vnto them But in the middest of all his furie they shall be safe and hold on their way to heauen though they be oft foyled and ouerthrowne in the way 2. The certainty and assurance of our election is a mighty and powerfull preseruatiue against Antichrists Apostasie It is that that makes the Apostle vrge the certainty thereof vpon this occasion And this is no doubt the maine cause that makes Antichrist and all his wicked limmes such enemies thereunto There is none that comes once to be perswaded of this that he can haue any hope to seduce And mens carelesnes herein to make their election sure is a great cause that many become such Apostataes Let vs therefore labour by all meanes to come to the assurance thereof and then though Antichrist should bring with him Bishopricks Arch-bishopricks Cardinalships Popedomes with him to allure vs from Christ prisons racks gibbets and fires to terrifie and affright vs yet shall he neuer be able to withdraw vs from him The second degree is that God had done this from the beginning This may be taken either for from all eternitie or for from the fall of Adam In the one sense it is taken for the decree it selfe of Election which is eternall in the other for the first act in the execution thereof out of the corrupt masse of all mankinde in Adam It is needles to contend whether sense is truer or more fitteth this place seeing either sufficiently argueth the vnremoueable loue of God towards them and the one cannot bee vnderstood without the other Now the consideration of this also serueth notably to strengthen this Church against the feare of Apostasie For this election of God was not sudden or since their profession of the Faith but it was a matter decreed of God from all eternitie and began to be executed while they were in the loynes of Adam before they had any personall being So that the loue that God beares to his elect and chosen ones is not a sudden and a rash loue like fire in straw and dry thornes that makes vpon the sudden a great crackling and blazeth but is as soone almost out as in But it is an ancient loue an old affection yea a loue and affection as old as himselfe As soone as euer he was and he euer hath bin he loued them And therefore there is no cause to feare that he will suffer Satan or Antichrist so far to preuaile against them that are so aunciently beloued of him Seeing there can be no cause in them or vs now to make the Lord to cease to loue vs but what hath bin present before the Lord when he began to set his loue on vs and would as well haue moued him then to refuse vs as now to reject vs. Note withall by the way 1. That this may serue as a speciall signe of one elect from eternitie that Antichrist is not able to preuaile against him to withdraw him from the sinceritie of his Christian profession 2. That so long as Antichrist preuaileth against any so long litle hope thereof can be had The third degree followeth which consisteth in the meanes that God hath ordained for the attaining of that saluation which from the beginning he hath elected them vnto The Meanes are Inward Outward The first inward meanes of Saluation is Sanctification which is the puritie of the soule from such filth and pollution as it is capable of or a conformitie of our wills vnto Gods reuealed will whereby the image of God is renued againe in vs. He is an holy and sanctified man that is afraid to do any thing that God would not haue him to do yea that he doth but suspect that God will not approue and whose whole studie is how in all things he may please God Whence we may learne 1. That these two Sanctification and Saluation are not seuered in Gods Election but go togither Those whom God in his Election hath decreed to saue he hath also decreed to sanctifie and his Election is not grounded vpon our holinesse but our holinesse vpon his election So that this Sanctification is the very first act and entrance into our Saluation So long as we are in sinne and vnsanctified so long are we in the gates of Hell yea in Hell though in Heauen But when once we begin to be sanctified then are we within heauen-gate we haue one foote as it were ouer the threshold yea though we were locally amongst the damned and amidst all the Diuels in Hell In regard whereof one once said well in my minde though a Papist that he had rather be in hell without sinne then with sinne euen in heauen Now this Sanctification is described by the Author thereof the Spirit of God By the power of that Spirit whereby they were elected to saluation they are also sanctified And this Sanctification is a worke of God as well as Election and not an act of humane power or will Otherwise there were small comfort in this if we were elected to saluation through such a sanctification as were of mans owne will onely For what hope could we then haue to stand forth against all the temptations and assaults of Satan and Antichrist This sanctification therefore is of Gods owne Spirit He is the first mouer in the same Which argueth