53 2 Thessalonians

The Rheims New Testament (1582) — 2 Thessalonians

Saint Paul's Second Epistle to the Thessalonians, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 3 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 2 of the 3 chapters, as printed.

The Argument

THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS.

THE ſecond to the Theſſalonians hath in the title as the firſt: Paul and Siluanus and Timothee, &c. And therfore it ſeemeth to haue bene vvritten in the ſame place, to vvitte, at Corinth, vvhere they remained a yere and ſixe moneths, & ſtraight vpon their anſwer to the firſt epiſtle. [Margin: * Act. 1⟨illegible⟩. v. 11.]

Firſt he thanketh God for their increaſe, and perſeuêrance (comforting them againe in thoſe perſecutions) and praieth for their accompliſment. Secondly he aſſureth them tht the day of Iudgement is not at hand, putting them in rememberāce vvhat he told them thereof by vvord of mouth▪ vvhen he vvas preſent (as therfore he biddeth them aftervvard to hold his Traditions vnvvritten, no leſſe then the vvritten,) to vvitte, that all thoſe perſecutions and hereſies, raiſed then, and aftervvard againſt the Catholike Church, vvere but the myſterie of Antichriſt, and not Antichriſt himſelf. but that there ſhould come at length a plaine Apoſtaſie, & thē (the vvhole fore running myſterie being once perfitly vvrought) ſhould folovv the reuelation of Antichriſt himſelf in perſon (as after all the myſteries of the old Teſtament, Chriſt IESVS our Lord came him ſelf in the fulnes of time.) And then at length after all this the day of Iudgement and ſecond comming of Chriſt ſhal be as hand, and not before, vvhatſoeuer pretenſe of viſion, or of ſome ſpeach of mine (ſaith S. Paul) any make to ſeduce you vvithal, or of my former epiſtle, or any other. For vvhich cauſe alſo in the end of this epiſtle, he biddeth them to knovv his hand, vvhich is a ſigne in euery epiſtle. [Margin: * c. 2. v. 15.]

Laſtly he requeſteth their praiers, and requireth them to keepe his commaundements and Traditions, namely that the poore vvhich are able get their ovvne liuing vvith vvorking, as he alſo gaue them example, though he vvere not bound thereto.

Chapter 1

He thanketh God for their increaſe in faith and charitie, and conſtancie in perſecution (aſſuring them that they merite thereby the kingdom of God, as their perſecutors do damnation:) 11 and alſo praieth for their accompliſhment.

1 PAVL and Siluanus and Timothee: to the churche of the Theſſalonians in God our Father and our Lord IESVS Chriſt.

2 Grace to you and peace from God our Father and our Lord IESVS Chriſt.

3 Vve ought to giue thankes alvvaies to God for you brethren, ſo as meete is, becauſe your faith increaſeth excedingly, and the charitie of euery one of you aboundeth tovvards eche other:

4 ſo that vve our ſelues alſo glorie in you in the churches of God, for your patience, and faith in al your perſecutions and tribulations, vvhich you ſuſtaine

5 for an example of the iuſt iudgemēt of God, that you may be counted vvorthie of the kingdom of God, for the vvhich alſo you ſuffer.

6 if yet it be iuſt vvith God to repay tribulation, to them that vexe you:

7 and to you that are vexed, reſt with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver,

8 in flame of fire, giuing reuenge to them that knovv not God, & that obey not the Goſpel of our Lord IESVS Chriſt.

9 vvho ſhal ſuffer eternal paines in deſtruction, from the face of our Lord and from the glorie of his povver:

10 vvhen he ſhal come to be glorified in his ſainctes, and to be made maruelous in al them that haue beleeued, becauſe our teſtimonie concerning you vvas credited in that day.

11 Vvherein alſo vve pray alvvaies for you, that our God make you vvorthie of his vocation, and accompliſh al the good pleaſure of his goodneſſe & the vvorke of faith in povver,

12 that the name of our Lord IESVS Chriſt may be glorified in you, and you in him, according to the grace of our God, and of our Lord IESVS Chriſt.

Marginal notes to Chapter 1

v. 5 ⸬ Note that by conſtant and patient ſuffering of afflictiōs for chriſt men are made vvorthie (ſo the Greeke ſignifieth, as the Aduerſaries them ſelues trāſlate v. 11.) of the crowne or kingdom of heauen, and ſo do merite and deſerue the ſame. See Anno. Luc. 20, 35. And the Apoſtle here ſaith that it is Gods iuſtice no leſſe to repay glorie to the afflicted, then to render puniſhmēt to them that afflict, becauſe of their contrarie deſerts or merites.
v. 5 ᶜ ⟨non-Latin script⟩
v. 7 1. Theſ. 4, 16.
v. 10 ⸬ Christ ſhal be glorified in his Saincts, that is, by the great and vnſpeakable honour & exaltatiō of them he ſhal be honoured, as now he is: the honour vvhich the Church doth to them, not diminiſhing Chriſts glorie (as the Aduerſaries foliſhly pretēd) but excedingly augmenting the ſame.
v. 11 ᶜ ⟨non-Latin script⟩

Chapter 2

He requireth them, in no caſe to thinke that Domeſday is at hand, ⟨illegible⟩ repeating vnto them, that there muſt before come firſt a reuolt, ſecondly the reuelation alſo of Antichriſt him ſelf in perſon, and that Antichriſt ſhal not permit any God to be vvorſhipped but onely him ſelf: that alſo vvith his lying vvonders he ſhal vvinne to him the incredulous Ievves. But Chriſt ſhal come then immediatly in maieſtie, and deſtroy him and his. 13 Therfore he thanketh God for the faith of the Theſſalonians, 15 and biddeth them ſticke to hi⟨illegible⟩ Traditions both vvritten and vnvvritten, & praieth God to cōfirme them.

1 AND vve deſire you, brethren, by the cōming of our Lord IESVS Chriſt, and of our congregatiō into him:

2 that you be not eaſily moued from your ſenſe, nor be terrified, neither by ſpirit, nor by word, nor by epiſtle as ſent by vs, ″ as though the day of our Lord vvere at hand.

3 Let no man ſeduce you by any meanes, for ″ vnleſſe there come a reuolt firſt, and ″ the man of ſinne be reuealed, the ſonne of perdition,

4 vvhich is an aduerſarie & is ″ extolled, aboue al that is called God, or that is worſhipped, ſo that he ſitteth ″ in the temple of God, ſhevving him ſelf as though he were God.

5 Remember you not, that vvhen I vvas yet vvith you, I told you theſe things?

6 And now ″ vvhat letteth, you knovv: that he may be reuealed in his time. (

7 For novv the myſterie of iniquitie vvorketh: only that he vvhich novv holdeth, doe hold, vntil he be taken out of the vvay.)

