CHAPTER
.
I.
1
Paul
,
and
Siluanus
,
and
Timotheus
vnto
the
Church
of
the
Thessalonians
in
God
our
father
,
and
in
the
Lord
Iesus
Christ
.
2
Grace
bee
with
you
,
and
peace
from
God
our
father
,
and
from
the
Lord
Iesus
Christ
.
PAVL
and
Siluanus
,
and
Timotheus
.
As
in
the
former
Epistle
to
the
Thessalonians
,
so
in
this
Epistle
also
the
Apostle
beginneth
,
retayninge
the
same
forme
of
subscription
,
title
,
and
salutation
.
The
Apostle
Paule
himselfe
being
the
author
of
this
Epistle
,
doth
neuerthelesse
vouchsafe
,
to
make
others
consortes
with
him
of
the
same
,
which
were
his
woorkefellowes
in
the
ministerie
of
the
worde
,
not
arrogating
to
him selfe
alone
the
prerogatiue
and
preheminence
(
as
those
doe
which
seeke
themselues
)
but
shewing
his
common
consent
with
others
in
doctrine
,
which
were
the
seruants
of
Christ
;
he
ioyneth
two
with
him
as
authors
of
the
Epistle
.
Siluanus
was
a
diligent
helper
of
Paul
in
the
Gospel
,
who
preached
Christ
to
the
Corinthians
,
as
appeareth
in
the
same
Epistle
where
it
is
saide
,
For
the
sonne
of
God
Iesus
Christ
,
who
was
preached
among
you
by
vs
,
that
is
,
by
me
and
Siluanus
,
and
Tymotheus
,
&c.
This
Siluanus
,
is
euen
the
very
same
which
in
the
Acts
of
the
Apostles
is
called
Silas
,
(
as
some
coniecture
)
the
name
being
somewhat
enlarged
and
deformed
according
to
the
manner
of
the
Grekes
and
Latines
.
Tymotheus
,
was
the
sonne
of
a
certaine
godly
and
faithfull
woman
of
Iudea
,
whom
the
Apostle
calleth
Eunice
:
but
his
father
was
a
Greke
,
Vnto
the
Church
of
the
Thessalonians
in
God
our
Father
.
By
these
woords
he
declareth
y
the
true
Church
was
among
the
Thessalonians
,
and
they
doe
contayne
,
a
notable
description
of
the
Church
which
is
the
true
and
lawfull
spouse
of
Christ
,
which
among
other
notes
,
may
be
known
by
this
one
,
namely
,
Grace
be
with
you
and
peace
from
God
our
father
&c.
First
of
al
,
the
Apostle
wisheth
vnto
them
grace
,
that
is
to
say
,
reconciliation
and
the
endowment
of
the
holy
Gh●●t
,
for
there
is
nothing
more
to
bee
desired
,
then
to
haue
God
our
mercifull
father
:
then
he
wisheth
vnto
them
peace
,
that
is
,
all
other
good
giftes
,
which
are
needful
for
them
.
For
this
worde
,
peace
,
signifieth
generally
,
al
ioyful
and
prosperous
successe
.
Therefore
what
ioy
and
prosperitie
soeuer
we
haue
,
if
we
haue
not
the
fauour
of
God
withall
,
our
blessing
shall
soone
be
turned
into
a
curse
.
So
that
the
onely
foundation
of
our
felicitie
,
is
the
fauour
and
loue
of
God
,
whereof
it
commeth
to
passe
,
that
our
prosperitie
is
firme
and
permanent
,
and
our
saluation
most
sure
,
in
the
middest
of
aduersitie
.
He
addeth
,
that
this
grace
and
peace
doth
come
from
God
the
father
,
to
giue
vs
to
vnderstand
,
that
whatsoeuer
good
thing
commeth
to
vs
,
the
same
commeth
from
the
free
grace
,
goodnes
,
and
fauour
of
God
.
He
putteth
downe
the
name
of
Father
,
and
not
of
a
Iudge
,
that
thereby
we
might
haue
the
feeling
of
his
vnspeakeable
loue
toward
vs
.
And
from
the
Lord
Iesus
Christ
.
He
ioyneth
God
the
father
&
the
Lord
Iesus
Christ
together
,
to
teach
vs
,
y
grace
&
al
other
good
things
are
giuen
vnto
vs
for
his
sonnes
sake
our
mediator
.
Secondly
,
that
wee
may
knowe
howe
wee
shal
be
sure
to
receiue
them
,
namely
,
if
we
aske
them
for
his
sonnes
sake
.
Thirdly
,
he
giueth
vs
to
vnderstand
,
that
the
sonne
is
by
nature
God
,
reigning
in
equall
power
with
the
father
,
and
helping
vs
by
his
diuine
power
.
Therefore
he
intending
to
wish
the
summe
of
felicitie
to
the
Godly
,
commeth
to
the
fountaine
it self
,
that
is
,
to
the
grace
of
God
:
the
which
alone
,
doth
not
onely
bringe
vnto
vs
euerlasting
blessednes
,
but
also
is
the
cause
of
all
good
thinges
in
this
life
.
3
We
ought
to
thanke
God
alwaies
for
you
,
brethren
,
as
it
is
meete
,
because
that
your
faith
groweth
excedingly
,
and
the
loue
of
euery
one
of
you
toward
another
aboundeth
.
The
first
part
of
the
Epistle
is
gratulatorie
,
and
consisteth
of
thanks
giuing
:
for
thankes
are
giuen
vnto
God
,
as
the
giuer
and
confirmer
of
those
benefites
.
After
this
manner
the
Apostle
for
the
most
part
beginneth
all
his
Epistles
,
giuing
thanks
with
them
,
vpon
whom
the
gift
of
Iustification
is
bestowed
.
Alwaies
.
He
meaneth
that
he
hath
daily
new
occasion
ministred
to
him
of
giuing
thankes
vnto
God
.
For
you
brethren
.
That
is
to
say
,
on
your
behalfe
,
for
your
constancie
and
increase
in
spirituall
thinges
,
putting
the
persons
for
the
things
,
as
we
shal
see
hereafter
.
As
it
is
meet
.
In
these
woords
Paul
sheweth
that
we
are
bound
to
giue
thanks
vnto
God
,
not
onely
when
he
doth
power
on
vs
good
thinges
,
but
also
when
we
call
to
mind
his
benefits
bestowed
on
our
brethren
.
For
whersoeuer
we
do
see
the
goodnes
of
God
to
shine
,
we
are
bound
to
giue
thankes
for
the
same
.
Furthermore
the
sauing
health
of
our
brethren
ought
to
be
so
deare
vnto
vs
,
that
whatsoeuer
is
giuen
vnto
them
,
we
ought
to
take
it
as
bestowed
on
our selues
.
Moreouer
,
if
we
do
consider
the
holy
vnitie
of
the
body
of
Christ
,
such
mutuall
communion
and
fellowship
shal
be
among
vs
,
that
we
will
reckon
the
benefite
of
one
member
,
to
be
the
benefite
&
gaine
of
the
whole
Church
.
Therefore
in
praysing
the
benefites
of
God
we
must
alwayes
haue
respect
vnto
the
vniuersalitie
of
the
Church
.
Because
that
your
faith
groweth
excedingly
.
Here
are
repeated
the
principa●
pointes
of
our
religion
,
as
faith
,
charitie
,
and
sufferance
;
but
not
without
cause
.
For
because
in
the
former
Epistle
,
he
had
praysed
the
faith
and
charitie
of
the
Thessalonians
,
now
he
speaketh
of
the
increase
of
them
both
.
And
in
very
deede
it
is
conuenient
for
all
the
godly
to
obserue
this
order
,
that
they
daily
make
a
triall
and
examination
of
themselues
,
how
much
they
haue
profited
.
This
therefore
is
the
true
prayse
of
the
faithfull
,
if
they
grow
and
increase
dayly
more
and
more
in
faith
and
in
charitie
.
Moreouer
,
first
he
gaue
thankes
vnto
God
for
them
:
now
,
he
saith
there
is
cause
why
he
should
againe
giue
thankes
for
their
dayly
profiting
.
And
when
he
giueth
thankes
vnto
God
for
their
profiting
,
he
doth
thereby
signifie
and
declare
that
as
well
the
increase
,
as
the
beginning
of
faith
and
loue
,
commeth
from
God
.
For
if
these
sprang
from
the
vertue
that
is
in
men
,
the
giuing
of
thankes
should
be
fayned
,
or
els
for
nothing
.
From
faith
to
faith
:
that
is
to
say
,
that
the
same
in
the
first
beginning
do
not
decay
,
but
rather
that
it
be
confirmed
more
and
more
,
vntil
it
come
to
iust
perfection
.
For
according
to
our
common
manner
of
speaking
,
And
the
loue
of
euery
one
of
you
toward
another
aboundeth
.
The
Second
cause
of
thankes
giuing
,
is
the
mutuall
loue
of
the
Godly
,
which
bindeth
vnto
her
euery
one
,
whom
she
findeth
in
affliction
by
many
benefittes
.
And
although
according
to
the
common
vse
of
the
sacred
scriptures
,
he
is
our
neighbour
which
is
ioyned
to
vs
by
any
maner
of
way
,
either
of
dwelling
nere
vnto
vs
,
either
of
kinred
,
or
of
frendship
,
or
of
societie
,
or
else
of
custome
:
yet
notwithstanding
he
also
shal
be
our
neighbour
which
standeth
in
need
of
our
helpe
whatsoeuer
,
although
he
be
not
a
Citizen
with
vs
,
a
fellow
,
a
cosin
or
any
other
way
ioyned
vnto
vs
:
4
So
that
we
our selues
reioyce
of
you
in
the
Churches
of
God
,
because
of
your
patience
and
faith
in
all
your
persecutions
,
and
tribulations
that
ye
suffer
.
The
Apostle
could
not
giue
vnto
them
a
greater
prayse
,
then
when
he
sayth
that
he
propoundeth
them
as
examples
before
other
Churches
to
be
followed
:
for
that
is
the
meaning
of
these
woordes
:
We
our
selues
reioyce
of
you
in
the
Churches
of
God
.
And
yet
Paul
doth
not
ambitiously
boast
of
the
faith
of
the
Thessalonians
,
but
setteth
them
foorth
as
a
prouocation
,
to
make
others
the
more
earnest
to
imitate
them
.
In
the
Churches
of
God
.
In
that
he
calleth
them
not
his
Churches
,
but
the
Churches
of
God
,
it
declareth
his
humilitie
&
faithfulnesse
.
For
they
are
false
and
vntrustie
,
who
,
whenas
they
ought
to
be
the
seruants
of
God
and
the
ministers
of
Churches
,
desire
to
be
called
Lordes
,
and
doe
vsurpe
authoritie
ouer
other
mens
seruants
.
Because
of
your
patience
.
The
third
and
last
cause
of
giuing
thanks
is
their
patience
.
But
the
Apostle
saith
not
that
he
doth
reioyce
because
of
the
faith
and
loue
of
the
Thessalonians
,
but
,
of
their
patience
and
faith
.
Wherupon
it
followeth
that
patience
is
the
fruite
and
testimony
of
faith
.
Therefore
these
woordes
ought
to
be
resolued
thus
,
we
reioyce
of
the
patience
which
commeth
of
faith
and
doth
testifie
the
faith
excelleth
in
you
.
Otherwise
the
text
should
not
agree
.
And
in
very
deed
there
is
nothing
that
doth
hold
vs
vp
more
in
tribulations
then
doth
faith
:
the
which
doth
hereby
euidently
enough
appeare
,
because
so
soone
as
we
forget
the
promises
of
God
we
fal
flat
to
the
ground
.
Therfore
the
more
that
a
man
doth
grow
in
faith
,
the
more
he
is
armed
through
patience
,
stoutly
to
indure
all
things
:
euen
as
on
the
contrarie
part
,
cowardice
,
and
impatience
in
aduersitie
doth
bewray
our
Infidelitie
:
especially
at
such
time
as
we
are
to
suffer
persecution
for
the
Gospell
,
the
force
of
faith
will
shew
it selfe
.
Therefore
that
reioycing
of
the
Apostle
Paul
,
was
no
proud
,
or
vaine
boasting
,
but
godly
piety
,
by
which
he
did
exalt
and
aduaunce
with
condigne
prayses
the
fruit
of
Gods
worde
,
and
also
did
reioyce
ouer
the
Thessalonians
themselues
,
that
they
were
in
such
wise
and
so
greatly
confirmed
,
that
by
no
manner
of
perils
or
persecutions
,
they
could
be
compelled
to
forsake
the
faith
.
And
what
was
this
else
,
but
to
giue
the
praise
vnto
God
for
al
this
grace
&
vertue
.
This
place
teacheth
that
the
saints
are
layed
open
to
persecutions
and
are
also
exercised
perpetually
in
afflictions
.
For
so
many
as
will
liue
godly
in
Christ
Iesus
shall
suffer
persecution
.
5
Which
is
a
token
of
the
righteous
Iudgment
of
God
,
that
ye
may
be
counted
woorthy
of
the
kingdome
of
God
:
for
the
which
ye
also
suffer
.
The
simple
and
true
meaning
of
these
woordes
is
,
that
the
iniuries
and
persecutions
which
the
children
of
God
doe
suffer
at
the
hands
of
the
wicked
and
reprobate
,
do
shewe
foorth
as
in
a
glasse
,
that
God
shal
be
one
day
the
iudge
of
the
worlde
.
And
this
sentence
hath
in
it
a
figure
called
Antistrophon
,
or
Conuersion
,
by
which
is
confuted
the
prophane
opinion
which
men
do
commonly
hold
,
so
often
as
the
good
are
afflicted
,
and
the
euil
are
in
good
case
.
For
then
we
thinke
that
the
world
is
gouerned
by
fortune
,
and
not
by
God
.
Hereupon
it
commeth
that
impietie
and
contempt
doe
possesse
the
heartes
of
men
,
as
Solomon
saith
in
the
booke
of
the
Preacher
,
Chap.
9.
ver.
2.3
.
For
they
which
suffer
any
thing
vnworthily
,
or
without
deserte
,
do
either
murmure
and
accuse
God
,
or
else
they
doe
thinke
that
he
hath
no
care
of
the
actions
of
men
:
as
the
Prophet
Dauid
saith
in
the
Psalme
73.
Reade
the
whole
Psalme
.
Contrariwise
the
wicked
ware
more
proude
of
their
prosperitie
,
as
if
so
be
there
were
no
punishment
remayning
for
them
:
euen
as
Dyonisius
in
his
prosperous
nauigation
,
boasted
that
the
gods
were
frendly
and
fauourable
vnto
such
as
were
giltie
of
sacrilege
.
Furthermore
,
when
we
doe
see
that
the
crueltie
of
the
wicked
against
the
innocent
is
not
restrayned
,
and
that
they
escape
without
punishement
,
flesh
and
blood
perswadeth
it selfe
by
and
by
,
that
there
is
no
iudgment
of
God
,
no
punishments
of
wickednesse
,
nor
any
reward
of
righteousnesse
.
But
Paul
on
the
contrarie
part
pronounceth
,
that
when
God
doth
so
spare
the
wicked
for
a
time
,
and
doth
wincke
at
the
iniuries
which
his
children
suffer
,
iudgment
to
come
is
set
before
our
eies
,
as
it
were
in
a
glasse
.
For
he
taketh
this
as
a
clere
case
,
that
it
cannot
be
,
but
that
God
as
he
is
a
iust
iudge
,
will
one
day
giue
rest
vnto
the
miserable
,
which
are
now
vniustlie
vexed
,
and
will
also
giue
vnto
the
oppressors
of
the
godly
their
iust
rewarde
.
And
herevnto
tendeth
this
saying
of
Peter
:
If
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
:
but
let
him
glorifie
God
on
this
behalfe
.
For
the
time
is
come
that
iudgment
must
begin
at
the
house
of
God
:
if
it
first
begin
at
vs
,
what
shall
the
end
be
of
them
which
obey
not
the
Gospell
of
God
?
And
if
the
righteous
scarcely
be
saued
,
where
shall
the
vngodly
and
sinner
appeare
?
Wherefore
,
let
them
that
suffer
according
to
the
will
of
God
,
commit
their
soules
to
him
in
well
doing
,
as
vnto
a
faithfull
creator
.
Furthermore
the
iudgment
of
God
is
called
righteous
in
this
place
,
because
it
shal
be
executed
vpon
those
which
haue
deserued
the
same
by
their
wicked
persecution
:
and
also
because
God
shal
exercise
the
same
not
onely
according
to
the
externall
,
but
also
according
to
the
internall
things
.
A
place
surely
very
notable
:
because
it
teacheth
how
our
mindes
are
to
be
stirred
vp
from
al
the
impedimentes
of
the
world
so
often
as
we
suffer
any
manner
of
aduersitie
,
namely
by
calling
to
minde
the
iust
iudgment
of
God
,
the
which
will
lift
vp
our
mindes
from
this
world
to
a
higher
consideration
.
Thus
death
shal
be
vnto
vs
the
image
of
life
.
That
ye
may
be
counted
woorthy
of
the
kingdome
of
God
.
The
ordinance
of
God
is
,
that
no
man
shal
be
woorthy
of
the
kingdome
of
God
without
the
crosse
.
Whereupon
Christ
saith
,
If
any
man
wil
follow
me
,
let
him
deny
him selfe
,
and
take
vp
his
crosse
,
and
follow
me
.
Now
,
if
any
man
will
goe
about
to
proue
by
the
authoritie
of
this
place
,
that
saluation
is
due
by
desert
vnto
our
afflictions
,
and
not
to
the
passion
and
blood
of
the
Lorde
,
let
him
way
and
consider
that
place
onely
which
the
same
Apostle
setteth
downe
to
the
Romans
,
where
he
proueth
that
we
are
iustified
by
the
benefite
of
faith
,
I
count
that
the
afflictions
of
this
present
time
,
are
not
woorthy
of
the
glory
which
shal
be
shewed
vnto
vs
.
Therefore
we
must
ascribe
it
to
the
liberalitie
and
fatherly
beneficence
of
God
,
that
eternall
life
is
said
to
be
giuen
vnto
vs
of
right
,
and
that
we
are
made
woorthy
of
the
kingdome
of
God
through
afflictions
,
when
as
it
is
most
cleere
that
all
our
habilitie
and
pliantnesse
to
any
manner
of
goodnsse
commeth
of
God
,
by
whose
grace
we
are
sanctified
and
blessed
.
Moreouer
the
Apostle
Paul
doth
not
dispute
here
of
the
cause
of
woorthynesse
:
but
onely
taketh
the
common
doctrine
of
Scripture
,
that
God
doth
abolish
those
thinges
in
vs
which
belong
to
the
worlde
,
that
hee
may
frame
and
erect
in
vs
a
better
life
:
Furthermore
that
he
sheweth
vnto
vs
through
afflictions
,
the
pryce
of
eternall
life
.
Finally
,
he
doth
simply
set
downe
the
meane
by
which
the
faithfull
are
as
it
were
hammered
and
wrought
vpon
Gods
anuile
:
because
by
afflictions
they
are
taught
to
renounce
the
world
,
and
to
aspire
to
the
heauenly
kingdome
of
God
.
Beside
this
,
they
are
confirmed
&
strengthned
in
the
hope
of
eternall
life
,
when
they
fight
for
the
same
.
Wherupon
he
addeth
,
For
the
which
ye
also
suffer
:
Namely
vnder
the
assured
hope
of
the
promise
made
,
which
bringeth
to
passe
that
we
doe
obtaine
the
kingdome
of
God
.
For
so
Christ
himselfe
speaketh
:
Reioyce
and
be
glad
,
for
behold
plentiful
is
your
reward
which
is
in
heauen
.
And
the
Apostle
:
If
we
suffer
together
with
him
,
we
shal
also
be
glorified
with
him
.
And
although
no
manner
of
afflictions
of
them selues
doe
make
vs
worthy
of
of
the
reward
and
glorie
of
eternal
life
,
yet
neuerthelesse
to
denie
Christ
for
feare
of
present
perils
,
is
a
sinne
deseruing
to
be
punished
with
eternall
death
.
For
as
we
doe
beleeue
with
the
hearte
to
righteousnesse
,
6
For
it
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
.
In
these
wordes
the
Apostle
sheweth
how
the
tribulation
of
the
saintes
may
be
vnto
them
an
instruction
of
the
iust
iudgement
of
God
.
For
God
is
an
Indifferent
iudge
counterpoysing
in
equal
ballances
the
inequalitie
of
both
parties
,
as
here
,
the
afflicted
,
and
the
afflicting
.
And
what
can
be
more
iust
,
then
that
they
which
in
this
world
do
oppresse
the
good
and
godly
,
and
doe
make
them
liue
in
exile
and
banishment
by
persecutions
,
should
suffer
the
same
thinges
themselues
in
time
to
come
,
which
they
do
to
others
:
and
that
they
should
be
in
rest
with
other
saints
,
who
comming
out
of
great
tribulation
,
shal
receiue
an
eternal
kingdom
?
Thus
the
Apostle
toucheth
the
vengeance
of
god
against
the
reprobate
,
to
teach
them
that
the
faithfull
doe
rest
in
the
expectation
of
the
iudgment
to
come
:
because
God
doth
not
as
yet
take
vengeance
on
the
euil
,
who
notwithstanding
must
needes
suffer
the
punishment
of
their
wickednesse
.
Withall
notwithstanding
the
faithfull
doe
vnderstand
,
that
there
is
no
cause
why
they
should
enuy
the
momentany
and
transitory
felicitie
of
the
wicked
,
which
soone
after
shal
be
changed
&
turned
into
horrible
and
most
fearful
distruction
.