that there is in this sanctification a diuine efficacie and power indeed such as against which all the gates of Hell are not able to preuaile For it is not a dead or senseles qualitie of the soule but a qualitie that hath a Spirit in it that turnes and moues about all the motions that are in a mans soule And where Gods owne Spirit turnes the wheele one way it passeth the strength of all the Spirits in Hell to turne it an other way So that whosoeuer feeles these motions in him for they are not dead and senseles motions may thereby assure himselfe that he is one of Gods elect and one that though Antichrist should mingle heauen and earth togither yet shall he not be able to preuaile against him to his ruine and confusion Note withall that it being the sanctification of the Spirit man cannot merit thereby For what can man merit with God by that which he hath from the Spirit of God and for which therefore he standeth bound and endebted vnto God The second inward meanes is Faith in the Truth Whether this be first or second in nature I will not stand here to discusse according to the diuers acceptions or degrees of sanctification it may be in nature before or after but in time they are togither There can be no true sanctification of the heart till faith be in the heart nor can there be faith in the heart before there be sanctification there Now this is then when the sanctifying Spirit of God doth in that manner reueale vnto the elect childe of God so much of Gods will as is needfull for him to know and practise for his owne saluation that he assenteth
first part of their consolation wherein the Apostle taketh notice of their persecutions and troubles praising them for the Graces of God manifested therein The second part followeth taken from the happy issue and consequent which these patient sufferings of theirs did portend These sufferings saith he of yours are an infallible signe or demonstration of the great day of Iudgment wherein the more patiently you haue suffred for the kingdome of God the more you shall be reputed and declared worthy of that kingdome for which you haue suffred What an vnspeakable consolation would the due consideration of this be vnto all that shall suffer for righteousnes sake that the more they suffer the more they may assure themselues of a day of publique hearing before the Lord who will thorowly debate all those iniuries and wrongs that haue bin offred vnto them and that not in a corner but in the face of the world that this iudgement wherein this cause of theirs shall be heard shall be a righteous iudgement not corrupted by bribes and ouer-swaid by partiall affection but proceeding according to the equitie of the cause without respect to the qualitie of Persons that in this iudgment shall be called into question especially their suffrings for the kingdom of God and that which they haue indured for righteousnes sake in obedience to the Gospell that in this iudgement the more it shall appeare that with Patience and Faith they haue suffred for the kingdome of God the more they shall be accounted and reputed worthy thereof in Iesus Christ insomuch as they shall with that praise and glory before the face of their enemies be put into the eternall possession thereof as if they had merited and deserued the same by their suffrings though the greatest suffrings that euer any Christian hath or can indure are in deed and truth in themselues no wayes worthy that glory which shall be bestowed vpon them Rom. 8.18 and it being giuen is an inheritance Matth. 24.3.4 and therefore not of desert What an vnspeakable comfort must this needs be in the midst of all persecutions whatsoeuer when euery particular wrong and iniurie which here a man shall indure for the kingdome of God are so many infallible signes and demonstrations of this iudgment so that the more they suffer and indure at the hands of men and the more the Consistories and Iudgement Seats are shut against them the more cause they haue to be certaine and assured of this iudgement and the more to reioyce in it It would be great consolation vnto a Christian heart and a meanes of much patience and constancie in suffering if he might be assured that his cause should come to indifferent hearing but before men yet there is far more cause of comfort in the certaine assurance of this iudgement and so much the more certaine assurance there is of this by how much the more vncertaintie doubt and despaire there is of the other But this is no matter of Consolation to them that suffer though with neuer such patience and confidence for the fancies and inventions of their owne braines or the superstitious inventions and traditions of men which appertaine to the kingdome of Sathan and Antichrist They which will reap this consolation in their sufferings must look to this that they suffer for the kingdom of God i. for their obedience and subiection vnto the lawes of Christ their Head and King manifested in his word vnto their soules and consciences VERS 