8 And then that vvicked one ſhal be reuealed * vvhom our Lord IESVS ſhal kil vvith the ſpirit of his mouth: & ſhal deſtroy vvith the manifeſtation of his aduent, him,

9 vvhoſe comming is according to the operatiō of Satan, ″ in al povver, and lying ſignes and vvonders,

10 and in al ſeducing of iniquitie to them that periſh, for that they haue not receiued the charitie of the truth that they might be ſaued.

11 Therfore God vvil ſend them the operation of errour, to beleeue lying:

12 that al may be iudged vvhich haue not beleeued the truth, but haue conſented to iniquitie.

13 But vve ought to giue thākes to God alvvaies for you, brethrē beloued of God, that he hath choſen you firſt-fruites vnto ſaluation, in ſanctification of ſpirit and faith of the truth:

14 into the vvhich alſo he hath called you by our Goſpel, vnto the purchaſing of the glorie of our Lord IESVS Chriſt.

15 Therfore brethren ſtand: and hold the ″ traditiōs vvhich you haue learned, vvhether it be by vvord, or by our epiſtle.

16 And our Lord IESVS Chriſt him ſelf, and God & our father vvhich hath loued vs, and hath giuen eternal conſolation, and good hope in grace,

17 exhort your hartes, and confirme you in euery good vvorke and vvorde.

Marginal notes to Chapter 2

v. 1 The Epiſtle in the Imber Saturday of Aduent.
v. 3 ᶜ ⟨non-Latin script⟩
v. 4 ⸬ Hovv then can the Pope be Antichriſt, as the Heretikes fondly blaſpheme, vvho is ſo far from being exalted aboue God, that he praieth moſt humbly not onely to chriſt, but alſo to his B. mother and al his Saincts.
v. 8 Eſ. 11, 4.
v. 11 ⸬ Deus mi⟨illegible⟩et (ſaith S. Aug. li. 20. de Ci. c. 19.) quia Deus Diaboſum ſacere iſta permittet. God wil ſend, becauſe God wil ⟨illegible⟩ the Diuel to do theſe things. Whereby vve may take a general rule that Gods action or working in ſuch things is his permiſsiō. See Annot. Ro. 1, 24.
v. 15 ᶜ ⟨non-Latin script⟩
v. 17 ᶜ ⟨non-Latin script⟩
v. 17 ᶜ This vvord of exhorting implieth in it comfort and conſolation: as 2. Cor. 1. v. 4. & 6.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

⟨illegible⟩. A⟨illegible⟩ though the day.] The curioſitie of man fed by Satans deceites, hath ſought to knovv and to giue out to the vvorld, ſuch things as God vvil not impart to him, nor be neceſſarie or profitable for him to knovv: ſo farre, that both in the Apoſtles daies and often aftervvard, ſome haue feined reuelations, ſome falſely gathered out of the Scriptures, ſome preſumed to calculate and coniecte by the ſtarres, and giuen furth to the vvorld a certaine time of Chriſtes coming to iudgement. Al vvhich ſeducers be here noted in the perſon of ſome that vvere about to deceiue the Theſſalonians therein. And S. Auguſtine (in his 80 Epiſtle ad Heſychium) proueth that no man can be aſſured by the Scriptures of the day, yere, or age, that the end of the vvorld or the ſecond Aduent ſhal be. [Margin: The day of iudgment vncertaine, and to be left to Gods ſecretes.]

⟨illegible⟩. Vnles there come a reuolt firſt.] Though vve can not be aſſured of the moment, houre, or any certaine time of our Lordes cōming, yet he vvarranteth vs that it vvil not be before certaine things be fulfilled, vvhich muſt come to paſſe by the courſe of Gods prouidence and permiſſion before, vvhich are diuers, vvhereof in other places of Scriptures vve be forevvarned. Here he vvarneth vs of tvvo ſpecially, of a reuolt, defection or an apoſtaſie, and of the comming or reuelation of Antichriſt. Vvhich tvvo pertaine in effect both to one, either depending of the other, and ſhal fall (as it may be thought) neere together, and therfore S Auguſtine maketh them but one thing. [Margin: Two ſpecial ſignes before the later day: a general apoſtaſie, and the comming of Antichriſt.]

This apoſtaſie or reuolt, by the iudgement in maner of al auncient vvriters, is the general forſaking & fall of the Romane empire. So Tertullian li. de reſur, carnis. S. Hierom q 11 ad Algaſiam. S. Chryſoſtom ho. 4. and S. Ambroſe vpon this place, S. Auguſtine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the reſt * Caluin preſump⟨illegible⟩kouſly condemneth of errour and follie herein, for that their expoſition agreeth not vvith his and his fellovves blaſphemous fiction that the Pope ſhould be Antichriſt. To eſtabliſh vvhich falſe impietie, they interprete this reuolt or apoſtaſie to be a general reuolt of the viſible Church from God, vvhoſe houſe or building (they ſay) vvas ſodenly deſtroied, and lay many yeres ruined, and ruled onely by Satan and Antichriſt. So faith the foreſaid Arch-heretike here, though for the aduantage of his defence and as the matter els vvhere requireth, he ſeemeth (as al their faſhion is) to ſpeake in other places quite contrarie: but vvith ſuch colour and colluſion of vvordes, that neither other men nor him ſelf can tell vvhat he vvould haue or ſay. And his fathers Vvicleffe and Luther, his fellovves and folovvers Illyricus, Beza, and the reſt, are (for the time of the Churches falling from Chriſt) ſo various among them ſelues, and ſo contrarie to him, that it is horrible to ſee their confuſion, and a pitieful caſe that any reaſonable man vvil folovv ſuch companions to euident perdition. [Margin: Caluin. in hunc locū. · The heretikes interpretatiō of this apoſtaſie, & their cōdēning of the fathers.]

But concerning ⟨illegible⟩his errour and falſhod of the Churches defection or reuolt, it is refuted ſuffi⟨illegible⟩iently by S. Auguſtine againſt the Donatiſtes in many places. Vvhere he proueth that the Church ſhal not faile to the vvorldes end, no not in the time of Antichriſt: affirming them to deny Chriſt, and to robbe him of his glorie & inheritance bought vvith his bloud, vvhich teach that the Church may faile or periſh. Li. de vnit. Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Pſal. 85 ad illud, Tu ſo⟨illegible⟩u Deus magnus. pſ. 70 Conc. 2. & Pſal. 60. De vtil. cred. c. 8. S. Hierom refuteth the ſame vvicked Hereſie in the Luciferians, prouing againſt them, that they make God ſubiect to the Diuel, and a poore miſerable Chriſt, that imagine the Church his body may either periſh or be driuen to any corner of the vvorld. both of them anſvver to the Heretikes arguments grounded on Scriptures falſely vnderſtood, vvhich vvere to long here to rehearſe. It is ynough for the Chriſtian reader to knovv, that it is an old deceite and excuſe of al Heretikes and Schiſmatikes, for defence of their forſaking Gods Church, that the Church is periſhed, or remaineth hidden, or in them ſelues onely and in thoſe places vvhere they and their folovvers dvvel: to knovv alſo, that this is reproued by the holy Doctors of the primitiue Church, and that it is againſt Chriſtes honour, povver, prouidence, and promis. [Margin: There can be no apoſtaſie of the viſible Churche from God. · * Dialog. adu. Lucifer. c. 6.]

