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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17182	A commentary vpon the seconde epistle of S Paul to the Thessalonia[n]s In the which besydes the summe of oure faythe, ther is syncerelye handled [and] set forth at large, not onely fyrst co[m]myng vp [and] rysyng with the full properyte [and] dominion, but also the fall and vtter confusion of the kyngdome of Antichriste: that is to say of Machomet [and] the byshop of Rome.	Bullinger, Heinrich, 1504-1575.; R. H., fl. 1538.	1538 (1538)	STC 4054; ESTC S108939	53,970	140

myghtye kyngedomes translated For fyrste Chylpericus that was borne kynge of Fraunce beynge cast of he dyd craftely constitute Pipine hys gouernour in the kynges stede And after that he had taken awaye the power of the eleccion and ordenynge of the Emperoure from the heades of Constantynople the Romaynes he gaue Charles the kynge of Fraūce the name of Augustus For the whiche cause he hymselfe gette the rule of that cytie whyche is the ladye of the worlde for a rewarde of thys gaye done dede Furthermore he waysted that stronge naciō and myghtie kyngdom of the Lombardes thorowe his requeste counsell Therfore he that once optayned Rome he threwe downe and exalted Emperoures at hys owne pleasure and gaue Frenchemen a kynge and vsed theyr seruyce as they had bene hys seruaūtes For wyth theyr armyes he tamed the Lōbardes that he myght afterwarde raygne safely ouer all Italy He I saye that ruleth ouer so many and so greate kyngdomes maye he not by good ryght we are a glysterynge diademe wyth a tryple crown No doubte the prouydence of God wolde that thys Byshope of Rome wyth thys maner of apparell fyte for a kyng shuld shewe forth vnto all the worlde what he was that is to saye that lytle horne that Danyell speaketh of whyche came forth and put asyde thre other hornes and wyth wonderous subtylte subdued them vnder hym And here vnto belongeth the gyfte of Lewes the sonne of Charles The gyfte of the kynges of Fraunce whom these men for hys fauoure and beniuolence towarde the seate of Rome called Pius that is to saye good or godly euen as before they had geuen Pipine to name The moost Christen kynge Yf ony man desyre to reade of that same gyfte he shall fynde it dyligently wrytten of Raphaell Volaterranus in the actes of Pipine Charles libro Geog. tercio The effecte of it is thys I Lewes the Emperour do graūt vnto the blessed saynte Peter the prynce of the Apostles and thorow the vnto thy vycare my Lorde Pascall the hye Byshoppe and hys successoures for euer The cytye of Rome wyth hyr iurisdyccion and all the lande aboute it wyth the cytyes hauens and places of Hetruria that lye nye the see yee and all that lyeth wythin the lande of the same and the whole dukedome of Rauenna also euen as Charles oure father worthy to be had in mynde and Pipine our graundsyre dyd of late graunte vnto blessed saynte Peter Furthermore we do also approue and graunte the dukedome of Spoletyne the Ilōdes also of the inner see Corsica Sardinia Sicilia the which all of them Pipine our grandsyre of godly remembraunce and after hym Charles the Emperoure oure father dyd geue by wrytynge vnto blessed saynte Peter and his successours c. The gyft of Constātine In thys gyfte here is no mencion of Constantyne the which verely is a fayned thyngt for at the lēgth the Byshoppes of Rome rayned at Rome and in Italye euen agaynste the Emperoures of Romes mynde by the helpe of the kynges of Fraunce The Byshoppes of Rome in the meane season do ofte cast forthe oute of theyr decrees the Canon whyche in the .xcvi. dystinction is redde after thys maner Constantyne the Emperoure dyd graunte the crowne and all the regall dygnyte wythin the cytie of Rome and Italye and the Weste partyes vnto the Apostolyke man But howe soeuer the matter commeth to passe we se that the Byshoppe of Rome doth rule ouer all the kyngdomes of the Weste The name of Augustꝰ or Emperoure translated to the Germanes For it belongeth hereunto also that throughe the counsell and dylygence of Ihon the .xiii. Byshope of Rome