6. For it is iust with God to render in like manner affliction to those which afflict you 7. And to you which are afflicted rest with vs FOr the further confirmation of them in the aforesaid comfort he here rendreth a reason why this Patience and Faith of theirs must needs be a manifest signe of the iust iudgement of God aforesaid because saith he it stands with the iustice of God to afflict them that afflict his seruants and to giue rest vnto them which are afflicted for his sake and therefore the more that any do suffer for the kingdome of God and the more that the wicked preuaile ouer them the more certaine and infallible signe it is of that great day So that in this reason he comprehendeth two grounds of the former assertion The first is this That it stands with the equitie and iustice of God to afflict and punish them which molest and trouble his children for righteousnes sake God hath stampt in man who is his owne Image the print of this iustice Can a Prince indure that his Seruant should be abused for doing his will and commandement Will he not take himselfe bound in equitie so far as his authoritie and lawes will stretch to call them into question that shall abuse him If he should carelesly suffer the same would it not be iudged an vniust thing Hath not the righteous God that care of his Seruants that an earthly man hath Is it possible that he that hath written this point of iustice in the brest of man should neglect it in his owne Person and suffer his owne Seruants for obeying his will to be persecuted and wronged and that before his owne face and put it vp Yet we see that for the most part in this life he doth so None more free from iudgement and vengeance then they that persecute Gods Seruants none liue more merily none dye with more ease Why then we must of necessitie conclude that therefore there must come a day of doome wherein they must answer it God must needs be a iust Iudge and therefore the fewer iudgements ouertake the enemies of the Gospell in this life and the more they triumph ouer Gods Seruants the more we must learne to comfort our selues in being so much the more assured and perswaded of this day of iudgement If there were no other cause to be heard but this it stands with Gods iustice to heare the same It would affect and comfort Gods children in their affliction to behold some present iudgement of God or man vpon them which persecute them and it much dismayeth them when they see no hope of helpe either from God or man in this life But this ought to strengthen and comfort them so much the more for this is so much the greater euidence and demonstration that in this great day of iudgement the Lord will render affliction to those which trouble his Seruants This then is the best reuenge that Christians can execute vpon their persecutors euen with faith and patience to suffer persecution and affliction at their hands for the more they suffer the more they binde the Lord in his iustice in this day to iudge and reuenge their cause so that if Christians by dint of sword could subdue all their enemies they haue not therein such iust matter of comfort as in their patient faithfull sufferings The lesse we reuenge the more hath God in iustice bound himselfe to be auenged of them and it is great folly to thinke
that we can do our enemies more hurt then God can and will if we leaue the reuenge vnto him vnto whom indeed it appertaineth The second ground of the former Assertion is this that as it stands with the iustice of God to punish them that afflict persecute his seruants So it stands no lesse with his iustice to giue vnto his seruants which are troubled and molested rest and quiet of which the lesse hope and assurance there is in this life the more cause there is to assure themselues of it in another life and therefore to expect that day wherein they shall be put into a full and eternall possession thereof It is no such comfort to the soule of an afflicted Christistian to be perswaded that God will render vnto the wicked enemies affliction for affliction more comfort it would bee vnto them to see some signes and tokens of their repentance and forgiuenesse But this is the strength and life of Christian consolation that the more sorrow and trouble that they sustaine for Christs sake and his kingdome the more pledges and demonstrations they haue therein of their owne eternall rest and happinesse for howbeit our sufferings as is formerly declared are farre from meriting any such matter yet it is iust with God to giue them rest and quiet which haue beene content patiently to suffer for his sake no man shall suffer in vaine for Christ but the more he suffereth if hee suffer for the kingdome of Christ the more securitie and assurance hee hath of eternall rest in heauen which all those want which want that grace neuer looke thou to enter into this rest except thou canst with patience and faith indure trouble and disquiet for the kingdome of heauen He sheweth what manner of rest this