If the Aduerſaries had ſaid that this reuolt vvhich the Apoſtle foretelleth ſhal come before the vvorldes end, is meant of great numbers of Heretikes & Apoſtataes reuolting from the Church, they had ſaid truth of them ſelues and ſuch others, vvhom S. Iohn calleth Antichriſtes. And it is very like (be it ſpoken vnder the correction of Gods Church and al learned Catholikes) that this great defection or reuolt ſhal not be onely from the Romane empire, but ſpecially from the Romane Church, and vvithal from moſt points of Chriſtian religion. not that the Catholike Chriſtians, either in the time of Antichriſt or before, ſhal refuſe to obey the ſame, but for that neere to the time of Antichriſt and the conſummation of the vvorld, there is like to be a great reuolt of kingdoms, peoples, and Prouinces from the open external obedience and communion thereof. Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages, reſiſting & hating the Seate of Peter (vvhich they called cathedram peſtilentia, the chaire of peſtilence, * in S. Auguſtines daies) becauſe it is Chriſtes fort erected againſt Hel gates and al Heretikes, and being novv vvonderfully increaſed by theſe of our daies the next precurſors of Antichriſt as it may ſeeme, ſhal be fully atchieued a litle before the end of the vvorld by Antichriſt him ſelf, though euen then alſo, vvhen for the fevv daies of Antichriſtes reigne the external ſtate of the Romane Church and publike entercourſe of the faithful vvith the ſame may ceaſe, yet the due honour and obedience of the Chriſtians tovvard it, and communion in hart vvith it, and practiſe thereof in ſecrete, and open confeſſing thereof if occaſion require, ſhal not ceaſe, no more then it doth novv in the Chriſtians of Cypres and other places vvhere open entercourſe is forbidden. [Margin: 1 Io. 2, v. 18. · It is very like, the Apoſtle ſpeaketh of a great apoſtaſie frō the See of Rome, and from moſt articles of the Catho. faith. · li. 2. cont. lit. Petil. c. 51.]

This is certaine and vvonderful in al vviſe mens eies, and muſt needes be of Gods prouidence, & a ſingular prerogatiue, that this Seate of Peter ſtandeth, vvhen al other Apoſtolike Sees be gone: that it ſtood there for certaine ages together vvith the ſecular ſeate of the Empire: that the Popes ſtood vvithout vvealth, povver, or humane defenſe, the Emperours knovving, vvitting, and ſeeking to deſtroy them, and putting to the ſvvord aboue thirtie of them one after an other, yea and being as much afraid of them as if they had been amuli imperij, Competitors of their Empire, as S. Cyprian noteth (epiſt. 52 ad Antonianum. num. 3) of S. Cornelius Pope in his daies, and Decius then Emperour: againe, that the Emperours aftervvard yelded vp the citie vnto them, continuing for al that in the Emperial dignitie ſtill: that the ſucceſſors of thoſe that perſecuted them, laid dovvne their crovvnes before their Seate and ſepulcres, honouring the very memories and Relikes of the poore men vvhom their predeceſſors killed: that novv vvel neere theſe 1600 yeres this Seat ſtandeth, as at the beginning in continual miſerie, ſo novv of long time for the moſt part in proſperitie, vvithout al mutation in effect, as no other kingdom or State in the vvorld hath done, euery one of them in the ſaid ſpace being manifoldly altered. It ſtandeth (vve ſay) al this vvhile (to vſe S. Auguſtines vvordes de vtil. cred. c. 17.) Fruſtra circumlatrantibus haereticis, the Heretikes in vaine barking about it, not the firſt Heathen Emperours, not the Gothes and Vandals, not the Turke, not any ſackes or maſſakers by Alaricus, Genſericus, Attila, Borbon, and others, not the emulation of ſecular Princes, vvere they kings or Emperours, not the Popes ovvne diuiſions among them ſelues and manifold difficulties and dangers in their elections, not the great vices vvhich haue been noted in ſome of their perſons, no⟨illegible⟩ al theſe nor any other endeuour or ſcādal could yet preuaile againſt the See of Rome, nor is euer like to preuaile til the end of the vvorld dravv neere, at vvhich time this reuolt (here ſpoken of by the Apoſtle) may be in ſuch ſort as is ſaid before, and more ſhal be ſaid in the Annotations next folovving. [Margin: The wonderful prouidēce of God in preſeruing the See of Rome more then al other ſtates, notwithſtanding manifold dangers and ſcandals.]

⟨illegible⟩. The man of ſinne.] There vvere many euen in the Apoſtles time (as vve ſee by the 4 Chapter of S. Iohns firſt epiſtle and in the vvritings of the aūcient fathers) that vvere forerunners of Antichriſt, and for impugning Chriſtes truth and Church vvere called antichriſtes, vvhether they did it by force and open perſecution, as Nero and others either Heathen or Heretical Emperours did, or by falſe teaching and other deceites, as the Heretikes of al ages, in vvhich common and vulgar acception S. Hierom ſaith, al belonged to Antichriſt that vvere not of the communion of Damaſus then Pope of Rome. Hiero. ep. 57 ad Damaſ. and in an other place, al that haue nevv names after the peculiar calling of Heretikes, as Arians, Donatiſtes (and as vve ſay novv, Caluiniſtes, Zuinglians, &c.) al ſuch (ſaith he) be Antichriſtes. Dial. cont. Lucifer. c. 9. Yea theſe later of our time much more then any of the former, for diuers cauſes vvhich ſhal aftervvard be ſet dovvne. Neuertheleſſe they nor none of them are that great Aduerſarie, enemie, and impugner of Chriſt, vvhich is by a peculiar diſtinction and ſpecial ſignification named, the Antichriſt, 1 Io. 2. and the man of ſinne. the ſonne of perdition, the Aduerſarie, deſcribed here & els vvhere, to oppoſe him ſelf directly againſt God & our Lord IESVS CHRIST. The Heathen Emperours vvere many, Turkes be many, Heretikes haue been and novv are many, therfore they can not be that one great Antichriſt vvhich here is ſpoken of, and vvhich by the article alvvaies added in the Greeke, is ſignified to be one ſpecial and ſingular man: as his peculiar & direct oppoſition to Chriſts perſon in the 5 chapter of S. Iohns Goſpel v. 43: the inſinuation of the particular ſtocke and tribe vvhereof he ſhould be borne, to wit, of the Ievves (for of them he ſhal be receiued as their Maſſias Io. 5. v. 43.) and of the tribe of Dan. Ire⟨illegible⟩. li. 5. Hieron. com. in c. 11 Dan. Auguſt. q. in Ioſ. q. 22: the note of his proper name Apoc. 13: the time of his appearing ſo neere the vvorldes end: his ſhort reigne, his ſingular vvaſt and deſtruction of Gods honour and al religion, his feined miracles, the figures of him in the Prophets and Scriptures of the nevv & old Teſtament: al theſe & many other arguments proue him to be but one ſpecial notorious Aduerſarie in the higheſt degree, vnto vvhom al other perſecutors, Heretikes, Atheiſtes, and vvicked enemies of Chriſt and his Church, are but members and ſeruants. [Margin: Many Antichriſts, as fore runners of the great Antichriſt. · The great Antichriſt ſhal be one ſpecial and notorious man. · ⟨non-Latin script⟩. · ⟨non-Latin script⟩. · ⟨non-Latin script⟩. · Gen. 49, 17. · ⟨non-Latin script⟩.]