7
And
to
you
which
are
troubled
,
rest
with
vs
,
when
the
Lorde
Iesus
shal
shew
himselfe
from
heauen
with
his
mightie
angels
.
As
it
is
agreeing
with
the
iustice
of
God
,
to
repay
vnto
wicked
and
vngodly
men
condigne
punishments
,
so
also
it
is
agreeing
with
the
same
Iustice
,
to
giue
vnto
godly
and
righteous
men
the
rest
and
consolation
of
eternal
life
.
Great
therfore
shal
be
the
miserie
and
vnhappines
of
al
the
wicked
,
and
most
excellent
shal
be
the
feli●●●ie
and
blessednes
of
the
godly
.
The
A●ostle
hath
opposed
rest
against
the
torment
●f
tribulation
,
in
the
which
the
godly
are
●xercised
in
this
world
without
intermission
.
For
when
we
shal
depart
from
this
life
,
all
labour
and
sorrow
shal
cease
,
and
rest
&
ioy
shall
follow
in
steed
thereof
.
Sonne
remember
that
thou
in
thy
life
past
enioyedst
thy
pleasure
,
but
contrariwise
Lazarus
enioyed
paine
:
but
now
is
he
conforted
,
and
thou
art
tormented
.
The
Apostle
addeth
:
With
vs
.
That
he
might
bring
the
more
credit
to
his
doctrine
by
the
sence
&
feeling
of
his
owne
faith
.
For
he
sheweth
that
he
doth
not
speake
of
vnknowne
things
,
when
as
he
placeth
him selfe
with
them
in
the
same
cause
and
condition
.
And
we
knowe
that
they
doe
deserue
to
be
best
regarded
,
which
are
exercised
by
longe
practise
in
those
things
which
they
teach
,
and
doe
require
nothing
of
others
,
but
that
they
be
ready
to
proue
and
try
.
Therefore
the
Apostle
doth
not
commaund
the
Thessalonians
to
fight
as
it
were
in
a
shadow
:
but
fighting
valiantly
him selfe
,
he
exhorteth
them
to
the
same
warre
and
fight
.
When
the
Lorde
Iesus
shall
shewe
him selfe
.
This
is
a
figure
called
Occupatio
or
preuention
,
which
the
Apostle
vseth
that
the
Thessalonians
might
not
be
carefull
concerning
the
time
wherein
the
wicked
persecutors
shal
be
afflicted
with
punishments
,
and
the
godly
which
are
afflicted
shall
receiue
rest
.
The
time
shal
be
the
comming
of
Christ
to
iudgment
,
or
the
time
of
iudgment
.
For
the
Lord
shall
come
a
iudge
:
but
from
whence
?
From
Heauen
.
That
is
to
say
,
from
the
habitacle
of
God
,
which
is
perpetuall
,
wherein
is
the
glorie
of
the
inuisible
God
,
and
the
light
whereunto
no
man
can
attaine
,
seeing
it
is
a
spirituall
firmament
,
in
the
which
dwelleth
sempeternall
righteousnesse
.
From
thence
therefore
doe
we
look
for
our
Lord
&
sauiour
Iesus
Christ
,
who
shall
chang
our
vile
bodie
that
it
may
be
like
to
his
most
glorious
body
.
It
is
not
(
saith
he
)
for
you
to
know
the
times
and
seasons
which
the
father
hath
reserued
to
himselfe
.
And
in
another
place
,
Concerning
that
day
and
houre
knoweth
no
man
,
neither
the
Angels
which
are
in
heauen
,
nor
the
Sonne
,
but
the
father
onely
.
And
the
Apostle
saith
:
That
the
day
of
the
Lord
shall
come
as
a
theefe
in
the
night
.
And
yet
for
all
this
some
foolish
men
haue
gone
about
of
late
time
to
prognosticate
,
of
this
day
,
yea
and
almost
of
the
very
houre
of
the
day
.
With
his
mightie
Angels
.
These
words
do
describe
and
set
foorth
the
forme
and
manner
of
the
comming
of
Christ
to
iudgment
:
As
if
he
should
say
,
the
most
righteous
iudge
shall
not
now
any
more
come
from
heauen
in
humilitie
and
contempt
,
as
he
did
at
his
first
comming
in
our
flesh
,
but
inuironed
with
an
Angelical
bande
.
For
it
is
written
:
Thousand
thousands
ministred
vnto
him
,
&
ten
thousand
thousands
stood
before
him
.
As
therfore
a
puisant
and
mightie
King
hauing
a
huge
hoast
of
picte
and
chosen
men
,
marcheth
forward
against
his
enimie
,
euen
so
the
Lord
Iesus
himselfe
,
shall
vse
the
ministerie
of
Angels
,
in
suppressing
and
vanquishing
the
wicked
,
and
in
deliuering
the
godly
.
And
for
this
cause
the
Apostle
calleth
them
mightie
Angels
,
because
by
them
and
in
their
ministerie
,
the
Lord
wil
shew
foorth
his
power
and
might
:
Whose
force
no
creature
is
able
to
resist
,
whose
iudgment
must
necessarily
of
all
men
be
endured
,
and
by
whose
sentence
the
wicked
shal
be
assuredly
condemned
,
and
eternally
punished
.
8
With
a
flame
of
fire
,
rendering
vengeance
vnto
them
,
who
haue
not
knowen
God
,
and
which
obey
not
the
Gospell
of
our
Lord
Iesus
Christ
.
The
present
description
of
the
iudgment
tendeth
to
this
end
,
that
the
Godly
may
vnderstand
,
that
by
how
much
the
more
feareful
the
iudgment
is
which
remaineth
for
their
enemies
,
by
so
much
more
,
the
Lord
hath
a
care
of
their
afflictions
.
For
this
is
the
chiefe
cause
of
our
greefe
and
sorrow
,
that
we
thinke
that
God
doth
slightly
ouerpasse
our
miseries
.
We
doe
see
into
what
complaints
Dauid
bursteth
foorth
now
and
then
,
Behold
the
Lord
will
come
with
fire
,
and
his
charriots
like
a
whirle
winde
,
that
he
may
recompence
his
anger
with
wrath
,
and
his
indignation
with
the
flame
of
fire
.
&c.
The
Lorde
Iesus
to
be
reuealed
from
heauen
with
Angels
of
might
,
in
the
flame
of
fire
,
signifieth
that
the
Lorde
Iesus
shall
come
to
iudgment
with
great
power
and
maiestie
in
fire
.
For
they
shall
see
the
sonne
of
man
come
in
the
cloudes
of
heauen
with
power
and
great
glorie
.
Rendring
vengeance
vnto
them
which
do
not
knowe
God
.
Now
it
followeth
to
shew
what
the
Lord
Iesus
will
doe
when
he
is
reuealed
from
heauen
with
angels
of
his
might
in
the
flame
of
fire
:
namely
,
he
wil
take
vengeance
of
the
wicked
,
and
vpon
such
as
know
not
God
:
that
is
to
say
,
he
will
plague
them
in
his
wrath
which
wold
not
know
God
,
but
following
the
world
and
seeking
for
worldly
things
,
neglected
the
commaundements
of
God
.
And
which
obey
not
the
Gospell
.
By
these
two
titles
he
noteth
the
vnbeleeuing
,
who
knowe
not
God
,
nor
obey
the
Gospel
of
Christ
.
For
if
men
do
beleue
the
Gospell
through
faith
,
to
know
the
true
God
,
and
Iesus
Christ
whom
he
hath
sent
.
Therefore
of
the
defect
of
this
most
holesome
knowledge
,
followeth
the
contempt
of
God
,
and
at
the
last
,
death
.
And
as
it
is
the
office
of
Christ
one
day
to
punish
those
which
haue
not
knowne
God
,
so
also
it
is
his
office
to
reward
those
,
which
haue
knowne
God
,
and
which
haue
obeyed
the
Gospell
of
Christ
.
9
Which
shal
be
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lorde
,
and
from
the
glorie
of
his
power
.
These
words
appertaine
to
the
amplification
of
those
punishments
,
which
persecutors
and
al
the
wicked
in
general
,
shall
one
day
feele
,
that
no
man
might
thinke
that
they
shal
be
light
or
easie
,
or
of
some
small
continuance
.
For
he
saith
that
the
perdition
shal
be
eternal
,
that
is
,
without
end
,
a
death
immortall
.
To
the
which
saying
of
the
Apostle
agreeth
also
the
sentence
of
Christ
in
his
sermons
,
where
he
saith
that
the
torments
of
the
wicked
shal
be
perpetuall
,
From
the
presence
of
the
Lorde
.
The
perpetuity
of
death
,
is
proued
hereby
,
that
it
hath
the
glorie
of
Christ
contrarie
vnto
it
,
the
which
glorie
is
eternall
and
hath
no
ende
.
Thereupon
the
horror
of
the
terrible
punishment
may
be
gathered
,
because
,
looke
how
great
the
glorie
and
maiestie
of
Christ
is
,
so
great
shall
their
torment
be
.
Therefore
al
they
doe
deceiue
,
and
are
deceiued
themselues
,
which
doe
promise
,
after
a
certaine
time
,
a
deliuerance
from
the
torments
of
hell
fire
,
at
which
time
,
And
from
the
glorie
of
his
power
.
With
the
which
power
he
shall
come
to
iudge
the
quicke
and
the
dead
.
He
alludeth
to
the
forme
of
the
comming
of
Christ
to
iudgment
,
and
to
his
might
and
power
,
before
the
which
the
wicked
shall
not
be
able
to
stand
.
By
these
woords
also
he
sheweth
how
easie
a
matter
it
is
for
God
to
bring
torment
vpon
the
wicked
.
For
the
Rebellious
and
obstinate
,
shal
be
tormented
with
the
terror
onely
of
his
countenance
.
And
contrariwise
,
the
presence
of
God
shall
bring
to
the
saintes
felicitie
and
glorie
.
For
he
shall
come
with
glorie
and
with
power
,
insomuch
that
neither
his
glorie
shall
want
power
,
neither
shall
hi●
presence
and
power
be
without
glorie
.
10
When
he
shall
come
to
be
glorified
in
his
saints
,
and
to
be
made
maruelous
in
al
them
that
beleeue
(
because
our
testimony
toward
you
was
beleued
)
in
that
day
.
The
Apostle
hauing
hitherto
spoken
of
the
punishment
of
the
Reprobate
,
returneth
to
the
godly
,
and
saith
that
Christ
shal
come
,
that
he
may
be
glorified
in
them
:
that
is
to
say
,
that
he
may
make
them
to
shine
with
his
glorie
.
As
if
he
should
say
,
when
Christ
shall
come
to
punish
the
impietie
of
the
wicked
,
he
wil
then
also
shew
himselfe
glorious
to
the
saints
,
and
will
make
their
vile
and
corruptible
bodies
like
to
his
most
glorious
body
.
In
all
them
that
beleeue
.
This
is
added
for
an
exposition
.
For
those
whom
before
he
had
called
saints
,
he
now
calleth
beleeuing
:
signifiyng
,
that
there
is
no
holines
in
men
without
faith
,
but
that
all
being
deuoid
of
faith
,
are
prophane
and
vncleane
.
Because
our
testimony
toward
you
was
beleeued
.
That
which
he
spake
generally
of
the
saintes
,
he
now
applieth
to
the
Thessalonians
,
that
they
might
not
doubt
them selues
to
be
of
that
number
.
Because
,
saith
he
,
you
beleeued
my
preaching
,
Christ
hath
now
gathered
you
into
the
number
of
his
saintes
,
whom
he
will
make
partakers
of
his
glorie
.
Therefore
ye
shal
be
safe
from
all
those
euils
,
which
hang
euen
ouer
the
heads
of
the
wicked
,
and
shall
take
hold
of
them
:
and
they
also
which
afore
time
haue
derided
you
as
mad
and
furious
men
,
shall
haue
you
in
great
admiration
.
For
these
thinges
are
spoken
to
the
faithfull
for
their
consolation
,
which
either
haue
beene
,
or
are
in
affliction
for
Christes
sake
.
He
calleth
his
doctrine
a
testimony
,
because
the
Apostles
are
the
witnesses
of
Christ
.
Therefore
let
vs
learne
,
that
then
the
promises
of
God
are
firme
in
vs
,
when
we
doe
steedfastly
beleeue
them
.
In
that
day
.
The
Apostle
doth
therfore
repeat
this
,
to
restraine
the
desire
o●
the
faithfull
,
that
they
might
not
be
to●
hasty
.
For
their
life
is
hidden
with
God
i●
Christ
:
Knowing
in
your selues
,
how
that
ye
haue
in
heauen
,
a
better
and
an
induring
substance
.
Cast
not
therefore
away
your
confidence
,
which
hath
great
recompence
of
reward
.
For
ye
haue
need
of
patience
,
that
after
ye
haue
done
the
wil
of
God
,
ye
might
receiue
the
promise
.
For
yet
a
very
litle
while
,
and
he
that
shal
come
,
will
come
,
and
will
not
tarry
.
11
Wherefore
we
also
pray
alwayes
for
you
that
our
God
may
make
you
worthy
of
his
calling
,
and
fulfill
all
the
good
pleasure
of
his
goodnes
and
the
worke
of
faith
with
power
.
This
is
the
Epilogue
,
or
conclusion
of
that
which
goeth
before
,
which
consisteth
of
prayer
that
the
Thessalonians
may
be
preserued
in
that
knowledge
of
spirituall
thinges
,
and
may
growe
more
and
more
therein
,
and
proceeding
,
at
the
last
may
abide
constant
in
the
same
.
It
is
the
manner
of
the
Apostle
in
all
har●
and
difficult
thinges
to
adde
prayers
.
prayers
.
For
faith
and
that
reuerence
which
we
beare
to
the
deuine
maiestie
,
doe
teach
that
the
best
giftes
of
God
must
be
sought
for
and
gotten
by
prayers
.
To
the
end
therefore
the
Thessalonians
might
know
,
that
they
haue
need
continually
of
the
help
of
God
,
he
protesteth
that
he
prayeth
for
them
.
As
if
he
should
say
,
ye
are
called
by
my
ministery
through
the
Gospel
vnto
saluation
:
but
yet
ye
haue
need
of
farther
confirmation
,
namely
of
such
confirmation
,
as
may
make
you
woorthy
of
his
calling
,
and
to
profite
and
perseuere
in
the
same
.
For
this
confirmation
and
perseuerance
,
because
it
is
a
heauenly
gift
,
I
doe
diligently
praye
vnto
God
to
giue
it
you
.
And
he
speaketh
of
the
end
and
perfect
accomplishment
,
which
consisteth
in
perseuerance
.
For
God
had
vouchsafed
already
to
call
them
.
But
,
we
being
too
ready
to
fall
away
,
it
is
no
gramarcie
to
vs
,
that
our
vocation
is
not
after
that
made
frustrate
,
and
so
should
it
be
in
deed
,
if
so
be
God
did
not
establishe
the
same
in
vs
.
Wherefore
it
is
said
that
we
are
counted
woorthy
,
when
we
come
to
the
full
scope
and
perfection
.
And
,
if
so
be
that
our
merit
doth
make
vs
woorthy
,
to
what
ende
should
it
be
needful
to
pray
vnto
the
Lord
that
he
would
make
vs
woorthy
of
his
calling
?
Therefore
that
worthinesse
doth
depend
vpon
the
liberal
goodnesse
of
God
.
And
fulfil
al
the
good
pleasure
of
his
goodnesse
.
The
second
thing
for
the
which
he
prayeth
for
,
is
the
accomplishment
of
the
grace
and
goodnesse
of
God
.
Paul
is
woonderful
in
extolling
the
grace
of
God
.
For
not
being
contented
that
he
hath
named
his
good
pleasure
,
he
saith
,
that
the
same
doth
spring
from
the
goodnes
of
god
.
Now
when
we
doe
heare
that
the
free
good
pleasure
of
God
,
is
the
cause
of
our
saluation
,
and
that
the
same
is
founded
on
the
grace
of
God
,
are
we
not
more
then
mad
if
we
dare
arrogate
vnto
our
merits
euen
the
least
thing
?
And
the
worke
of
faith
with
power
.
That
is
to
say
,
that
he
would
finish
the
very
worke
of
faith
through
constancie
and
courage
of
the
mind
,
the
which
being
once
by
God
setled
in
mens
mindes
,
ouercommeth
al
aduersities
.
In
these
words
there
is
no
smal
weight
.
He
might
haue
said
in
one
word
that
your
faith
may
be
fulfilled
;
but
he
calleth
it
,
good
pleasure
.
And
then
he
doth
proceed
further
in
explayning
the
matter
,
that
God
was
by
no
other
means
induced
than
by
his
goodnes
:
for
in
vs
he
found
nothing
but
miserie
.
Neither
doth
Paul
ascribe
the
beginning
only
of
our
saluation
to
the
grace
of
God
,
but
all
the
partes
thereof
also
.
Thus
the
sophisticall
comment
and
imagination
of
the
scoole
men
is
confuted
,
how
that
wee
are
preuented
by
the
grace
of
God
,
but
yet
are
holpen
by
merites
following
.
But
Paul
in
the
whole
course
of
saluation
,
doth
admitte
nothing
but
the
mere
grace
of
God
.
And
because
the
good
pleasure
of
God
is
now
made
perfite
,
he
expoundeth
his
minde
in
these
wordes
,
[
The
worke
of
faith
]
.
And
hee
calleth
it
a
work
in
respect
of
God
,
which
woorketh
faith
in
vs
,
as
if
he
should
say
,
that
he
may
perfect
and
finish
the
building
of
faith
which
he
hath
begun
.
With
power
.
That
is
to
say
,
effectually
.
He
alludeth
vnto
the
blessing
or
efficacie
of
God
,
by
which
he
doth
blesse
and
make
our
faith
effectuall
.
And
withal
he
giueth
to
vnderstand
,
that
the
perfection
of
faith
is
a
great
matter
,
and
of
great
dificultie
.
The
which
we
finde
too
true
by
experience
,
the
reason
whereof
may
easily
be
rendered
,
if
we
do
weigh
how
great
our
imbecilitie
is
,
how
many
lets
are
thurst
vpon
vs
from
al
partes
,
and
also
how
greiuous
and
minifold
the
temptations
of
Sathan
be
.
Therefore
except
we
be
woonderfully
holpen
by
the
power
of
God
,
faith
shall
neuer
come
to
her
full
perfection
.
For
it
is
as
easie
a
matter
to
finishe
and
make
perfect
faith
in
a
man
,
as
it
is
to
build
a
Tower
of
water
,
which
shal
be
so
firme
and
strong
,
that
it
shal
abide
the
beating
flouds
,
and
tempestious
stormes
,
and
shall
reach
higher
then
the
cloudes
.
And
we
are
euen
as
fluible
and
vanishing
as
water
,
as
appeareth
by
these
woordes
of
the
woman
of
Thecoa
,
we
are
as
water
spilt
on
the
ground
,
which
cannot
be
gathered
vp
againe
.
12
That
the
name
of
our
Lorde
Iesus
Christ
may
bee
glorified
in
you
,
●nd
yee
in
him
,
according
to
the
grace
of
our
God
,
and
of
the
Lorde
Iesus
Christ
.
The
Apostle
had
shewed
afore
what
thinges
,
it
is
meete
for
vs
to
aske
at
the
handes
of
God
in
our
prayers
.
To
this
admonition
he
addeth
an
exposition
of
the
finall
cause
,
why
he
prayed
for
the
increase
of
faith
,
and
for
perseuerance
in
others
,
&
why
he
teacheth
to
pray
after
his
example
:
namely
,
that
the
name
of
Iesus
Christ
may
be
glorified
in
vs
,
&
that
we
also
may
be
glorified
by
Christ
,
by
th●
benefite
of
the
grace
of
our
God
and
of
o●●
Sauiour
Iesus
Christ
.
The
which
espec●ally
is
to
be
noted
,
that
they
in
like
maner
are
to
be
glorified
in
Christ
,
which
haue
set
foorth
his
glorie
.
For
first
of
al
the
woonderful
goodnesse
of
God
doth
shine
in
this
that
he
wil
haue
his
glorie
to
be
seene
in
〈◊〉
which
are
couered
with
reproch
&
sham●
But
here
is
a
double
miracle
.
He
dot●
make
vs
to
shine
with
his
glory
,
euen
as
〈◊〉
he
him selfe
receiued
glory
from
vs
in
like
manner
againe
:
and
therefore
he
addeth
.
According
to
the
grace
of
our
God
.
For
nothing
belongeth
vnto
vs
,
neither
i●
the
action
it selfe
,
nor
in
the
effect
and
fruit
.
For
our
life
is
framed
into
the
glorie
of
God
,
by
the
onely
direction
and
conducting
of
the
holy
Ghost
.
And
wherea●
there
springeth
so
much
fruit
from
thence
▪
we
must
attribute
that
to
the
great
mercie
of
God
.
Neuerthelesse
,
if
we
be
not
too
farre
deuoide
of
sence
,
we
will
thinke
it
our
bounden
dutie
to
endeuour
our selues
all
that
lieth
in
vs
,
to
set
foorth
and
aduaunce
the
glorie
of
Christ
,
the
which
is
also
ioyned
with
our
glorie
.
Therfore
this
●ight
to
be
the
scope
and
ende
of
all
our
good
woorkes
,
that
we
doe
all
thinges
to
the
glorie
of
God
.
CHAP.
II.
1
NOW
we
beseech
you
,
brethren
,
by
the
comming
of
our
Lorde
Iesus
Christ
,
and
by
our
assembling
vnto
him
.
This
is
the
other
part
of
the
Epistle
,
which
consisteth
of
instruction
,
and
exhortation
.