shal be by way of comparison in these words with vs .i. It shall be such a rest and quiet as is prepared for vs that are Apostles and Euangelists and such as together with vs you shall certainely enioy This must needes increase their consolation exceedingly there are no true Christians but are perswaded the Apostles and Euangelists shall in this great day be in most happy condition neither can they desire to be in better estate wouldst thou then be sure to rest with Paul Siluanus Timothie and the rest of the Apostles and Euangelists thou must learne with patience and in Faith to suffer persecution and tribulation when the Lord shall call thee thereunto for that Faith and Religion which thou hast learned of them for the Lord hath not prepared a higher heauen for them and a lower for vs but we shall rest together with them in the same heauen if together with them we shall suffer in this life for that kingdome which they in the Gospell haue called vs vnto When the Lord Iesus shall bee manifest from heauen with his mightie Angels 8. In flaming fire That the consideration of the day of doome the manifest signes whereof they were to behold in their patient induring of persecution might the more comfort them and strengthen them in their troubles The Apostle concludeth this second part of their consolation with a digression into a description of that day of iudgement euery part whereof containeth great matter of comfort to all the afflicted and persecuted seruants of God and no lesse matter of feare and horror to all their enemies if they had grace to apprehend the same The first part of the description declareth who shall be the Iudge euen our Lord Iesus himselfe in his owne Person euen he who loued his Seruants so dearely that he gaue his life for them yea did vndergo his Fathers wrath for them which was for the time a Hell of Hells vnto him and therefore the more gracious and louing and mercifull he hath shewed himselfe vnto them the more mercilesse and cruell will he in this iudgement shew himselfe vnto their aduersaries Whom could the afflicted Seruants of Christ more desire to sit in iudgement then their owne deare Sauiour for whose sake they haue suffered so many indignities Whom can the enemies of the Gospell more feare then him whom in his Seruants they haue most dishonoured and despighted No doubt but in this day they would rather choose any to be their Iudge then Christ yea they would hope for more fauour and mercy from the Diuels themselues then from him Let vs then if euer the Lord shall exercise vs in the same manner comfort our selues in this That Christ himselfe will in his owne Person in this day come to iudge the cause betwixt vs and our enemies It were great matter of consolation if we were assured but of this That Christ would raise vp some iust man vpon earth to doe it or send a Saint or an Angell from heauen for that purpose but this must needs be an exceeding comfort That Christ in his owne Person will come to sit in iudgement vpon our aduersaries and will not put the matter ouer to Vnder-Commissioners Let vs then take heede lest in our sufferings for Christs sake we breake not out through impatiencie or distrust into any sinne against Christ for this is the greatest aduantage that we can giue to our aduersaries and a signe that we doe not so much suffer how iust soeuer the cause be for Christs sake as for our owne fancie for how can that man say that he suffereth for Christs sake when in his suffring for his sake he will not for his sake forbeare such and such sinnes which Christ forbids Can he in his suffrings comfort himselfe in the consideration of this iudgement when in and by occasion of those sufferings he rebels against the Iudge The second part of the description of the latter day followeth wherein is set forth the glorious manner of Christs comming to iudgement consisting of three parts First he shall manifest himselfe from heauen i. shall appeare to the eyes and senses not onely of the godly but the wicked and they with these eyes of theirs shall behold him comming from the highest heauens in that maiestie and glory wherein he now sitteth at the right hand of his Father and not in that base and contemptible estate wherein he first shewed himselfe when he tooke our nature vpon him So that Christ will sit visibly in iudgement in this day and that in all the sensible glory that may be he shall then shew himselfe in all his maiestie to euery mortall eye then shall the godly behold and see that their trust and confidence in him in the midst of all their greatest afflictions was not in vaine they shall then haue cause to triumph and glory that they haue though through many reproches and contempts serued so honorable and glorious a Lord. How then shall the wicked enemies of Christ hang downe their heads that haue scorned and disdained his Seruants as if they had serued some base and contemptible Master Verily so vile and base is the seruice of Christ in the eyes of some yea and