And this is the moſt common ſentence alſo of al aūcient fathers. Onely Heretikes make no doubt but Antichriſt is a vvhole order or ſucceſſion of men. vvhich they hold againſt the former euident Scriptures and reaſons, onely to eſtabliſh their foliſh and vvicked paradoxe, that Chriſtes cheefe Miniſter is Antichriſt, yea the vvhole order. Vvherein Beza ſpecially pricketh ſo high, that he maketh Antichriſt (euen this great Antichriſt) to haue been in S. Paules daies, though he vvas not open to the vvorld. Vvho it ſhould be (except he meane S. Peter, becauſe he vvas the firſt of the order of Popes) God knovveth. And ſure it is, except he vvere Antichriſt, neither the vvhole order, nor any of the order can be Antichriſt, being al his lavvful ſucceſſors both in dignitie and alſo in truth of Chriſtes religion. Neither can al the Heretikes aliue proue that they or any of them vſed any other regiment or iuriſdiction Eccleſiaſtical in the Church, or forced the people to any other faith or vvorſhip of God, then Peter him ſelf did preach and plant. Therfore if the reſt be Antichriſt, let Beza boldly ſay that S. Peter vvas ſo alſo, and that diuers of the aūcient Catholike fathers did ſerue and vvorke (though vnvvares) tovvardes the ſetting vp of the great Antichriſt, for ſo doth that blaſphemous penne boldly vvrite in his Annotations vpon this place: and an Engliſh printed booke of late comming forth out of the ſame ſchoole, hath theſe vvordes: As for Leo and Gregorie Biſhops of Rome, although they vvere not come to the ful pride of Antichriſt, yet the myſterie of iniquitie hauing vvrought in that Seate neere fiue or ſixe hundred yeres before them, and then greatly increaſed, they vvere deceiued vvith the long continuance of errour. Thus vvriteth a malapert ſcholer of that impudent ſchole, placing the myſterie of Antichriſt as vvorking in the See of Rome euen in S. Peters time, and making theſe tvvo holy fathers great vvorkers and furtherers of the ſame. vvhereas an other Engliſh Rabbine doubted not at Paules croſſe to ſpeake of the ſelf ſame fathers as great Doctors and Patrones of their nevv Goſpel, thus: O Gregorie, ô Leo, if vve be deceiued, you haue deceiued vs. Vvhereof vve giue the good Chriſtian Reader vvarning more diligently, to bevvare of ſuch damnable bookes and Maiſters, carying many vnaduiſed people to perdition. [Margin: Beza in hoc cap. · The Caluiniſtes place Antichriſt in the See of Rome, in S. Paules daies. · They make S. Leo & S. Gregorie, great furtherers of Antichriſtes pride. · Againſt D. Sanders rocke pag. 248. & pag. 278. · Iuel. · Antichriſt ſhal ſuffer no worſhip or adoration, but of him ſelf only. therfore the Pope can not be Antichriſt.]

4. Extolled.] The great Antichriſt vvhich muſt come neere the vvorldes end, ſhal aboliſh the publike exerciſe of al other religions true and falſe, and pull dovvne both the B. Sacrament of the altar, vvherein cōſiſteth ſpecially the vvorſhip of the true God, and alſo al Idols of the Gentils, and ſacrifices of the Ievves, generally al kinde of religious vvorſhip, ſauing that vvhich muſt be done to him ſelf alone▪ vvhich vvas partly prefigured in ſuch kings as publiſhed that no God nor man but them ſelues ſhould be praied vnto for certaine daies, as * Darîus and ſuch like. Hovv can the Proteſtants then for ſhame and vvithout euident cōtradiction, auouch the Pope to be Antichriſt, vvho (as vve ſay) honoureth Chriſt the true God vvithal his povver, or (as they ſay) honoureth Idols, and chalengeth no diuine honour to him ſelf, much leſſe to him ſelf onely, as Antichriſt ſhal do? He hūbly praieth to God, & lovvly knee⟨illegible⟩eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts, and praieth to them. He ſaieth or heareth Maſſe daily vvith al deuotion, he confeſſeth his ſinnes to a Prieſt as other poore men do, he adoreth the holy Euchariſt vvhich Chriſt affirmed to be his ovvne body, the Heretikes call it an Idol (no maruel if they make the Pope his Vicar Antichriſt, vvhen they make Chriſt him ſelf an Idol:) Theſe religious dueties doth the Pope, vvhereas Antichriſt ſhal vvorſhip none, nor pray to any, at the leaſt openly. [Margin: Dan. ⟨illegible⟩. 6.]