the Empyre of Rome or the name of Augustus was translated agayne from the French men vnto the Germanes That is to say to the prynces of the Almanes Saxones Bauares and Swychers But howe they kepte them vnder theyr yocke also the hystoryes of many Emperoures of the Germanes do shewe full well and specially the Canon whiche in the .lxiii. dystynction is redde in these wordes Kyng Otto I kynge Otto do promyse and sweare to thy my Lorde Ihō the Pope by the father the sonne and the holy goost and by thys wodde of the lyuely crosse and by these relyques of sayntes that yf by the sufferaunce of God I come to Rome I shall exalte the holy churche of Rome and the the ruler of the same accordynge to my power thou shalt neuer lose by my wyll or my counsell or my consente or myne exhortaciō nother lyfe nor membres nor yet the same honour which thou now haste And I wyll make no statute nor none ordynaūce in Rome of ony thynge that belongeth vnto the or to the Romaynes wythoute thy counsell And what soeuer of S. Peters lande commeth to my power I wyll restore it the agayne And to whome soeuer I shall commytte the gouernaunce of Italye I shall cause hym to sweare that he shal helpe the to defende S. Peters land wyth all hys power Surely these greate and incredible thynges yf any man shulde compare thys greate alteracion and chaunge of thynges and it were but wyth Gregorye the greate the fyrste Byshope of Rome of the name But these swete Byshoppes not beynge cōtent wyth these greate thynges neuer ceassed to laye wayte for the Empyre of Rome by theyr moost subtyl counselles vntyll that they had prescrybed lawes of the true eleccion of the Emperoures The byshop of Rome maketh lawes for the elecciō of the Emperoures and had decreed that the confyrmaciō of the kynge of Romanes shuld depende vpon them And for the same cause Platina in the lyfe of Gregory the fyfte wrote after this maner Gregory knowyng the weaknesse of the Empyre the chaunge of fortune to the intent that the hyghest power shulde remayne the lenger amonge the Germaynes that he shulde beare rule ouer other whych passed other in strengthe and dygnite made a decre Otto not denyenge it of the eleccion of the Emperoure in the yeare of our LORDE M. and .ii. whyche thynge we se kepte vnto oure tyme that is to saye that it is lawful for the Germanes onely to choyse oute that prynce whyche is called Cesar and the kynge of Romaynes and he shuld then at the laste be taken for the Emperoure Augustus Reade Marsilius Pataninus dictia 2. cap. 25 yf the Byshope of Rome had cōfyrmed hym I could also bryngforth other innumerable thynges of thys same sorte But I thynk that the reader doth vnder stōde playnely ynough by these of whome the prophecy of Daniel of Paule is mēte But some man wyll say An obieccion thou makest two hornes Machomet and the Byshope of Rome where as Daniel maketh mencion but of one onelye But excepte that the Byshop of Rome beynge bolde of the helpe of the Frenchemen had broken the power of the Emperoure of the Easte he wolde surely more strongly haue putte to flyght and persecuted the multytude of the

¶ A commentary vpon the seconde Epistle of S Paul to the Thessaloniās In the which besydes the summe of oure faythe ther is syncerelye handled set forth at large not onely the fyrst cōmyng vp rysyng with the full prosperyte dominion but also the fall and vtter confusion of the kyngdome of Antichriste that is to say of Machomet the Byshop of Rome 1538. Academiae Cantubrigiensis Liber The summe or substaunce of the seconde Epistle of S. Paule to the Thessalonyans IT semeth that thys latter epistell of S. Paule to the Thessolonyās was wryttē strayght way after the fyrst in the stede of a defense or bulworke to the same For in that he handeleth certayne thynges at large whiche in thys he touchyth more scarcely And in the begynnynge he dothe yet stylle publyshe and prayse the fayth of the Thessalonians because that they had endured constantly in muche tentacyon and affliccion For the whiche cause he promyseth vnto them refreshyng eternall lyfe and to theyr aduersaryes fyre