are possessed with a furious and reuenging Spirit euen with all rigor and extremitie to seeke their mischiefe and vtter ruine For it is the nature of reuenging mindes to seeke onely the hurt and euill of those which haue prouoked them and the greater and more powerfull they are the more fearefull will the vengeance be which they shall inflict The wrath of a King saith Solomon is as messengers of death and like the roaring of a Lyon what then is the wrath of the King of Kings the Lyon of the Tribe of Iudah Verily if a man were naked in the wildernesse and all the Lyons Lyonesses and their whelps roaring about him ready to teare him in thousands of peeces it were not so fearefull nor so much euillnes to be expected as when this lyon shall roare vpon him and come in such a fierce and furious manner to be auenged of him and the more terrible the auenger shewes himselfe to be the greater vengeance is feared and the lesse hope of mercy If we see one come gnashing his teeth at one and with a furious rage running at him with a naked sword we presume that the vengeance that this man intends to execute is no lesse then death and that the blood of the partie can only quench the flame of his wrath what then will quench the wrath of this Person who comes in flaming fire from heauen with all the powerfull armies of glorious Angels to be auenged of all his enemies If the least offendor had 10000 hearts it were not the blood of them all could quench the fire of this auengers rage against him If it were possible for him then to weepe a Sea of teares yet there would be no hope thereby to mitigate the wrath of this auenger or to moue him to relent when he shall come in such a manner as this to render vengeance then shall the chamber dore be shut and it will be too late for the foolish Virgins to cry Lord Lord open to vs. Mat. 25.11 12. Hence then we are to note That howsoeuer in this life the Lord shewes himselfe a miracle of patience suffering infinite and innumerable indignities and dishonors to be offred both to himselfe and his seruants and howsoeuer the wicked enemies of his Church and Gospell do no more feare his threats in the word then the arrow that a scarcrow threatens to shoot yet when this day shall come they shall finde it verified in him That patience wounded becomes furie so that the more he hath indured and suffred at their hands in this life the more wrath and furie shall breake forth against them in this day This then is the day of the Lords wrath and vengeance and this is it that Gods children are to expect and to rest in hope of They are not to hope expect that God will in this world be auenged of their enemies seeme they neuer so desperate and incurable but thus ought euery good Christian to stand affected towards their persecutors and wickedst enemies to desire their repentance in this life and to rest satisfied with that vengeance that this Iudge will be sure if they repent not in that day to render vnto them And surely they doe not beleeue the truth of this Gospel as they ought to do that are their owne auengers and will not waite this day of the Lord for if they did not either thinke that Christ will not at all reuenge their wrongs or that he will not do it so thorowly and effectually as their enemies deserue or that themselues were more wise and able to auenge their cause then Christ they would not be so hastie and headie as they are in reuenging their owne wrongs But such must know that the lesse patience and faith they haue shewed in those persecutions and wrongs which haue bin offred vnto them and the more they haue broken forth into reuenge of their owne quarrels the more they haue cut off from themselues the comfort of this doctrine for in so doing they haue done so much as lies in them to preuent the Lords vengeance vpon their enimies and to pull it vpon their owne heads in this day insomuch as they haue more cause to feare that the Lord will come in flaming fire to be auenged of them rather then their enimies seeing they in reuenging themselues vpon their enimies contrary to Gods will haue themselues as much prouoked God as their enimies haue in wronging them so that thou canst not doe thine enimie a greater pleasure then to auenge thy selfe vpon him for though thou maist in this day see the Lord auenged of him for the wrongs he hath done thee yet what comfort will that be to thee when thou hast cause to feare that thine enimie also shall see the Lord auenged vpon thee for reuenging thy selfe vpon him If Christians in their hot and vnchristian blood would but meditate of this it could not but be a strong bridle and curbe vnto many violent and outragious distempers that they vse to breake forth into in the wrongs and iniuries that are offred vnto them wherein commonly through the iust iudgement of God they often discouer the very same corruption and wickednes which they reuenge in their enimie to be in a greater measure in themselues and in the same kinde in a higher degree do sinne