For
he
teacheth
euidently
by
certaine
signes
,
when
the
day
of
the
Lord
shal
come
.
The
Thessalonians
had
heard
in
the
former
Epistle
,
(
which
he
appointed
to
be
read
before
al
men
)
that
the
last
day
of
the
world
was
not
farre
off
.
There
were
also
certaine
deceiuers
,
who
plainely
affirmed
,
that
now
already
the
end
of
al
things
was
imminent
:
and
so
they
greatly
troubled
the
Church
.
Wherefore
that
they
might
forsake
that
conceiued
opinion
,
and
vnderstand
the
truth
,
Paul
laboreth
,
shewing
what
must
first
goe
before
the
comming
of
the
Lorde
,
and
with
what
signes
and
thinges
precurrent
men
are
to
be
forewarned
.
These
signes
in
the
scriptures
are
many
,
As
the
dayes
of
Noah
were
,
so
likwise
shall
the
comming
of
the
sonne
of
man
be
.
For
as
in
the
dayes
before
the
floud
,
they
did
eate
and
drinke
,
mary
,
and
giue
in
marriage
,
vnto
the
day
that
Noe
entred
into
the
Arke
,
and
knew
nothing
till
the
floud
came
,
and
tooke
them
all
away
:
so
shall
also
the
comming
of
the
sonne
of
man
be
.
Also
the
Apostle
setteth
downe
diuers
signes
in
his
Epistle
to
Timothy
where
he
saith
:
Now
the
spirit
speaketh
euidently
,
that
in
the
latter
times
some
shal
depart
from
the
faith
,
and
shal
giue
heed
vnto
spirits
of
error
&
doctrines
of
diuels
,
which
speake
lyes
through
hypocrisie
,
and
haue
their
consciences
burned
with
a
hot
iron
,
forbidding
to
marry
,
and
commaunding
to
absteine
from
meates
.
&c.
And
in
another
place
he
sayth
:
This
know
,
that
in
the
Last
dayes
shall
come
perilous
times
.
For
men
shal
be
louers
of
their
owne
selues
,
couetous
,
boasters
,
proud
,
cursed
speakers
,
disobedient
to
parents
,
vnthankfull
,
vnholy
,
without
naturall
affection
,
truce
breakers
,
false
accusers
,
intemperate
,
fierce
,
dispisers
of
them
which
are
good
,
traytours
,
heady
,
high
minded
,
louers
of
pleasures
more
then
louers
of
God
,
hauing
a
shewe
of
godlinesse
,
but
haue
denied
the
power
therof
.
Among
these
signes
also
those
which
Paul
reherseth
heere
in
his
Epistle
to
the
Thessalonians
,
concerning
the
falling
away
from
sincere
doctrine
,
and
the
reueaing
of
antichrist
,
are
to
be
reckoned
which
shall
long
before
the
comming
of
Christ
to
iudgment
,
be
seene
.
The
signes
which
shal
be
more
neere
the
iudgment
day
,
&
as
it
were
within
the
vew
of
the
same
are
these
:
Straight
after
the
tribulation
of
those
dayes
,
the
sunne
shal
be
darkned
,
and
the
moone
shall
loose
her
light
,
and
the
starres
shall
fall
from
heauen
,
and
the
powers
of
heauen
shal
be
moued
,
and
then
shall
the
signe
of
the
son
of
man
appeare
in
heauen
.
How
these
thinges
shal
be
as
touching
the
forme
and
manner
,
no
man
can
tel
vntil
they
come
to
passe
.
I
would
not
,
brethren
,
that
ye
shold
be
ignorant
of
this
secret
,
that
partely
obstinacie
is
come
to
Israell
,
vntill
the
fulnesse
of
the
Gentiles
be
come
in
.
And
so
all
Israell
shal
be
saued
,
as
it
is
written
:
The
deliuerer
shall
come
out
of
Sion
,
and
shall
turne
away
the
vngodlines
from
Iacob
.
&c.
This
shal
be
a
present
signe
of
the
comming
of
the
Lorde
.
But
how
the
same
shall
come
to
passe
,
and
which
shal
be
the
very
moment
of
the
fulfilling
of
the
calling
of
the
Gentils
,
let
him
that
can
,
define
it
.
It
rather
is
in
vs
to
wish
for
it
,
then
certainly
to
appoint
the
time
.
The
time
will
one
day
come
(
saith
Augustine
)
wherein
the
calling
of
the
Iewes
,
in
the
sauing
health
of
the
Gospell
,
shal
be
manifest
.
But
when
,
and
how
the
same
shal
be
,
he
doth
not
expresse
.
By
the
comming
of
our
Lorde
Iesus
Christ
.
The
Apostle
in
these
wordes
doth
adiure
the
faithfull
by
the
comming
of
Christ
,
that
they
doe
not
rashly
beleeue
the
day
of
the
same
to
be
present
,
and
to
thinke
no
otherwise
of
it
then
religiously
and
soberly
.
As
if
he
should
say
,
as
the
comming
of
Christ
is
a
thing
very
precious
vnto
you
,
by
which
he
shall
gather
vs
together
vnto
himselfe
,
and
shall
in
very
deed
perfect
and
accomplish
the
vnitie
of
the
bodie
,
which
as
yet
imperfectly
we
imbrace
by
faith
:
euen
so
by
the
same
I
beseech
you
be
not
to
light
of
credit
,
if
some
by
one
collour
or
other
,
do
affirme
that
the
same
day
is
present
.
But
as
some
in
the
Apostles
time
,
were
to
ready
to
beleue
the
present
comming
of
Christ
,
which
gaue
Paul
occasion
to
write
this
exhortation
so
it
is
greatly
to
be
feared
,
that
in
this
age
there
are
many
Epicures
,
which
offend
in
the
other
extremitie
,
and
liuing
in
securitie
,
doe
contemne
as
a
fable
those
thinges
which
in
the
Scriptures
are
spoken
of
the
comming
of
Christ
to
iudgment
:
against
whom
the
Apostle
Peter
writeth
this
:
There
shall
come
in
the
last
dayes
,
mockers
which
will
walke
after
their
owne
lustes
,
and
say
,
where
is
the
promise
of
his
comming
?
For
since
the
fathers
died
,
all
thinges
continue
in
the
same
estate
wherein
they
were
at
the
beginning
&c.
Wherefore
as
men
ought
not
to
be
light
of
credit
,
to
beleeue
those
vaine
imaginations
of
such
as
are
foolishly
curious
in
pointing
out
the
times
and
moments
of
times
,
which
God
hath
by
his
prerogatiue
reserued
from
the
knowledge
of
mortall
men
to
himselfe
alone
:
so
on
the
contrarie
part
they
ought
to
beware
of
that
securitie
which
made
the
foolish
virgins
to
be
secluded
from
the
ioye
of
the
bridgrome
,
2
That
yee
be
not
sodenly
moued
from
your
minde
,
nor
troubled
,
neither
by
spirite
,
nor
by
worde
,
nor
by
letter
,
as
it
were
from
vs
,
as
though
the
day
of
Christ
were
at
hand
.
By
this
worde
[
mind
]
he
vnderstandeth
a
sound
faith
,
which
is
grounded
vpon
wholesome
doctrine
.
For
they
had
beene
carried
and
rapt
as
it
were
into
a
traunce
and
astonishment
by
this
forged
imagination
,
which
the
Apostle
reiecteth
.
He
reherseth
here
three
kindes
of
deceit
,
of
the
which
he
would
haue
the
Thessalonians
to
take
heed
.
The
first
of
which
,
is
this
:
Neither
by
spirit
:
That
is
to
say
,
by
reuelation
,
or
prophesie
,
by
which
,
vngodly
men
haue
deceiued
many
,
boasting
of
the
spirit
of
God
,
when
as
they
were
led
by
their
wicked
desires
and
lustes
.
They
knew
that
the
name
of
the
spirite
was
honorable
,
and
that
it
brought
great
authoritie
and
credit
to
prophesiyng
.
Wherefore
as
the
manner
of
the
Diuell
is
,
Prooue
the
spirits
whether
they
be
of
God
or
no.
With
such
a
spirite
,
sometime
the
Montanistes
,
and
Valentinians
,
and
now
the
Catabaptistes
,
were
and
are
endued
,
by
which
they
haue
greatly
deceiued
the
simple
.
Therfore
the
Apostle
would
not
haue
the
faithfull
to
be
moued
from
holesome
doctrine
,
Nor
by
worde
.
The
other
kinde
of
deceit
is
by
worde
,
that
is
to
say
,
by
doctrine
deliuered
by
the
mouth
,
the
which
if
it
be
furnished
with
eloquence
and
probabilitie
,
it
is
most
pestilent
.
Such
are
those
sophisticall
deceiuers
,
which
gadding
to
and
fro
,
from
place
to
place
,
without
calling
,
doe
cause
great
sturre
,
and
doe
greatly
trouble
the
godly
preachers
,
and
are
therefore
aptly
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
signifieth
a
subtill
kinde
of
deceiuers
.
Nor
by
letter
.
The
third
kind
of
deceite
is
,
by
counterfeit
Epistles
or
writings
.
For
it
is
the
manner
of
wranglers
to
counterfeit
an
Epistle
vnder
the
name
of
some
excellent
man
,
to
the
end
they
may
deceiue
,
and
may
get
that
commended
by
the
authority
of
man
,
which
els
comming
naked
,
would
not
be
receiued
.
Hereby
then
it
doth
appeare
,
that
this
impudency
hath
beene
practised
long
since
,
to
counterfeite
the
names
of
other
men
:
Whereby
the
mercy
of
God
toward
vs
appeareth
the
greater
and
more
woonderful
,
that
Paul
being
yet
liuing
,
and
seeing
his
name
falsly
abused
in
forged
writings
,
his
Epistles
notwithstanding
haue
been
preserued
safe
and
sound
vntil
this
age
.
Verily
this
could
not
so
come
to
passe
neither
by
chance
,
nor
yet
by
the
industry
of
men
,
if
so
be
God
by
his
power
,
had
not
suppressed
Sathan
and
al
his
ministers
.
By
this
sathanical
practise
,
which
Paul
here
condemneth
,
it
cannot
be
told
how
filthily
certaine
lewd
varlets
haue
deluded
the
Church
of
God
,
who
haue
thrust
vpon
vs
many
bookes
,
and
manie
moe
Epistles
and
decretals
,
as
if
they
had
come
from
the
Apostles
,
or
from
Apostolicall
men
,
or
else
from
such
writers
as
were
had
in
greate
estimation
,
for
their
learning
and
holinesse
:
which
writinges
notwithstanding
these
good
men
neuer
knewe
,
and
if
they
were
liuing
would
neuer
allow
.
For
there
are
carried
about
,
As
though
the
day
of
Christ
were
at
hande
.
This
place
semeth
to
be
con●rarie
to
many
other
places
of
Scripture
,
where
the
holy
Ghost
doth
pronounce
that
day
to
be
at
hande
.
But
they
are
easily
reconciled
,
for
in
respect
of
God
it
is
at
hand
,
for
ye
knowe
not
when
the
time
is
.
3
Let
no
manne
deceiue
you
by
anye
meanes
:
for
that
day
shall
not
come
,
except
there
come
a
departing
first
,
&
that
that
man
of
sinne
be
disclosed
,
euen
the
sonne
of
perdition
.
Paul
againe
admonisheth
the
Thessalonians
to
beware
that
they
bee
not
deceyued
,
that
hee
might
make
them
the
more
vigilaunt
and
heedefull
to
themselues
,
and
that
he
might
discourage
and
dismay
those
whiche
laye
in
wayte
to
hurt
the
simplicitie
of
such
as
beleeued
.
That
daie
shal
not
come
,
except
To
the
end
the
Thessalonians
might
not
in
vayne
promise
to
them selues
that
the
day
of
their
redemption
was
at
hande
,
he
propoundeth
vnto
them
a
lamentable
prophesie
of
the
defection
and
dissipation
of
the
Churche
to
come
.
This
agreeth
with
that
sermon
of
Christ
,
which
he
made
vnto
his
Disciples
,
when
they
questioned
with
him
of
the
ende
of
the
worlde
.
For
●e
exhorteth
them
to
prepare
themselues
●o
harde
conflictes
.
And
after
that
hee
●ath
spoken
of
great
and
strange
calami●ies
,
with
the
which
the
earth
should
be
●ell
neere
wasted
and
spoyled
,
But
the
defection
or
departure
,
which
●n
Greeke
is
called
Apostasia
,
signifi●th
a
flying
or
running
away
,
like
vn●o
that
of
souldiers
,
which
forsake
theyr
Captayne
,
or
of
subiectes
which
refuse
●o
yeeld
their
due
obedience
to
the
ciuill
Magistrate
and
ordinarie
power
.
Euen
●o
in
like
maner
when
the
fault
of
defecti●n
,
is
committed
in
the
Church
,
a
two
fold
●reason
is
committed
.
The
first
is
,
when
men
depart
from
the
fayth
of
the
promises
of
the
Gospel
.
For
we
are
so
tied
to
●hem
,
that
we
ought
not
to
forsake
them
:
&
●n
like
maner
we
haue
God
through
them
fauourable
vnto
vs
,
and
at
the
last
bound
vnto
vs
.
The
second
is
when
the
du●
woorshippe
of
God
,
which
he
hath
commaunded
,
is
forsaken
,
or
by
any
manner
of
meanes
violated
.
For
by
faith
in
Christ
we
are
made
Christians
and
the
people
of
God
:
from
the
which
when
we
doe
fall
,
we
are
made
runawayes
,
Apostataes
,
and
whatsoeuer
else
,
saue
the
people
o●
God
.
In
like
manner
they
which
depar●
from
the
obedience
of
Gods
commaundements
,
are
rightly
called
the
congregation
of
the
wicked
:
and
the
name
of
Christians
,
or
of
the
people
of
God
,
cannot
be
defended
rightly
to
apperteine
vnto
them
.
And
the
wickednesse
of
either
of
these
defections
is
encreased
,
when
the
profession
of
strange
woorshippings
is
ioyned
therewith
,
of
the
which
God
hath
commaunded
nothing
at
all
:
especially
when
they
are
fained
to
be
done
to
the
honour
of
him
,
o●
when
they
are
said
to
be
such
as
deseru●
the
fauour
of
God
,
and
of
the
gifts
of
remission
of
sinnes
and
of
euerlasting
life
▪
or
else
when
they
are
affirmed
to
be
necessarie
,
and
such
as
cannot
be
omitted
with
out
sinne
.
For
they
are
contrarie
to
th●
faith
in
Christ
,
and
to
that
woorshippe●
which
God
himselfe
hath
commaunded
.
This
therfore
is
a
notable
place
and
worthy
to
be
marked
.
This
was
a
sore
and
perilous
temptation
,
which
might
quaile
the
most
couragious
,
to
see
the
Church
which
with
so
great
labors
,
by
little
&
little
&
very
hardly
was
erected
in
a
meane
estate
,
sodenly
as
shaken
downe
with
a
tempest
,
to
fall
.
Paul
therefore
doth
afore
hand
arme
,
not
onely
the
mindes
of
the
Thessalonians
,
but
also
of
all
the
godly
,
that
when
it
shall
befall
the
Church
to
be
dissipated
and
scattered
,
they
be
not
terrefied
as
with
a
new
and
strang
thing
.
But
because
the
interpreters
haue
diuersly
wrested
this
place
,
we
must
first
of
all
indeuour
to
get
the
true
and
proper
meaning
of
the
Apostle
.
He
demeth
that
the
day
of
Christ
shall
come
before
such
time
as
the
world
shal
be
fallen
into
Apostasie
or
defection
,
and
the
kingdome
of
Antichrist
shall
haue
gotten
place
in
the
Church
.
That
properly
is
not
the
defection
,
when
as
there
shal
be
a
departing
●way
from
the
Roman
Empire
,
as
many
●aue
thought
:
Yea
,
many
men
at
this
day
,
waying
with
themselues
the
long
time
of
the
Churches
declining
and
desolation
vnder
Antichrist
,
which
continued
by
the
space
of
400.
yeers
at
the
least
,
doe
beginne
to
wauer
and
doubt
,
as
if
this
came
not
to
passe
by
the
determination
and
counsell
of
God
.
The
Papistes
to
couer
the
tirannie
of
their
idol
the
Pope
,
make
this
excuse
,
that
it
could
not
be
,
that
Christ
would
so
long
time
forsake
his
Church
.
But
the
weake
haue
here
wherewith
to
susteine
themselues
,
when
they
doe
heare
that
the
deformitie
of
the
Church
which
they
behold
,
was
so
long
agoe
foreshewed
.
But
the
impudencie
of
the
Papistes
is
manifestly
conuinced
,
because
the
Apostle
pronounceth
that
there
shall
come
a
defection
,
when
the
worlde
is
brought
vnder
the
gouernment
of
Christ
.
So
that
the
defection
is
a
treacherous
falsehood
,
by
which
men
depart
from
the
Christian
faith
,
and
from
the
woorshippe
which
God
hath
commaunded
,
or
else
when
straung
and
Phariseicall
woorshippings
are
instituted
.
And
it
was
meete
that
such
a
defection
should
be
admitted
by
the
subtil
practises
of
deceiuers
,
(
which
preach
and
teach
wicked
thinges
)
before
such
time
as
Christ
should
come
,
for
a
punishment
to
the
vnthankfull
and
vnbeleeuing
,
but
to
the
godly
,
for
a
triall
and
exercise
of
their
faith
.
Whereby
also
a
way
was
made
to
Antichrist
to
inuade
the
Church
,
and
to
oppresse
the
libertie
of
the
same
,
and
that
enimie
of
the
Churches
of
Christ
and
aduersarie
vnto
God
,
raygning
,
the
defection
grewe
more
and
more
.
For
he
came
to
seduce
&
destroy
the
world
with
the
woorkes
of
error
.
The
fault
of
of
this
spirituall
defection
is
also
spoken
of
by
Christ
in
these
woordes
;
When
the
sonne
of
man
commeth
,
thinke
ye
that
he
shall
finde
faith
on
the
earth
?
The
authors
and
maisters
of
which
Apostasie
in
the
Church
,
are
the
professors
of
false
doctrine
.
Concerning
whom
the
Apostles
spoke
many
things
aforehand
.
And
that
that
man
of
sinne
be
disclosed
.
The
Apostle
here
putteth
down
two
signes
of
the
comming
of
Christ
,
namely
,
a
departure
from
sincere
doctrine
and
from
the
true
vnderstanding
of
wholsome
doctrine
:
and
a
reuelation
of
that
defection
or
departing
.
What
he
ment
by
the
former
signe
we
haue
already
shewed
.
Now
we
must
intreate
of
the
latter
signe
,
that
is
to
say
,
of
the
reuelation
and
originall
of
Antichrist
.
And
to
the
end
the
disciphering
of
this
beast
and
monster
,
may
appeare
the
more
plaine
,
we
wil
first
begin
to
describe
the
place
:
secondly
,
The
place
and
seate
of
this
monster
Antichrist
,
is
Rome
in
Italie
,
Palatinus
,
Capitolinus
,
Auentinus
,
Exquilinus
,
Viminalis
,
Quirinalis
and
Caelius
.
This
is
so
euident
a
demonstration
of
Rome
to
be
Babilon
,
builded
on
7.
hils
,
that
the
Angel
could
not
more
plainely
haue
expressed
Rome
though
he
had
named
her
.
But
if
any
man
vpon
peeuish
obstinacie
will
except
,
that
the
worde
of
hils
haue
another
signification
,
and
are
taken
metaphorically
for
some
other
thing
,
he
may
easily
be
conuinced
by
this
reason
:
that
this
interpretation
of
the
Angell
must
either
be
plaine
and
easie
to
be
vnderstood
,
or
else
it
deserueth
not
the
name
of
an
interpretation
.
Therefore
if
the
Angell
going
about
to
expound
the
misterie
of
the
seuen
heades
,
giueth
this
exposition
that
they
signifie
seuen
hils
:
if
hils
be
not
taken
in
their
proper
sence
,
to
what
purpose
serueth
this
exposition
?
For
if
the
name
of
hils
hath
neede
of
another
exposition
,
he
had
beene
as
good
to
haue
left
the
name
of
heads
vnexpounded
.
Therefore
except
we
will
say
,
that
the
interpretation
of
the
Angell
is
in
vaine
,
we
must
needes
confesse
that
hils
are
taken
in
their
proper
sence
for
hils
,
and
then
the
Citie
builded
vpon
seuen
hils
,
without
all
controuersie
,
is
the
Citie
of
Rome
.
Moreouer
in
the
last
verse
of
the
17.
Chapter
of
Iohns
Reuelation
,
the
Angel
in
plaine
wordes
saith
,
that
the
woman
which
Saint
Iohn
saw
,
(
which
was
the
great
whoore
of
Babylon
)
is
that
great
Citie
,
whiche
hath
dominion
ouer
the
kings
of
the
earth
.
What
brasen
face
is
so
impudent
as
to
deny
that
Rome
was
that
great
Citie
,
which
had
dominion
ouer
the
kinges
of
the
earth
at
that
time
when
this
was
spoken
?
Or
what
other
Citie
had
dominion
ouer
the
kinges
of
the
earth
in
saint
Iohns
time
but
Rome
?
Irenaeus
,
a
most
ancient
doctor
of
the
Church
,
the
scholler
of
Policarpe
,
and
Policarpe
of
Saint
Iohn
,
disputing
of
Antichrist
,
sawe
him
no
where
else
,
but
in
the
Citie
of
Rome
.
