A commentarie or exposition vppon the twoo Epistles generall of Sainct Peter, and that of Sainct Jude. First faithfullie gathered out of the lectures and preachinges of that worthie instrumente in Goddes Churche, Doctour Martine Luther. And now out of Latine, for the singuler benefite and comfort of the godlie, familiarlie translated into Englishe by Thomas Newton Enarrationes in epistolas Divi Petri duas et Iudae unam. English Luther, Martin, 1483-1546. 1581 Approx. 725 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A06502 STC 16978 ESTC S108928 99844580 99844580 9409

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Early English books online. (EEBO-TCP ; phase 1, no. A06502) Transcribed from: (Early English Books Online ; image set 9409) Images scanned from microfilm: (Early English books, 1475-1640 ; 1279:05) A commentarie or exposition vppon the twoo Epistles generall of Sainct Peter, and that of Sainct Jude. First faithfullie gathered out of the lectures and preachinges of that worthie instrumente in Goddes Churche, Doctour Martine Luther. And now out of Latine, for the singuler benefite and comfort of the godlie, familiarlie translated into Englishe by Thomas Newton Enarrationes in epistolas Divi Petri duas et Iudae unam. English Luther, Martin, 1483-1546. Newton, Thomas, 1542?-1607. [4], 172 leaves [By John Kingston] for Abraham Veale dwellyng in Paules Church-yard at the signe of the La[m]be, Imprinted at London : 1581. A translation of: Enarrationes in Epistolas Divi Petri duas et Judae unam. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Lacking title page.

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eng Bible. -- N.T. -- 1 Peter -- Commentaries -- Early works to 1800. Bible. -- N.T. -- 2 Peter -- Commentaries -- Early works to 1800. Bible. -- N.T. -- Jude -- Commentaries -- Early works to 1800. 2005-10 Assigned for keying and markup 2006-01 Keyed and coded from ProQuest page images 2006-02 Sampled and proofread 2006-02 Text and markup reviewed and edited 2006-04 Batch review (QC) and XML conversion

A COMMENtarie or Expoſition vppon the twoo Epistles generall of Sainct Peter, and that of Sainct JVDE. First faithfullie gathered out of the Lectures and Preachinges of that worthie Inſtrumente in Goddes Churche, Doctour Martine Luther. And now out of Latine, for the ſinguler benefite and comfort of the Godlie, familiarlie tranſlated into Engliſhe by Thomas Newton.

¶Imprinted at London for Abraham Veale dwellyng in Paules Churchyard at the ſigne of the Lābe. 1581.

¶TO THE RIGHT HOnourable, Sir Thomas Bromeley Knight, one of her Maiesties moste honourable priuie Counſell, and Lorde Chauncelor of Englande.

THE tranſlation of theſe godlie and comfortable Commentaries of Maister Luther vpon the Epistles generall of the bleſſed Apostles Peter and Jude, beeyng fullie finiſhed and brought to an ende, it was the eaſieſt matter of many, where to bethink mee of a fitte Patrone, vnder whom to ſhield the labours of ſo worthie an Organe in the Churche of God, and myne owne trauailes therein (ſuche as thei bee) frō the rancorous rout of ſuche bawlyng Baalites and arrogant Apistes, as with open Iawes will bee readie to barke at the ſounde doctrine of Faithe and Maners, by hym heerein with a moste bolde ſpirite, maintained and vttered. I was (I ſaie, ſoone reſolued with my ſelf, to ſettle my choiſe in your Lordſhippe: of whoſe cheerefull acceptaunce (ſuche is your Godlie zeale) J could not any whitte doubte: And of whoſe courteous construction of my honest and harmeleſſe meanyng heerein (ſuche is your honourable inclination) J deemed it almoſte hainous, to put any diffidence, or to harbour within mee ſo muche as a ſparke or Mite of the leaste ſuspition. None ſo wilfullie blinde, nor ſo witleſlie bee ſotted, but hath bothe ſeene and knowen, what a generall benefite it pleaſed the Lorde in mercie, to ſhewe vnto the worlde, beeyng almoſte whollie whelmed in the Suddes of Superstition, and desperatelie drowned in the Dregges of Jdolatrie, by the miniſterie of this one man: oppoſyng hymſelf (in defence of the glorious Gospell of GOD) againste all the Pedlarie of Pope and Popelynges, and againste all the rable of Cozenyng Caterpillers in the Kyngdome of Darkeneſſe, characterized and brended with the marke of the Beast. The triflyng traſhe and ridiculous rifferaffe of whiche Cacolike Synagogue (for ſo is it muche rather to bee tearmed then Catholike) this man with ſo vehement and zealous a ſpirite, hath ſo throughlie anatomized and vnripped, ) by ſuche ineuitable reaſons out of the infallible VVorde of God, ouerthrowen and confuted, that the rotten ragges thereof can not poſſiblie bee eft ſoones peeced: The crackte credite of ſuche Motheaten ſtuffe neuer againe ſalued: nor the totteryng walles of ſuche a roiſtyng and ruffianly raigne, euer any more after the former galantiſe be reared vp & reestabliſhed. In ſo muche that it maie bee thought, that our mercifull God, pitiyng the miſerable thraldome wherin his people vnder that Romiſhe Pharao had long laine captiued, and in his Justice, meanyng at length to ridde the worlde of thoſe deade Flies (whiche did nothyng els but corrupte and tainte ſweete Ointmentes) and as it were to launce thoſe Botches and Biles, that ſo long had festured in the bodie of the Common wealthe of Jſraell, appointed and raiſed vp this man, to bee as the Malle that ſhould knocke that blasphemous Goliah in the pate, and the Leeche that ſhould applie vnto him & his greazed generatiō ſuche a ſtrong Pill, whiche thei ſhould neuer bee able to ſwallowe. His life alſo & conuerſation beyng ſo vnblameable, that the ſtarkest Balaamite and ſpightfulleſt Rabbine emong them (of whiche ſtampe there neuer wanteth ſtoare) could neuer iustlie reprooue hym of faultes, other then ſuche, as generally followe the infirmitie of Man. Jn ſo muche as that reuerend and renoumed Clerke Eraſmus (whoſe testimonie herein maie ſtande for many, and the rather for that he ſomewhat to muche (the more pitie) for priuate respectes, bolstered and plaſtered the deformities and blottes of the Romiſhe Clergie) pleaſauntly by waie of anſwere to a queſtion, mooued vnto hym by the good Duke of Saxony, ſaied: that the onely reaſon why poore Luther was ſo deadly hated, was for none other cauſe, but for that, by his preaching and writing, hee had taken awaie the Croune from the Pope and Biſhoppes, and the Beallie from the Monkes: and that otherwiſe he was bothe a Godlie, a learned, a vertuous, and a modest man. Jn the compaſſyng and atchieuyng whereof, little meruaile was it, though in his Style and maner of writyng, he ſeemed to ſome to bee ouer crabbed, ſeuere, ſharpe, and bityng: For (ſaied he) to remooue ſharpe & groſſe diſeaſes, God hath ſent in this laste age of the VVorlde, a ſharpe & austere Phiſition. And as wee reade of the Repairers of Battered Hieruſalem, that with the one hande thei builte the VValles, and with the other helde their ſweard, to bee readie to encounter the enemie: So maie wee ſaie of Luther, that he with the one halfe of his ſtudie, combated and conflicted with the Aduerſaries of Gods truthe, and with the other halfe, generallie benefited the Churche, by pennyng & writing ſundrie notable enarrations vpon the Sacred Scriptures, and Catholique Religion. How valiauntlie alſo hee plaied the Chriſtian Champion againste Meritemongers, and all Clouters vp of their Saluation with the Figgeleaues of their owne wretched VVoorkes and condignitie; and what an vndaunted Hercules he ſhewed hymſelf, in choppyng of ſtill thoſe ſuccreaſyng heades of that Jtalian Hydra, ſundrie his learned Bookes plentifullie and at large declare, and this VVoorke emong many others doeth ſufficientlie atteſtifie. The whiche with all humilitie J heere offer and exhibite vnto your lordſhip: aſſuring my ſelf, that for your approued wiſedome, you will not onely allowe of it, but alſo for the high Authoritie wherein you are worthilie placed, you will accordyngly countenaunce it. The Lorde from heauen bleſſe and ſtrengthen you with his Spirite of zeale, fortitude and boldneſſe, to be a Buttreſſe and Proppe for the propagation, paſſage, and continuaunce of his glorious Gospell emong vs, your poore Countreimen of this noble Realme of Englande, to the encoragement of all true Profeſſours of the ſame, and to the vtter terrour, extirpation, and weedyng out of all cancarde aduerſaries and malicious Grinnagods, beyng not onelie prickes in the feete, and Thornes in the eyes, but euen ſplintes in the handes, and Daggers at the hartes of all the godlie: That by the prudent pollicie, and carefull vigilancie of your Honour, with others her Maiesties moste Noble and zelous Counſellours, all dolledrenche Drones maie bee espied, and caste out of the Hiue of the Common wealthe, and either bee conuerted, least vtterly thei periſhe, or ſpedily confounded, least thei procure and breed more treacherous annoiance. From Butley in Cheſshire, this first of October 1581.