both against God and their enimie Is any thing more common then for men and women yea Christians yea speciall professors of the Gospell in reuenging the pride the malice the disdaine the contumelious speeches furious acts and deeds of others to discouer greater pride malice disdaine contumelie and furie in their owne words and deeds What Can such comfort themselues in the consideration of this comming of Christ to render vengeance to them that haue wronged them when themselues by this occasion haue shewed themselues as deep offenders against God and their enimie in the same sin Such onely then can reap comfort to themselues in Christs comming to render vengeance vnto whom that praise is due which the Apostle here giues to these Thessalonians i. Such as manifest patience and faith in all their persecutions and afflictions And if those can haue no comfort herein which shall through impatiencie and infidelitie reuenge euident wrongs and iniuries what comfort can they haue that reuenge themselues vpon their neighbours for imaginarie and conceited wrongs for doing no more then they may do yea many times for doing that which they ought to do and which they should haue answered to God if they had not done This vengeance is set forth and declared more specially 1. By the Subiect 2. By the Matter 3. By the Place The Subiect of this vengeance are the Persons vpon whom the Lord will execute the same in that day and they are such as know not God or such as obey not the Gospell of our Lord Iesus Concerning the first God is in himselfe of an infinite and incomprehensible maiestie and therefore cannot perfectly be
gracious and mercifull vnto vs we should not for all that be glorified in CHRIST And thus much of the third part of this Epistle THE SECOND CHAPTER Vers. 1. We beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him 2. That yee be not suddainly moued from your minde nor troubled neither by spirit nor word nor by letter as from vs as though the day of the Lord were at hand 3. Let no man deceiue you by any meanes THE fourth part of this Epistle followeth which is a brotherly Admonition wherein we are to consider 1. The Forme 2. The Matter In the Forme the Apostle expresseth with what heart and affection he admonisheth them and therein is a worthy president vnto all Christians what louing hearts and feeling affections they ought to bring with them in admonishing one of another And first he stileth them as in the sense and feeling of that spirit by which he writ he esteemed them Brethren wherein he declareth not onely a speciall loue and affection to the cause but also to the persons of them he admonisheth For the persons of brethren where there is any nature or grace amongst them are deere one vnto another in regard of that naturall bond whereby they are mutually knit one to another So that in this very name of Brother which he giueth them there shineth a great loue and affection in the Apostle towards the persons of all in this Church And from this loue doth this Admonition flow And from the like Loue and Affection ought all Christian admonition to flow Wouldst thou effectually admonish an other thou canst neuer doe it vntill thou shew thy selfe a brother vnto him Thou must let him see that thine admonition streameth a brotherly affection and that that is the very ground and cause thereof so that if thou didst not esteeme and loue him as a brother thou wouldst not admonish him On the contrary side those admonitions that flow from gall and choler or from malice and hatred of the person admonished are no Christian admonitions neither can we expect any blessing on them but rather that the parties admonished should be the worse for them It is brotherly Admonition that Christ will blesse Neither is it possible for vs to admonish them brotherly whom we do no not esteeme and affect as brethren 2. In this Admonition he louingly entreateth and beseecheth them to take heede vnto themselues As he calleth them Brethren so he behaueth himselfe towards them as a Brother in the whole tenor of his Admonition For in meeke sweet and brotherly manner he prayeth and beseecheth them to beware and to take heede and doth not in an imperious and controlling manner require the same though he were their superiour wherein he sheweth a tender and compassionate heart esteeming their danger to erre as it were his owne hurt and their freedome from error as his owne good For when men of their owne meere motion do become suiters and suppliants vnto others though it be for others yet they declare therein that they themselues haue an interest in that good which they sue for The Apostle carieth not himselfe as wee often vse to do in our admonitions and warnings of others he biddeth them not in an insulting manner looke to themselues and take heed of such and such matters say they haue a faire warning thanke themselues if they do otherwise then they ought to do and looke not to be pitied of them but he beseecheth and intreateth them and