4. In the temple.] Moſt auncient vvriters expound this of the Temple in Hieruſalem, vvhich they thinke Antichriſt ſhal build vp againe, as being of the Ievves ſtocke, and to be acknovvledged of that obſtinate people (according to our Sauiours prophecie Io. 5) for their expected and promiſed Meſſias. Iren. li. 5 in fine. Hyppolyt. de conſum. mundi. Cyril. Hieroſ. Cacech. 15. Author op. imp. ho. 49. in Mat. See S. Hierom in 11 Dan. Grego. li. 31. Moral. c. 11. Not that he ſhal ſuffer them to vvorſhip God by their old maner of ſacrifices, (al vvhich he vvil either aboliſh, or conuert to the onely adoration of him ſelf: though at the firſt to apply him ſelf to the Ievves, he may perhaps be circumciſed and keepe ſome part of the law) for it is here ſaid that he ſhal ſitte in the Temple as God, that is, he ſhal be adored there by ſacrifice and diuine honour, the name and vvorſhip of the true God wholy defaced. And this they thinke to be the abominatiō of deſolation foretold by Daniel, mentioned by our Sauiour, prefigured and reſembled by Antiochus and others, that defaced the worſhip of the true God by prophanation of that Temple, ſpecially by abrogating the daily ſacrifice, which was a figure of the only ſacrifice and continual oblation of Chriſtes holy body and bloud in the Church, as the aboliſhing of that, vvas a figure of the aboliſhing of this, vvhich ſhal be done principally & moſt vniuerſally by Antichriſt him ſelf (as novv in part by his forerunners) through out al Nations and Churches of the vvorld (though then alſo Maſſe may be had in ſecret, as it is novv in nations vvhere the ſecular force of ſome Princes prohibiteth it to be ſaid openly.) For although he may haue his principal ſeate and honour in the Temple and citie of Hieruſalem, yet he ſhal rule ouer the vvhole vvorld, and ſpecially prohibite that principal vvorſhip inſtituted by Chriſt in his Sacraments, as being the proper Aduerſarie of Chriſtes perſon, name, lavv, and Church, the prophanation and deſolation of vvhich Church by taking avvay the ſacrifice of the altar, is the proper abomination of deſolation, and the vvorke of Antichriſt onely. [Margin: In vvhat temple Antichriſt ſhal ſitte. · Dan. 9. · Mat. 24. · 1 Mach. 1. · The abomination of deſolation conſiſteth cheefely in aboliſhing the ſacrifice of the altar.]

S. Auguſtine therfore li. 20 de ciuit. c. 19. and S. Hierom q. 11 ad Algaſiam. do thinke, that this ſitting of Antichriſt in the temple, doth ſignifie his ſitting in the Church of Chriſt, rather then in Salomons temple. Not as though he ſhould be a cheefe member of the Church of Chriſt, or a ſpecial part of his body myſtical, and be Antichriſt and yet vvithal continuing vvithin the Church of Chriſt, as the Heretikes feine, to make the Pope Antichriſt (vvhereby they plainely confeſſe and agniſe that the Pope is a member of the Church, &c. in ipſo ſinu Eccleſiae, and in the very boſome of the Church, ſay they;) for that is ridiculous, that al Heretikes vvhom S. Iohn calleth Antichriſtes as his precurſors, ſhould go out of the Church, and the great Antichriſt him ſelf ſhould be of the Church, & in the Church, & cōtinevv in the ſame, and yet to them that make the vvhole Church to reuolt from God, this is no abſurditie. But the truth is, that this Antichriſtian reuolt here ſpoken of, is from the Catholike Church: and Antichriſt, if he euer vvere of or in the Church, ſhal be an Apoſtata and a renegate out of the Church, and ſhal vſurpe vpon it by tyrannie, and by chalenging vvorſhip, religion, & gouernement thereof, ſo that him ſelf ſhal be adored in al the Churches of the vvorld vvhich he liſt to leaue ſtanding for his honour. And this is to ſitte in the temple o⟨illegible⟩ againſt the Temple of God, as ſome interprete. If any Pope did euer this, or ſhal do, then let the Aduerſaries call him Antichriſt. [Margin: Hovv Antichriſt ſhal ſit in the Church. · Beza⟨illegible⟩. · Neither Antichriſt nor his precurſors, are mēbers of the Church. · * ⟨non-Latin script⟩]

And let the good Reader obſerue, that there be tvvo ſpecial cauſes vvhy this great man of ſinne is called Antichriſt. The one is, for impugning Chriſtes kingdom in earth, that is to ſay, his ſpiritual regiment vvhich he conſtituted and appointed in his Church, and the forme of gouernement ordained therein, applying al to him ſelf by ſingular tyrannie and vſurpation, in vvhich kinde S. Athanaſius (ep. at Solit. vit. degentes.) is bold to call the Emperour Conſtantius being an Arian Heretike, Antichriſt, for making him ſelf Principem Epiſcoporum, Prince ouer the Biſhops and Preſident of Eccleſiaſtical iudgements &c. The other cauſe is, for impugning Chriſtes Prieſthod, vvhich is only or moſt properly exerciſed in earth by the ſacrifice of the holy Maſſe, inſtituted for the commemoration of his death, & for the external exhibition of godly honour to the B. Trinitie, vvhich kinde of external vvorſhip by ſacrifice no lavvful people of God euer lacked. And by theſe tvvo things you may eaſily perceiue, that the Heretikes of theſe daies do more properly and neerely prepare the vvay to Antichriſt and to extreme deſolation, then euer any before, their ſpecial hereſie being againſt the ſpiritual Primacie of Popes and Biſhops, and againſt the ſacrifice of the altar, in vvhich tvvo the ſoueraintie of Chriſt in earth conſiſteth. [Margin: Antichriſt (by interpretatiō, One againſt Chriſt) why ſo called. · Proteſtants & Caluiniſts the neere forerūners of Antichriſt.]

6. What letteth.] S. Auguſtine (li. 20 c. 19 de ciuit del.) profeſſeth plainely that he vnderſtandeth not theſe vvordes, not that that folovveth of the myſterie of iniquitie, and leaſt of al that vvhich the Apoſtle addeth, Only that he vvhich holdeth novv, do hold &c. Vvhich may humble vs al and ſtay the confident raſhnes of this time, namely of Heretikes, that boldly feine hereof vvhatſoeuer is agreable to their hereſie and phantaſie. The Apoſtle had told the Theſſalonians before by vvord of mouth a ſecret point vvhich he vvould not vtter in vvritting, and therfore referreth them to his former talke. The myſterie of iniquitie is cōmonly referred to Heretikes, vvho vvorke to the ſame, and do that that Antichriſt ſhal do, but yet not openly, but in couert and vnder the cloke of Chriſtes name, the Scriptures, the vvord of the Lord, ſhevv of holines, &c. Vvhereas Antichriſt him ſelf ſhal openly attempt and atchieue the foreſaid deſolation, and Satan novv ſeruing his turne by Heretikes vnderhand, ſhal tovvard the laſt end vtter, reueale, & bring him forth openly▪ and that is here, to be reuealed, that is, to appeare in his ovvne perſon. [Margin: S. Auguſtins humilitie in interpreting the ſcriptures · The myſterie of iniquitie is the couert working of heretikes toward the manifeſt reuelation of Antichriſt himſelf.]