The
numbring
of
the
beastes
name
by
the
greeke
letters
.
|
λ
|
30.
|
|
α
|
1.
|
|
τ
|
300.
|
|
ε
|
5.
|
|
ι
|
10.
|
|
ν
|
50.
|
|
ο
|
70.
|
|
ς
|
200.
|
Tertul.
aduers
.
Martion
.
lib.
3.
And
therefore
he
remembring
the
last
verse
of
the
13.
chapter
of
the
Reuelation
,
where
it
is
said
that
the
number
of
the
beasts
name
,
is
sixe
hundred
,
sixtie
and
sixe
,
sheweth
that
the
opinion
of
many
in
his
tyme
was
,
that
seeing
this
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
English
signifieth
the
Latine
man
,
or
Romane
,
in
the
numeral
Greeke
letters
,
it
contayneth
this
number
,
that
Antichrist
must
be
sought
at
Rome
.
This
opinion
of
Irenaeus
is
about
14.
hundred
yeres
old
.
Tertullian
also
a
very
auncient
writer
plainly
affirmeth
,
that
Babilon
signifieth
Rome
.
And
Chrysostome
vpon
this
Epistle
to
the
Thessalonians
saith
thus
,
Towards
the
declyning
of
the
Romane
Empire
,
Antichrist
shall
comme
,
and
not
without
cause
.
For
so
long
as
this
Empire
shall
florish
,
none
will
easily
be
subiect
vnto
it
.
But
this
being
destroyed
,
he
shal
inuade
the
power
of
the
Empire
being
void
,
and
shal
take
it
to
him selfe
,
insomuch
as
he
will
take
vppon
him
the
Empire
both
of
God
&
men
.
For
as
all
kingdomes
which
were
before
the
Romane
Empire
,
were
destroyed
:
euen
so
shall
the
kingdome
of
the
Romans
be
destroyed
by
Antichrist
.
S.
Hierome
also
writing
to
Marcella
:
This
Babylon
(
saith
he
)
and
this
whoore
clothed
with
purple
,
which
is
painted
foorth
vnto
vs
in
the
Apocalyps
,
can
signifie
no
other
thing
vnto
vs
then
Rome
.
And
Augustine
saith
,
Babylon
is
the
first
Rome
,
and
Rome
the
second
Babylon
.
By
these
&
other
testimonies
of
old
writers
,
which
might
be
alleaged
,
it
is
manifestly
proued
,
that
Rome
in
Italie
is
Babylon
,
the
seate
of
Antichrist
.
Concerning
the
person
of
Antichrist
there
haue
bene
diuers
fantasies
and
opinions
,
some
by
a
foolishe
opinion
haue
thought
that
Antichrist
shuld
be
one
onely
man
,
which
should
come
of
the
tribe
of
Dan
,
and
should
be
borne
in
Babylon
,
and
shoulde
raigne
certeine
yeeres
,
to
the
great
detrement
and
hurt
of
the
faithfull
.
Some
haue
deemed
Mahomet
to
be
this
Antichrist
,
who
hath
alienated
his
Turks
from
Christ
.
Othersome
haue
dreamed
,
that
Nero
was
translated
out
of
the
woorlde
to
come
againe
an
Antichrist
,
with
his
tiranny
to
vexe
the
Church
.
But
Paul
doth
not
speake
here
of
one
man
,
but
of
a
kingdome
which
Sathan
shall
inioy
and
possesse
,
He
that
denieth
Iesus
to
be
Christ
:
He
that
denieth
Iesus
Christ
to
be
come
in
the
flesh
.
That
is
to
say
,
he
that
derogateth
any
thing
from
the
honor
of
Iesus
to
bee
Christ
,
and
in
his
fleshe
to
haue
performed
the
full
worke
of
mans
redemption
(
as
the
Pope
doth
most
blasphemously
)
he
is
Antichrist
:
and
who
so
teacheth
any
such
doctrine
,
speaketh
by
the
spirite
of
Antichrist
.
Furthermore
this
kingdome
of
abhomination
,
is
described
to
vs
vnder
the
person
of
one
,
because
the
kingdom
is
one
,
how
soeuer
they
successiuely
succeede
one
another
.
Whereupon
Saint
Augustine
saith
,
Antichrist
shall
come
towarde
the
ending
of
the
Romaine
Empire
,
and
hee
shall
not
be
a
prince
,
or
one
man
alone
,
but
a
multitude
of
men
are
belonging
vnto
him
,
who
together
with
him
shal
be
called
Antichrist
,
and
he
shall
sitte
in
the
temple
of
God
,
as
though
he
and
his
were
the
Church
of
God
it selfe
.
And
in
an
other
place
,
He
shal
renue
idolatrie
,
he
shal
scater
the
doctrine
of
the
Gospell
:
and
to
this
end
he
shal
keepe
Magicians
,
coniurers
and
enchaunters
.
&c.
Now
,
euery
one
knoweth
the
fals
miracles
,
wherwith
he
hath
abused
the
people
,
to
lead
them
away
from
Christ
.
And
he
that
will
see
how
many
of
the
Popes
came
to
their
Popedome
,
by
magicke
and
sorcery
,
let
him
reade
that
which
their
owne
storie
writers
haue
written
therof
:
as
Cardinal
Benno
,
Peter
the
monk
,
Volateran
,
Sabel
licus
,
&
Platina
.
Thus
then
we
see
the
Antichrist
is
not
one
man
alone
,
which
must
come
at
one
instant
of
time
,
but
is
an
estate
,
seat
,
and
succession
of
men
,
an
Empire
lifted
vp
against
Iesus
Christ
.
And
for
this
cause
he
is
called
Antichrist
,
that
is
to
say
,
contrarie
to
Christ
the
mediator
,
and
not
simplely
against
God
.
For
as
he
is
called
Antistrategos
,
not
only
which
setteth
him selfe
against
his
captaine
,
but
also
which
taketh
vpon
him
the
place
&
authority
of
the
captaine
,
being
in
deed
but
a
base
souldier
:
euen
so
he
is
Antichrist
,
which
is
an
aduersary
,
and
yet
taketh
vpon
him
to
be
the
vicar
of
Christ
.
The
Apostle
also
in
this
Epistle
calleth
him
.
The
man
of
sin
.
Because
he
is
both
sin
,
and
a
sinner
,
and
an
occasion
to
others
to
sin
,
and
which
maketh
others
,
yea
infinit
numbers
to
sinne
.
He
calleth
him
also
The
sonne
of
Perdition
.
Whereby
he
meaneth
that
Antichrist
,
is
not
onely
of
himselfe
euill
,
wicked
,
sinfull
,
prophane
,
&
far
from
all
goodnes
,
and
so
the
sonne
of
euerlasting
perdition
,
but
also
a
deceiuer
,
&
to
the
faith
&
manners
of
an
innumerable
sort
,
an
offence
,
&
so
the
author
and
cause
of
their
perdition
,
whom
he
seduceth
from
the
way
of
truth
and
of
righteousnes
.
For
he
is
in
all
things
contrary
to
Christ
.
In
priuate
&
personal
wickednesses
,
he
is
hurtful
to
himselfe
onely
,
sauing
that
he
is
enforced
through
his
owne
wickednesse
to
be
hurtfull
to
others
also
.
Therfore
we
must
know
,
the
Antichrist
is
a
certaine
publike
mischiefe
and
pestilent
ctōagion
,
that
doth
inuade
and
raigne
in
the
Church
of
God
.
4
Which
is
an
aduersary
,
and
exalteth
himselfe
against
al
that
is
called
God
,
or
that
is
worshipped
:
so
that
he
doth
sit
as
God
in
the
temple
of
God
,
shewing
himselfe
that
he
is
God
.
In
these
words
the
Apostle
Paul
doth
paint
forth
vnto
vs
as
in
a
table
,
And
exalteth
him selfe
against
all
that
is
called
God
.
The
other
wicked
qualitie
of
Antichrist
,
is
,
to
extoll
himselfe
aboue
all
that
is
called
God
.
By
which
Paul
meaneth
that
Antichrist
shall
violently
take
to
himselfe
those
thinges
which
are
proper
to
God
alone
,
as
,
to
exalt
himselfe
aboue
all
that
is
called
God
,
or
that
〈◊〉
woorshipped
,
that
religion
and
the
whole
woorshippe
of
God
,
may
lie
vnder
his
feete
.
For
the
Apostle
doth
not
speake
here
of
the
name
of
God
,
but
of
his
maiesty
and
worship
,
and
so
generally
of
al
those
thinges
which
God
chalengeth
to
himselfe
.
As
if
Paul
had
said
,
That
is
true
religion
,
by
which
the
true
God
alone
is
worshipped
.
This
religion
the
son
of
perdition
transferreth
vnto
him selfe
.
Now
whosoeuer
he
be
that
hath
learned
out
of
the
Scriptures
,
what
thinges
are
most
proper
vnto
God
,
and
shall
on
the
contrary
part
behold
and
consider
,
what
the
pope
vsurpeth
to
himselfe
,
although
he
be
but
a
child
of
ten
yeeres
of
age
,
he
shall
take
no
great
paines
in
learning
to
knowe
Antichrist
.
The
Pope
spoyling
and
robbing
God
after
this
manner
of
his
honor
,
leaueth
vnto
him
nothing
but
a
bare
and
naked
title
,
transferring
his
whole
power
vnto
himselfe
.
And
this
is
euen
that
which
Paul
now
addeth
,
saying
,
So
that
he
doth
sit
as
God
in
the
Temple
of
God
.
Now
the
Apostle
doth
more
openly
discouer
the
pride
of
Antichrist
.
Antichrist
sitteth
in
the
temple
of
God
,
because
he
hath
his
kingdome
in
the
same
:
that
is
to
say
playing
the
false
Prophet
and
the
deceiuer
,
he
doth
inwardly
commaund
the
Church
,
and
playeth
the
king
,
or
rather
the
tyrant
,
where
he
ought
not
.
Such
a
kingdome
hath
not
Mahomet
,
nor
the
Turke
(
as
is
already
said
)
that
it
may
be
either
said
or
thought
to
be
the
kingdome
of
Christ
,
or
of
the
Church
of
Christ
,
for
that
kingdome
hath
beene
gotten
and
enlarged
hitherto
by
warres
and
by
seditions
,
and
he
doth
set
vpon
the
Church
without
.
But
the
dominion
of
the
Pope
constituted
and
erected
by
fraud
and
superstition
,
is
said
to
be
the
kingdome
of
the
Church
,
of
the
elect
,
of
God
,
and
of
Christ
Iesus
:
and
he
by
his
tiranny
and
iniquitie
doth
spoile
all
thinges
belonging
to
Christian
religion
.
He
is
thought
to
be
a
godly
Pastor
,
which
is
altogether
a
theefe
,
a
spoyler
,
and
a
most
greedy
rauening
woolfe
.
In
these
fewe
words
of
Paul
,
their
error
or
rather
wilfull
blindnesse
is
sufficiently
confuted
,
who
will
haue
the
Pope
therefore
to
be
Christes
vicar
,
because
he
hath
his
place
and
seate
in
the
Church
by
long
succession
,
how
wickedly
soeuer
he
behaue
himselfe
.
For
Paul
doth
not
place
Antichrist
elsewhere
then
in
the
very
sanctuary
of
God
,
because
he
is
no
forraine
,
but
a
domestical
enemy
which
is
an
aduersary
vnto
Christ
vnder
the
name
of
Christ
.
Christians
,
or
rather
the
hearts
of
Christians
,
are
the
temples
of
God
,
But
here
it
may
be
demaunded
,
how
a
den
of
so
many
superstitions
can
be
called
the
Church
,
Shewing
himselfe
that
he
is
God
.
By
these
words
the
Apostle
meaneth
,
that
the
pride
of
Antichrist
shal
be
so
great
,
that
exempting
himselfe
from
the
number
and
order
of
seruants
,
and
ascending
vp
to
the
tribunall
seate
of
God
,
he
will
take
vpon
him
to
commaund
,
not
by
humane
thoritie
,
but
as
it
were
by
diuine
power
.
5
Remember
ye
not
that
when
I
was
yet
with
you
,
I
told
you
these
thinges
?
The
Apostle
putteth
the
Thessalonians
againe
in
minde
of
the
doctrine
which
he
deliuered
vnto
them
,
of
the
dissipation
of
the
Church
to
come
.
And
this
confirmeth
the
doctrine
,
that
they
had
heard
the
same
aforetime
from
his
mouth
,
lest
they
might
thinke
that
it
was
deuised
for
a
time
.
And
whereas
he
did
admonish
them
so
timely
of
the
kingdome
of
Antichrist
,
&
of
the
ruine
,
and
decay
of
the
Church
which
should
be
in
time
to
come
,
when
as
yet
there
was
no
question
moued
concerning
these
thinges
,
no
doubt
it
seemed
to
be
a
doctrine
most
profitable
to
be
knowne
.
And
in
very
deed
so
it
falleth
out
.
They
to
whom
he
spake
were
to
see
many
things
which
troubled
them
:
but
when
the
posteritie
did
behold
a
great
part
of
those
which
had
professed
Christ
&
his
Gospell
,
as
men
stricken
with
a
wood
fury
,
to
departe
from
godlinesse
,
and
to
runne
headlong
into
distruction
,
what
could
they
doe
else
but
stagger
and
stand
in
doubt
?
But
here
was
a
brasen
wall
,
that
God
had
so
appointed
,
because
the
vnthankfulnesse
of
men
had
deserued
such
vengeance
.
Here
we
may
see
how
forgetfull
men
are
,
when
their
eternall
saluation
is
in
question
.
We
are
also
to
obserue
and
note
the
humanitie
of
Paul
,
who
hauing
iust
cause
to
be
angry
,
doth
neuerthelesse
gentlely
reprehend
them
.
For
this
is
a
fatherly
checke
.
As
if
he
should
say
,
what
doe
you
meane
to
suffer
false
teachers
to
trouble
you
,
and
to
turne
you
away
from
beleeuing
my
preaching
?
Remember
those
thinges
which
I
told
you
beforehand
,
concerning
these
matters
,
when
I
was
yet
with
you
in
Thessalonica
.
For
I
intreated
and
disputed
of
the
Apostasie
and
abhominations
of
Antichrist
,
and
of
the
comming
of
the
iudge
Christ
in
glorie
.
6
And
now
ye
knowe
what
withholdeth
,
that
he
might
be
reuealed
in
his
time
.
The
Apostle
in
these
wordes
preuenteth
an
obiection
which
might
haue
beene
made
thus
:
What
cause
is
there
why
we
should
not
beleeue
that
the
aduersarie
of
Christ
doth
now
reigne
,
and
is
already
come
,
when
we
see
that
al
the
Potentates
of
this
world
do
by
all
manner
of
meanes
gainsay
and
resist
the
name
of
Christ
and
his
doctrine
?
To
this
the
Apostle
aunsweareth
ye
know
what
is
the
let
,
or
cause
of
delay
.
Many
vnderstand
this
to
be
spoken
of
the
Romane
Empire
:
Because
as
the
Monarchie
of
Babylon
was
ouerthrowne
by
the
Medes
and
Perses
:
and
againe
the
Macedonians
hauing
vanquished
the
Persians
,
enioyed
the
monarchie
,
and
at
the
last
the
Macedonians
were
subdued
by
the
Romanes
:
euen
so
Antichrist
shall
violently
take
vnto
himselfe
the
vacant
Dominion
and
rule
of
the
Romane
Empier
.
These
thinges
are
most
true
as
touching
the
historie
:
but
yet
the
meaning
of
the
Apostle
was
otherwise
,
namely
,
that
the
doctrine
of
the
Gospell
should
haue
passage
from
place
to
place
,
vntil
such
tim
as
almost
the
whole
world
were
made
giltie
of
obstinacie
and
malitious
wickednes
.
For
there
is
no
doubt
but
that
the
Thessalonians
had
heard
this
impediment
,
whatsoeuer
it
was
,
from
Pauls
mouth
,
afore
time
:
for
he
putteth
them
in
minde
of
those
thinges
,
which
he
had
taught
them
afore
time
,
when
he
was
personally
present
.
Very
many
as
the
forerunners
of
Antichrist
,
sought
diligently
in
the
time
of
Paul
,
and
of
the
other
Apostles
to
ouerthrowe
the
doctrine
of
the
Gospell
with
their
lies
,
and
deceiueable
sleights
;
(
euen
as
Saint
Iohn
writeth
,
that
there
were
already
many
begunne
to
be
Antichristes
.
)
And
yet
notwithstanding
as
yet
Antichrist
was
not
fully
reuealed
.
To
whose
full
accomplishment
,
appertaine
blasphemies
,
sharpe
and
cruell
persecutions
,
heresies
,
and
such
other
like
impieties
.
All
which
thinges
when
the
Gospell
had
been
preached
throughout
the
worlde
were
in
due
time
reuealed
.
Paul
therefore
preached
vnto
the
Thessalonians
concerning
the
vniuersal
calling
of
the
Gentils
,
that
to
all
sortes
of
men
the
grace
of
God
was
to
be
offered
,
that
Christ
wold
make
a
passage
for
his
Gospell
throughout
all
the
worlde
,
to
the
ende
the
empietie
of
men
might
the
more
appeare
,
and
be
more
plainely
conuinced
.
Therefore
this
Impediment
,
let
,
and
delay
(
whereof
Paul
speaketh
)
was
to
be
made
,
vntill
the
Gospell
had
ended
his
full
course
:
because
the
free
calling
vnto
saluation
ought
to
be
first
in
order
.
Therefore
he
addeth
:
In
hys
time
.
Because
vengeance
was
to
follow
and
take
place
,
when
grace
was
reiected
:
as
in
very
deed
,
it
came
to
passe
.
7
(
For
the
misterie
of
iniquitie
doth
already
woorke
:
onely
he
which
now
withholdeth
,
shall
let
,
till
he
be
taken
out
of
the
way
.
)
The
reason
why
Antichrist
shall
not
be
reuealed
now
,
but
in
his
time
,
is
taken
from
the
circumstance
of
time
,
vntil
which
time
Antichrist
shall
raigne
by
Gods
permission
.
Paul
teacheth
that
Antichrist
hath
at
no
time
ceassed
,
but
hath
alwayes
laboured
to
intangle
and
ensnare
the
Church
of
Christ
,
and
hath
also
gone
about
in
the
very
times
of
the
Apostles
to
set
abroch
his
practises
of
iniquitie
.
For
as
yet
sathan
was
not
so
strong
,
that
Antichrist
could
openly
assaile
&
oppresse
the
Church
:
therefore
priuilie
and
by
stelth
he
sought
to
doe
that
,
which
afterward
in
due
time
,
he
would
doe
openly
.
For
then
he
did
but
lay
the
foundations
secretly
,
vpon
the
which
he
might
afterward
reare
his
building
:
as
it
came
to
passe
.
And
hereby
that
is
more
fullie
confirmed
,
which
we
haue
already
said
,
that
no
one
man
is
noted
vnder
the
name
of
Antichrist
,
Romans
,
Chapter
16.25
.
For
he
doth
diligently
note
the
conflicte
of
repugnancie
,
betweene
the
sonne
of
God
,
and
the
sonne
of
perdition
.
Also
this
word
misterie
teacheth
,
that
it
is
no
marueile
if
neither
our
predicessors
nor
we
our selues
vnderstood
the
impietie
of
Antichrist
:
because
it
was
a
misterie
,
and
because
he
secretly
practised
his
wickednesse
.
Onely
he
which
now
withholdeth
shall
let
,
till
he
be
taken
out
of
the
way
.
These
words
are
without
al
doubt
to
be
referred
vnto
Antichrist
.
For
the
Apostle
addeth
this
for
the
consolation
of
the
faithfull
,
that
the
kingdome
of
Antichrist
shal
be
temporall
,
to
the
which
God
hath
appointed
an
ende
.
For
the
faithfull
might
haue
obiected
,
to
what
end
is
the
Gospell
preached
,
if
Sathan
now
beginneth
that
tiranny
which
shall
alwayes
indure
?
Therefore
he
exhorteth
them
to
patience
:
because
God
wil
afflict
his
church
but
for
a
time
onely
,
and
will
after
that
deliuer
it
againe
:
and
on
the
contrary
parte
,
the
perpetuitie
of
Christes
kingdome
is
to
be
considered
,
that
the
faithfull
may
rest
vpon
the
same
,
8
And
then
shall
the
wicked
man
be
reuealed
,
whom
the
Lorde
shall
consume
with
the
spirite
of
his
mouth
,
and
shall
abolish
with
the
brightnesse
of
his
comming
.
He
sheweth
that
the
kingdome
of
Antichrist
shall
not
be
alwayes
a
misterie
:
that
thereby
the
faithful
may
receiue
consolation
.
For
he
shal
be
reuealed
,
and
shall
arise
manifestly
he
shal
be
mightie
,
and
shal
bring
to
passe
whatsoeuer
he
wil
,
both
in
the
woorking
of
iniquitie
,
and
also
of
error
.
But
when
shall
that
be
?
Euen
then
(
saith
he
)
when
that
let
(
whereof
mention
is
made
in
the
sixt
verse
)
shal
be
taken
away
.
For
the
seuenth
verse
is
included
in
a
parenthesis
.
So
that
he
doth
not
appoint
the
time
of
reuelation
,
when
Antichrist
is
taken
away
(
of
which
mention
is
made
in
the
seuenth
verse
)
:
but
he
hath
respect
vnto
the
sixt
verse
:
where
he
had
said
that
there
was
a
let
which
stayed
Antichrist
that
he
could
not
openly
get
possession
of
the
kingdome
:
afterward
he
added
that
he
went
about
a
priuie
woorke
of
impietie
.