therein professeth that it should do him much good if they would take warning and that it would be no small greife and sorrow of heart to him if they did not This spirit should all Christians bring vnto the admonishing of their Brethren especially the Ministers of Christ. And this is one reason why there is so litle fruit oft in our admonitions because we shew so litle loue and compassion in them Our admonitions for the most part are but purgations and euacuations of our spleane and malice and not any manifestation of our loue and compassion to the parties admonished as though their well-doing were an aduantage vnto vs and their ill-doing a damage vnto vs. Now further the Apostle doth not nakedly beseech them but he adjoyneth thereunto a double adiuration or obtestation wherein he declareth with what zeale and ardor of spirit he beseecheth them The Apostle then in this his Admonition heateth his Loue with zeale and moderateth his zeale with Loue he mingleth tempereth them both togither In the one he sheweth his desire of their good in the other his feare of their euill And therein he teacheth vs what affections we should bring with vs to the admonishing of our brethren a zealous Loue and a louing Zeale Loue without zeale is but folly Zeale without Loue is but furie and madnes But how do most of vs swarue in our passions when we come to admonish our brethren Sometime in our admonitions we shew neither loue nor zeale but admonish them in that manner as though we cared not whither they hearkned to vs or no. Sometime we shew loue but no zeale sometime hot zeale but no loue if that may be called zeale that is without loue But let vs neuer take vpon vs this office vntill we can temper these affections togither Besides in this feruencie of his Spirit he sheweth that they were in great danger to be seduced and that it was a dangerous matter for them to be seduced and led away with that error which he admonisheth them of And in them he sheweth the condition of all true Churches and Christians especially in the time of persecution and tryall that they are then in great danger through the powerfull and malicious worke of Satan to runne into error and it is then most dangerous for them to erre as by meanes whereof they giue speciall aduantage to Satan and to the enemies of the Gospell He adiureth them by the comming of Christ and by their assembling vnto him as if he should say you heard before what I said concerning Christs second comming and the wonderfull glory of all the faithfull that shall be in that day assembled vnto him As therefore you will looke and expect to be amongst the number of those and to haue your portion in that great glory and as you tender the saluation of your soules looke to your selues and take heede of that dangerous error that here I admonish you of Whence we obserue 1. That Christians must learne to place their speciall hope and comfort in the expectation of Christs comming otherwise this adiuration should haue litle force in it 2. That all Christians Ministers especially must be most carefull to warne and admonish their Christian brethren of such errors as may hazard or endanger any wayes their hope and expectation in that day 3. That Christians euen the best and those which haue giuen greatest testimonie and proofe of their faith shall bee in danger
sound in their doctrine and teaching otherwise nor the meanes they shall pretend for the ground of such their doctrine be it reuelation or tradition or authoritie of other learned or counterfeit writings or the like preuaile so far with them as to cause them to giue credit to any erronious doctrine contrary to that that the Apostle had before deliuered vnto them and did now further informe them of Whence we learne as in hearing to respect and regard not so much who it is that speaketh as what it is that is deliuered so withall to be carefull to examine whatsoeuer doctrine shall be deliuered of any vpon any grounds or termes whatsoeuer with the doctrine of the Prophets Apostles in the holy Scriptures recorded and take heede how we admit any whatsoeuer the bringer of it be or whatsoeuer plausible pretences shall be alledged for it that we shall finde vpon due examination to dissent and swerue from the written word or not to haue sure footing and foundation from thence For that day shall not come except there come an Apostasie first The Apostle hauing in the two former verses admonished the Church to beware of a dangerous error that some went about to corrupt their mindes withall concerning the comming of our Sauiour Christ as if it were instant For the further strengthning of them against the same error be taketh occasion by way of prophecie to foretell of great matters that must come to passe before that day which could not within the compasse of one or of sundry ages following be fulfilled The matter of this prophecie is concerning Antichrist the most pestilent and cruell enemie of the Church of Christ a matter of great vse and