vtter confusiō to th entent that he myght strengthen theyr myndes Further more because that in hys fyrste Epistle he had made mencion of the commynge of the LORDE and the resurreccyon of the dead some dyd vnderstonde that they were euen then at hand therfore he sheweth in thys that the LORDE shall not come before that the chyld of perdycion be reueled that is to saye Antichriste whose commynge and kyngdome yee also the destruccion he doth connygly paynte forthe truely euen that the world then to come beynge warned myghte beware of that pestilence Last of all he dothe very often inculcate that suche men oughte to be brought into an ordre whiche with theyr ydelnes curyosyte dyd trouble the publyke or comen wealthe For he had made mencion of suche in the fourthe chapter of hys fyrst Epistle Thys Epistle truely is shorte but yet very profytable learned In the style it dyffereth nothynge frō the fyrst nother is it of any lesse erudycion then that They saye that thys also was wrytten by Paule at Athenes and sente by men of the same towne Theophilactus thynketh that it was sent by Titus and Onesymus The fyrste Chapter PAule and Siluanus and Timotheus vnto the cōgregacion of the Thessalonians vvhiche are in God oure father and in the LORDE Iesus Christe Grace be vvith you and peace frō God our father and frō the LORDD Iesus Christ Vve are bound to thanke God alvvayes for you brethren as it is mete because that your fayth grovveth excedyngly and euery one of you ouerflovveth in loue tovvard another betvven your selues so that vve our selues reioyce of you in the cōgregacions of God ouer your paciēce and fayth in all persecucions and tribulaciōs that ye suffre vvhyche is a token of the ryghteous iudgement of God that ye are counted vvorthye of the kyngdom of God for the vvhyche ye also suffre HE prayseth and reioyceth at the Thessalonians geueth thankes vnto God for theyr constancye and encrease of vertue Of the which we may fyrste learne that yf we do any thynge well we shuld geue the thākes vnto God and not ascrybe it vnto our vertue but to attrybute vnto hym the pryncipall effectes of all thynges and in no wyse waxe prowde for any thynge that we do well nor yet thynke our selues strayghte waye perfayt yf we seme oure selues somwhat to haue profyted in vertue and goodnes but rather let vs thynke to go forwarde euery daye and study to passe oure owne selues in all kynde of vertues Secondlye we maye lerne hereof that we shuld not enuey at other mens vertues but rather reioyce with them yee and to geue thankes for the goynge forward good example of oure brethren Here are also recyted the chefe poyntes of oure relygiō fayth charyte and sufferynge farre other maner of thynges then those whiche the Byshop of Rome and a many of monkes haue rehersed vnto vs. And in that he calleth the churches not hys but Goddes it cōmeth of humylite and fayth For they are false deceauers whiche beyng but the seruaū● of God and mynisters of the churches do requyre to be called Lordes and to vsurpe vnto them selues any preemynence ouer other mens seruauntes Thys place also doth teach that sayntes or holy men are appoynted to persecucion and to be exercysed wyth contynuall affliccions and that those trybulacions are a token or demonstracion of the ryghteouse iudgemēt of God that is that wycked men peryshe iustlye but the godly are counted worthy of the kyngdome of God for the whiche they haue suffred muche aduersytye For after thys maner dothe he comforte and lyft vp the sayntes settynge the paynes rewardes before theyr eyes The affliccions of thys lyfe are not worthye of the glorye which shall be s●●wed vpō vs. ●o viii But yf ony man thorow the helpe of thys place wyll contende that saluacion is dewe vnto oure affliccyons and not vnto the passion and bloude of Christe onely let hym marke thys also that the very same man sayde vnto to the Romayns that we are iustifyed by the benefyte of faythe not by the meryte of oure workes It is therfore of the fatherly liberalyte good wyll of God that it is here sayd that eternall lyfe is geuen vs by ryghte