord to cease to louelove vsus, but what hath bin present before the Lord, when he began to set his louelove on vsus, and would as well hauehave moued him then to refuse vsus, as now to reject vsus.

Note withall, by the way,

1. That this may serue as a speciall signe of one elect from eternitie, that Antichrist is not able to preuaile against him, to withdraw him from the sinceritie of his Christian profession.

2. That so long as Antichrist preuaileth against p. 138any, so long litle hope thereof can be had.

The third degree followeth, which consisteth in the meanes, that God hath ordained for the attaining of that saluation, which from the beginning he hath elected them vntounto.

The Meanes are

Inward.

Outward.

The first inward meanes of Saluation, is Sanctification; which is the puritie of the soule, from such filth and pollution, as it is capable of; or a conformitie of our wills, vntounto Gods reuealed will, whereby the image of God is renued againe in vsus. He is an holy and sanctified man, that is afraid to do any thing, that God would not hauehave him to do, yea that he doth but suspect that God will not approue, and whose whole studie is how, in all things he may please God.

Whence we may learne;

1. That these two, Sanctification and Saluation, are not seuered in Gods Election; but go togither. Those, whom God in his Election hath decreed to saue, he hath also decreed to sanctifie; and his Election is not grounded vponupon our holinesse, but our holinesse vponupon his election. So that this Sanctification is the very first act, and entrance into our Saluation. So long as we are in sinne and vnsanctified; so long are we in the gates of Hell, yea in Hell, though in Heauen. But when once we begin to be sanctified, then are we within heauen-gate, we hauehave one foote, as it were, ouer the threshold, yea though we were locally amongst the damned, and amidst all the Diuels in Hell. In p. 139regard whereof, one once said well, in my minde, though a Papist, that he had rather be in hell without sinne, then with sinne euen in heauen.

Now, this Sanctification is described by the Author thereof, the Spirit of God. By the power of that Spirit, whereby they were elected to saluation, they are also sanctified. And this Sanctification is a worke 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 saluation, through such a sanctification, as were of mans owne will onelyonly. For what hope could we then hauehave, to stand forth against all the temptations and assaults of Satan and Antichrist? This sanctification therefore is of Gods owne Spirit. He is the first mouer in the same. Which argueth, that there is in this sanctification, a diuine efficacie and power indeed, such, as against which, all the gates of Hell are not able to preuaile. For it is not a dead or senseles qualitie of the soule, but a qualitie that hath a Spirit in it, that turnes and moues about, all the motions that are in a mans soule. And where Gods owne Spirit turnes the wheele one way, it passeth the strength of all the Spirits in Hell, to turne it an other way. So that whosoeuer feeles these motions in him (for they are not dead and senseles motions) may thereby assure himselfe, that he is one of Gods elect; and one, that though Antichrist should mingle heauen and earth togither, yet shall he not be able to preuaile against him to his ruine and confusion.

Note withall, that it being the sanctification p. 140of 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 endebted vntounto God?

The second inward meanes, is, Faith in the Truth. Whether this be first or second in nature, I will not stand here to discusse: according to the diuers acceptions or degrees of sanctification, it may be in nature before or after; but in time they are togither. 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 reueale vntounto the elect childe of God, so much of Gods will, as is needfull for him to know and practise for his owne saluation, that he assenteth vntounto it and embraceth it. This Faith and Sanctification go hand in hand togither. The motions of a sanctified spirit, goe no further then the light of this truth, and this eye of faith doth direct. And what neede they feare to be seduced or drawne out of the way, that hauehave such a Spirit to moue them, such an eye and light, and rule to direct them?

Vers. 14. Wherevnto he hath called you by our Gospell, to obtaine the glory of our Lord Iesus Christ.

THe outward meanes, whereby the inward meanes were wrought, was the Ministerie of p. 141the Apostles and Euangelists, which he calleth their Gospell. Whereby he declareth, that whatsoeuer they ministred to the people, it was the Gospell: and therefore that we, that are Ministers, should tread in their steps, and minister that onelyonly to Gods people, that we may avow to be Gospell.

By this Ministerie, being nothing else but the Ministerie of the Gospell, were they called (saith the Apostle) to sanctification and faith in the truth. The Gospell then, yea our Gospell .i. the Ministerie of the Gospell practised and instituted by the Apostles, is Gods owne consecrated instrument, whereby the Spirit worketh sanctification & faith. Thus doth the Lord honor his Ministerie: So that they which are the despisers thereof, neuer had any true faith or sanctification; and therefore are a prey to Antichrist. And surely who are they, that he preuaileth against in our Kingdome? Are they not manifest despisers of this ordinance? For as for those that are called by the same vntounto sanctification and faith, they cannot but honor it as the blessed instrument of their conuersion and eternall saluation.