And
thirdly
he
ioyneth
hereunto
in
the
seuenth
verse
,
a
consolation
,
that
this
tiranny
shal
haue
an
end
.
Now
againe
here
he
repeateth
,
that
he
which
as
yet
is
hidden
,
shal
be
reuealed
in
his
time
:
which
repetition
tendeth
to
this
end
,
that
the
faithful
being
armed
with
spiritual
weapons
,
may
fight
neuerthelesse
couragiously
vnder
Christ
,
&
not
suffer
themselues
to
be
drowned
,
what
floud
of
impietie
soeuer
doth
ouerflowe
.
The
wicked
man
.
The
Greke
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
him
which
will
be
subiect
to
no
law
,
which
neither
careth
for
man
,
nor
feareth
God
.
As
if
the
Apostle
should
say
,
that
lawles
deceiuer
,
and
most
wicked
man
,
which
will
not
be
holden
within
the
listes
of
good
and
godly
lawes
,
but
rusheth
,
headlong
to
the
breath
both
of
humane
and
diuine
ordinances
,
and
boasteth
himselfe
to
be
aboue
al
men
,
contemning
al
manner
of
persons
,
and
al
things
,
oppressing
al
mens
libertie
,
&
not
suffering
himselfe
to
be
iudged
of
any
,
and
requiring
this
especially
,
that
all
men
obey
his
vniust
constitutions
,
without
any
regard
had
of
profite
or
of
honestie
&c.
Whom
the
Lord
shall
consume
with
the
spirite
of
his
mouth
.
Now
followeth
the
ruine
and
distruction
of
Antichrist
.
He
shall
smite
the
earth
with
the
sword
of
his
mouth
,
and
with
the
breath
of
his
lips
,
shall
he
slay
the
wicked
:
To
the
which
place
Paul
seemeth
to
allude
.
For
there
the
Prophet
by
the
sworde
of
his
mouth
,
and
breath
of
his
lips
vnderstandeth
al
one
thing
,
which
weapons
he
giueth
vnto
Christ
,
therewith
to
distroy
his
enimies
.
For
the
worde
of
God
is
more
sharpe
then
any
two
edged
sworde
,
and
it
is
that
sworde
of
might
,
which
shall
cut
of
the
head
off
this
proud
Goliah
.
For
Antichrist
pleadeth
the
cause
of
the
most
high
,
and
saith
that
all
his
power
and
authoritie
is
grounded
vpon
diuine
lawes
:
vnder
the
pretence
and
colour
wherof
,
he
hath
hetherto
raigned
in
securitie
.
But
so
soone
as
the
light
of
the
Gospel
began
to
shine
,
by
&
by
the
darke
cloudes
of
this
deceiuer
vanished
away
.
For
it
is
manifest
to
all
men
(
which
will
see
)
that
this
man
of
sinne
is
cleane
contrary
to
Christ
,
both
in
manners
,
and
also
in
lawes
.
Therefore
it
is
come
to
passe
,
that
all
which
feare
God
,
knowing
his
truth
,
do
loath
and
abhor
that
Antichrist
,
and
do
forsake
him
.
Wherefore
the
sword
that
doth
kill
him
is
the
worde
of
God
.
For
then
he
is
most
euidently
slaine
,
when
his
nature
and
disposition
is
manifestly
knowne
by
the
doctrine
of
truth
.
The
reuelation
and
knowledge
of
him
,
doth
wound
him
to
the
heart
,
and
cast
him
downe
:
and
contrariwise
the
ignorance
of
him
,
doth
aduance
him
.
For
they
which
know
him
not
,
do
beleeue
him
to
be
an
Apostolicall
Prophet
,
and
a
God
.
Whereas
they
which
haue
truely
knowne
him
,
doe
know
him
to
be
an
Antichrist
.
Therfore
when
the
Apostle
saith
that
the
Lord
wil
kil
Antichrist
with
the
breath
of
his
mouth
,
he
meaneth
that
he
wil
reueale
,
confound
,
and
discouer
him
by
his
worde
.
The
which
is
come
to
passe
this
day
in
somuch
that
his
Lions
skinne
,
being
taken
from
him
,
little
children
do
see
his
Asses
eares
,
and
he
is
made
a
scorne
vnto
men
.
And
shall
Abolish
with
the
brightnesse
of
his
comming
.
The
Apostle
meaneth
that
such
shal
be
the
brightnes
of
Christ
his
countenance
,
that
it
shall
swallowe
vp
the
darkenesse
of
Antichrist
:
withall
he
doth
priuilie
giue
to
vnderstand
that
it
is
permitted
vnto
Antichrist
:
to
take
his
tourne
&
,
to
inioy
his
kingdome
for
a
season
,
euen
so
long
as
it
shal
please
Christ
to
withdraw
himselfe
the
which
our
sauiour
Christ
hath
done
,
by
●aking
from
men
his
light
,
when
he
hath
●eene
that
they
haue
abused
the
same
.
But
●f
we
like
better
to
vnderstand
the
Apo●●le
as
speaking
of
the
last
appearing
of
Christ
,
then
it
seemeth
that
he
doth
allude
●o
the
woordes
of
the
Prophet
Daniel
,
The
iudgment
was
set
,
&
●he
bookes
opened
.
Then
I
beheld
,
e●en
till
the
beast
was
slaine
,
and
his
bo●y
destroyed
and
giuen
to
the
burning
●re
,
&c.
And
therefore
Paul
saith
here
,
Whom
he
shall
abolish
with
the
bright●esse
of
his
comming
.
For
the
Lord
saith
〈◊〉
the
Gospell
:
As
the
lightning
com●eth
out
of
the
East
,
&
goeth
into
the
●est
,
So
shall
the
comming
of
the
sonne
●f
man
be
:
for
he
shall
come
in
the
●ouds
of
heauen
,
with
power
&
great
●●orie
.
Therfore
this
opinion
is
false
,
that
kingdome
of
impiety
shal
vtterly
fal
and
euer
appeare
againe
,
at
the
time
of
reue●●tion
,
wherof
the
Apostle
hath
spoken
hi●●erto
:
or
the
Antichrist
shal
be
abolished
be●●re
the
day
of
iudgment
,
by
martial
force
&
●ight
.
But
rather
this
battaile
betweene
●hrist
and
Antichrist
shal
continue
to
the
●d
of
the
world
.
Neuertheles
Christ
at
his
●ming
,
shal
vtterly
deface
&
rase
him
out
for
euer
.
In
the
meane
time
,
it
is
certain●
true
,
at
the
time
when
Antichrist
is
●euealed
,
a
great
number
of
men
shall
fo●sake
him
,
as
we
see
it
is
come
to
passe
〈◊〉
this
age
.
For
although
he
,
presuming
vpon
the
force
of
war
,
doth
spoile
&
oppress●
the
saints
of
the
most
high
,
yet
the
members
of
Christ
do
withstand
him
,
and
do
strike
him
with
the
sworde
of
Gods
word
pull
of
his
visor
,
accuse
his
impietie
,
an●
so
at
the
last
do
kill
him
.
For
in
the
heart●
of
these
men
he
is
slaine
,
and
his
author●tie
defaced
.
But
though
he
be
ouer
come
he
will
furiously
rage
still
,
vntill
t●
be
vtterly
abolished
by
the
iudge
Christ
,
t●
whom
alone
this
victorie
is
reserued
.
I●
the
meane
time
euery
one
of
vs
mu●
watch
vigilantly
,
that
he
hurte
none
of
v●
as
afore
time
he
hath
done
:
for
therefor●
the
worde
of
God
hath
detected
him
vnt●
vs
,
that
we
might
shunne
and
beware
〈◊〉
his
pestilent
snares
.
9
Euen
him
whose
comming
is
b●
the
woorking
of
Sathan
,
with
all
power
and
signes
,
and
lying
woonders
.
Hitherto
the
Apostle
hath
intreated
the
kingdome
,
reuelation
,
and
ruine
Antichrist
:
and
now
returning
to
him
backe
againe
,
he
doth
describe
more
at
large
his
power
and
woorkes
.
And
he
confirmeth
the
sentence
going
afore
,
with
an
argument
of
the
contraries
.
For
seeing
that
Antichrist
doth
not
stand
without
the
subtill
deceits
of
Sathan
,
so
soone
as
Christ
doth
shine
,
he
must
needes
vanish
away
.
Furthermore
,
because
he
raigneth
●n
darknesse
only
,
the
day
arising
,
his
kingdome
is
extinguished
.
Therefore
the
Apo●tle
teacheth
that
it
shal
be
a
most
easie
thing
for
Christ
to
distroy
the
kingdome
●nd
tiranny
of
Antichrist
,
which
is
vp●olden
with
no
other
thing
,
then
with
the
●eceiueable
sleights
of
Sathan
.
Yet
ne●erthelesse
,
he
addeth
certaine
notes
,
●hereby
that
sonne
of
perdition
may
ea●ly
be
discerned
.
In
this
description
he
●ttributeth
vnto
him
Sathan
for
his
rec●r
and
guide
,
by
whom
Antichrist
shal
be
●ade
able
to
deceiue
others
:
lest
the
faith●ll
might
thinke
that
Antichrist
should
〈◊〉
impotent
,
or
his
kingdome
weake
.
●ow
,
the
power
and
woorkings
of
Sa●an
doe
consist
in
murther
and
in
lies
,
as
●hrist
witnesseth
,
saying
.
He
was
a
murtherer
from
the
beginning
and
aboad
not
in
the
trueth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
of
a
lie
,
he
speaketh
of
his
owne
,
because
he
is
a
lyar
,
and
the
father
of
the
same
thing
.
And
Paul
in
this
present
place
,
expounding
by
repitition
the
working
of
Sathan
,
reckoneth
vp
,
power
and
signes
,
that
is
to
say
,
monstrous
lyes
,
and
the
deceiueablenesse
of
vnrighteousnesse
.
And
in
very
deed
that
this
kingdome
might
be
quite
contrarie
to
the
kingdome
of
Christ
,
it
was
necessarie
that
it
should
consist
partly
in
false
doctrine
and
in
errors
,
and
partly
in
false
and
fayned
miracles
.
For
the
kingdome
of
Christ
doth
stand
vpon
the
doctrine
of
truth
,
and
on
the
power
of
the
spirite
.
Therefore
Sathan
to
oppose
himselfe
in
the
person
of
his
vicar
against
Christ
,
hath
put
on
the
name
and
visor
of
Christ
:
and
yet
notwithstanding
withall
,
he
hath
chosen
such
weapons
as
wherewith
he
may
directly
oppugne
Christ
.
Christ
with
the
doctrine
of
his
Gospell
doth
illuminate
our
mindes
vnto
euerlasting
life
:
Antichrist
being
taught
and
instructed
by
Sathan
,
with
wicked
&
false
doctrine
draweth
the
wicked
to
destruction
.
Christ
shewed
foorth
the
power
of
his
spirite
,
confirming
the
Gospell
with
miracles
to
saue
mens
soules
:
the
aduersarie
,
by
the
efficacie
of
Sathan
,
doth
withdraw
vs
from
the
holy
ghost
,
and
with
his
falsehoodes
and
sleightes
,
confirmeth
miserable
men
in
error
.
As
touching
signes
wicked
Mahomet
,
was
woont
to
say
,
Therfore
,
there
are
two
sorts
of
signes
:
true
,
and
false
.
Those
are
true
signes
,
which
offer
the
very
thinges
,
without
any
fantasie
.
Such
are
all
the
signes
of
the
Prophets
,
of
the
Apostles
,
of
Moses
and
of
Christ
.
They
are
false
signes
,
which
by
the
sufferance
of
God
,
are
done
either
by
Sathan
himselfe
,
or
by
his
ministers
,
to
the
derogation
of
the
truth
,
and
confirmation
of
that
which
is
false
.
Of
these
false
signes
there
are
diuers
kindes
.
Some
there
are
which
beguile
men
vnder
a
false
forme
:
and
there
are
some
,
which
truely
appeare
as
they
are
in
deede
,
but
to
this
ende
,
to
seduce
men
from
truth
to
falsehood
.
Concerning
these
signes
reade
the
24.
of
Mathewe
.
10
And
in
all
deceiueablenes
of
vnrighteousnesse
among
them
that
perishe
,
because
they
receiued
not
the
loue
of
the
truth
,
that
they
might
be
saued
.
In
these
wordes
Paul
doth
more
plainly
expound
himselfe
concerning
the
causes
of
lying
wonders
:
howbeit
this
may
be
referred
to
the
comming
of
Antichrist
.
As
if
he
should
say
,
Antichrist
shal
come
in
al
deceitfulnesse
of
vnrighteousnesse
.
That
is
to
say
,
when
he
commeth
,
he
shall
bring
with
him
all
manner
of
iniquities
,
by
which
he
shall
seduce
men
from
that
which
is
true
,
honest
,
and
iust
,
and
shall
wrap
them
in
hipocrisie
and
errors
.
For
by
the
name
of
seduction
which
in
Greke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fraud
and
deceit
is
signified
,
by
which
a
man
is
seduced
from
the
right
way
,
not
because
he
which
goeth
astray
goeth
out
of
the
way
through
his
owne
fault
,
but
being
deceiued
with
the
fraud
and
subteltie
of
another
,
lest
he
should
walke
in
the
right
way
:
euen
as
when
we
do
beleeue
and
obey
those
,
which
do
turne
vs
away
from
the
faith
in
Christ
,
and
from
true
repentance
toward
God
,
being
perswaded
that
they
teach
vs
those
thinges
which
are
true
and
right
.
Therefore
we
say
,
that
by
the
working
of
Antichrist
,
common
iustice
,
all
honestie
,
and
sincere
trueth
shal
be
remoued
from
their
place
,
and
in
steede
thereof
,
vnrighteousnesse
,
hypocrisie
,
impudencie
,
lust
,
and
most
vaine
perswasion
,
substituted
.
The
which
thinges
,
who
seeth
not
that
they
haue
possessed
all
sortes
and
conditions
of
men
at
this
day
,
but
such
as
wil
see
nothing
?
In
them
that
perishe
.
He
doth
limitte
the
power
of
Sathan
,
lest
some
should
thinke
,
that
he
could
hurte
Gods
elect
:
Iohn
Hus
,
Hierome
of
Prage
,
and
many
others
,
as
shall
appeare
to
them
which
reade
ecclesiasticall
Histories
.
The
which
is
therefore
to
be
noted
,
least
any
man
should
thinke
that
there
ceased
to
be
a
Church
vnder
the
kingdome
of
Antichrist
:
but
we
must
beleeue
that
alwayes
from
the
beginning
of
the
world
,
God
hath
had
his
Church
,
one
while
greater
,
&
another
while
lesse
.
This
therfore
was
a
necessarie
consolation
.
For
otherwise
the
godly
must
needes
haue
beene
discouraged
through
feare
,
if
they
should
see
no
way
for
them
to
goe
,
but
into
a
gaping
and
deuouring
gulphe
.
Therfore
Paul
,
as
he
would
haue
vs
to
be
carefull
,
to
looke
vnto
our selues
,
lest
by
too
much
securitie
we
come
vnto
distruction
:
so
he
commaundeth
vs
to
hope
wel
,
because
the
power
of
Sathan
is
restrayned
and
brideled
,
that
he
cannot
bring
to
ruine
other
then
reprobates
.
For
those
cannot
be
seduced
whom
Christ
hath
in
his
hand
,
Because
they
receiued
not
the
loue
of
the
truth
.
Least
the
reprobate
might
complaine
,
that
they
perish
giltlesse
,
and
that
they
are
appointed
to
distruction
rather
through
cruelty
in
God
,
then
for
their
own
offence
:
Paul
sheweth
for
what
iust
causes
so
seuere
vengeance
of
God
shall
come
vpon
them
,
namely
,
because
they
haue
not
imbraced
the
truth
offered
to
them
,
with
such
affection
as
became
them
:
but
haue
rather
willingly
reiected
their
saluation
.
Therefore
their
obstinate
rebellion
against
Christ
deserueth
,
that
they
which
haue
not
receiued
Christ
,
desiring
through
his
great
loue
to
saue
all
men
,
and
for
his
truethes
sake
reuealing
those
thinges
which
pertaine
to
saluation
,
that
they
might
be
saued
:
now
by
the
permission
of
God
,
falsehood
may
preuaile
with
them
in
steede
of
trueth
,
tyranny
for
charitie
,
a
destroyer
for
a
Sauiour
,
and
that
now
they
may
beleeue
the
lies
of
wicked
men
,
which
refused
to
beleeue
the
sonne
of
God
preaching
the
trueth
.
And
hereby
that
which
we
haue
already
said
doth
more
plainely
appeare
,
that
it
was
expedient
for
the
Gospel
to
be
preached
to
the
world
,
before
God
gaue
so
great
scope
and
liberty
vnto
Sathan
:
because
God
would
neuer
haue
suffered
so
foule
a
prophanation
of
his
temple
,
if
he
had
not
beene
prouoked
thereunto
with
the
extreeme
vnthankfulnesse
of
men
.
To
be
breefe
,
Paul
testifieth
that
Antichrist
shal
be
a
minister
of
Gods
iust
vengeance
against
those
,
which
being
called
to
saluation
,
haue
reiected
the
Gospell
,
and
haue
rather
giuen
ouer
their
mindes
to
impietie
and
errors
.
Wherefore
the
papistes
haue
now
no
colour
to
make
this
obiection
,
that
it
became
not
the
clemencie
of
Christ
thus
to
cast
off
his
Church
.
For
although
Antichrist
raigned
like
a
tirant
,
yet
none
perished
but
they
which
were
worthy
,
and
which
willingly
sought
their
owne
death
.
And
in
very
deed
,
when
as
the
voice
of
Christ
did
sound
euery
where
,
the
eares
of
men
were
deafe
and
willfully
stopt
against
the
same
:
And
although
the
profession
of
Christianisme
was
very
common
,
very
few
notwithstanding
did
truely
and
with
their
whole
heart
giue
themselues
vnto
Christ
.
Therefore
it
is
no
marueile
,
if
vpon
such
wicked
contempte
,
there
ensued
vengeance
accordingly
.
The
loue
of
the
trueth
,
is
the
loue
,
study
,
and
earnest
desire
of
the
trueth
,
especially
of
that
doctrine
,
which
is
deliuered
in
the
Gospel
,
concerning
our
eternall
saluation
through
Christe
.
This
trueth
the
Papists
doe
impugne
with
no
lesse
crueltie
,
then
they
haue
alwayes
done
the
professours
thereof
.
11
And
therefore
God
shall
sende
them
strong
delusion
,
that
they
should
beleeue
lyes
.
The
Apostle
stil
proceedeth
with
the
punishment
of
incredulitie
and
impenitencie
,
by
which
two
vices
it
commeth
to
passe
that
some
doe
speake
against
the
doctrine
of
truth
&
saluation
.
He
doth
not
onely
say
,
that
men
shall
beleue
errors
,
but
also
that
the
reprobate
shall
be
blinded
in
such
wise
,
that
without
all
iudgement
they
shall
runne
headlong
into
death
.
For
as
God
doth
inwardly
illuminate
vs
with
his
spirite
,
that
his
doctrine
may
be
effectuall
with
vs
,
and
doth
open
our
eyes
and
heartes
,
that
it
may
pierce
and
enter
therin
,
euen
so
by
his
iust
iudgement
hee
deliuereth
those
ouer
into
a
reprobate
sence
,
whom
hee
hath
appointed
to
destruction
,
that
with
closed
eyes
and
dulled
minds
,
as
men
voyde
of
sence
&
astonished
,
they
may
yeelde
them selues
to
Sathan
and
to
his
ministers
,
to
be
deceiued
.
And
being
seduced
,
they
are
most
perilously
beguiled
:
because
when
they
doe
beleeue
that
they
are
in
the
way
of
righteousnesse
,
of
trueth
,
and
of
saluation
,
they
doe
walke
in
the
waye
of
iniquity
,
of
lies
,
and
of
euerlasting
destruction
.
And
in
very
deed
we
haue
a
manifest
spectacle
of
this
thing
in
the
papacie
.
It
cannot
be
told
what
a
woonderfull
heape
of
errors
are
therin
,
what
grosse
and
shamfull
absurdity
of
superstitions
,
and
what
doting
dilusions
and
dreames
,
farre
from
common
sence
.
All
they
which
haue
but
a
meane
tast
of
the
sacred
Scriptures
,
cannot
somuch
as
thinke
of
those
monstrous
thinges
without
great
horror
.
How
commeth
it
to
passe
then
that
all
the
world
is
astonished
in
such
wise
that
they
cannot
see
them
,
but
because
the
Lorde
hath
striken
them
with
blindnesse
,
&
turned
them
as
it
were
into
sencelesse
blockes
?
For
deceiueable
sleights
are
effectuall
in
them
,
because
the
Diuell
worketh
together
in
them
,
blinding
the
minds
of
the
vnbeleeuing
,
that
the
light
of
the
glory
of
the
Gospell
which
is
the
image
of
God
,
12
That
all
they
might
be
iudged
which
beleeue
not
the
truth
,
but
haue
approued
vnrighteousnesse
.
That
is
to
say
,
that
they
might
suffer
the
punishment
due
for
their
impietie
,
and
perish
by
the
iust
iudgment
of
God
.
So
that
there
is
no
cause
why
they
that
perishe
should
any
manner
of
way
laye
the
blame
vpon
God
:
because
they
haue
gotten
that
which
they
sought
for
.
For
we
must
remember
what
Moses
writeth
,
that
our
heartes
are
tried
and
proued
,
when
false
doctrines
are
published
by
deceiuers
:
because
they
doe
not
preuaile
with
any
but
with
those
which
doe
not
loue
God
with
their
whole
heart
.