and we made worthye of the kyngdome of God thorow affliccyons where as it is playne that all our aptenesse is of God and that we are made happy by the grace of God But the goodnes of God wold not discōforte our myndes as it were thorow our inabilite prouoke vs to slacknesse or weerines And therfore the scrypture speaketh as though we deserued somwhat and were worthy of the kyngdom of God that we shuld do all thynges with a glad and mery mynde It is verely a ryghteous thynge vvith God to recōpence trybulacion to thē that trouble you and to you vvhich are troubled reste vvith vs. Thys is a cause wherby is shewed how that trybulacion of sayntes is a token of the ryghteouse iudgement of God Whervpon S. Ambrose sayeth very goodly because that saynt Paul sayeth that a token of the iust iudgement of God doth apeare whether vpon the good or vpon the badde therfore he saythe afterwarde It is verely a ryghteous thyng with god to geue vnto euery man accordyng vnto hys dedes What is so ryghteous as that they whiche in thys worlde do suppresse good men and banyshe them out of theyr country thorowe persecucions shuld suffre such lyke thynges in the world to come as they do them selues here And that the other shuld be in rest with other sayntes whyche commynge out of many trybulacions shall receaue the euerlastyng kyngdom For the Apostle doth set forthe reste or refreshyng agaynst the fyre of trybulacion wherwith holy men withoute ceassyng are exercised in thys world For whē they shal be gone from hence all laboure and sorowe shall ceasse and quyetnes and toye shall followe But to the vngodlye shall happen

suche vve commaūde and exhorte by our LORDE Iesus Christe that they vvorke vvyth quyetnesse and eate theyr ovvne breade Inordenate mē must be broughte●● to an ordre He speaketh nowe more playnly and shortlye that thynge whyche he hath hetherto set forth at large The cause sayeth he why I speake of thys matter so muche is that I heare certayne men to be amonge you whyche do walke inordynatlye that is to saye do no worke but leade theyr lyfe curiously Therfore we commaunde these men by our LORDE Iesus Christe that they wyll get theyr lyuynge quyetlye workynge wyth theyr owne handes For thys thynge dyd the LORDE commaunde Genes iii. And condempned ydelnesse for euer We haue herde sayeth he that ther are certayne amonge you whyche do no worke at all but geue theyr myndes to vnprofytable thynges Who do lyue curyouslye For to lyue curiouslye is to be busy and laboure in vayne as you wolde say to be nother ydle nor well occupyed that this myght be the menynge I heare that ther be among you whyche worke not for althoughe they laboure myghtelye ouermuche yet theyr laboure is vnprofytable and it were a greate deale better that they were ydle then to be so euell occupyed After thys maner we se certayne Mōkes Sacryfyers and Nonnes to laboure a pace for they synge mumble vp prayers both daye and nyght they watche leaue nothynge vndone the suche kynde of people shuld do But in as much as Christ sayeth Math. xv They worshyppe me in vayne teachyng the doctrynes commaundemētes of men Theyr laboure is vnprofytable and to none effecte And so do the Anabaptystes crepe into all mens houses and reade preach both daye and nyght but no man calleth them nother do they studye syncerytye and purenes but do trouble mē Vserers also runne all aboute and pull euery mā by the sleue and take greate payne but to the intente that they myght be ryche lyue by the sweate of other mē For although that all these do laboure strōgly yet ther commeth no prosyte of theyr labour For they do lytle good or none vnto theyr neyghboures What sayde I do no good where as they not only do hurte but are also the greatest destruccion vnto the cōmune welthe Saynte Ambrose descrybynge a certayne kynde of curious men of whyche sorte we lacke none now a dayes sayeth They whyche desyre to be ydle Of this sort be these honeste beggers as they seme and they whych fayn thēselues to be banyshed for the truthe sake go about to gette an occasion that they may make the ryche men fayne on