consequence to all the faithfull people of God The parts of it are three For 1. He foretelleth an Apostasie 2. He foresheweth an Effect thereof 3. He layeth downe the meanes and the cause thereof And this he doth to the end that all Gods people that haue vnderstanding may take heede both of the one and of the other For the first he affirmeth that before that that day shall come there must be an Apostasie An Apostasie generally signifieth a reuolting or falling away from him whom we are bound haue vndertaken to serue and a betaking of our selues to the seruice of his enemie As when Souldiers in the field forsake their own Captaine or Emperor vnto whom they haue sworne allegiance and perfidiously and traiterously ioyne themselues to the aduerse partie And such a kinde of Apostasie is it that the Apostle here meaneth Now that we may make the more vse of this point let vs in order consider 1. From whom this Apostasie is made 2. Vnto whom it is made 3. By whom 4. By how many 5. Where 6. Wherein it consisteth 7. When it beginneth 8. When it shall end The discussing of these points is needfull in regard of that wicked opposition that is made vnto the truth contained in this Scripture by the enemies of the Grace of God who are wounded to the quicke by the same and labour by all wicked fraud possible to couer it from vs. For the first it is plaine that this Apostasie is a reuolting or falling from Iesus Christ. He is the Emperor from whom the departure here mentioned shall be made This our Aduersaries themselues dare not denie yet faine they would shift it of and therefore their great Champion saith that it may be vnderstood to be a departing from the Romane Empire For the confirmation whereof he bringeth the names of three Latine Fathers But it cannot be so vnderstood For 1. this sense contradicteth that which Bellarmine himselfe maketh the best sense of these words For if by Apostasie in this place be ment as he saith Antichrist himselfe who should be such a notable Apostata that he may well be called Apostasie it selfe then it cannot by any meanes be ment of an Apostasie from the Romane Empire Since it is out of all question that the Apostasie of the great Antichrist must needs be from Christ. 2. That must needs be an Apostasie from Christ wherein Antichrist worketh and by which he groweth to his height 3. This Apostasie is afterwards in the 7. verse called the Mysterie of Iniquitie which must needs be opposite to the Mysterie of Godlinesse of the Gospell and so by consequent it must needs be a departure from Christ. Neither can it bee shewed that the Scripture any where taketh this word in any other sense where it vseth it indefinitely 4. The vse that the Apostle maketh of this in the 15. verse manifesteth the same Therefore saith he brethren stand fast and keepe the instructions you haue bin taught What Doth he herein moue them to stand fast to the Romane Emperor and Empire No but Iesus Christ of whom he had spoken before This standing fast is opposite to falling away which therefore the Apostle expresseth else-where by a word that signifieth to fall Looke therefore what the Apostle willeth them to stand fast to was this departure to be made from This point then is cleare that Christ is the person fron whom this Apostasie shall be made And yet suppose it were from the Emperor what good getteth the Iesuite or his Master or his Church by that Surely none at all For they are all of them Apostataes from the Empire of Rome they haue thrust the Emperor from Rome they haue taken his authoritie from him and the loialtie and homage that they owe to him do they giue to a proud vsurping Prelate who out of this Apostasie is risen vp and so by the same consequent is reuealed to be Antichrist 2. The Person vnto whom in this Apostasie they flie must needs be some speciall aduersarie of Christ. And that must needs be Antichrist who is the head ring-leader in this Apostasie though masked and couered for a time For he is the party that in this Apostasie shall be discouered and he is afterward described to be the Aduersarie to whom but to Christ and all true Christians Now reuolters euer flie to the aduerse partie I know none that denieth this or maketh any question of it And this confirmeth the former point For to fall to Antichrist is to fall from Christ. 3. This Apostasie is to be made by Christians that is such as haue giuen their names to Christ and haue bin baptised into his Name This is plaine For none can reuolt or fall from Christ but he that is the professed seruant and follower of Christ. 4. This Apostasie is to be a generall or vniuersall departure of the whole Christian world tho not of euery particular Christian in the world This is manifest 1. By the indefinite speech of the Apostle For if he had ment otherwise then of a generall defection he would some way or other haue limited his speech 2. Our Sauiour speaking of the latter times saith When the Sonne of Man commeth shall he finde Faith vpon earth 3. Many of