Your L. moste humble, Thomas Newton.
The argument of this firſt Epistle of S. Peter, by M. Luther.

¶Before wee fall in hande with the interpretation of this Epiſtle, it ſhall bee verie requiſite, firſt to laye downe vnto the Reader ſome briefe admonition, whereby he may knowe, bothe how it is to bee eſteemed, and alſo how to attaine to the certaine knowledge thereof.

FIrſt of all is to bee noted, that all the Apoſtles doe handle one and the ſelf ſame doctrine, and therfore is it not well done of ſome, in that they ſay there bee onely fower Euangeliſtes, and fower Goſpels, whereas all is one Goſpell, what ſo euer the Apoſtles haue left in writyng.

Now, the Goſpel ſignifieth nothing els then the preaching and publiſhing of the grace and mercie of God through Chriſt our Lorde, purchaſed for vs by his death. And to take it properly, it is not that whiche is contained in bookes and comprehended in letters, but rather the vocall preachyng, and the liuely worde and voyce, whiche ſoundeth in the whole worlde, and is ſo openly vttered, that it maie euery where bee heard. Neither is it a booke that containeth the Lawe, wherein are many points of good doctrine, as it hath bin hitherto commō ly beleeued. For it draweth vs from all confidence and hope of any woorke of our owne, whereby to become righteous: and declareth vnto vs the riche graces of God, freely and without any our owne merite giuen vnto vs: teachyng vs alſo Chriſt, who hauing by his interceſſion appeaſed ye wrath of God, and ſatiſfied for our ſinnes, hath quite aboliſhed and blotted out our iniquities and by his works, iuſtified and made vs righteous.

Now, whoſoeuer either preacheth or writeth theſe thynges, he teacheth the true Goſpell in deede, whiche all the Apoſtles, but eſpecially S Paule and S. Peter haue done in their Epiſtles, Whatſoeuer then is preached or publiſhed concerning Chriſte, is one Goſpell, although one handle it after one ſorce, and in one kinde of wordes, an other after an other ſorce, and in an other kinde. For a thing may be handled either in many wordes or in fewe and may be deſcribed either briefly or at large. Howbeit ſeeyng all tendeth vnto no other ende but to teache vs that Chriſt is our Sauiour, and that we through faith in hym, without any our owne workes, are iuſtified and ſaued, it is al one Word, and one Goſpell, as there is one onely faith, and one Baptiſme in the whole Churche of Chriſt.

Thou readeſt then nothing written by any of the Apoſtles, whiche is not alſo contained in the writynges of others that were as it were penners of the Scripture: but thei that haue handled this poynt eſpecially and with greater endeuour and ſtudie then the reſt, namely that onely faithe in Chriſte doeth iuſtifie, euen thei are the beſt Euangeliſtes of all. Hereupon thou maieſt more rightly call the Epiſtles of Paule the Goſpell, then thoſe thinges whiche Matthewe, Marke, and Luke haue written. For thei deſcribe not muche beſide the Hiſtorie concernyng the doinges and miracles of Chriſte: as for the grace whiche Chriſte hath purchaſed for vs, none doeth more fully and fitly entreate therof then S. Paule, eſpecially in his Epiſtle to the Romans. Now, ſeing the Word is of more importance then the actions and doynges of Chriſte, and that if we ſhould want the one of them, it were farre better to be with out the deedes and Hiſtorie, then the Wordes and Doctrine, it followeth that thoſe bookes are moſt highly to be eſteemed, whiche entreate eſpecially of the doctrine and wordes of our Lorde Ieſus Chriſte. For aſmuche as if there were no miracles of Chriſt, and that we were altogether ignoraūt of them, yet were his wordes ſufficient for vs, and without which wee can not ſo muche as liue.

Hereupon therefore it followeth, that this Epiſtle of S. Peter is to bee accompted among the moſte excellent bookes of the newe Teſtament, and is the true and pure Goſpell, in aſmuche as the Apoſtle herein teacheth nothyng els, then that whiche Paule and the reſt of the Euangeliſtes doe: namely ſincere faith, and that Chriſte is freely giuen vnto vs, who hauyng taken awaie our ſinnes, is our onely Sauiour, as in the proceſſe of this Epiſtle we ſhall ſee. By this that is here ſaied, wee maie likewiſe iudge of all bookes and doctrines, what is the Goſpell, & what is not. For whatſoeuer is not either preached or written after this ſorte, and to this ende, that maie wée boldly iudge not to bee the Goſpell, haue it neuer ſo faire and goodly a ſhewe. This power to iudge haue al Chriſtians, and not the Pope or Councels alone, whiche face and crake that thei and none but thei haue authoritie to iudge of doctrines. And thus muche maie ſuffize for the argument: let vs now heare the Epiſtle.

The firſt Epiſtle generall of Sainct Peter. The firſt Chapter.

PEter an Apoſtle of Ieſus Chriſte, to the ſtraungers that dwell here and there throughout Pōtus, Galatia, Cappadocia, Aſia and Bithynia,

Elect accordyng to the foreknowledge of GOD the Father vnto ſanctification of the Spirit, through obedience and ſprinckling of the bloud of Ieſus Chriſt: Grace and peace be multiplied vnto you.

Bleſſed be GOD, euen the Father of our Lorde Ieſus Chriſt, whiche according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the reſurrection of Ieſus Chriſt from the dead,

To an inheritaunce immortall and vndefiled, and that fadeth not awaie, reſerued in heauen for you,

Whiche are kept by the power of God through faithe vnto ſaluation, whiche is prepared to bee ſhewed in the laſt tyme.

Wherein ye reioyce, though now for a ſeaſon (if neede require) ye are in heauineſſe, through manifolde tentations,

That the triall of your faith, beyng much more precious then gold that periſheth (though it be tried with fire) might be founde vnto your praiſe, and honour and glorie, at the appearyng of Ieſus Chriſt:

Whom ye haue not ſeene, and yet loue him, in whom now, though ye ſee hym not, yet do you beleue, and reioyce with ioye vnſpeakeable and glorious:

Receiuyng the ende of your faith, euen the ſaluation of your ſoules.

Of the whiche ſaluation the Prophets haue inquired and ſearched, whiche propheſied of the grace that ſhould come vnto you,

Searchyng when or what tyme the Spirit whiche teſtified before of Chriſt whiche was in them, ſhould declare the ſuffrynges that ſhould come vnto Chriſt, and the glorie that ſhould followe.

Vnto whom it was reueiled, that not vnto themſelues, but vnto vs thei ſhould miniſter the thinges which are now ſhewed vnto you by them whiche haue preached vnto you the Goſpell by the holy Ghoſt ſent doune from heauen, the whiche thinges the Angels deſire to beholde.

Wherefore girde vp the loynes of your minde: bee ſober, & truſt perfectly on the grace that is brought vnto you, by the reuelation of Ieſus Chriſt,

As obedient children, not faſhioning your ſelues vnto the former luſtes of your ignorance:

But as he whiche hath called you, is holy, ſo be ye holy in all maner of conuerſation,

Becauſe it is written: Be ye holy, for I am holy.

And if ye call him Father, whiche without reſpect of perſone iudgeth according to euery mans woorke, paſſe the tyme of your dwellyng here in feare:

Knowing that ye were not redemed with corruptible thinges, as ſiluer and golde, from your vaine conuerſation, receiued by the traditions of the fathers,

But with the precious bloud of Chriſt, as of a Lambe vndefiled, and without ſpot.

Whiche was ordeined before the foundation of the worlde, but was declared in the laſt tymes for your ſakes,

Which by his meanes doe beleeue in God that raiſed him from the dead, and gaue him glorie, that your faith and hope might be in God.

Hauing purified your ſoules in obeying the truthe through the Spirit, to loue brotherly without fainyng, loue one an other with a pure harte feruently,

Beyng borne a newe, not of mortall ſeede, but of immortall, by the worde of God, who liueth and indureth for euer.

For all fleſhe is as graſſe, and all the glorie of man is as the flower of graſſe. The graſſe withereth, and the flower falleth awaie.

But the worde of the Lord endureth for euer: and this is the worde whiche is preached among you.

¶The first Chapter.

Peter an Apoſtle of Ieſus Chriſt, to the ſtraungers that dwell here and there throughout Pontus, Galatia, Cappadocia. Aſia and Bithynia,

Elect accordyng to the foreknowledge of God the Father, vnto the ſanctification of the Spirite, through obedience and ſprincklyng of the blood of Ieſus Chriſt.