Theſe other vvordes, Only that he vvhich novv holdeth, hold: Some expound of the Emperour, during vvhoſe continuance in his ſtate, God ſhal not permit Antichriſt to come, meaning that the very Empire ſhal be vvholy deſolate, deſtroied, and taken avvay before or by his comming: vvhich is more then a defection from the ſame, vvhereof vvas ſpoken before: for there ſhal be a reuolt from the Church alſo, but it ſhal not be vtterly deſtroied. Others ſay, that it is an admonition to al faithful, to hold faſt their faith and not to be beguiled by ſuch as vnder the name of Chriſt or Scriptures ſeeke to deceiue them, til they that novv pretend religion and the Goſpel, end in a plaine breach, reuolt, and open apoſtaſie by the appearance of Antichriſt, vvhom al Heretikes ſerue in myſterie, that is, couertly and in the Diuels meaning, though the vvorld ſeeth it not, nor them ſelues at the beginning thought it, as novv euery day more & more al men perceiue they tend to plaine Atheiſme and Antichriſtianiſme.

9. In al povver.] Satan vvhoſe povver to him is abridged by Chriſt, ſhal then ⟨illegible⟩e let looſe, and ſhal aſſiſt Antichriſt in al maner of ſignes, vvonders, and falſe miracles, vvhereby many ſhal be ſeduced, not only Ievves: But al ſuch as be deceiued and caried avvay by vulgar ſpeache only, of Heretikes that can vvorke no miracles, much more ſhal folovv this man of ſinne doing ſo great vvonders. And ſuch both novv do ſolovv Heretikes, and then ſhal receiue Antichriſt, that deſerue ſo to be forſaken of God, by their forſaking of the vnitie and happie fellovvſhip of Saincts in the Catholike Church, vvhere onely is the Charitie of truth, as the Apoſtle here ſpeaketh. [Margin: What kinde of men ſhal folow Antichriſt.]

15. Traditions.] Not onely the things vvritten and ſet dovvne in the holy Scriptures, but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apoſtles to their ſcholers by tradition, be ſo here approued and els vvhere in the Scripture it ſelf, that the Heretikes purpoſely guilfully, and of il cōſcience (that belike reprehendeth them) refraine in their tranſlations, from the Eccleſiaſtical and moſt vſual vvord, Tradition, euer-more vvhen it is taken in good part, though it expreſſe moſt exactly the ſignification of the Greeke vvord: but vvhen it ſoundeth in their fond phantaſie againſt the traditions of the Church (as in deede in true ſenſe it neuer doth) there they vſe it moſt gladly. Here therfore and in the like places, that the reader might not ſo eaſily like of Traditions vnvvritten, here commended by the Apoſtle, they tranſlate it, Inſtructions, Conſtitutions, Ordinances, and vvhat they can inuent els, to hide the truth from the ſimple or vnvvarie Reader, vvhoſe tranſlations haue no other end but to beguile ſuch by art and conueiance. [Margin: * See S. D⟨illegible⟩ny⟨illegible⟩ Arcopag. Ec. Hier. c. 1. ⟨non-Latin script⟩ · Heretical trāſlation. · Traditions vnvvritten. · * ⟨illegible⟩. Cor. 11 2. Theſ. 3.]

But S. Chryſoſtom (ho. 4 in 1 Theſ 2.) and the other greeke ſcholies or commentaries ſay herevpon, both vvritten and vnvvritten precepts the Apoſtles gaue by tradition, and both be vvorthy of obſeruation. S. Baſil (De Sp. Sancto c. 29 in principio.) thus, I account it Apoſtolike to continevv famely euen in vnvvritten traditions. and to proue this, he alleageth this place of S. Paul. In the ſame booke c. 17 he ſaieth, If vve once go about to reiect vnvvritten cuſtoms as things of no importance, vve ſhal, are vve be avvare, doe damage to the principal partes of the faith, and bring the preaching of the Goſpel to a naked name. And for example of theſe neceſſarie traditions, he nameth the ſigne of the Croſſe, praying tovvards the eaſt, the vvords ſpoken at the eleuatiō of ſheavving of the holy Euchariſt, vvith diuerſe cerimonies vſed before & after the conſecration, the halovving of the ſont, the bleſsing of the oile, the anointing of the baptized vvith the ſame, the three immerſions into the font, the vvordes of abrenuntiatiō and exorciſmes of the partie that is to be baptiſed &c. Vvhat ſcripture (ſaith he) taught theſe and ſuch like? none truly, al comming of ſecret and ſilent tradition, vvherevvith our fathers thought it meete to couer ſuch myſteries. [Margin: Their authoritie & eſtimation, & examples of ſome peculiar traditions out of the fathers. · S. Chryſoſtom · S. Baſil.]

S. Hierom (Dialog. cont. Lucif. c. 4. et. ep. 28 ad Li⟨illegible⟩iniū.) reckeneth vp diuers the like traditiōs, vvilling men to attribute to the Apoſtles ſuch cuſtoms as the Church hath receiued in diuers chriſtian countries. S. Auguſtine eſteemeth the Apoſtolike traditions ſo much, that he plainely affirmeth in ſundrie places, not onely the obſeruation of certaine feſtiuities, faſtes, ceremonies, & whatſoeuer other ſolemnities vſed in the Catholike Church, to be holy, profitable, and Apoſtolike, though they be notvvritten at al in the ſcriptures: but he often alſo vvriteth, that many of the articles of our religion and pointes of higheſt importance, are not ſo much to be proued by ſcriptures, as by tradition▪ namely auouching that in no vviſe vve could beleeue that children in their infancie ſhould be baptized, if it vvere not an Apoſtolical tradition. De Gen. ad lit. li. 10 c. 23. Tradition cauſed him to beleeue that the baptized of heretikes ſhould not be rebaptized, notvvithſtanding S. Cyprians authoritie and the manifold ſcriptures alleaged by him, though they ſeemed neuer ſo pregnant. De bap. li. 2. c. 7. By tradition onely, he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady. And vvithout this, be the Scriptures neuer ſo plaine, no Arian, no Macedonian, no Eutychian, no Pelagian, no Zuinglian vvil yeld. We muſt vſe tradition, (ſaith S. Epiphanius ⟨illegible⟩har. 61 Apoſtolicorum.) For the Scripture hath not al things: and therfore the Apoſtles deliuered certaine things in vvriting, certaine by tradition. and for that he alleageth this place alſo of S. Paul. And againe haer. 55. Melchiſed There be boundes ſet dovvne for the foundation and building vp of our faith, the tradition of the Apoſtles, and holy Scriptures, and ſucceſsion of doctrine, ſo that truth is euery vvay ⟨illegible⟩inſed. [Margin: S. Hierom. · S. Auguſtine. · S. Epiphanius.]