But
ye
wil
not
come
to
me
that
ye
might
haue
life
.
I
receiue
not
prayse
of
men
.
But
I
knowe
you
,
that
ye
haue
not
the
loue
of
God
in
you
.
I
am
come
in
my
fathers
name
,
and
ye
receiue
me
not
:
If
another
shall
come
in
his
owne
name
,
him
will
ye
receiue
.
When
the
Apostle
saith
here
,
That
al
,
he
giueth
vs
to
vnderstand
that
the
contempt
of
God
is
not
excused
,
by
their
great
rout
and
multitude
,
which
refuse
to
obey
the
Gospell
.
For
God
is
a
iudge
of
the
whole
world
,
who
will
as
soone
take
vengeance
vpon
a
hundred
thousand
,
as
vpon
one
man
.
But
haue
approued
vnrighteousnesse
.
He
expoundeth
by
an
Antithesis
or
comparison
,
what
it
is
,
not
to
beleeue
the
truth
.
And
the
Greeke
participle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
a
willing
promptnesse
vnto
euill
:
and
therefore
it
is
translated
of
some
:
But
had
pleasure
in
vnrighteousnes
.
Hereby
all
excuse
is
taken
from
the
vnthankeful
,
seeing
they
take
so
great
pleasure
in
vnrighteousnesse
,
that
they
prefer
the
same
,
before
the
righteousnesse
of
God
.
Now
,
if
we
doe
compare
with
these
woordes
,
those
things
,
which
seducers
,
and
the
seduced
Papistes
,
doe
account
to
be
their
great
prayse
,
we
shall
easily
see
,
what
is
the
chiefe
reward
,
which
is
due
to
them
,
namely
,
most
fearefull
wrath
,
and
double
condemnation
.
●or
they
will
not
beleeue
the
truth
,
but
d●●light
in
vnrighteousnesse
,
and
in
impietie
,
being
sedused
by
the
prince
of
da●●●es
,
and
by
Sathan
the
father
of
lyes
.
●s
far
concerning
the
crueltie
and
i●●●●ie
of
Antichrist
,
&
concerning
of
the
●euils
which
he
hath
brought
into
the
Church
by
wicked
doctrines
,
and
by
the
oppression
of
the
Gospell
of
Christ
.
13
But
we
ought
alwayes
to
giue
thankes
to
God
for
you
,
brethren
,
beloued
of
the
Lorde
,
because
that
God
hath
from
the
beginning
chosen
you
to
saluation
,
through
sanctification
of
the
spirit
,
and
the
faith
of
truth
.
The
Apostle
hauing
before
declared
certaine
horrible
thinges
,
which
might
terrefie
and
trouble
the
hearers
minde
,
doth
now
comfort
the
heartes
of
the
faithfull
,
and
doth
more
plainely
segregate
,
&
disseuer
the
Thessalonians
from
the
reprobate
,
least
their
faith
might
wauer
with
the
feare
of
the
defection
to
come
.
Howbeit
his
intention
was
to
prouide
not
onely
for
them
:
but
also
for
posterities
to
come
:
neither
doth
he
only
confirme
them
that
they
might
not
be
carried
into
the
same
ruine
with
the
world
:
but
also
by
this
c●●parison
,
he
doth
the
more
commend
the
〈◊〉
of
God
towards
the
:
that
whereas
〈◊〉
behold
almost
the
whole
world
to
b●●ed
headlong
together
,
as
it
were
〈◊〉
●iolent
empest
,
they
by
the
hand
o●
〈◊〉
liued
in
a
quiet
and
firme
state
of
l●fe
.
Thus
it
is
conuenient
to
behold
the
i●●●ments
of
God
in
the
reprobate
,
that
the●
may
be
as
it
were
looking
glasses
vnto
vs
,
to
consider
his
mercie
toward
vs
.
For
we
must
make
this
accoumpt
,
that
it
commeth
to
passe
onely
by
the
singular
grace
and
fauour
of
God
,
that
we
in
like
manner
doe
not
perishe
miserably
with
them
.
Brethren
beloued
of
the
Lorde
.
He
calleth
them
so
,
that
they
may
the
better
consider
that
they
are
for
no
other
cause
deliuered
from
the
vniuersall
distruction
of
the
worlde
,
but
because
God
hath
freely
loued
them
.
Of
this
fauour
and
grace
of
God
,
Moses
remembred
the
Iewes
,
saying
:
God
hath
not
therefore
so
greatly
exalted
you
,
because
you
were
more
mightie
,
or
mo
in
number
than
others
but
because
he
loued
your
fathers
.
For
so
often
as
we
heare
mention
made
of
his
loue
,
we
ought
by
and
by
to
remember
that
saying
of
the
Apostle
,
Not
that
we
loued
him
first
.
Because
that
God
hath
from
the
beginning
chosen
you
.
The
Apostle
expresseth
the
cause
,
why
all
men
shal
not
be
ouerwhelmed
in
one
and
the
selfe
same
destruction
:
namely
because
Sathan
can
doe
nothing
against
those
to
hinder
their
saluation
,
although
heauen
and
earth
be
confounded
together
.
For
this
saying
of
Christ
shall
alwayes
abide
most
firme
.
My
sheepe
hear
my
voice
and
I
knowe
them
,
and
they
follow
me
:
and
I
giue
vnto
them
eternall
life
,
neither
shall
they
perish
for
euer
,
and
no
man
shall
take
them
ou●
〈◊〉
my
hande
.
There
is
no
doubt
,
but
tha●
the
Apostle
speaketh
of
Gods
eternall
election
:
For
he
meaneth
that
there
is
no
feare
of
the
altering
of
their
saluation
,
which
is
founded
vpon
gods
eternal
election
,
thogh
there
happen
a
troublesome
alteration
of
thinges
.
As
if
he
should
say
,
let
this
be
a
horror
and
feare
to
others
,
to
those
(
I
say
)
which
perish
,
&
in
whom
the
Diuels
can
much
preuaile
:
but
as
for
you
,
ye
are
without
peril
,
as
the
beloued
of
God
,
&
such
as
are
elected
from
the
beginning
.
Therefore
what
garboyle
&
trouble
soeuer
Sathan
woorketh
in
the
worlde
,
yet
your
saluation
was
laid
vp
in
safety
for
you
,
before
the
world
was
made
.
For
election
signifieth
a
purpose
of
shewing
mercie
,
and
of
sauing
those
,
whom
God
hath
ordayned
by
that
purpose
,
to
obtayne
eternall
life
for
an
inheritance
.
But
because
it
is
not
our
part
to
enter
into
the
secret
counsell
of
God
,
there
to
seeke
the
certaintie
of
our
saluation
,
he
deliuereth
vnto
vs
certaine
signes
and
tokens
of
election
,
which
ought
sufficiently
to
assure
vs
thereof
.
Through
sanctification
of
the
spirit
.
That
is
to
say
by
the
holy
Ghost
,
which
doth
purifie
our
hearts
,
and
giue
vnto
vs
a
true
faith
.
Therefore
to
know
whether
God
hath
elected
vs
or
no
,
we
must
not
seeke
what
God
hath
done
before
the
creation
of
the
worlde
:
but
we
shal
finde
in
our selues
a
lawfull
triall
,
namely
if
he
hath
sanctified
vs
with
his
spirit
,
&
established
vs
in
the
faith
of
his
Gospell
.
For
it
is
the
office
of
the
holy
Ghost
,
to
illuminate
our
darkened
heartes
,
which
are
naturally
blinde
,
to
teach
the
ignorant
,
to
comfort
the
afflicted
,
to
bringe
those
that
goe
astray
into
the
right
way
,
and
so
to
sanctifie
them
,
that
their
workes
may
be
acceptable
to
the
omnipotent
God
.
The
Apostle
calleth
that
the
Faith
of
truth
,
by
which
the
elect
doe
beleeue
the
Gospell
of
Christ
.
For
this
is
contrary
to
that
false
perswasion
,
concerning
the
which
Iames
pronounceth
,
saying
:
Faith
without
workes
is
dead
And
the
faith
which
we
heare
to
the
Gospell
,
14
Whereunto
he
called
you
by
our
Gospell
,
to
obtaine
the
glorie
of
our
Lorde
Iesus
Christ
.
The
preaching
of
the
Gospell
pertayneth
to
the
confirmation
of
election
.
For
this
is
the
meane
by
which
we
come
vnto
saluation
,
whereunto
God
hath
chosen
vs
.
God
therefore
hath
called
vs
vnto
a
true
faith
,
not
by
the
righteousnes
of
the
law
,
but
by
the
Gospell
:
euen
as
Paul
testifieth
in
an
other
place
,
He
hath
saued
and
called
vs
,
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
owne
purpose
and
grace
,
which
was
giuen
to
vs
through
Christ
Iesus
,
before
the
world
was
,
but
is
now
made
manifest
by
the
appearing
of
our
sauiour
Iesus
Christ
,
who
hath
abolished
death
,
and
hath
brought
life
and
immortalitie
vnto
light
,
through
the
Gospell
.
And
therefore
,
by
the
Gospell
,
because
no
man
can
beleeue
in
Christ
,
but
by
the
publication
therof
,
who
being
now
glorified
raigneth
at
the
right
hand
of
God
the
father
in
heauen
.
By
our
Gospell
.
He
calleth
it
his
Gospell
,
not
that
it
sprang
from
him
,
but
because
the
preaching
thereof
was
committed
to
him
.
As
if
he
should
say
:
By
the
Gospell
which
we
haue
preached
,
which
was
committed
to
vs
to
preach
.
And
here
are
to
be
noted
certaine
degrees
of
our
saluation
.
For
we
are
from
the
beginning
chosen
to
saluation
:
and
then
we
are
made
partakers
of
saluation
through
sanctification
of
the
spirite
,
through
beleeuing
of
the
truth
,
and
through
the
Gospell
.
To
obtaine
the
glorie
of
our
Lorde
Iesus
Christ
.
This
doth
bring
no
small
consolation
to
the
faithful
,
when
they
know
that
doth
they
and
their
saluation
are
so
in
the
handes
of
God
,
euen
as
a
fixed
and
firme
inheritance
is
in
the
power
of
some
Lord
.
To
this
ende
pertaine
these
places
,
Aske
of
me
,
and
I
will
giue
thee
the
heathen
for
thyne
inheritance
,
and
the
vttermost
partes
of
the
earth
for
thy
possession
.
Againe
,
Christ
hath
purchased
a
Church
to
himselfe
by
his
blood
.
For
God
hath
called
vs
,
that
we
might
be
a
glorious
and
peculiar
people
,
of
Iesus
Christ
,
a
holy
nation
,
innocent
,
&
immacylate
,
which
might
honor
and
worshippe
God
,
and
that
God
himselfe
might
dwell
in
the
heartes
of
those
that
worship
him
.
The
which
ought
to
allure
vs
to
holinesse
of
life
.
For
God
hath
not
called
vs
to
lust
and
vncleannesse
,
but
vnto
holinesse
and
sinceritie
,
and
that
we
might
be
his
holy
temple
.
15
Therefore
brethren
stand
fast
,
and
keepe
the
instructions
,
which
ye
haue
beene
taught
,
either
by
word
,
or
by
our
Epistle
.
This
is
the
conclusion
in
tho
which
the
Apostle
requireth
perseuerance
,
both
of
faith
,
and
also
of
manners
,
or
of
good
workes
.
And
therefore
he
bringeth
in
this
exhortation
very
aptly
vpon
the
premisses
,
because
our
constancie
,
and
power
of
perseuering
doth
leane
vpon
the
trust
and
confidence
of
Gods
grace
.
For
when
God
doth
call
vs
to
saluation
,
by
reaching
foorth
as
it
were
his
hand
vnto
vs
:
when
Christ
doth
offer
vs
to
inioy
and
possesse
him●●lfe
,
by
the
doctrine
of
the
Gospell
,
wh●●
the
holy
Ghost
is
giuen
vnto
vs
as
a
●e●
and
pledge
of
eternall
life
,
although
heauen
should
fall
,
we
ought
not
to
fe●
or
be
discouraged
.
For
he
comman●●h
the
Thessalonians
to
stand
fast
,
n●t
onely
when
others
doe
stand
:
but
also
when
they
saw
almost
all
men
to
fall
away
from
the
faith
,
and
all
thinges
to
be
full
of
confusion
,
to
abide
neuerthelesse
then
in
their
state
.
And
in
very
deede
the
calling
wherewith
God
doth
call
vs
,
ought
so
to
arme
and
confirme
vs
against
all
offences
,
that
the
vniuersall
ruine
of
the
world
,
should
not
shake
our
firmenes
.
For
we
must
stand
like
souldiers
which
are
placed
in
their
aray
,
to
fight
against
the
enimies
of
Cristianisme
.
For
constancie
,
and
the
power
of
perseuering
is
necessary
for
vs
,
without
the
which
it
shal
profite
nothing
,
that
we
haue
once
begun
well
in
the
exercises
of
Godlinesse
.
And
kepe
the
instructions
which
ye
haue
beene
taught
.
There
are
some
which
restrayne
these
wordes
vnto
the
ordinances
of
ciuill
gouerment
,
amisse
:
for
he
sheweth
the
ma●
〈◊〉
of
standing
fast
.
But
it
is
a
matter
of
greater
importance
,
then
externall
d●scipline
.
Paul
therefore
calleth
all
hose
thinges
instructions
,
which
by
hi●
teaching
the
Thessalonians
had
lea●●ed
,
that
is
to
say
,
the
doctrine
of
the
Gospell
,
concerning
true
repentance
towardes
God
,
and
concerning
true
faith
in
the
Lorde
Iesus
.
For
it
was
not
lawfull
for
the
Apostle
of
Iesus
Christ
to
teach
any
other
thing
.
And
the
writings
of
Paul
do
sufficiently
shew
what
matter
he
did
especially
teach
,
and
how
he
is
to
be
imitated
of
al
the
Godly
teachers
of
the
Church
.
For
he
followed
that
order
of
teaching
which
Christ
deliuered
vnto
him
,
being
neither
inferior
,
nor
contrary
to
any
other
Apostle
in
doctrine
.
The
Papistes
doe
abuse
this
place
for
the
defence
of
mens
traditions
.
And
they
frame
their
reason
thus
:
if
it
was
lawfull
for
Paul
to
commaund
traditions
,
it
is
also
lawfull
for
other
teachers
to
doe
it
likewise
:
and
if
it
were
a
Godly
thing
to
obserue
them
,
then
is
it
meet
,
that
these
be
no
lesse
obserued
.
But
admitte
that
Paul
spake
of
the
precepts
which
appertained
to
the
externall
gouernment
of
the
Church
,
yet
we
say
that
they
were
not
made
,
or
ordayned
by
him
,
but
commaunded
of
the
Lord
.
For
in
another
place
he
testifieth
that
it
is
not
his
purpose
to
insnare
the
consciences
of
men
:
euen
as
it
was
not
lawfull
for
him
,
Either
by
word
:
That
is
,
my
sermons
,
my
preaching
,
or
present
instruction
.
Either
by
Epistle
.
What
doth
that
contayne
but
pure
doctrine
,
which
doth
vtterly
ouerthrow
all
Popery
,
and
all
other
fayned
thinges
,
which
are
contrary
to
the
simplicitie
of
the
Gospell
.
16
Now
the
same
Iesus
Christ
our
Lord
,
and
our
God
,
euen
the
father
which
hath
loued
vs
,
and
hath
giuen
vs
euerlasting
consolation
,
and
good
hope
through
grace
.
The
Apostle
hauing
exhorted
the
Thessalonians
,
doth
now
,
according
to
his
manner
blesse
them
,
and
pray
for
them
:
thereby
to
make
them
more
firme
and
strong
.
Teaching
thereby
that
all
Christian
vertues
,
and
perseuerance
therein
,
are
giuen
vnto
vs
of
God
:
and
that
therefore
we
haue
need
daily
to
pray
vnto
God
for
the
same
gifts
,
Therefore
by
this
prayer
he
doth
preuent
the
Thessalonians
of
a
doubt
,
that
they
might
not
be
carefull
where
to
get
strength
constanly
to
abide
in
sincere
doctrine
.
Neither
is
it
negligently
to
be
pretermitted
,
that
Paul
testifieth
that
our
Lorde
Iesus
Christ
is
the
giuer
of
those
gifts
with
God
our
father
.
For
thereby
he
giueth
vs
to
vnderstand
that
he
is
God
,
and
that
he
doth
bring
to
passe
with
God
the
father
that
we
do
profite
,
and
perseuere
in
euery
good
worke
.
And
he
doth
withall
admonish
vs
that
we
cannot
otherwise
obtaine
any
thing
from
God
,
then
by
seeking
the
same
in
Christ
himselfe
.
Also
for
so
much
as
he
prayeth
that
God
would
giue
vnto
them
those
thinges
which
he
had
commaunded
,
he
thereby
sheweth
,
how
little
exhortations
doe
preuaile
,
except
God
doe
inwardly
moue
mens
hearts
.
Verely
mens
eares
should
heare
onely
a
vaine
sound
,
if
so
be
the
holy
Ghost
should
not
make
the
doctrine
effectuall
.
And
our
God
the
father
which
hath
loued
vs
.
Euen
when
we
were
enimies
:
how
much
more
shall
he
loue
vs
,
And
hath
giuen
vs
euerlasting
consolation
.
This
eternall
consolation
,
which
he
wil
haue
alway
to
remaine
in
his
church
,
is
the
doctrine
of
the
Gospell
,
&
the
preaching
of
remission
of
sinne
through
Christ
.
And
good
hope
.
The
name
of
euerlasting
consolation
,
and
of
good
hope
,
tendeth
to
this
end
,
that
the
faithfull
may
assuredly
looke
for
an
euerlasting
continuance
of
gifts
.
He
addeth
,
Through
grace
,
to
exclude
mans
merits
,
for
the
giftes
of
the
holy
Ghost
are
giuen
vnto
vs
,
through
the
free
grace
of
God
only
,
of
the
which
we
speake
the
more
often
,
that
no
man
might
proudly
boast
him selfe
of
the
merits
of
his
righteousnesse
.
For
what
hast
thou
,
saith
Paul
,
which
thou
hast
not
receiued
?
Moreouer
the
Apostle
hath
very
artificially
comprehended
the
whole
summe
of
the
Gospell
in
this
verse
:
namely
,
that
God
hath
loued
mankinde
,
and
hath
giuen
euerlasting
consolation
vnto
him
,
Iesus
Christ
,
who
is
our
hope
:
and
that
he
hath
giuen
it
him
through
his
grace
,
and
not
for
our
merit
,
that
we
liue
for
euer
.
But
what
is
the
Apostles
petition
?
it
followeth
.
17.
Comfort
your
heartes
,
and
stablishe
you
in
euery
worde
,
and
good
worke
.
He
prayeth
for
the
Thessalonians
,
that
God
so
gentle
and
louing
a
father
,
would
sustaine
and
comfort
their
heartes
with
his
consolation
,
against
all
stumbling
blocks
and
offences
,
by
which
they
might
be
brought
into
doubt
and
dispaire
.
For
it
belongeth
vnto
him
to
comforte
and
strengthen
the
heartes
of
his
faithfull
seruantes
,
that
they
might
not
faint
through
carefulnesse
or
distrust
.
And
stablish
you
in
euery
worde
.
Then
he
prayeth
that
God
would
confirme
them
in
holsome
doctrine
.
For
this
is
the
worde
whereof
he
speaketh
,
and
not
of
any
common
worde
:
that
it
may
agree
with
that
which
went
before
.
And
good
worke
.
This
parteyneth
to
the
whole
course
of
a
good
and
holy
life
,
wherein
the
faithfull
ought
to
perseuere
.
Wherefore
all
the
duties
of
a
Christian
man
,
are
comprehended
in
these
two
partes
,
namely
,
that
they
doe
abide
as
well
in
holesome
doctrine
,
as
in
good
manners
of
life
.
The
which
they
cannot
performe
without
the
grace
and
helpe
of
our
Lord
Iesus
Christ
.
Who
saith
:
Without
me
ye
can
doe
nothing
.
That
is
to
say
,
without
my
power
and
strength
working
in
you
.
And
in
another
place
it
is
said
,
that
we
are
framed
by
Iesus
Christ
vnto
good
workes
,
CHAPTER
III.
1
FVrthermore
brethren
,
pray
for
vs
,
that
the
word
of
the
Lord
may
haue
free
passage
,
and
be
glorified
euen
as
it
is
with
you
This
is
the
last
part
of
this
Epistle
which
comprehendeth
foure
exhortations
:
of
the
which
,
one
is
,
the
supplication
of
the
Church
,
the
which
is
very
necessarie
and
profitable
.
For
although
the
Lord
was
mightily
present
with
the
Apostle
,
and
that
he
did
exceed
al
others
in
the
feruencie
of
prayer
,
yet
neuerthelesse
he
doth
not
neglect
the
prayer
of
the
faithfull
,
with
the
which
the
Lorde
will
haue
vs
holpen
.
We
in
like
manner
after
his
example
,
ought
alwayes
to
require
this
helpe
,
and
to
stirre
vp
the
faithfull
to
pray
for
vs
.
For
there
is
nothing
more
auaileable
with
God
then
faithfull
prayer
.
That
the
worde
of
the
Lord
may
haue
free
passage
.
For
two
causes
the
prayer
of
the
Church
is
here
required
of
the
Apostle
.
The
first
is
,
for
the
happie
successe
of
the
Gospel
,
that
the
same
being
preached
to
other
nations
,
might
be
no
lesse
estemed
then
it
was
of
the
Thessalonians
.