THis is bothe an inſcription and ſubſcription. Thou ſeeſt here in the verie beginnyng, that that whiche is here written, is the Goſpell. He ſaith that he is an Apoſtle, whiche ſignifieth a Legate or Meſſenger, that doeth by woorde of mouthe the buſineſſe whiche he hath receiued in charge: which name, beeing ſo engliſhed of the Greeke worde 〈 in non-Latin alphabet 〉 , becauſe it is now commonly knowne, what it ſignifieth, I haue not thought it good by any other phraze or terme, to expreſſe and tranſlate it. Howbeeit properly it ſignifieth hym, that declareth ſomething by worde of mouth: not a mere carier of letters, but a meſſenger that with liuely voice deliuereth his errand, and by wordes vttereth his commiſſion and charge: and ſuche in Latine we call Oratores, that is, Orators. Whereas thē he calleth himſelf the Apoſtle of Ieſus Chriſt, it is as much as if he had ſaied: I haue charge from Ieſus Chriſt, to preache of this ſame Ieſus Chriſte vnto you. Marke here how at the firſt thei are excluded & debarred whatſouer thei be, yt preache any of the dreggie and doatyng doctrines of ſeelie fooliſhe and vaine men: for he is a meſſenger of Ieſus Chriſt, whiche doeth that whiche Chriſt hath commaunded hym: If he preache any other thyng, he is not Chriſtes meſſenger, and therefore in no wiſe to bee heard. But if he preache that whiche Chriſte hath enioyned hym, then is he to bee heard: and to heare hym is as muche as to heare Chriſt hymſelf beyng preſent.

To the Straungers, Elect.

THe Apoſtle wrote this Epiſtle to thoſe Countries that are here mentioned. Thei were in tyme paſte Chriſtian, but are now in miſerable ſubiection and ſlauerie vnto the Turke, among whom thou maieſt perhaps euen at this daie finde ſome that faithfullie beleeue in Chriſte. Pontus is a greate and large countrie bordering vpon the ſea: next vnto it is Cappadocia, the borders and limites of whiche twoo countries are almoſte conioyned. On the hinder parte is Galatia, on the former toward the Sea Aſia, and Bithynia, all ſituate toward the Eaſte, greate and large Countries. Paule preached perſonallie in Galatia & Aſia, whether he did ye ſame alſo in Bithynia, I doe not certeinly know: But in the furthermoſt two, it is certain that he did not preache. Straūgers are thei whom we call Forreiners, namely ſuch as come frō ſome other place, and not borne in the Countrie wherein wee are. Now the Apoſtle calleth them ſo, becauſe thei had been Gentiles. Neither is it to be thought ſtraunge, that Peter beeyng the Apoſtle of the Iewes, did neuertheleſſe write alſo vnto the Gentiles. The Iewes call thoſe Proſelites, (that is, admitted to the ſtate of the Iewes) who beeyng not lineallie of their ſtocke, and of the blood of Abraham, had notwithſtandyng embraced Iudaiſme, and ſubmitted theim ſelues to the obſeruation of their lawe. To theſe therefore the Apoſtle writeth, who before had been Gentiles, and therefore no members of the common wealthe of Iſraell, but beeyng now conuerted to the faithe, had adioyned them ſelues to the faithfull Iewes. Wherefore he calleth them Straungers Elect, whom vndoubtedly hee none otherwiſe reputeth then true Chriſtians, and to theſe alone he writeth. Whiche maner of callyng theim, containeth in it no common doctrine, as wee ſhall hereafter more at large heare.

Accordyng to the foreknowledge of GOD the Father.

HE calleth thē Elect, but how? Surely not of them ſelues, but accordyng to the ordinance of GOD. For it lieth not in our owne powers, to bryng our ſelues vnto heauen, nor to haue faithe when wee liſte: neither will God receiue into heauen all whom ſo euer: Naie, hee will verie diligently and circumſpectly ſifte, examine, and trie all them that be his. Awaie therefore with all mannes doctrine of free will, and of all ſtrength in our ſelues: this thing dependeth not of our, but of Gods good will and election.

Vnto ſanctification of the Spirite.

God hath predeſtinate vs to be holie, and that ſpirituallie. Theſe woordes, holie and ſpirituall, the Belligods of the Romiſhe Cleargie, haue ſhameleſlie taken from the true profeſſors of the Goſpell, and entailed the ſame vnto their Maumetiſhe Monkerie, whiche ſtate thei doe now call holie and ſpirituall. Euen as thei haue doen by this name Churche, ſo that thei will haue none but the Pope and his mitred Biſhops, to bee the Churche, ſaiyng, that the Churche hath commaunded this and that: whereas thei in the meane tyme at their pleaſures, doe and determine what thei liſte. Holineſſe conſiſteth in nothyng leſſe then in this, that one bee a Monke, a Freere, or a Nunne, or to bee a Shauelyng and weare a Coule, or ſome peltyng religious habite.

The word, Spirit, ſignifieth that we ſhould be holie in hart, inwardly and in ſpirite before God. And this is ſaied eſpecially for this cauſe, to ſhewe that nothing is holie, but that whiche God maketh holie in vs. For at that tyme the Iewes had many outward ſanctifications, but the true ſanctification thei had not. This then is the meanyng of ſainct Peter: God hath predeſtinate you to this ende, that now at the laſte ye ſhould bee holie in deede, accordyng as ſainct Paule ſaieth in the fourthe to the Epheſians: In righteouſneſſe and true holineſſe, that is in holineſſe whiche is ſincere, and altogether entire. For ſuche outwarde holineſſe as the Iewes had, is nothyng eſteemed nor regarded before God. After this ſort doeth the Scripture call vs, holie and Sainctes, when wee beleeue, beeyng as yet liuyng here on earth. But our Rabbines the Papiſtes, haue taken this name from vs, ſaiyng that we are not Holie, but that thei onely are Holie, whiche are in heauen. We muſt therefore repoſſeſſe, and againe take this notable name vnto vs. Thou muſt needes be Holie, yet muſt thou not thinke that thou haſte this holineſſe of thy ſelf, or by thine owne merite, but that thou art therefore Holie for that thou haſte the worde of GOD: for that the kyngdome of heauen is thine, and for that thou art become entirely righteous and holy through Chriſt. Theſe thinges muſt thou confeſſe, if thou wilte bee a Chriſtian. For this were extreme ignominie, & blaſphemie to the name of Chriſt, if we ſhould ſo denie this honour to his blood, as not to beleeue that by it onely our ſynnes are cleane waſhed awaie, and wee ſanctified. Thou muſt beleeue therefore and confeſſe, that thou art holie, yet by the blood of Chriſte, not by thine owne righteouſneſſe: and this thou muſt doe with ſuche certaintie and conſtancie, that in this cauſe thou maieſt not ſticke (if neede be) to ſpende euen thy life, and boldly to abide and looke for whatſoeuer maie herevpon come vnto thee.

Through obedience and ſprincklyng of the blood of Ieſus Chriſte.

AFter this ſorte ſaieth the Apoſtle, commeth it to paſſe that wee bee holie, when wee beleeue and obey the Woorde of Chriſt, and are ſprinckled with his blood. And here ſainct Peter hath vſed ſomewhat an other maner of ſpeeche then ſainct Paule: Yet is it in effecte as muche as when S. Paule ſaieth, wee are ſaued through Faithe in Chriſte: becauſe it is Faithe whiche maketh that wee bee attentiue, and obediente to Chriſt and his holie Worde. Wherefore to obey the Word of God, is as muche as to bee ſubiect to Chriſt, to bee ſprinckled with his blood and to beleeue. For it is verie greeuous to Nature, to bee ſo wholie ſubiecte to Chriſte, as altogether to forſlowe and ceaſſe from our owne matters, altogether to neglect our owne cauſes, and to counte all that we doe to be ſynnes: Nature therefore ſtoutly reſiſteth, and ſtriueth againſte this doctrine, and yet neuertheleſſe it muſt at the laſte ſtoupe and yeeld it ſelf thereunto.

Of Sprincklyng we read in the 51. Pſalme. Sprinckle me with Hyſop, O Lorde, and I ſhalbe cleane. He alludeth to the Lawe of Moſes, from whence ſaincte Peter tooke this kinde of ſpeeche, thereby to reuele Moſes vnto vs, and as it were to bryng vs into the kynges highwaie of rightly vnderſtandyng the Scriptures. For whē Moſes had builded the Tabernacle, he tooke the blood of Goates, and therewith ſprinckled bothe the Tabernacle and all the people. Now this ſprincklyng did not inwardlie ſanctifie in ſpirite, but onely outwardlie and in externall thinges, and therefore is there neede of a Spirituall clenſyng, foraſmuche as that ſanctification was outward and carnall, whereof there is no regarde before God: yet did God thereby as it were, by a Type or figure, ſignifie this ſpirituall ſanctification. That then whiche S. Peter here ſaieth is thus muche in effecte: The Iewes pleaſe them ſelues in outwarde holineſſe, wherby thei are thought righteous, and of a good life before men, but thei counte you emong the reprobate: howbeit you haue a ſprincklyng farre better, for ye are ſprinckled in ſpirite, and are clenſed inwardlie. The Iewes ſprinckle them ſelues with the blood of Goates outwardlie, but ye are ſprinckled in your conſciences inwardly, ſo that your harte is cleane and therefore herein you haue greate cauſe to reioyce.