S. Irenaeus (li. 3. c. 4.) hath one notable chapter, that in al queſtions vve muſt haue recourſe to the traditions of the Apoſtles: teaching vs vvithal, that the vvay to trie an Apoſtolical tradition and to bring it to the fountaine, is by the Apoſtolike ſucceſſion of Biſhops, but ſpecially of the Apoſtolike See of Rome: declaring in the ſame place that there be many barbarous people, ſimple for learning, but for conſtancie in their faith moſt vviſe, vvhich neuer had Scriptures, but learned onely by tradition. Tertullian. (li. de corona militis. nu. ⟨illegible⟩.) reckeneth vp a great number of Chriſtian obſeruations or cuſtoms (as S. Cyprian in many places doth in maner the ſame) vvhereof in fine he concludeth, Of ſuch and ſuch if thou require the rule of Scriptures, thou ſhalt finde none. Tradition ſhal be alleaged the author, cuſtom the confirmer, and faith the obſeruer. Origen alſo of this matter vvriteth in plaine termes, that there be many thinges done in the Church (vvhich he there nameth) vvhereof there is no eaſier reaſon to be giuen then tradition from Chriſt and the Apoſtles. ho. 5. in Numer. S. Dionyſius Areopagita referreth the praying and oblation for the dead in the Liturgie or Maſſe, to an Apoſtolical tradition. in fine E⟨illegible⟩. Hierarch. c. 7. parte 3. So doth Tertullian De coron. militit. S. Auguſtine De ⟨illegible⟩ura pro mortuis c. 1. S. Chryſoſtom ho. 3. in ep. ad Philip. in Moral. S. Damaſcene S⟨illegible⟩r. de defunctis in initio. [Margin: S. Irenaeus. · Tertullian. · S. Cyprian. · Origen.]

Vve might adde to al this, that the Scriptures them ſelues, euen al the bookes and partes of the holy Bible, be giuen vs by tradition: els vve ſhould not nor could not take them (as they be in deede) for the infallible vvord of God, no more then the vvorkes of S. Ignatius, S. Clement, S. Denys, and the like. The true ſenſe alſo of the Scriptures (vvhich Catholikes haue & heretikes haue not) remaineth ſtil in the Church by tradition. The Crede is an Apoſtolike traditiō. Ruffin. in expo. Symb. in principio. Hiero. ep. 61. c. 9. Ambroſ. Ser. 38. Aug. de Symb. ad Catechum. li. 3. c. 1. And vvhat Scriptures haue they to proue that vve muſt accept nothing not expreſly vvritten in Scriptures? Vve haue to the contrarie, plaine Scriptures, al the fathers, moſt euident reaſons, that vve muſt either beleeue traditions or nothing at al. And they muſt be aſked vvhether, if they vvere aſſured that ſuch and ſuch things (vvhich be not expreſſed in Scriptures) vvere taught and deliuered by vvord of mouth from the Apoſtles, they vvould beleeue them or no? If they ſay no, then they be impious that vvil not truſt the Apoſtles preaching: if they ſay they vvould, if they vvere aſſured that the Apoſtles taught it: then to proue vnto them this point, vve bring them ſuch as liued in the Apoſtles daies, and the teſtimonies of ſo many fathers before named neere to thoſe daies, and the vvhole Churches practiſe and aſſeueratiō deſcending dovvne from man to man to our time▪ vvhich is a ſufficient proofe (at leaſt for a matter of fact) in al reaſonable mens iudgement. ſpecially vvhen it is knovven that S. Ignatius the Apoſtles equal in time, vvrote a booke of the Apoſtles traditions, as Euſebius vvitneſſeth li. 3. Ec. hiſt. c. 30. And Tertullians booke of preſcriptiō againſt Heretikes, is to no other effect but to proue that the Church hath this vantage aboue Heretikes, that ſhe can proue her truth by plaine Apoſtolike tradition, as none of them can euer do. [Margin: The Scriptures giuen vs by tradition, and the ſenſe thereof. · The Creede an Apoſtolical tradition. · An inuincible argument for the credite of Traditions.]

Chapter 3

He deſireth their praiers, 4 and inculcateth his precepts and traditions, namely of vvorking quietly for their ovvne liuing, commaunding to excommunicate the diſobedient.

1 FOR the reſt, brethren, pray for vs, that the vvord of God may haue courſe and be glorified, as alſo vvith you:

2 and that vve may be deliuered from importunate and naughtie men. for al men haue not faith.

3 But our Lord is faithful, vvho vvil confirme and keepe you from euil.

4 And vve haue confidence of you in our Lord, that the things vvhich vve commaund, both you doe, and vvil doe.

5 And our Lord direct your hartes in the charitie of God, and patience of Chriſt.

6 And vve denounce vnto you, brethren, in the name of our Lord IESVS Chriſt, that you vvithdravv your ſelues frō euery brother vvalking inordinarly, and not according to the traditiō vvhich they haue receiued of vs.

7 For your ſelues knovv hovv you ought to imitate vs: for vve haue not been vnquiet among you:

8 * neither haue vve eaten bread of any man gratis, but in labour & in toile night and day vvorking, leſt vve ſhould burden any of you.

9 * Not as though vve had not authoritie: but that vve might giue our ſelues a paterne vnto you for to imitate vs.

10 For alſo vvhen vve vvere vvith you, this vve denounced to you, that if any vvil not vvorke, ⟨illegible⟩ neither let him eate.

11 For vve haue heard of certaine amōg you that vvalke vnquietly, vvorking nothing, but curiouſly meddling.

12 And to them that be ſuch vve denounce, & beſeeche them in our Lord IESVS Chriſt, that vvorking vvith ſilence, they eate their ovvne bread.

13 But you brethren * fainte not vvel-doing.

14 And if any ⟨illegible⟩ obey not our vvord, ⟨illegible⟩ note him by an epiſtle:

15 and do not companie vvith him, that he may be confounded: and do not eſteeme him as an enemie, but admoniſh him as a brother.

16 And the Lord of peace him ſelf giue you euerlaſting peace in euery place. Our Lord be vvith you al.

17 The ſaluation, vvith mine ovvne hand, Paules: vvhich is a ſigne in euery epiſtle. ſo I vvrite.

18 The grace of our Lord IESVS Chriſt be vvith you al. Amen.

Marginal notes to Chapter 3

v. 1 ⟨illegible⟩ Here alſo ⟨illegible⟩ as is noted before 2 Theſs. 2. 15.) the aduerſaries in their tranſlatiōs auoid the vvord, Tradition, being plaine in the Greeke, leſt them ſelues might ſeeme to be noted as men vvalking inordinately, and not according to Apoſtolical Tradition, as al Schiſmatikes, Heretikes, and rebels to Gods Church doe.
v. 1 Ep. 6, 18.
v. 2 Col. 4, 3.
v. 6 ᶜ ⟨non-Latin script⟩
v. 7 Act. 20.
v. 8 1. Cor. 4.
v. 8 1. Th. 2.
v. 9 1. Cor. 9, 6.
v. 13 Gal. 6, 9.