Therfore
by
these
wordes
Paul
sheweth
that
he
hath
not
so
much
care
and
consideration
of
him selfe
,
as
he
hath
of
the
whole
Church
.
For
why
doth
he
desire
to
be
commended
to
the
prayer
of
the
Thessalonians
?
That
the
doctrine
of
the
Gospel
might
haue
his
course
.
Therefore
he
would
haue
them
to
haue
respect
not
so
much
to
him
alone
,
as
to
the
glorie
of
Christ
,
and
the
common
saluation
of
the
Church
.
And
the
worde
of
the
Lord
is
said
to
haue
free
passage
,
when
in
preaching
and
in
doctrine
,
it
hath
no
let
,
but
happie
successe
,
insomuch
that
many
beleeue
it
,
and
beleeuing
it
,
doe
glorifie
God
and
are
saued
.
And
be
glorified
.
He
desireth
that
the
worde
of
God
may
haue
his
force
and
efficacie
to
reforme
men
into
the
Image
of
God
.
Therfore
holines
of
life
and
integrity
in
christians
,
is
the
beauty
of
the
Gospell
:
euen
as
they
doe
bring
infamie
and
slaunder
to
the
Gospell
,
professing
it
with
their
mouth
,
and
liuing
neuerthelesse
filthylie
and
wickedlie
.
Euen
as
it
is
with
you
.
That
is
to
say
,
after
the
same
manner
,
forme
,
and
happie
successe
.
For
this
ought
to
be
a
great
incouragement
to
the
Godly
,
that
they
may
see
all
other
men
like
to
them selues
in
godlinesse
.
Therefore
they
which
are
already
entered
into
the
kingdome
of
God
,
are
commaunded
to
pray
daily
that
the
same
kingdome
may
come
,
so
farre
off
they
ought
to
be
from
enuie
,
when
they
do
heare
that
others
are
come
to
the
knowledge
of
the
truth
.
2
And
that
we
may
be
deliuered
from
vnreasonable
and
euill
men
:
for
all
men
haue
not
faith
.
This
is
the
latter
cause
,
why
the
Apostle
requireth
the
prayers
of
the
faithfull
.
The
truth
indeed
was
preached
:
but
in
the
meane
time
there
sprange
vp
diuers
scismes
,
among
them
also
which
would
seeme
to
be
the
embracers
of
true
religion
.
And
the
publike
enimies
of
religion
did
both
banish
the
truth
,
and
did
also
most
cruelly
persecute
them
which
were
maintainers
of
the
truth
:
neither
did
there
want
certaine
hypocrites
and
false
brethren
,
which
were
worse
&
far
more
pestilent
than
they
,
vnto
true
godlinesse
.
For
it
is
truly
said
,
that
a
counterfeit
frend
is
much
more
hurtfull
then
an
open
enimie
.
Wherefore
Paul
desireth
to
be
deliuered
from
such
.
For
by
vnreasonable
and
euill
men
he
meaneth
those
,
which
vnder
the
name
of
christians
,
lurked
in
the
Church
,
or
else
the
Iewes
,
which
through
a
mad
zeale
of
the
law
,
furiously
persecuted
the
gospel
.
For
he
knew
how
great
harme
was
like
to
come
by
them
both
.
And
this
saying
of
the
Apostle
may
be
extended
to
all
manner
of
perils
.
For
then
Paul
was
going
to
Hierusalem
,
and
did
write
,
being
in
the
middest
of
his
iorney
.
But
it
was
already
told
him
from
aboue
that
bondes
and
persecutions
wayted
for
him
there
.
Anabaptistes
,
Libertine
,
Epicures
,
Atheistes
,
and
such
like
.
Wherefore
the
Church
ought
to
pray
for
the
ministers
of
the
worde
,
that
they
may
be
deliuered
from
vnreasonable
and
euill
men
.
For
all
men
haue
not
faith
.
The
reason
whereby
he
proueth
that
vnreasonable
and
euill
men
are
enemies
and
persecutors
of
the
worde
of
God
,
is
taken
from
faith
,
which
is
the
singular
gift
of
God
.
For
God
calleth
many
,
which
doe
not
come
in
faith
:
many
also
doe
faine
to
come
,
but
they
are
farthest
off
in
heart
.
But
Paul
doth
not
speake
of
euery
one
:
for
the
Thessalonians
did
see
,
that
very
many
did
forsake
the
faith
:
yea
they
sawe
how
small
the
nomber
of
the
beleeuers
was
.
Wherefore
this
had
beene
superfluous
to
be
spoken
:
but
Paul
denieth
,
that
all
they
which
professe
the
faith
,
are
faithfull
in
deede
.
For
many
are
called
,
But
the
Lorde
is
faithful
,
which
will
stablish
you
,
and
keepe
you
from
euill
.
He
hath
spoken
of
the
perils
with
the
which
some
men
might
be
turned
away
from
the
faith
.
For
there
are
many
vnreasonable
and
euill
men
which
doe
vexe
the
Church
of
God
many
wayes
,
and
doe
destroy
and
corrupt
the
same
,
either
with
wicked
doctrine
,
either
with
profane
ordinances
,
or
else
with
the
crueltie
of
persecutions
.
Therefore
the
Apostle
hath
added
another
speciall
consolation
,
by
which
they
which
haue
beleeued
the
Gospell
and
are
in
the
foresaid
troubles
,
may
hope
well
for
the
presence
of
Gods
helpe
,
For
it
cannot
be
,
that
God
will
faile
such
,
but
will
strengthen
them
,
and
deliuer
them
from
euill
.
Moreouer
because
it
may
be
that
their
mindes
being
terrified
with
sinister
rumors
,
they
came
into
some
doubt
of
Pauls
ministerie
:
after
that
he
hath
admonished
them
that
faith
is
not
alwayes
to
be
found
in
men
,
he
calleth
them
backe
vnto
God
,
and
saith
that
he
is
faithfull
,
which
will
confirme
and
strengthen
them
against
all
the
practises
of
men
,
with
the
which
they
shall
goe
about
to
assayle
them
.
As
if
he
should
say
,
they
indeed
are
false
and
vntrustie
,
but
yet
God
is
able
inough
to
hold
you
vp
that
you
doe
not
fal
.
The
summe
is
this
,
he
affirmeth
that
the
Thessalonians
through
the
helpe
of
God
,
shall
abide
in
the
faith
:
and
withall
he
declareth
that
constancie
in
the
faith
,
is
the
gift
of
God
.
He
calleth
the
Lorde
faithfull
,
which
is
constant
in
the
defending
of
the
saluation
of
his
chosen
,
which
helpeth
them
in
due
time
,
and
neuer
forsaketh
them
in
perils
.
After
the
same
manner
we
doe
see
that
the
Church
is
often
times
afflicted
,
&
is
in
great
perils
of
afflictions
and
temptations
,
and
yet
notwithstanding
,
the
same
is
preserued
&
deliuered
out
of
all
euils
.
For
God
is
faithfull
,
And
we
are
persuaded
of
you
through
the
Lorde
,
that
ye
both
doe
and
will
doe
the
thinges
,
which
we
commaund
you
.
These
words
are
in
effect
thus
much
,
we
speake
these
things
not
that
we
doubt
of
your
constancie
:
nay
we
are
assured
of
you
,
through
the
helpe
of
the
Lord
Iesus
,
that
ye
will
doe
those
thinges
hereafter
which
we
commaund
you
to
doe
.
This
forme
of
speaking
if
we
aptly
vse
,
we
shal
preuaile
more
with
them
with
whom
we
haue
to
doe
,
then
if
we
vrge
them
with
sharpe
reprehensions
,
and
harde
threatnings
:
for
it
is
not
the
office
of
a
teacher
of
the
Gospell
to
vse
alway
sharpe
threatnings
,
and
reprehensions
,
neither
yet
at
all
times
gentle
and
milde
exhortations
,
but
herein
to
be
discrete
according
to
present
occasion
,
that
he
may
retaine
them
in
Godlinesse
,
whom
he
hath
vnder
his
charge
to
reforme
.
And
by
this
preface
Paul
maketh
a
way
for
him selfe
to
the
precept
or
commaundement
which
he
giueth
in
the
sixt
verse
following
.
For
the
confidence
,
and
perswasion
which
he
saith
he
hath
of
them
,
made
them
much
more
prompt
and
ready
to
obey
,
then
if
he
had
required
their
obedience
,
as
distrusting
or
doubting
of
them
.
Through
the
Lorde
.
Paul
doth
not
leane
so
much
in
perswasion
on
the
Thessalonians
,
as
he
doth
in
trust
&
confidence
on
the
most
faithfull
God
.
And
therefore
he
sayeith
that
this
hope
which
he
hath
conceiued
of
them
is
founded
in
the
Lord
:
because
it
belongeth
vnto
him
to
bowe
the
harts
of
men
vnto
submission
,
&
to
retaine
them
in
the
same
.
Or
else
herby
he
would
declare
(
which
is
more
likely
)
that
he
did
not
intend
to
commaund
any
thing
,
but
that
which
he
had
receiued
warrant
for
from
the
Lorde
.
Therfore
he
determined
thus
with
him selfe
,
that
both
his
commaunding
,
and
their
obeying
,
should
be
in
the
Lorde
.
Wherefore
whosoeuer
doe
not
retaine
this
modestie
,
doe
in
vaine
pretend
the
example
of
Paul
,
to
bind
&
tie
the
Church
with
their
lawes
.
Peraduenture
also
it
may
be
that
he
had
a
regard
to
maintaine
the
reuerence
of
his
Apostleshippe
among
the
Thessalonians
,
though
the
wicked
went
about
to
deface
the
same
.
5
And
the
Lorde
guide
your
hearts
to
the
loue
of
God
,
and
the
waiting
for
of
Christ
.
In
these
wordes
the
Apostle
wisheth
vnto
the
Thessalonians
helpe
&
strength
from
the
Lorde
,
that
they
may
doe
those
things
which
he
commaundeth
them
out
of
the
word
of
the
Lorde
.
The
ende
of
this
prayer
is
,
that
we
may
al
vnderstand
that
euery
good
gift
is
giuen
to
vs
from
aboue
,
least
any
man
should
ascribe
to
much
to
his
owne
strength
.
The
Lorde
(
saith
he
)
so
direct
and
gouerne
you
in
true
loue
toward
God
,
that
ye
may
doe
his
commaundements
:
and
also
in
faith
toward
Christ
,
that
ye
may
shewe
your selues
patient
in
al
troubles
of
afflictions
.
Charitie
wil
make
you
to
endeuour
your selues
continually
to
behaue
your selues
well
towards
all
men
:
euen
as
God
is
good
&
louing
to
all
.
The
wayting
for
the
comming
of
Christ
,
will
make
you
stoutly
to
suffer
all
afflictions
.
Therefore
we
doe
vnderstand
by
the
name
of
the
loue
of
God
in
this
place
,
that
loue
of
ours
towardes
God
,
by
which
we
performe
his
commaundementes
with
prompt
obedience
,
honouring
him
which
loued
vs
first
,
and
gaue
his
onely
begotten
sonne
,
If
we
suffer
,
we
shal
also
raigne
with
him
.
And
againe
,
From
henceforth
is
laid
vp
for
me
the
croune
of
righteousnesse
,
which
the
Lorde
the
righteous
iudge
shall
giue
me
,
at
that
day
:
and
not
to
me
onely
,
but
vnto
all
them
also
which
loue
his
comming
.
Wherefore
,
seeing
he
doth
here
briefly
expresse
those
things
which
he
knewe
to
be
most
necessarie
for
Christians
,
if
we
desire
to
grow
to
perfection
,
let
vs
seeke
to
profite
in
these
two
things
.
And
in
very
deede
the
loue
of
God
cannot
raigne
in
vs
,
but
that
the
loue
of
our
brother
must
be
in
vs
also
.
Also
the
looking
for
Christ
instructeth
Christians
to
contemne
the
worlde
,
to
mortifie
the
flesh
,
and
to
beare
the
crosse
.
Howbeit
that
may
be
expounded
to
be
the
wayting
for
Christ
,
which
the
doctrine
of
Christ
doth
beget
in
vs
,
that
is
to
say
,
by
which
we
suffer
sundry
persecutions
of
corporall
afflictions
for
the
name
and
glorie
of
Christ
.
But
it
is
better
to
vnderstand
it
of
the
hope
of
the
last
redemption
.
6
We
commaund
you
brethren
in
the
name
of
our
Lorde
Iesus
Christ
,
that
ye
withdrawe
your selues
from
euery
brother
that
walketh
inordinatly
,
and
not
after
the
instruction
which
he
receiued
of
vs
.
This
is
another
exhortation
concerning
the
shunning
of
the
company
of
inordinate
brethren
.
The
cause
of
this
commaundement
was
,
for
that
immediatly
after
the
Apostles
times
,
certaine
curious
persons
,
began
to
thrust
themselues
into
the
Church
of
God
:
who
,
either
vnder
the
pretence
of
religion
,
or
else
by
sinister
meanes
,
that
is
to
say
,
by
idlenesse
,
sought
to
liue
a
pleasant
life
.
These
he
calleth
inordinate
men
,
not
that
they
were
of
a
dissolute
life
,
or
infamed
with
notorious
crimes
,
but
because
they
were
idle
and
slothfull
persons
,
which
exercised
themselues
in
no
honest
trade
of
life
.
For
this
is
a
confused
disorder
in
deed
,
to
haue
no
regard
wherefore
we
are
made
,
and
not
to
frame
our
life
to
this
ende
.
For
this
is
a
well
ordered
life
,
when
we
liue
,
according
to
the
rule
of
Gods
worde
.
Without
this
order
,
there
is
nothing
in
the
life
of
man
but
confusion
.
And
this
is
worthy
to
be
noted
,
least
any
man
should
conceiue
a
liking
of
him selfe
,
liuing
out
of
his
lawfull
vocation
.
For
God
hath
put
such
a
difference
in
the
life
of
men
,
that
one
man
cannot
liue
without
another
.
Therefore
he
which
liueth
to
himselfe
onely
,
is
no
way
profitable
to
mankind
,
but
a
burthen
to
others
.
Wherfore
Paul
pronounceth
that
such
are
to
be
driuen
out
of
the
company
of
the
faithfull
,
least
they
bring
shame
and
infamie
to
the
Church
.
In
the
name
of
our
Lorde
Iesu
Christ
.
The
Apostle
added
this
,
that
the
Thessalonians
might
vnderstand
,
that
this
commaundement
ought
to
be
reuerently
receiued
,
as
comming
,
not
from
a
mortall
man
,
but
from
Christ
himselfe
.
As
if
he
should
saye
,
those
thinges
which
we
commaund
you
,
we
doe
not
commaund
as
in
our
owne
name
,
but
by
the
commaundement
of
Christ
our
Lorde
.
That
ye
withdraw
your selues
from
euery
brother
.
This
withdrawing
whereof
he
speaketh
,
doth
not
appertaine
to
publique
excommunication
,
but
to
priuate
custome
,
or
company
keeping
.
For
he
doth
simplely
forbid
,
that
the
faithfull
haue
no
manner
of
familiaritie
with
such
idle
droanes
,
as
haue
no
honest
trade
of
life
wherein
they
may
liue
.
That
walketh
inordinately
.
Least
any
man
should
take
this
word
inordinatly
,
in
another
meaning
,
than
the
Apostle
Paul
himselfe
vnderstood
,
he
wil
expound
him selfe
in
the
eleuenth
verse
following
.
And
he
doth
here
make
mention
by
name
of
brethren
,
who
being
such
,
and
professing
themselues
to
be
Christians
,
of
all
others
are
least
to
be
tollerated
,
because
they
are
as
it
were
the
blots
and
spots
of
religion
.
And
not
after
the
institution
which
he
receiued
of
vs
.
By
the
institution
,
he
meaneth
that
,
which
he
will
adde
anone
in
the
tenth
verse
,
that
meate
be
not
giuen
to
him
which
will
not
labour
.
7
For
ye
your selues
knowe
how
ye
ought
to
followe
vs
:
for
we
behaued
not
our selues
inordinately
among
you
:
8
Neyther
tooke
we
bread
of
any
man
for
nought
,
but
we
wrought
with
labour
and
trauell
night
and
day
,
because
we
would
not
be
chargeable
to
any
of
you
.
Before
the
Apostle
commeth
to
the
institution
,
he
sheweth
what
manner
of
example
he
hath
giuen
them
in
him selfe
.
For
that
doctrine
is
of
great
credit
and
authoritie
,
when
we
laye
no
more
burthen
vpon
others
,
then
we
take
vpon
our selues
.
For
we
behaued
not
our selues
inordinately
among
you
.
As
if
he
should
say
,
there
is
iust
cause
why
ye
should
follow
me
,
for
I
haue
liued
an
honest
,
Godly
,
and
Christian
life
among
you
.
Neither
tooke
we
bread
of
any
man
for
nought
.
He
proueth
that
he
did
not
behaue
him selfe
inordinately
among
the
Thessalonians
,
and
withall
he
doth
by
the
way
reprehend
those
,
which
vnder
the
pretence
of
the
Gospell
liue
idlely
,
and
are
a
burthen
to
others
.
He
sheweth
that
he
wrought
day
and
night
with
his
handes
,
that
he
might
not
be
chargeable
to
any
man
.
Of
the
which
matter
he
had
said
somewhat
in
the
former
Epistle
to
the
Thessalonians
.
Remember
those
which
haue
the
ouersight
of
you
,
which
haue
declared
vnto
you
the
worde
of
God
.
There
are
very
many
testimonies
,
to
proue
that
necessarie
maintenance
,
Freely
ye
haue
receiued
,
giue
freely
:
the
same
is
nothing
repugnant
to
the
former
sentence
,
which
is
,
That
the
labourer
is
worthy
of
his
hier
.
For
in
this
place
two
things
are
commaunded
,
first
that
the
disciples
should
comfort
the
weake
,
and
put
away
diseases
,
without
taking
any
mony
for
the
same
,
because
they
did
it
by
the
power
of
Christ
,
who
would
not
haue
the
giftes
of
the
holy
Ghost
to
be
sold
,
as
appeareth
by
the
example
of
Simon
Magus
.
The
second
is
,
that
the
due
hier
and
reward
,
be
giuen
to
the
labourer
.
To
Christ
also
and
to
the
Apostles
,
the
necessarie
maintenance
of
life
,
was
giuen
by
others
:
as
appeareth
in
the
Gospell
of
Luke
.
9
Not
,
but
that
we
had
authoritie
,
but
that
we
might
make
our selues
an
ensample
vnto
you
to
follow
vs
.
As
Paul
intended
to
giue
an
example
by
his
labour
,
least
slothfull
men
should
,
like
idle
droanes
,
eate
vp
the
hony
which
belonged
to
the
painfull
bees
:
euen
so
he
would
not
haue
his
example
hurtfull
to
the
ministers
of
the
word
,
that
the
Churches
thereby
should
defraud
them
of
their
lawfull
maintenance
.
Wherein
we
may
behold
the
singular
moderation
,
discretion
,
and
humanitie
of
the
Apostle
,
and
how
farre
he
was
from
the
ambition
of
those
men
,
which
abuse
their
vertues
,
and
giftes
to
this
ende
,
that
they
may
deminish
the
right
of
their
brethren
.
It
was
to
be
feared
least
the
Thessalonians
,
hauing
the
Gospel
preached
vnto
them
freely
from
the
mouth
of
Paul
,
in
the
beginning
,
would
(
according
to
the
malicious
nature
of
man
)
make
the
same
a
law
for
other
ministers
.
Paul
to
mete
with
this
preiudice
,
and
inconuenience
,
teacheth
that
he
hath
power
and
authoritie
to
doe
more
then
he
did
:
this
he
doth
that
he
might
not
restraine
others
of
their
libertie
.
And
by
this
reason
he
would
make
the
idle
and
slowbellies
ashamed
the
more
:
as
we
haue
before
touched
.
For
it
is
an
argument
from
the
greater
to
the
lesse
.
Therefore
that
right
ought
to
be
safely
keept
and
defended
,
as
graunted
from
God
,
and
confirmed
by
the
law
of
nature
,
because
the
labourer
is
worthy
of
his
reward
.
Except
,
the
time
,
occasion
,
For
euen
when
we
were
with
you
,
this
we
warned
you
of
,
that
if
there
were
any
which
would
not
worke
,
that
he
should
not
eate
.
The
reason
why
the
Thessalonians
ought
to
imitate
Paul
,
is
taken
from
the
institution
going
before
,
concerning
the
not
suffering
of
those
,
which
vnder
the
pretence
of
the
Gospell
,
follow
idlenesse
,
and
oppresse
others
.
That
if
there
were
any
which
would
not
worke
he
should
not
eate
.
This
is
the
very
law
and
ordinance
wherof
he
spake
in
the
sixt
verse
.
For
seeing
it
is
written
,
Thou
art
blessed
eating
the
labour
of
thy
hands
:
And
againe
,
The
blessing
of
the
Lorde
is
vpon
the
handes
of
him
that
worketh
:
It
is
certaine
that
slothfulnesse
and
idlenesse
is
likewise
cursed
of
the
Lord
.
Also
we
knowe
that
man
was
created
to
doe
some
thing
:
as
not
onely
the
Scripture
testifieth
,
but
as
nature
also
hath
taught
the
Gentiles
.
Whereupon
they
haue
made
many
Prouerbs
.
He
that
feareth
the
mil
,
shal
haue
no
meale
.
Also
,
there
is
no
hony
without
the
Bee
.
For
he
which
cannot
abide
bees
,
because
of
their
prickes
,
is
vnworthy
to
possesse
the
hony
.