Hereof it is that the Gentiles bee no more Gentiles: euen as thoſe righteous Iewes are no more righteous by their ſprincklyng, for theſe thynges are now chaunged and altered. None other ſprinklyng is required, but that whiche maie conuert vs, and make vs Spirituall. Now to ſprinkle after this ſort, is nothyng els then to preache, that Chriſte hath for this cauſe ſhed his blood, onely to make interceſſion for vs vnto his Father, and to ſaie: Moſte deare Father, thou ſeeſt here my blood, whiche I haue ſhedde for this ſynner. Here, if thou doe beleeue, thou art truelie ſprinkled. And thus thou ſeeſt what is the true maner of ſprinklyng. Now if all the Popes, Monkes, and ſacrificyng Prieſtes ſhould at once iumble together and bryng all their traſhe, rifferaffe and baggage, thei are not able either to teache, or doe ſo muche as S. Peter doeth here in theſe fewe woordes. And this is the ſubſcription of the Epiſtle, wherein he declareth his office, what that is whiche he preacheth. Wherefore that whiche is here taught, is the onely Goſpell: all other kindes of doctrine (if men accoumpt theim any waie neceſſarie to ſaluation) whiche ſounde not after this ſorte, are to bee troden vnder our feete, reiected, forſaken, refuſed, and abandoned: Yea all thoſe bookes are to bee loathed, and miſliked, whiche hauyng gaie titles of good Woorkes, Praiers, Indulgences, Pardons and ſuche like, are not plainlie, directlie, and ſoundlie grounded vpon this foundation.

. Grace and peace be multiplied vnto you.

HEre S. Peter obſerueth that maner whiche the Apoſtle Paule in his ſalutyng vſeth, although not in euery reſpect. And that which he ſaith is in effect thus much: Ye haue now peace & grace, but not perfectly, therefore muſt ye continually profite, vntill that olde Adam bee wholy killed and mortified in you. Grace is the fauour of God: here hath it his beginnyng in vs, but needefull and requiſite is it that it alwaies become daily more and more effectuall in vs, and take encreaſe euen till our diyng daie. He that acknowledgeth, beleeueth and is fully perſwaded in his cōſcience, that God is fauourable vnto him, is aſſuredly poſſeſſed of this grace: and his hart comfortably enioyeth peace, ſo that he feareth neither the world nor Deuilles. For he knoweth that God, who hath power ouer al thinges, is fauourable and mercifull vnto him, and that he will deliuer him from death, hell, and al incommodities whatſoeuer: hereupon his conſcience is at peace within it ſelf and is ioyfull and glad. This doeth Sainct Peter here wiſhe vnto the faithfull, which is a true Chriſtian ſalutation, wherewith all Chriſtians ought to ſalute one an other. Thus haue wee the inſcription with the ſalutation, and now beginneth he the matter of his Epiſtle.

Bleſſed be God, euen the Father of our Lorde Ieſus Chriſt, whiche accordyng to his aboundant mercie hath begotten vs againe vnto a liuely hope by the reſurrection of Ieſus Chriſt from the dead,

To an inheritance immortall and vndefiled, and that fadeth not awaie, reſerued in heauen for vs,

Which are kept by the power of God through faith vnto ſaluation, whiche is prepared to be ſhewed in the laſt tyme:

Wherein ye reioyce, though now for a ſeaſon (if neede require) ye are in heauines through manifolde tentations:

That the triall of your faith, beyng much more precious then golde that periſheth (though it bee tryed with fire) might be founde vnto your praiſe and honour and glorie at the appearyng of Ieſus Chriſt:

Whom ye haue not ſeen, and yet loue hym, in whom now though ye ſee him not, yet do you beleeue, and reioyce with ioye vnſpeakeable and glorious,

Receiuing the ende of your faith, euen the ſaluation of your ſoules.

IN this Induction or Preface we ſee the wordes and nature of a true Apoſtolicall Paſtor: ſuche a beginnyng (I ſaie) wherein wee maie plainly perceiue and note that to be true, which was ſaid afore: namely that this Epiſtle amōg all the reſte is of moſte ſinguler excellencie. For, in the verie entraunce hee beginneth to declare what Chriſte is, and what benefite wee receiue by hym, when as hee ſaieth, that wee are begotten againe of God vnto a liuely hope by the reſurrection of Ieſus Chriſt. Alſo that all giftes are beſtowed vpon vs of the Father, of his mere mercie without any our deſerte. Theſe are in deede true and right Euangelicall phrazes, theſe are comfortable ſpeeches moſte meete to bee publiſhed and preached. But (alas) what ſmall ſtoare of ſuche kinde of preachyng is there to bee founde in the Bookes, euen of them that are accoūpted the beſt. The written workes euen of Hierome and Auguſtine, what ſmall conſonancie and agreement haue they with theſe wordes? And yet muſt Ieſus Chriſt bee thus preached, that he died and roſe againe, and why hee died and did riſe againe: that men beeyng throughly moued with this kinde of preachyng, maie beleeue in hym, and beleeuyng maie obtaine ſaluation. This it is to preache the true Goſpell in deede. Whatſoeuer is not preached after this ſorte, is not the Goſpell, whoſoeuer hee bee that preacheth it.

The very ſumme then and effect of theſe woordes is this: that Chriſt by his reſurrection hath brought vs to his father, and hereby alſo Sainct Peter goeth about euen by our Lorde Ieſus Chriſte to bring vs to the Father, and to ſet hym a mediator betweene GOD and vs. It hath bin hitherto preached that wee muſt call vpon Saincts, to bee our interceſſors with God. Hereupon wee haue runne to the holy Virgine Marie, and haue made her our Mediatour, leauyng Chriſte in the meane ſeaſon as an angrie Iudge. So doeth not the Scripture, it commeth and approcheth nerer: it giueth this glorie to Chriſt our Lord, that he is our onely mediator, by whom alone we muſt come vnto the Father. O ineſtimable treaſure which is giuen vs by Chriſte, namely that wee maie goe to the Father and aſke the inheritance wherof Sainct Peter here ſpeaketh.

Theſe wordes doe moreouer plainly ſhewe what mynde the Apoſtle had, why that ſo earneſtly and with ſuch vehement ardencie he began to praiſe the Father, and will haue vs alſo to praiſe and bleſſe hym, for the incomparable riches which he hath giuen vnto vs, in that he hath begotten vs againe, and that before we could euen ſo muche as thinke thereof, muche leſſe preuent hym, ſo that here is nothing remaining to preach and praiſe, but the onely mercie of God. And therefore can we boaſte of no workes at all, but muſt confeſſe that we haue all through his onely mercie, whatſoeuer wee haue. Here is now no more Lawe, no wrathe as in tyme paſt there was, when it made the Iewes to flée, beyng ſtriken with terror, ſo that they durſt not goe vnto the Mount. God doeth not now ſtill vrge and ſtrike vs, but handleth vs as fauourably as maie be, faſhionyng and makyng vs anewe: neither giueth hee vs grace to doe one good woorke or twoo, but frameth in vs a newe creature and a newe life, ſo that wee bee now an other thyng then wee were before when wee were the ſonnes of Adam: namely wee are tranſlated from the inheritance of Adam to the inheritance of God, that hee maie bee our Father, and we his children, and therein his heires euen of all good thynges that he hath. See what excellent thinges are in the Scripture handled concernyng this matter. Now inaſmuche as wee are regenerate, and the ſonnes and heires of God, wee are equall in dignitie and honor with Sainct Paule, Sainct Peter, the holy Virgin Marie, and all the Saincts. For wee haue the ſame treaſure from God, and all good thynges as largely as they. They were no otherwiſe regenerate then we, wherefore they haue no more then all other Chriſtians.

Vnto a liuely hope.

OUr life here vpō the earth, is for none other cauſe, but that we ſhould help others, otherwiſe it were beſt that God ſhould euen ſtraight after our baptiſme, and the receiuyng of faith, ende our daies, and ſuffer vs to dye. Howbeit he permitteth vs to liue here to this ende, that we maie bring others alſo vnto the faith, which he him ſelf hath doen to vs before. Nowe while wee liue here on the earth, wee liue in hope. For albeit wee be certaine that through faithe wee haue all the good thinges of God (for faith as it aſſuredly bringeth with it regeneration, ſo doeth it bring alſo adoption and inheritance) howbeit we ſee not this as yet, and therefore doeth it as yet conſiſt in hope, beyng ſomewhat remoued from our ſight that wee can not ſee and beholde it. Now this the Apoſtle calleth the hope of life: which is an Hebrewe kinde of ſpeeche, as is this, The man of ſinne. Wee call that a liuely hope, wherby we certeinly hope & aſſuredly looke for eternall life, whiche is now hid as it were with a veile, that it can not bee ſeene, neither is it preſently perceiued but in the harte through faith, as Iohn in his firſt Epiſtle Chap. 3. writeth: Now are wee the ſonnes of God, and yet doeth it not appeare what wee ſhalbe: but we knowe that when he ſhal appeare, we ſhalbe like hym: for we ſhall ſee hym as he is.