them to call them ofte vnto theyr houses and as they go vp and downe they marke suttylly the doynges and opyniōs of eche one by thys meanes knowynge what they wold gladlye heare of euery man that they may be fedde thankefullye and requyred also whych kynde of doyng greatly abhorreth from the doctryne of the LORDE For the bellye is the God of those whyche gette theyr lyuynge by such fylthye and shameles prouision Hetherto is S. Ambrose sayenge How much more doth it dyffer from the doctryne of the LORDE that Monkes and sacryfyers haue robbed the people vnder the pretence of the name seruyce of God and haue stuffed theyr bellyes wyth moost swete delycates deyntye dyshes Howe muche is it contrarye vnto the doctryne of Christ also that sturdye beggers hypocrytes vnder the pretence of Christes name do mayntayne theyr ydelnes at the coste charge of Christen men We cōmaunde and requyre suche sayeth the Apostle that they worke wyth quyetnes rate theyr owne breade theyr owne breade I saye as though he wolde saye not other mens breade but theyr own For they that lyue curiously do not eate theyr own breade but other mens Farther more they laboure not with quyetnes for theyr laboure causeth trouble in as much as it is vnprofytable chargeable to the myserabe people On the other syde necessary laboure brynge the wyth it muche quyetnesse vtylyte for he that goeth aboute hys owne busynesse and worketh wyth hys own handes hath nede of nothynge .i. Thessalo iiii And therfore is chargeable to no man but doth geue to them that haue nede Ephe. iiii As many of you as are chargeable vnto the people as many of you as do no worke at all but go aboute thynges that be to no purpose thynke ye that thys is spoken vnto you also Christe shall punyshe you excepte ye leaue your dyshonest and moost vncomlye ydelnesse and gette you to laboure And here is a goodly place to speake of the kyndes of laboures and busynesse and of the helpynge and duetyes to the poore also For all thynges are out of ordre amonge vs but I had rather to subscrybe vnto other better learned then to shewe forth myne ignoraunce Lewes Viues hath wrytten two bokes of thys matter in the whyche yf the rulers wold exercyse thēselues cōtynually peraduēture the cōmune welth shuld be in better case then it is ther shuldbe lesse slouth ydelnesse more laboure quyetnesse And ye brethren be not vverye in vvell doynge We oughte to do good vnto al mē The moost parte of the ryche mē do vse to vpbrayde the poore theyr slouggyshnesse and ydelnesse they other whyles not so euell or myscheuous as wretched and myserable And by thys pretēce they kepe theyr charite from them that haue nede of it And therfore S. Paule sayeth I wyll not by thys meanes wythdrawe ony man from well doynge or geue ony man an occasion for to ordre myserable people the more cruelly or vngētlye For mē ought alwaye to do good They shlud do well to euery man but speciallye vnto godly men we wold not the God shulde be werye of our necessityes We wolde that he shuld receaue our oftē requestes with a mery coūtenaūce Therfore we shuld not be weerye also when the hys mēbres do call vpon vs for our helpe And it is a pyteous thynge yee that a very ydle person shuld peryshe for hunger Agayne they offende agaynst the doctryne of God whych are ouer fauourable vnto sturdye vagaboundes But good mē can determyne this stryfe equyte beynge theyr guyde Yf ony man obeye not oure sayenges sende vs vvorde of hym by a letter and haue no cōpany vvyth hym that he maye be ashamed And counte him not as an enemye but vvarne him as a brother He ordeneth a punyshemente for the dysobediente A payne is ordeyned for the dysobediente Yf that ony man sayeth he despyseth to obey our instytucions sende vs worde of hym by Epistle and in the meanseason let hym be put oute of youre familiaryte that for thys purpose that after he is ouercome with shame he may amēde For thys dysciplyne is not ordeyned for the destruccion of ony man but for his health Therfore ye shall not vtterly putte from you a synner but loue hym alwayes as a brother but yet in the meanseason ye