Againe
,
thou
sufferest
the
which
hurteth
,
that
thou
mayest
possesse
the
profite
.
It
is
therfore
meet
&
right
that
they
which
exempt
themselues
from
the
common
law
which
appertayneth
to
all
men
,
be
also
depriued
of
liuing
,
and
of
the
reward
of
labour
.
These
things
if
Kinges
and
Christian
Princes
had
well
considered
foure
hundred
yeares
agoe
,
they
had
had
more
plentie
of
riches
,
and
fewer
monkes
.
For
how
doe
the
whole
rowt
and
rable
of
the
pouleshorne
popishe
clergie
,
adorne
the
Gospell
?
and
what
profite
do
they
bring
to
the
church
?
the
great
multitude
whereof
,
what
doth
it
containe
,
but
sluggish
,
and
idle
persons
,
lazie
lubbers
,
slowbellies
,
couetous
and
ambitious
Priestes
,
fornicators
,
and
all
manner
of
lewd
and
wicked
persons
,
men
vnlearned
,
and
vtterly
ignorant
of
the
holy
Scriptures
,
and
beside
this
,
the
most
cruell
enimies
to
the
doctrine
of
the
faith
in
Christ
?
Who
notwithstanding
doe
swimme
in
the
welth
and
riches
of
the
Church
(
in
other
countries
)
at
their
pleasure
,
and
liue
like
fatte
hogges
in
the
stye
.
In
whom
most
aptly
are
fulfilled
these
wordes
of
the
Apostle
,
They
count
it
pleasure
to
liue
deliciously
for
a
season
.
Spots
they
are
and
blots
,
deliting
themselues
in
their
deceiuings
,
in
feasting
with
you
,
hauing
eyes
full
of
adulterie
,
and
that
cannot
cease
to
sinne
,
beguiling
vnstable
soules
.
&c.
Moreouer
by
these
wordes
of
Paul
,
as
with
thunderclappes
from
heauen
,
the
rites
,
ordinances
,
and
rules
of
begging
friers
,
and
monkes
being
touched
,
are
ouerthrowne
,
who
being
a
counterfeit
sort
of
pore
,
do
notwithstanding
fill
their
bellies
with
other
mens
trenchers
,
whom
a
man
most
truly
may
call
idle
droanes
.
For
this
kind
of
beggery
of
all
other
,
is
most
wicked
and
vngodly
,
and
no
better
then
a
kind
of
rapine
and
theft
.
Furthermore
we
must
note
that
there
are
diuers
kinds
of
labouring
.
For
whatsoeuer
he
be
that
doth
any
manner
of
way
seeke
to
benefite
the
society
of
men
by
his
industrie
,
whether
it
be
in
gouerning
a
familie
,
or
in
dealing
in
publique
or
priuate
affayres
,
eyther
in
counsayling
,
or
in
teaching
,
or
by
any
other
manner
,
of
way
,
the
same
is
not
to
be
reckoned
among
idle
persons
.
For
the
Apostle
here
speaketh
against
idle
droanes
,
which
liue
by
the
sweate
of
other
mens
browes
,
they
themselues
doing
nothing
to
benefite
the
common
wealth
.
11
For
we
heard
that
there
are
some
,
which
walke
among
you
inordinatly
,
and
woorke
not
at
all
,
but
are
busie
bodies
.
Now
he
doth
speake
more
plainely
&
strictly
of
that
,
which
hetherto
he
hath
spoken
at
large
.
The
cause
(
sayth
he
)
why
I
do
so
greatly
vrge
these
things
,
is
,
for
that
I
doe
heare
,
that
some
do
liue
inordinately
among
you
,
that
is
,
doing
no
woorke
at
all
,
but
curiously
busying
them selues
.
It
is
very
like
that
this
kinde
of
slothfulnes
,
was
a
certaine
sede
of
idle
monkery
,
for
euen
in
the
very
begining
of
the
primitiue
church
,
there
were
some
which
vnder
the
colour
of
Religion
,
did
rob
other
mens
tables
,
or
els
did
subtilly
drawe
vnto
them selues
,
the
substance
and
riches
of
the
simple
.
And
in
Augustines
time
they
had
so
greatly
preuayled
,
that
hee
was
constrained
to
write
a
speciall
booke
against
idle
Moonkes
:
wherein
he
doth
iustely
complaine
of
their
pride
,
who
contemning
the
admonition
of
the
Apostell
,
doe
not
onely
excuse
them selues
of
infirmitie
,
but
also
will
therefore
seeme
to
be
more
holy
than
other
men
,
because
they
labour
not
.
But
this
mischefe
hath
so
increased
and
ouerflowed
,
that
slowe
bellies
haue
almost
possessed
the
tenth
parte
of
the
earth
,
whose
onely
Religion
is
this
,
to
haue
their
bellies
well
filled
,
and
to
giue
them selues
from
labour
,
to
ease
and
pleasure
.
And
this
vile
kinde
of
life
they
commend
with
this
title
,
or
that
name
of
order
.
But
what
doth
Paule
by
the
mouth
of
the
spirit
one
the
contrary
parte
pronounce
?
verely
he
pronounceth
them
al
to
be
irregular
&
disordered
,
with
what
title
soeuer
they
be
couered
.
And
woorke
not
at
all
,
but
are
busie
bodies
.
That
is
to
saye
,
liuing
idlely
vnder
the
cloake
of
the
Gospell
,
and
hating
others
.
By
these
woordes
he
doth
expound
what
it
is
to
liue
inordinately
.
And
he
noteth
a
speciall
vice
,
with
the
which
idle
men
are
infected
,
namely
that
they
are
troublesome
to
themselues
,
and
to
others
,
by
being
importunate
medlers
,
and
busie
bodies
.
For
we
doe
see
by
common
experience
,
that
those
men
which
haue
nothing
to
doe
,
are
much
more
wearie
doing
nothing
,
then
if
they
were
busie
,
and
occupied
about
a
very
serious
worke
.
They
runne
hyther
and
thither
:
whether
soeuer
they
come
,
they
make
a
shew
of
wearinesse
:
they
gather
vp
all
the
tales
that
they
heare
,
and
busily
disperse
them
abroad
againe
.
A
man
would
thinke
that
they
carried
vpon
their
shoulders
the
waight
of
a
kingdome
.
Can
we
haue
a
more
euident
example
of
this
matter
in
any
other
sort
,
then
in
the
monkes
?
For
what
sorte
of
men
are
more
vnquiet
?
Where
doth
there
raigne
greater
curiositie
?
Also
in
this
place
,
those
which
are
Bishops
&
Pastors
only
in
name
,
are
noted
,
which
haue
no
care
of
the
Lords
flock
,
but
are
onely
curious
in
those
thinges
,
which
serue
to
maintaine
voluptuousnes
,
coueteousnesse
,
oppression
,
and
such
like
.
12
Therefore
them
that
are
such
we
commaund
and
exhorte
,
by
our
Lord
Iesus
Christ
,
that
they
woorke
with
quietnesse
,
and
eate
their
owne
bread
At
the
inormities
of
the
Church
men
ought
not
to
winke
,
neither
are
idle
and
curious
men
,
vnder
the
pretence
of
the
Gospell
,
to
be
tollerated
in
the
Church
.
Therfore
Paul
vseth
now
a
more
seuere
and
sharpe
reprehension
,
least
such
men
flatter
themselues
in
that
kind
of
life
.
By
our
Lorde
Iesu
Christ
.
To
the
end
all
men
may
know
that
he
doth
not
commaund
them
in
his
owne
name
,
but
by
the
commaundement
and
authoritie
of
the
Lorde
Christ
,
he
hath
added
this
.
Notwithstanding
the
worde
of
exhorting
,
doth
signifie
that
he
doth
not
behaue
himselfe
imperiously
,
or
that
he
would
rule
,
but
that
he
would
doe
all
things
according
to
his
office
.
That
they
worke
with
quietnesse
.
He
correcteth
both
those
vices
,
of
the
which
he
had
made
mention
afore
,
namely
troublesome
vnquiet
medling
,
and
idlenesse
from
profitable
labour
.
First
of
all
therefore
he
commaundeth
that
they
imbrace
quietnes
:
that
is
to
say
,
that
they
do
quietly
keepe
themselues
within
the
boundes
of
their
vocation
.
For
they
are
most
quiet
of
all
others
which
occupie
themselues
in
honest
labours
:
but
they
doe
both
trouble
themselues
and
others
,
which
haue
no
worke
to
doe
.
Secondly
he
exhorteth
them
to
labour
:
that
is
to
say
,
that
they
busie
&
occupy
themselues
diligently
in
their
vocation
:
and
that
they
be
doing
in
iust
and
honest
exercises
,
without
the
which
,
the
life
of
man
is
erronious
.
Therefore
to
woorke
with
quietnes
,
is
to
labor
in
their
vocation
without
curiousity
:
and
so
to
follow
their
laboures
,
that
they
doe
not
rashlye
meddle
in
other
mens
functions
.
And
eate
their
owne
breade
.
Thereby
he
commaundeth
that
they
eat
their
owne
bread
:
whereby
hee
giueth
to
vnderstand
that
they
must
bee
contented
with
their
owne
,
that
they
bee
not
greeuous
and
troublesome
to
others
.
Drink
(
sayth
Solomon
)
the
Water
of
thine
owne
cestern
,
and
of
the
riuers
out
of
the
middest
of
thine
owne
well
:
Let
thy
fountaynes
flowe
foorth
,
and
the
riuers
of
waters
in
the
streetes
.
This
is
the
first
rule
of
equity
,
that
no
man
vsurp
that
which
is
another
mans
,
but
vse
that
onely
which
is
his
owne
:
and
which
lawfully
he
may
cal
his
own
.
The
second
is
,
that
no
man
like
a
greedy
gulfe
do
swalow
vp
al
that
is
his
,
by
himself
alone
,
but
that
he
be
beneficiall
to
his
neighbors
,
&
do
help
their
need
with
his
abundance
.
13
And
ye
brethren
,
be
not
weary
of
well
doing
.
The
third
exhortation
is
,
concerning
well
doing
and
liberalitie
,
the
which
is
very
necessarie
in
the
conseruation
of
a
well
ordered
Church
.
But
the
purpose
of
Paul
in
this
place
was
simplely
to
meete
with
a
stumbling
blocke
,
which
might
come
of
the
negligence
of
a
few
.
For
it
is
commonly
sene
that
men
which
of
themselues
are
very
liberall
,
when
they
see
that
they
leese
their
benifites
,
in
bestowing
them
amisse
,
doe
withdrawe
their
hand
.
Paul
therefore
exhorteth
vs
,
how
vnworthy
soeuer
many
be
,
or
how
greatly
soeuer
some
doe
abuse
our
liberalitie
,
that
we
doe
not
therefore
cease
,
but
doe
helpe
still
those
which
haue
neede
of
our
helpe
.
Let
vs
not
therefore
be
weary
of
well
doing
:
for
in
due
season
we
shal
reape
,
if
we
faint
not
.
This
sentence
is
worthy
to
be
noted
,
howsoeuer
the
vnthankfulnesse
,
frowardnesse
,
pride
,
peuishnesse
,
and
other
indignities
may
wearie
vs
,
yet
we
ought
to
goe
forward
still
in
well
doing
,
and
neuer
be
discouraged
from
the
same
.
There
are
many
places
of
Scriptures
,
which
do
commend
liberalitie
towards
the
poore
,
especially
these
.
Esay
.
58.7
.
Mat.
25.40
.
Luke
.
6.38
.
and
11.41
.
and
16.9
.
Prou.
11.25
.
and
19.17
.
and
21.13
.
and
22.16
.
and
28.27
.
1.
Tim.
6.17
.
14
If
any
man
obey
not
our
sayings
,
note
him
by
a
letter
,
and
haue
no
company
with
him
,
that
he
may
be
ashamed
This
is
the
last
exhortation
concerning
the
punishment
of
the
disobedient
.
He
hath
already
testified
in
the
sixt
verse
,
that
he
doth
commaund
nothing
,
but
in
the
name
of
the
Lord
.
Wherfore
he
which
will
not
obey
,
shal
not
be
disobedient
vnto
man
,
but
rebellious
against
God
himselfe
.
Therefore
he
teacheth
that
such
are
sharpely
to
be
punished
:
and
first
of
al
he
requireth
that
he
may
vnderstande
of
their
names
by
a
certayne
epistle
,
that
being
admonished
by
Paul
,
and
more
vehemently
terrified
,
they
might
returne
into
the
right
way
.
Furthermore
hee
commaundeth
that
they
bee
excommunicated
,
that
being
made
ashamed
they
may
repent
.
Whereby
we
gather
that
their
fame
is
not
to
bee
spared
which
can
not
bee
otherwise
reformed
,
but
by
the
discouering
of
their
wickednesses
:
but
we
must
take
heede
that
wee
shewe
the
diseases
to
the
Phisition
,
which
hath
a
care
to
heal
them
.
But
the
apostle
speaketh
especialy
of
those
,
which
liued
lewdly
in
idlenesse
,
of
whom
we
haue
already
spoken
.
And
haue
no
company
with
him
.
There
is
no
doubt
but
that
hee
speaketh
of
excommunication
.
For
as
the
confused
disorder
which
he
noted
before
,
deserued
a
seuerall
punishment
,
euen
so
contumacy
is
a
vice
intollerable
.
Before
he
had
sayd
,
withdraw
your selues
from
them
which
liue
disorderedly
:
And
now
he
saith
,
keepe
no
company
with
such
,
because
they
do
reiect
my
admonition
.
Hee
doth
therefore
expresse
more
in
this
second
speach
,
then
hee
did
in
the
former
.
For
it
is
one
thing
to
withdrawe
himself
from
the
company
of
a
man
,
and
another
thing
vtterly
to
forsake
the
company
of
one
.
The
same
is
this
,
that
he
excludeth
them
from
the
common
company
of
the
faithfull
,
because
they
being
admonished
,
did
not
obey
.
Whereby
we
are
taught
that
the
discipline
of
excommunication
is
to
be
vsed
against
all
incorrigible
,
and
obstinat
persons
,
which
will
not
bee
reformed
,
vntill
they
being
subdued
and
tamed
,
do
learne
to
obey
.
That
he
may
be
ashamed
.
Ecclesiasticall
Discipline
is
not
appointed
to
destroy
but
to
saue
.
Wherefore
the
sinner
is
not
vtterly
to
bee
forsaken
and
shaken
off
,
but
hee
is
so
to
bee
shunned
,
that
being
secluded
for
a
time
from
the
companye
of
the
faythfull
,
hee
maye
at
the
last
repent
.
There
are
also
other
endes
of
excommunication
,
as
that
the
contagion
maye
not
further
increase
,
and
that
the
pryuate
wickednesse
of
one
man
doe
not
redounde
to
the
commonne
shame
of
the
Churche
,
and
also
that
the
example
of
seueritie
may
cause
others
to
feare
:
but
Paul
hath
here
touched
one
thing
only
,
namely
that
they
which
haue
sinned
,
may
through
shame
be
drawne
to
repentance
.
For
they
which
haue
pleasure
in
their
wickednesse
,
are
hardened
more
and
more
therein
:
thus
sinne
is
fostered
through
indulgence
,
and
dissimulation
.
This
therefore
is
the
best
Remedie
,
to
make
the
sinner
ashamed
,
that
he
may
begin
to
mislike
of
himselfe
.
This
of
it selfe
without
further
proceding
,
were
to
small
purpose
,
for
a
man
to
be
ashamed
:
but
Paul
had
regarde
to
a
further
proceding
,
as
that
the
sinner
being
made
ashamed
with
the
acknowledging
of
his
filthines
,
might
therby
perfectly
be
reformed
.
For
shame
is
a
profitable
preparatiue
to
the
hatred
of
sin
,
euen
as
is
the
sorrow
,
whereof
mention
is
made
in
the
seuenth
Chapter
of
the
second
Epistle
to
the
Corinthians
,
verse
10.
Wherefore
they
are
to
be
restrayned
and
checked
with
this
bit
,
which
are
vnrulie
lest
boldnesse
doe
increace
by
impunitie
.
15
Yet
count
him
not
as
an
enimy
,
but
admonish
him
as
a
brother
.
Because
excommunication
is
instituted
to
a
good
and
profitable
ende
,
the
same
must
be
executed
,
according
to
charitie
,
and
not
of
hatred
and
euill
will
.
Therefore
the
disobedient
,
are
to
be
shunned
,
not
as
enimies
,
but
they
are
to
be
warned
as
brethren
:
otherwise
being
forsaken
they
might
be
discouraged
,
or
else
might
more
obstinately
withstand
Christian
societie
.
Therefore
they
being
warned
as
brethren
,
excommunication
is
a
meane
to
bring
them
to
repentaunce
.
For
it
cannot
be
but
that
seueritie
exceding
a
measure
,
doth
exulcerate
&
fret
.
Therfore
if
we
will
doe
good
,
gentlenesse
and
lenitie
must
necessarilie
be
vsed
,
that
they
which
are
reprehended
.
may
neuerthelesse
know
that
they
are
beloued
.
And
this
end
of
ecclesiasticall
discipline
,
is
especially
to
be
noted
.
For
the
Apostle
would
not
haue
vs
to
abhor
others
,
that
we
might
preferre
our selues
before
them
in
holinesse
:
or
pleasing
our selues
might
shew
tyranny
toward
the
miserable
:
but
that
the
sinner
being
reprehended
of
vs
,
may
descend
into
himselfe
,
and
may
acknowledge
the
filthines
of
his
wickednesse
,
and
so
beeing
made
ashamed
may
repent
.
For
this
is
not
the
ende
of
excommunication
to
depriue
and
sequester
for
euer
,
men
from
the
flocke
of
Christe
,
but
rather
to
call
them
home
agayne
to
the
same
,
which
were
wandring
out
of
the
way
.
But
if
the
malice
of
him
that
hath
sinned
be
such
that
hee
will
not
repent
,
then
let
deliberation
be
had
,
by
what
meanes
the
obstinate
sinner
may
best
bee
holpen
,
that
eyther
he
himself
do
not
wholy
perish
,
or
els
that
hee
doe
not
corrupte
others
with
his
scab
.
16
Nowe
the
Lorde
of
peace
giue
you
peace
alwayes
,
by
all
meanes
.
The
Lorde
bee
with
you
all
.
This
is
his
farewell
,
by
which
he
first
wisheth
vnto
them
peace
:
aswell
externall
as
internall
from
God
the
authour
of
peace
:
then
he
wisheth
vnto
them
the
helpe
of
God
against
the
assaultes
of
Inuasions
of
Christianisme
.
Last
of
all
hee
desireth
that
they
may
haue
saluation
and
good
successe
of
all
thinges
through
Christe
our
Lorde
.
Hee
calleth
GOD
the
Lorde
of
peace
,
because
hee
is
the
authour
and
giuer
of
concorde
,
of
lenity
,
and
of
charity
,
euen
as
Sathan
is
the
Prince
and
authour
of
discorde
,
contentions
,
brawles
,
of
enuy
,
and
of
dissimulations
.
The
Lorde
bee
with
you
all
.
By
this
petition
hee
wisheth
to
the
Thessalonians
the
protection
,
and
defence
of
the
Lorde
.
As
if
he
shoulde
saye
,
The
Lorde
bee
your
guide
and
gouernour
,
who
protect
and
defende
you
,
and
so
prosper
all
your
affayres
,
dispose
,
order
,
and
direct
al
your
doings
,
that
they
may
bee
to
the
honour
of
his
name
,
and
profitable
to
you
and
to
the
whole
Church
,
17
The
salutation
of
mee
Paule
,
with
my
owne
hande
,
which
is
the
token
in
euerye
Epistle
:
So
I
write
,
Heere
agayne
the
Apostle
prouideth
for
that
perill
,
whereof
hee
hadde
made
mention
in
the
seconde
Verse
of
the
seconde
Chapter
goinge
beefore
,
leaste
those
Epistles
of
the
false
Apostles
,
beeinge
falselye
intituled
,
myghte
bee
craftielye
conueyed
into
the
Church
.
For
this
was
an
old
practise
of
Sathan
,
to
thrust
in
false
forged
writinges
,
to
discredite
those
which
were
in
deede
true
.
And
further
,
that
by
the
false
titles
of
the
Apostles
,
he
might
spread
abroad
wicked
errors
,
to
corrupte
holesome
doctrine
.
But
it
came
to
passe
by
the
singular
goodnesse
of
God
,
that
his
subtill
deceits
being
made
frustrate
,
the
holsome
and
pure
doctrine
of
Christ
,
by
the
ministerie
of
Paul
,
&
of
others
,
is
come
vnto
vs
.
Paul
therefore
very
prudently
prouided
by
that
subscription
of
of
his
owne
hand
,
that
the
certaintie
and
truth
of
the
Apostolicall
letters
,
might
be
approued
to
all
men
.
That
no
man
afterward
might
complaine
that
he
was
deceiued
,
and
bring
the
sacred
scriptures
into
doubt
.
Thus
I
write
.
That
is
to
saye
,
this
is
the
order
and
forme
of
wordes
of
the
which
I
am
wont
to
frame
my
salutation
,
the
which
I
vse
as
a
certaine
signe
,
and
token
of
my
Epistles
.
And
for
so
much
as
he
did
constantly
teach
all
nations
,
that
mankinde
was
saued
by
grace
,
he
taking
his
signe
or
subscription
from
that
principall
point
of
religion
,
subsigned
the
same
note
of
faith
at
the
ende
of
all
the
Epistles
,
writing
as
followeth
in
the
18.
verse
.
The
grace
of
our
Lorde
Iesus
Christ
,
be
with
you
all
,
Amen
.