Becauſe the life preſent, and the life to come can not be together, neither can it bee that wee ſhould eate, drinke, ſleepe, watche, and doe other workes of Nature which this life bringeth with it, and bee therewith alſo bleſſed: therefore can wee not attaine vnto this, to liue for euer, vnleſſe wee firſt dye, and forgoe this preſent life. Wherefore while wee here liue, wee muſt ſtill ſtande in hope vntill it pleaſe God to call vs hence to beholde and ſee, thoſe good thinges which we now hope after. And how maie we come vnto this liuely hope? By the reſurrection, (ſaieth the Apoſtle of Ieſus Chriſt) from the dead. I haue oftentymes ſaied, that none can rightly beleeue in God, and come vnto hym without a meane, for aſmuche as wee are all the children of wrathe, and of our ſelues can doe nothyng that is acceptable before God: wee haue therefore neede of an other, by whom we maie appeare before hym, who may make interceſſion for vs, and reconcile vs vnto hym. Now there is none other mediator then the Lord Chriſt, who is the Sonne of God. It is therefore no true faithe whiche the Turkes and Iewes haue, who ſaie and beleeue that GOD is the maker bothe of heauen and earth: for thus doeth the Deuill alſo beleeue, and yet doeth this beleefe nothyng at all profite hym. Thei preſume to come into the ſight of God without Chriſte the mediator. Thus ſaieth Sainct Paule in the fift to the Romanes: Wee haue acceſſe vnto God through faithe, (not by our ſelues, but) by Chriſt. Wherefore wee muſt haue Chriſte with vs, wee muſt come with hym, wee muſt ſatiſfie God by hym, and doe all thinges with God by hym and in his name. The ſame is this in effect whiche Sainct Peter ſaieth in this place: for it is aſmuche as if he had ſaied: we certeinly looke for eternall life although wee liue here on the earth: yet no otherwiſe then by the reſurrection of Chriſte, that is to ſaie, euen therefore, becauſe he is riſen againe, aſcended into heauen, and ſitteth on the right hande of his Father. For this cauſe did hee aſcende, that he might giue vnto vs his ſpirit, whereby beyng regenerate we might bee bolde to goe to the Father and ſaie: Behold I come before thee O mercifull father, and praie vnto thee, not that I putte any truſt or confidence in any praier of myne owne, but for that my Lorde Chriſt doeth make interceſſion for me, and is myne Aduocate. All theſe wordes carie an ardent efficacie and fierie force, where there is a harte that beleeueth: where the harte beleeueth not, there all ſuche words are colde, neither doeth the conſcience feele any comfort thereby.

Wee maie here alſo iudge and knowe, whiche is ſyncere doctrine and true Chriſtian preaching and which is not. For, hee that is a Preacher of the Goſpell, muſt moſte zelouſly and diligently preache forthe the reſurrection of Chriſt: whiche he that doeth not, is no Apoſtle. For this is the Summe of our faithe. And thoſe Bookes of all other are the beſt and the excellenteſt, whiche teache and treate vpon this poincte principally and chiefly, as before hath beene declared. This article of our Faith is of moſt waightie importaunce. For if Chriſt had not riſen againe, all our comforte and hope were in vaine: and all whatſoeuer Chriſt hath either done or ſuffred, ſhould be to vs in no ſteede. And therefore this maner of teaching is moſte requiſite. Beholde, Chriſt hath dyed for vs, and taken vpon him to ſatiſfie for vs to the iuſtice of his Father, againſt Sinne, Death and Hell, with whom he had a moſte ſharpe and bitter encountrie, yet could none of them ouercome hym, but were by hym all conquered and ſubdued, for that he was the ſtronger. He roſe again (mawgre the forces of them all) & brought them in ſubiection to himſelf, and that for none other cauſe, but to ſet vs free and at libertie, out of the daunger and thraldome of them. This if wee ſtedfaſtlie beleeue, wee haue a perfect aſſuraunce and full poſſeſſion of all theſe benefites: whiche beyng eche waie impoſſible to bee brought to paſſe by our ſelues or any ſtrength that is in vs, it behoued that Chriſt ſhould performe the ſame. Otherwiſe, there had been no cauſe, why he ſhould haue deſcended from heauen hither among vs, vile wretched and ſinfull men.

And therefore when men in preachyng attribute any of theſe thinges to our woorkes, thei doe nothyng els but cauſe that theſe ſo neceſſarie pointes of doctrine cannot afterwards take any place in the hartes of the hearers, nor be rightly vnderſtood of them. O, how well ought theſe thinges to be knowen to vs Chriſtians? how throughly ought this Epiſtle to be vnderſtoode of vs?

To an inheritaunce immortall and vndefiled, and that fadeth not awaie.

WEE hope not for ſuche a ſubſtaunce and inheritaunce, as is not preſent: but wee liue in hope of an inheritaunce whiche is preſent in deede, and is immortall, is alſo vndefiled, and fadeth not awaie. This inheritaunce wee haue perpetually, and without ende: howbeit wee doe not as yet ee the ſame. Theſe are wordes forcible, and of wonderfull efficacie: and he in whoſe minde thei are firmely fixed, will be (as I thinke) little mooued with deſire of riches, and pleaſures of this worlde. For how can it bee, that one ſhould ſo ſet his minde vpon theſe tranſitorie riches and delightes, if he beleeue thoſe thynges, whiche bee here ſpoken? For when worldlie wealthe, and terrene treaſures bee compared to theſe thinges, it appeareth ſtraight, how thoſe thinges of the worlde endure but a ſmall tyme, and doe ſone paſſe awaie: but theſe thinges continue for euer, and doe neuer faile nor fade. Moreouer, all the thynges of the worlde are vnpure, and doe defile vs, for there is no man here ſo godly, but in one reſpect or other he is caried away, and defiled with the vanities and pleaſaunt thinges of this life: but this inheritaunce is vndefiled and pure, and he that poſſeſſeth the ſame, remaineth for euer immaculate. Finally, this inheritance doeth not fade, doeth not decaie, neither is euer ſubiect to any corruption: but euery yearthly thyng, although it bée as hard as Iron and Stones, is neuertheleſſe chaunged, and continueth not ſtill. As ſoone as man alſo becommeth old, his beautie is gone, and he becommeth lothſome and vnamiable. Howbeit, this inheritance is farre from mutation or chaunge, it alwaies remaineth, it is alwaies freſhe and flooriſhyng. There is no pleaſure ſo greate on the yearth, whiche will not by continuance become lothſome and tedious, as we ſee there is at the laſte a tediouſneſſe in all thynges: but our good thynges here ſpoken of, are otherwiſe, whereof there is not ſacietie for euer. All whiche we obtaine in Chriſt, through the mercie of GOD, when we firmely beleeue, that thei are freely giuen vnto vs. For how ſhould we miſerable men by our owne workes merite thoſe ſo greate good thynges, whiche no reaſon or vnderſtandyng of man is able ſo muche as to comprehende, or by imagination of harte once to conceiue?

Reſerued in heauen for you.

THis inheritaunce immortall, vndefiled, and that fadeth not awaie is vndoubtedly ours: it is onely for a little while remoued and kepte from our ſight, vntill theſe eyes bee cloſed vpp, and this mortall life ended: Then ſhall we certainly finde and ſee the ſame, vnleſſe wee bee vnbeleeuyng. And becauſe wee ſhould not doubte of the certaintie thereof, the Apoſtle here addeth that this inheritaunce, whereunto no corruption can cleaue, is reſerued for vs in heauen.

Whiche are kepte by the power of God through faithe vnto ſaluation.

WE in hope (ſaieth the Apoſtle) looke for this excellent inheritance, whereunto wee come by faithe. For theſe doe in this ſorte followe one an other: By the Woorde is wrought in vs Faithe: by faithe that newe birth, and by this newe birthe wee come vnto hope, ſo that wee certainly looke for theſe thynges, and are throughlie aſſured thereof. Wherefore ſainct Peter fitly here ſaieth that theſe thynges muſt be doen by faithe, and not by our workes.

The Apoſtle here expreſſely ſaieth: Ye are by the power of God kepte vnto ſaluation. There are many who hauyng heard the Goſpell, how that faithe onely doeth iuſtifie without woorkes, doe by and by burſt forthe and ſaie: Wee alſo doe beleeue: thinkyng that that bare opinion, whiche thei feine vnto theim ſelues, is right faithe. Wee haue alreadie taught, and that out of the Scriptures, that it is not in our power to dooe euen the leaſt good woorke that is, without the eſpeciall aſſiſtaunce of Gods Spirite, how then ſhall wee by our owne ſtrength arrogate that, whiche of all other is moſte excellent, namely to beleeue? Theſe cogitations therefore are a mere dreame, and thinges vaine and fonde: Gods power muſt bee preſent to woorke in vs, as Sainct Paule writeth, Epheſ. 1.17. God giue vnto you the Spirite of wiſedome, that yee maie knowe what is the exceadyng greatneſſe of his power to vs warde whiche beleeue, accordyng to the woorkyng of his mightie power. &c. For it is not onely by the will of God, but alſo by a certaine Power of his, that we doe beleue: wherby wee are to learne, that it is no leſſe matter to make faithe in one, then it is to create againe heauen and earth.