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

10. Neither let them eate.] It is not a general precept or rule, that euery man ſhould liue by this handvvorke, as the Anabaptiſtes argue falſely againſt Gentlemen, and the Caluiniſtes applie it peruerſely againſt the vacant life of the Clergie, ſpecially of Monkes and other Religious men. But it is a natural admonitiō onely, giuen to ſuch as had not vvherevvith to liue of their ovvne, or any right or good cauſe vvhy to chalenge their finding of others, and to ſuch as vnder the colour of Chriſtian libertie did paſſe their time idly, curiouſly, vnprofitably, and ſcandalouſly, refuſing to do ſuch vvorkes as vvere agreable to their former calling and bringing vp. Such as theſe, vvere not tolerable, ſpecially there and then, vvhen the Apoſtle and others (that might lavvfully haue liued of the altar and their preaching) yet to diſburden their hearers, and for the better aduancement of the Goſpel, vvrought for their liuing: * proteſting neuertheles continually, that they might haue done othervviſe, as vvel as S. Peter and the reſt did, vvho vvrought not, but vvere found othervviſe iuſtly and lavvfully, as al ſortes of the Clergie preaching or ſeruing the Church and the alter, be and ought to be, by the lavv of God and nature. Vvhoſe ſpiritual labours far paſſe al bodily trauailes, where the dueties and functions of that vocation be done accordingly: as S. Auguſtine affirmeth of his ovvne extraordinarie paines incident to the Eccleſiaſtical affaires and regiment: in ſteede of vvhich, if the vſe of the Church and his infirmitie vvould haue permitted it, he vviſheth he might haue laboured vvith his handes ſome houres of the day. as ſome of the Clergie did euer voluntarily occupie them ſelues in teaching, vvriting, grauing, painting, planting, ſovving, embrodering, or ſuch like ſeemely and innocent labours. See S. Hierom ep. 114 ſeu praef. in Iob. and in vit. Hilario. [Margin: The heretikes cauillation againſt Religious mē that vvorke not, anſvvered. · 1 Cor. 9. · The ſpiritual trauailes of the Clergie. · * See S. Cypr. ep. 66. · Religious mē working with their handes.]

And Monkes for the moſt part in the primitiue Church (fevv of them being Prieſts, and many taken from ſeruile vvorkes and handicraftes, yea often times profeſſed of bondmen, made free by their maiſters to enter into religiō) vvere appointed by their Superiors to vvorke certaine houres of the day, to ſupply the lackes of their Monaſteries: as yet the Religious do (vvomen ſpecially) in many places, vvhich ſtandeth vvell vvith their profeſſion. And S. Auguſtine vvriteth a vvhole booke (de opera Monachorum to. 3.) againſt the errour of certaine diſordered Monkes that abuſed theſe vvordes, (Nolite eſſe ſoliciti, he not careful &c. and Reſpicite v⟨illegible⟩latilia cali, behold the foules of the aire &c.) to proue that they ſhould not labour at al, but pray only and commit their finding to God: not only ſo excuſing their idlenes, but preferring them ſelues in holines aboue other their fellowes that did worke, and erroneouſly expounding the ſaid Scriptures for their defence: as they did other Scriptures, to proue they ſhould not be ſhauen after the maner of Monkes. Vvhich letting their heads to grow he much blameth alſo in them, See li. 2. Retract. c. 21. & ⟨illegible⟩ op. Monach. c. 31. and S. Hieromes. ep. 48. c. 3. of Nonnes cutting their heare. [Margin: Monkes were ſhauen in the primitiue Church, and Nonnes clipped of their heare.]

Vvhere by the vvay you ſee that the Religious vvere ſhauen euen in S. Auguſtines time, vvho reprocheth them for their heare, calling them Crinitos, Hearelings, as the Heretikes novv contrarievviſe deride them by the vvord Raſos, Shauelings. So that there is a great difference betvvene the auncient Fathers and the nevv Proteſtant. And as for hand labours, as S. Auguſtine in the booke alleaged, would not haue Religious folke to refuſe them, vvhere neceſsitie, bodily ſtrength, and the order of the Church or Monaſterie permit or require them: ſo he expreſly vvriteth, that al can not nor are not bound to vvorke, and that vvho ſo euer preacheth or miniſtreth the Sacraments to the people or ſerueth the altar (as al Religious men commonly now do) may chalenge their liuing of them vvhom they ſerue, and are not bound to vvorke, * no nor ſuch neither as haue been brought vp before in ſtate of Gentlemen, and haue giuen avvay their lands or goods, and made them ſelues poore for Chriſtes ſake. Vvhich is to be noted, becauſe the Heretikes affirme the ſaid Scripture and S. Auguſtine to condemne al ſuch for idle perſons. [Margin: S. Auguſtines opinion concerning Religious mens working or not working. · li. de ⟨illegible⟩p Monach. c. 21.]

14. Obey not.] Our Paſtors muſt be obied, and not onely ſecular Princes, and ſuch as vvill not be obedient to their ſpiritual gouernours, the Apoſtle (as S. Auguſtine ſaith) giueth order and commaundement that they be corrected by correption or admonition, By degradation, excommunication, and other lavvful kindes of puniſhments. Cont. Donatiſt. poſt collat. c. 4. 20. Read alſo this holy fathers anſwer to ſuch as ſaid, Let our Prelates commaund vs onely vvhat vve ought to do, and pray for vs that vve may do it: but let them not correct vs. Vvhere he proueth that Prelates muſt not onely commaund and pray, but puniſh alſo if that be not done vvhich is commaunded. Li. de correp. & grat. c. 3. [Margin: Eccleſiaſtical cenſures againſt the diſobedient.]

14. Note him.] Diſobedient perſon to be excommunicated, and the excommunicated to be ſeparated from the companie of other Chriſtians, and the faithful not to keepe any companie or haue conuerſation vvith excommunicated perſon, neither to be partaker vvith them in the fault for vvhich they are excommunicated, nor in any other act of religion or office of life, except caſes or mere neceſsitie and other preſcribed and permitted by the law: al this is here inſinuated, and that al the Churches cenſures be grounded in Scriptures and the examples of the Apoſtles. [Margin: Not to communicate with excōmunicate perſons but in certaine caſes.]

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS." The page title gives it in ordinary capitals and lower case, without other change.

On this page 38 places are marked ⟨illegible⟩ and 12 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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