He sheweth further, wherein the end of this their Ministerie consisted, in calling of them to the obtaining of the glory of Christ. i. of that euerlasting glory and happines by Christ, which Christ our Head himselfe in Heauen now enioyeth.

So that this is a notable meanes to debase the glory of Antichrist, to fix our eyes on the glory that Christ hath purchased for vsus, and is entred p. 142into heauen to take seisen and possession of, in our behalfe. And surely one maine cause, why a many are so carried away with the glittering shewes of Antichrists pompous estate, is because they hauehave not their mindes set, nor the eyes of their soules fixed, on that wonderfull, and vnutterable and inconceiuable glory, that for all Christs faithfull followers is prepared in heauen. All the glory of Antichrist, would be vile in their eyes, if they so did.

Vers. 15. Therefore, Brethren, stand fast; and keepe the instructions, which you hauehave bin taught, either by word, or by our Epistle.

THe Use and Application followeth. As if he had said; Seeing you hauehave so great matter of comfort, Brethren, stand fast, &c.

Wherein we are to consider these 3. things.

1. The dutie that he exhorteth them vntounto.

2. The ground of the dutie.

3. The meanes of performing of the dutie.

The dutie is, that they stand fast. It is a metaphor borrowed from Souldiers, who in brunt of battell gather their strength togither, that they may not be ouerthrowne. So he would hauehave them to do, to gather togither all the strength they can, that they may stand against the brunt and storme of Antichrist.

Whence we may learne,

1. The beloued and elect of God shall bee powerfully and strongly assaulted by the Man of p. 143sinne, and in great danger to fall into the Apostasie aforesaid, if they looke not vntounto themselues.

2. That they must therefore gather all their force and strength togither, to stand strongly to the defence of the true faith and religion, that no tempests and stormes may remoue them from it.

2. The ground of this dutie 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 saluation, and of our election, is not a doctrine of securitie; but it hath this nature, in whomsoeuer it is found, to stir vp men so much the more to stand to the truth. So that the more that a man is assured of his saluation, the more he will striue to keep the faith. So that if he should see his name written in the booke of life, yet would not this make him wax secure, but so much the more carefull 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 slaine in battell, howsoeuer he might be wounded, maimed and hurt, would that make him to yeeld himselfe to his enemies, or to suffer them to wound and hurt him? Would it not rather make him fight so much the more couragiously.

3. The meanes follow of performing this dutie, whereby they and all other may stand fast.

The first is, that they hold fast, or lay a sure hand, (as the word signifieth) vponupon the Apostles Traditions. These Traditions are all such Ordinances p. 144of religion and diuine worship, as were taught and established by the Apostles and Euangelists, whether by word or by Epistle. For vntounto them, whom the Apostles with their owne mouths preached, their words were of equall authoritie with their writings. But with vsus, to whom they neuer spake, their writings onelyonly are authenticall, and not their words, because we know not what they spake more then they writ.

1. The duti… then is this, to lay hold with both hands on the doctrine of the Apostles, and not to suffer any part or parcell thereof to be wrung forth of our hands.

2. This shewes the meanes, whereby Antichrist hath so much preuailed; for that men hauehave not held fast the Apostles traditions, but the Churches of Christ hauehave suffred now one Ordinance, and then an other, to be wrung out of their hands.

Vers. 16. Now the same Iesus Christ our Lord, and our God, euen the Father, which hath loued vsus, and hath giuen vsus euerlasting consolation, and good hope through grace;

17. Comfort your hearts, and stablish you in eueryevery word and good worke.

THe second meanes of standing fast is in the hand of God: and it is twofold.

1. Consolation of the heart. Except the Lord from heauen send a comfortable and cheerefull heart, that it be not daunted and terrified, one shall hardly hold fast. Whereas so long as the Lord p. 145comforteth the heart, so long we shall vphold and maintaine the faith.

2. God must also establish vsus, and confirme vsus in eueryevery word and good worke, that we may so carry our selues in word and deed, that we giuegive no aduantage to the aduersarie. For if Antichrist can trip vsus in either, he will giuegive vsus a dangerous blow.

The Apostle therefore concludeth this matter, with a prayer to Iesus Christ, and to God the Father, stirring him thereunto, by mention of that free fauour of his toward them, whereby in Christ he hath loued them, and giuegive them euerlasting consolation, by putting them in good hope of eternall saluation through grace. Thereby teaching vsus, that the maine ground of our assurance of future and further mercies from God, ariseth from the consideration of his former fauour and louelove toward vsus. And that therefore we must labour to get assurance of the one, if we desire to hauehave our faith confirmed and strengthned in the hopefull expectation of the other.

And thus much of the fourth part of this Epistle.