Wee maie euidently perceiue therefore, that thei little knowe what thei ſaie, whiche vſe ſuche woordes as theſe: how can onely faithe doe all, ſeeyng many beleeue whiche doe no good woorkes at all? For thei thinke their owne imagination to bee faithe, and that faithe alſo maie bee without good woorkes. But wee ſaie with ſaincte Peter, that faithe is the power of GOD: In whom ſoeuer God woorketh thus, the ſame is a regenerate and a new borne creature, ſo that then of faith there can not but naturally followe good woorkes. Wherefore, it ſhalbe needeleſſe to ſaie to a Chriſtiā: doe this or doe that good woorke: foraſmuche as of his owne accorde, vnbidden, he worketh nothyng but good woorkes. Howbeit he is to bee hereof admoniſhed, that he dooe not deceiue hym ſelf with any falſe, counterfaite, and ſuppoſed faithe. Doe not therefore take any regarde to thoſe vaine talkers, that can prattle muche of theſe thynges, whoſe woordes notwithſtandyng, are but as winde & me e trifles. Of ſuch, Paule ſpeaketh, 1. Cor. 4. I will come vnto you, and will knowe, not the wordes of them that are puffed vp, but ſpirituall power. For the kyngdome of GOD conſiſteth not in woordes, but in power. Where this power of GOD is not, there is neither true faithe, nor good woorkes. Wherefore thei vndoubtedly are liers, whiche boaſte themſelues of the name and faith of Chriſt, and doe (notwithſtanding) leade a leude and wicked life. For aſſuredly if the power of God bee preſent, thei can not but become other maner of men then ſuche.

But what meaneth that, whereas S. Peter ſaith: By the power of God ye are kepte vnto ſaluation: ſurely euen this: Faithe (whiche the power of God beeyng in vs, and wherewith wee are repleniſhed) doeth woorke in vs, is a thing ſo noble and excellente, that by it wee haue certaine and manifeſte knowledge of all thynges, that pertaine to ſaluation: beeyng now able to iudge, and freely pronounce of all thinges, whiche are in the yearth, as for example: This doctrine is ſincere, and ſounde, that is corrupt and falſe: this life is good, that is euill: this was well dooen, that otherwiſe. And what ſoeuer ſuche a man doeth define, and determine, is ſo in deede. For hee can not bee deceiued, but is preſerued and kepte by the power of God, & remaineth iudge of all doctrines. Contrariwiſe, where faithe and the power of God is not, there is nothyng but error and blindneſſe: there reaſon is caried away hither and thither, from one woorke to an other, in aſmuche as it ſtriueth by her owne woorkes to come vnto heauen, and therefore alwaies thinketh: Behold, this will bryng me to heauen, let me worke this, and I ſhall bee partaker of eternall felicitie and bleſſedneſſe. Hereupon haue ouerſpread the worlde ſuche rabbles and ſwarmes of Monaſteries, Altars, ſacrificyng Prieſtes, Monkes, Friers, and Votaries. Into ſuche greate blindneſſe doth God ſuffer them to fall, whiche doe not beleeue: but to vs that beleeue hee preſerueth and affordeth a right vnderſtandyng in all thynges, that wee maie not bee condemned through this blindneſſe, but through his mercie attaine ſaluation.

Which is prepared to be ſhewed in the laſte tyme.

THat is, the inheritaunce whereunto ye are appoincted, is alreadie purchaſed, and from the beginnyng of the worlde prepared, but now it is hid, it is as yet couered, and as it were cloſed and ſealed vp: but after a while it ſhall in a moment be opened and reueiled, that we maie plainly ſée it.

Wherein ye reioyce, though now for a ſeaſon (if neede require) ye are in heauineſſe, through manifolde tentations.

IF thou bee a Chriſtian, and lookeſt for this inheritaunce or ſaluation, thou muſt needes wholy depende vppon it, and vtterly conteinne all earthly thynges: thou muſt alſo confeſſe, and openly affirme, that all the vnderſtandyng, wiſedome, & holineſſe of this worlde is altogether nothing. Wherfore thou muſt looke for no other, but that the worlde will condemne and perſecute thee: And therefore hath Sainct Peter rightlie ioyned together theſe three, Faithe, Hope, and the croſſe or affliction, for aſmuche as one of theſe proceedeth out of an other. Howbeit, he giueth no ſmall comfort to them that ſuffer perſecution: for his woordes dooe ſounde thus: This heauineſſe ſhall endure but a little while, afterward ye ſhall for euer reioyce. For ſaluation is alreadie prepared for you, wherfore bee in the meane ſeaſon pacient in afflictions, whiche ye ſuffer. This is a right and Chriſtian conſolation, not as the doctrines of men doe comfort, whiche haue relation no further but to bee ridde and deliuered from outward diſcommodities. The Apoſtle ſpeaketh not here of any ſuche corporall comfort. It is no diſcommoditie, if outward troubles come: with a good courage ſuſtaine & ſuffer ye thē: thinke not how ye maie ſhake theim of, and bee deliuerd from theim, but rather thinke thus with your ſelues: Mine inheritance is alreadie prepared, theſe afflictions ſhall ſhortly ceaſe. So ſhall that temporall comfort bée taken awaie, and that eternall conſolation whiche wee haue in God, ſupplie the place thereof. Moreouer theſe words are diligently to be noted, whiche the Apoſtle addeth, when he ſaieth (If neede require) whiche in effect he vttereth alſo afterward Chapter 3. in theſe woordes: If the will of God bee ſo. There be many men which (as it were), with a certaine force ſtriue to come vnto heauen, and euen by and by to chruſte in: and therefore laye vpon them ſelues a croſſe, and an affliction accordyng to their owne opinion and iudgement: ſo fondlie is reaſon giuen to extoll her owne woorkes. But God vtterlie diſalloweth all ſuche dealyng. For our owne woorkes whiche wee make choiſe of, are not of any force before hym, we muſt looke what he will laie vppon vs, and what he will ſende vnto vs: that we maie walke and followe whither he doeth lead and guide vs. Wherefore there is no neede why thou ſhouldeſt ſeeke or procure to thy ſelf affliction: If neede ſo require, that is, if it bee the will of God that thou ſhalte ſuffer, then chearefullie take the Croſſe vppon thee, and comforte thy ſelf with hope, and expectation of that ſaluation, whiche is not temporall, but eternall.

That the triall of your faith, being much more precious then golde that periſheth (though it be tried with fire) might be founde &c.

THis is the effect of the croſſe and of thoſe manifolde affictions whiche wee ſuffer in this life, that ſyncere faith maie bee knowne from that whiche is falſe and counterfait. And for this cauſe doeth the Lord ſo afflict vs, that our faith maie be tried, exercyſed and made manifeſt to the world, that others alſo maie bee inuited and wonne to the ſame faithe by our example, and wee at the laſt maie attaine vnto glorie. For as wee praiſe God: ſo will he againe alſo praiſe, glorifie, and honour vs: when as thoſe counterfait and liyng Hipocrites, who haue contemned the right waie, ſhall be ſubiect to ſhame and confuſion. The Scripture doeth often compare the croſſe vnto fire: ſo here Sainct Peter compareth gold which is tried with fire, to the triall of faith whiche is made by the croſſe and afflictions. The fire doeth not diminiſhe Golde, but clenſeth and purifieth it, that whatſoeuer droſſie ſubſtaunce is mixed with it, maie be ſeparated from it. After the ſame ſorte layeth God the croſſe vpon all Chriſtians, whereby thei maie be (as it were) ſcoured and poliſhed. And it was well ſaied of the Apoſtle: That the trial of your faith &c. That is your faith muſt be tried and purified, euen as the Worde is pure, whereunto alone ye muſt ſticke, and truſt vnto nothyng els. Now, this purgyng, ſcouryng and poliſhyng of vs by the croſſe, is daily very neceſſary for vs, becauſe otherwiſe that olde and dull Adam would ſtill to muche hang vppon vs, and dull the ſpirite, and make our faith vnpure.

Suche then is the life of a true Chriſtian, that it continually becōmeth better and purer. For when through the worde of the Goſpell wee doe beleeue, wee are iuſtified and beginne to be purged: yet as long as we are in the fleſhe, we can not be altogither cleane and pure. And therefore doeth God caſt vs into the middeſt of the fire, that is, into affliction, ignominie and trouble, whereby wee are daily more and more purged, vntill ſuche tyme as wee dye. This purgyng wee can attaine vnto by no workes of our owne: for how ſhould the outwarde worke purifie the harte within? Now, when faith is after this ſorte tried, whatſoeuer was mixed with it, or was feined and counterfait, muſt needes bee remoued and ſeparated from it. Hereupon at the laſt when Chriſte ſhall appeare, ſhall followe magnificent honour, praiſe, and glorie.

And reioyce with ioye vnſpeakeable & glorious:

Receiuyng the ende of your faith, euen the ſaluation of your ſoules.

THE Apoſtle ſaieth they haue vnſpeakeable and glorious gladneſſe and ioye, becauſe it bringeth with it honour and glorie, when as the worlde hath ſuche ioye, whereof cometh ignominie and ſhame. Sainct Peter ſpeaketh here of true ſpirituall ioye more plainly then thou ſhalt reade almoſt in the whole Scripture: yet could he not fully vtter & declare the ſame. Now, theſe things which haue bin ſaied are part of the preface, wherein the Apoſtle ſheweth both what faith in Chriſt is, and alſo how the ſame muſt be proued and purged by aduerſities and afflictions whiche God doth ſende. It now followeth that this faith is contained and promiſed in the Scriptures.

Of the whiche ſaluation the Prophets haue inquired and ſearched, whiche propheſied of the grace that ſhould come vnto you,

Searchyng when or what tyme the Spirite whiche teſtified before of Chriſte whiche was in them, ſhould declare the ſuffrynges that ſhould come vnto Chriſt, and the glorie that ſhould followe.

Vnto whom it was reueiled, that not vnto them ſelues, but vnto vs they ſhould miniſter the thinges whiche are now ſhewed vnto you by thē whiche haue preached vnto you the Goſpell by the holy Ghoſt ſent downe frō heauen, the which thinges the Angels deſire to beholde.

HEre Sainct Peter calleth vs to the Scriptures, wherein wee may ſee that God of his onely grace, and by no merit of ours performeth thoſe thynges whiche he hath before promiſed. For hereunto tendeth the whole Scripture, that withdrawyng vs from al confidence in our own works, it maie bryng vs to faith: and very needfull it is that we he very diligent in learnyng the Scriptures, whereby wee maie bee certein and throughly confirmed in faith. After the ſame ſorte doeth Sainct Paule alſo call vs to the Scriptures, when as in the firſt Chapter to the Romanes, he ſaieth that God had promiſed his Goſpel afore by his Prophets in the holy Scriptures. Alſo when as he ſaieth Rom. 3. that the faith whereby wee are iuſtified, was witneſſed before in the Lawe and the Prophets. We reade alſo in the 17. of the Acts that he did the ſame when he preached of faith to them of Theſſalonica, whō he called to the Scriptures and expounded the ſame vnto thē: who alſo on the other ſide ſearched the Scriptures daily, whether thoſe thynges were ſo or no which ſainct Paule did teach. This it behoueth vs to doe alſo, that thoſe thynges whiche we reade in the newe Teſtament, wee maie learne to confirme out of the olde. Wherein wee ſhall ſee thoſe promiſes concernyng Chriſt, whereof Chriſt himſelf alſo hath admoniſhed vs Iohn. 5. Searche, ſaieth he, the Scriptures, for they beare witneſſe of mee. And againe: If ye did beleeue Moſes ye would alſo beleeue me, for he wrote of mee. Thoſe vaine ianglers therefore are not to bee regarded, whiche contemne the olde Teſtament, and preſumptuouſly ſaie that wee haue no more neede thereof: when as notwithſtandyng out of it alone muſt be taken the foundation and grounde of our faith. For to this ende God ſent his Prophets to the Iewes, that thei might teſtifie vnto them of Chriſte that was to come. Wherefore the Apoſtles did euery where conuince and refell the Iewes out of their owne Scriptures, prouyng Ieſus to be Chriſt. And for this cauſe the bookes of Moſes and the Prophets are Goſpels, foraſmuche as in them we reade the ſame thinges foretolde concernyng Chriſte, whiche afterwarde beyng doeu and accompliſhed, the Apoſtles did preache and write. This difference onely there is, that whereas the bookes of bothe were committed to writing, yet is it (not withſtanding) not ſo much requiſite that the Goſpel or new Teſtament ſhould be contained in writyng, as preached by the voyce, whiche maie openly publiſhe and ſounde it forth, that it maie be heard euery where in the worlde. Now, whereas it was alſo written, that was more then neceſſary. For whereas the olde Teſtament doeth ſpeake onely of Chriſt to come, the Goſpel is that liuely word and vocall preachyng of Chriſte who is alreadie come. Betweene the bookes of the olde Teſtament, moreouer this difference there is: firſt the fiue bookes of Moſes are the ſumme of the whole Scripture, and are peculiarly called the olde Teſtament. Then are there Hiſtories alſo and Bookes, wherein are deſcribed the deedes and diuers examples of them whiche obſerued Moſes lawe, and alſo of them which tranſgreſſed the ſame. Laſtly there are Prophets, whiche haue plaine relation to the writyngs of Moſes, and haue more largely and in plainer wordes expreſſed the ſame. Howbeit there is one and the ſame meaning both of Moſes and of al the Prophetes. Now, whereas it is wont to be ſaied that the olde Teſtament is abrogated and reiected, it is thus to bee vnderſtoode. Firſt, this difference there is betwéene the olde and newe Teſtament, as wee haue ſaied, that the olde ſignifieth Chriſte to come, and the newe doeth performe and exhibite preſent, thoſe thynges which in the old were promiſed and by figures ſhadowed forth and ſignified. Wherfore thoſe types or figures doe now ceaſe, foraſmuche as that is accompliſhed and performed whiche thei did ſignifie, and that fulfilled which thei did promiſe. Neither ought there to bee obſerued hereafter any choyce of meates, apparell, places, and tymes: thei are all in and by Chriſte (to whom thei were referred) made of an indifferent vſe. For theſe obſeruaunces did not ſaue the Iewes, neither were they giuen them to this ende, that thei ſhould thereby bee iuſtified: but that thei ſhould by them (as it were) ſet forth Chriſt, who was to come.

Furthermore, in the old Teſtament God had a double rule or gouermente: the one inward, the other outward: For he gouerned his people bothe inwardly in harte, and outwardly in bodie and externall affaires. Therefore did he giue vnto theim ſo many Lawes, and ſo mingled one with an other. As where the houſehande might giue a bill of diuorcement to the wife, if he would not keepe her, but put her awaie from hym, it pertained to outward rule or regiment. But it belonged to Spirituall gouerment, whereas God commaunded theim to loue their neighbour as themſelues. Howbeit, now he ruleth onely Spiritually ouer vs by Chriſt: corporally & outwardly by the ciuill Magiſtrate. Wherefore, when Chriſte was come, that externall or outward gouernment was taken awaie: he doeth not commaunde vs to putte any more difference betweene the outward perſones, tymes, or places, but doeth ſo gouerne vs ſpiritually by his woorde, that wee are Lordes of all thynges that are without vs, and are bounde and tyed to no corporall thynges. But thoſe thynges whiche pertaine to ſpirituall adminiſtration or gouernment, are not taken awaie, but are ſtill in force, as are thoſe thynges whiche thou readeſt in Moſes, concernyng the loue of God and thy neighbour. Theſe GOD will haue duely obſerued: for by the Lawe he will condemne all thoſe that doe not beleue. The figures alſo haue their place and ſenſe Spiritually, that is, thei were Spirituall thynges which were ſignified by theſe outwarde figures: Whiche outward thynges are now taken awaie as where the houſebande did refuſe his wife for adulteries ſake, and put her awaie from hym: whiche was a figure, and had a certaine ſpirituall ſignification, whiche was afterward ſpiritually fulfilled. For God did after the ſame ſorte refuſe the obſtinate Iewes, whiche would not beleeue in Chriſte, and choſe the Gentiles, whiche he dooeth euen yet alſo: prouidyng that when any refuſeth to liue in the faithe, he bee caſte out of the Churche of Chriſt, that he maie repente. After the ſame ſorte is that conſtitution alſo, wherein it was ordeined, that a woman ſhould bee maried to the brother of her houſebande beyng deade, and to bryng forthe children by hym, who muſt bee called by the name of hym that was deade, and poſſeſſe his ſubſtaunce. Albeeit this bee now aboliſhed, yet is it neuertheleſſe a figure, whiche ſignifieth ſomethyng concernyng Chriſte. For he is our brother, who hath died for vs, and before his Aſcention into heauen commaūded vs, that we ſhould by the Goſpel make ſoules (which are his ſpouſes) as it were pregnant and fruitefull: hereuppon wee retaine his name, and are named of hym, to whoſe moſte excellent riches we ſucceede. Yet muſt we not boaſte and ſaie, that we haue conuerted and wonne men: for all ſuche effectes muſt be onely attributed vnto Chriſt. The ſame maie be ſaied alſo of other figures of the old Teſtament, whiche it were too long and tedious ſeuerally to rehearſe.

Whatſoeuer then in the olde Teſtament, is not externall or outwarde, is yet in force and efficacie, as are all the ſaiynges of the Prophetes, concernyng Faithe and Loue. Whiche Chriſt confirmeth, Matth. 7. Where he ſaieth: Whatſoeuer ye would that menne ſhould doe to you, euen ſo doe ye to hem: for this is the Lawe and the Prophets. Moreouer Moſes and the Prophetes are witneſſes of Chriſt beyng to come: So that if I at any tyme preache of Chriſt, that he is our onely Sauiour, I ſhall doe very conueniently, if takyng that place which is in the 22. Chapter of Geneſis, namely: In thy ſeede ſhall all the Nations of the yearth bee bleſſed, I dooe therevppon with a liuely voice inferre, that by Chriſte, who is that ſeede of Abraham, all men muſt bee bleſſed. Hereof now it followeth, that in Adam we are all curſed and damnable, and that therefore it is neceſſarie, if wee deſire to bee deliuered from damnation, that we beleeue in that Seede. Vpon ſuche ſeiynges as theſe, wee muſte grounde our Faithe, wherefore wee ought duely to regard, and reuerentlie to eſteeme theim, in as muche as thei teſtifie and beare witneſſe of Chriſt, ſo that our Faithe maie bee eſtabliſhed and confirmed by them. And this is that whiche S. Peter doeth in the woordes followyng.

Of whiche ſaluation the Prophetes haue enquited and ſearched, whiche Propheſied of the grace that ſhould come vnto you.

AFter the ſame ſort ſainct Paule alſo ſpeaketh in the laſt Chapter of his Epiſtle to the Romanes By the reuelation of the myſterie, whiche was kept ſecret ſince the worlde beganne, but now is opened and publiſhed among all Nations, by the Scriptures of the Prophetes: Many ſaiynges thou maieſt read in the newe Teſtament, taken out of the Prophetes, whereby the Apoſtles haue proued, that all thynges were ſo dooen and accompliſhed, as thet were foretolde by the Prophetes. For Chriſte Matth 11. rehearſeth that ſaiyng out of Eſaie: The blinde ſee, the halt goe, &c. None otherwiſe, then if he would ſaie: Thoſe things which ye there read written, ye ſee here truely dooen, and in verie deede performed. The ſame we read alſo of ſainct Paule, Actes 9. and of Apolios Act. 18. How thei cōuinced the Iewes, and preued by the Scriptures that Ieſus was Chriſte: in whom whatſoeuer the Prophetes had foretolde, was now accompliſhed and fulfilled. More euill Actes 15. the Apoſtles did after the ſame ſorte ſhewe, that the Goſpell muſt be preached to the Gentiles, that thei alſo might bee brought to the Faithe. Bee aſſured that all theſe thinges, were therefore dooen by the common endeuour of all, that the Iewes might be conuinced, and as it were compelled to acknowledge, that all thynges were then ſo dooen, as thei reade them foretolde in the Scriptures.

Searchyng when or what tyme the Spirite, whiche teſtified before of Chriſte whiche was in theim, ſhould declare the ſufferynges that ſhould come vnto Chriſt.

THe meanyng of ſainct Peter is this: Albeit the Prophetes did not plainly knowe any certaine and definite tyme, yet generally thei did all ſignifie the circumſtances, bothe of tyme and place, as how Chriſte ſhould ſuffer, what death he ſhould dye, and how the Gentiles ſhould beleeue in hym, ſo that by the ſignes whiche thei foretold, it might bee certainly knowne, that the ſame time was come. The Prophet Daniel came verie nere the matter, neuertheleſſe, he ſpake thereof obſcurely and darckly, namely at what tyme Chriſt ſhould ſuffer and dye, and when this or that thing ſhould come to paſſe. So thei had an undoubted Prophecie, that the Kyngdome of the Iewes ſhould ceaſſe before Chriſte did come, but the daie and certaine tyme, when the ſame ſhould bee fulfilled, was not expreſſed, foraſmuche as it was ſufficiente to knowe, that when that tyme was come, the commyng of Chriſte was not then farre of. So Ioel in the ſecond Chapter of his Prophecie, fore ſhewed the time, when the holie Ghoſt ſhould come: In the laſt daies I will powre out my Spirite vppon all fleſhe. Whiche Prophecie Sainct Peter in the ſeconde Chapter of the Actes rehearſeth, and thereby proueth, that it was foretold of that his tyme, and thoſe his brethren whiche then liued.

Hereby thou ſeeſt with what diligence, alwaies the Apoſtles rendered reaſons of thoſe thynges, whiche thei preached and taught, approuing thē ſame by the Scriptures: but Coū cels and the Pope would doe all thynges with vs, without the Scriptures, cōmaundyng vs by the obedience of the Churche and vnder paine of excommunication to beleue thē. The Apoſtles were repleniſhed with the holie Ghoſte, & were certaine bothe that thei were ſent of Chriſt, & alſo that thei did preache the true and vndoubted Goſpell: yet did thei humble and ſubmit them ſelues thus farre, that thei required to be beleeued in nothyng, whiche thei did not proue ſoundlie out of the Scriptures, to bee ſo as thei affirmed: that the mouthes of Infidels might be ſtopped, and be able to ſaie nothyng againſt thē with reaſon. And ſhall wee beleeue theſe groſſe and vnlearned Lubbers, whiche neither preache the Woorde of God, neither can doe any thyng but iangle and prate, bauie and reuile? It could not be yt the Fathers ſhould thus erre, ſo long is it ſince it was ſo concluded, wherefore of theſe thinges there ought now, no reaſon to be giuen to any man. Wee are able to proue certainly out of the Scriptures, that none ſhalbee ſaued, but he that beleeueth in Chriſte, ſo that theſe men are not able to ſpeake any thyng there againſte. And alſo thei ſhall neuer bee able to proue vnto vs their childiſhe trifles by the Scriptures: as namely, that he is in a damnable eaſe, whiche faſteth not this or that daie, and ſuche like: wherefore it is not meete, neither ought wee at any hande to beleeue them. Sainete Peter now ſaieth moreouer.

And the glorie that ſhould followe.

That whiche is here ſpoken of the Apoſtle, maie bee vnderſtoode bothe of the afflictions whiche Chriſt him ſelf ſuffered, and alſo of thoſe which wee Chriſtians being his members doe ſuffer. For ſainct Paule calleth that the ſufferyng of Chriſte, whiche euery Chriſtian doeth ſuffer. As the affiance, name, worde and woorkes of Chriſte are myne (foraſmuche as I firmely beleeue in him) ſo are my afflictions alſo his, in aſmuche as I am afflicted for his ſake. Wherefore the afflictions of Chriſt are daily accompliſhed in Chriſtians, euen vnto the ende of the worlde. This now is no ſmall comfort vnto vs, that howſoeuer thinges fall out, wee are certaine, that all our afflictions are ſo common togither with Chriſte and vs, that he counteth them no otherwiſe then his owne. This alſo maie not a little encreaſe our comforte, that glorie ſhall vndoubtedly followe theſe afflictions. Howbeit wee muſt knowe this alſo, that as Chriſt came not vnto glorie before hee had ſuffered, ſo wee alſo muſt firſt beare the croſſe with hym, that we maie afterwardes reioyce togither with him. All thinges therefore, ſaieth the Apoſtle in effect, whiche wee dode now preache, the Prophetes haue long ſince manifeſtly declared and foretolde that thei ſhould come to paſſe, the holie Ghoſte reuellyng the ſame vnto them. Now whereas wee doe ſo little vnderſtande the Prophetes, the cauſe is for that wee are ignorant of the tongue wherin thei did write: for thei haue written very plainly and manifeſtly. Wherefore to them that are ſkilfull of the tongue and haue the Spirite of God, whiche vndoubtedly all that beleeue haue, it is not harde to vnderſtande them, for as muche as thei know where unto the whole Scripture tendeth. But where bothe the tongue is not vnderſtood, and the ſpirite is wantyng, it appeareth no otherwiſe then if the Prophetes were madde or dronken. Howbeit, if wee ſhould want either of theſe, it were farre better to haue the Spirite without the tongue, then the tongue without the Spirit. The Prophetes ſpake after an other ſorte then did the Apoſtles; yet did they ſignifie the ſame thinges which afterward the Apoſtles preached. For bothe ſhewe many thinges of the afflictions aſwell of Chriſte as of thoſe that beleeue in his, and alſo of the glorie that followeth the ſame So Dauid, Pſal. 22. when hee ſpeaketh of Chriſt in this ſorte: I am a wo •• e and no man, 〈◊〉 doth he els declare but his exceeding debaſing and 〈◊〉 whiche in his paſſion hee ſuffered? Alſo Pſal. 44. he writeth of the afflictions of Chriſtians, ſayng Wee are counted as ſheepe appoincted to be ſlaine &c.

Vnto whom it was alſo reueiled, that not vnto them ſelues, but vnto vs they ſhould miniſter the thynges whiche are now ſhewed vnto you by them whiche haue preached vnto you the, Goſpell by the holy Ghoſte ſent downe from heauen.

IT was ſufficient for the Prophetes that they knewe theſe thynges, but in that they left the ſame behinde them in writyng, it was for out ſakes, makyng themſelues herein as it were Miniſters, to 〈◊〉 as to the 〈…〉 , and vnderſtandyng hereof, and that wee might learne the ſame of them as of our maiſters. And thus haue wee a ſure helpe and ſtrengthenyng of our faithe for our further and better inſtruction, whereby wee maie bee able to defende our ſelues againſt all falſe doctrines.

Whiche thinges the Angels deſire to beholde.

SO greate thinges haue the Apoſtles delared vnto vs by the holy Ghoſte, whiche came downe vppon them from heauen, that euen the very Angels doe deſire to beholde and ſee them. Here wee muſte with greate attention ſhut our eyes, and ſee what the Goſpell is, wherein ſurely we can not but haue exceedyng delight, ioye and conſolation. We can not yet ſee theſe thynges with our bodily eyes, but wee muſt beleeue, that wee are made partakers of righteouſneſſe, truth, ſaluation, and of all good thinges which God hath. For inaſmuche as he hath giuen vnto vs Chriſte his onely begotten Sonne, the fountaine and head of all good thinges, how ſhould hee not through and with hym giue vs alſo all his good thynges, riches and treaſures, whereat the Angels in heauen doe take merueilous ioye and delight? All theſe thynges are offered vnto vs by the Goſpell: ſo that if we beleeue, we muſt needes likewiſe take merueilous delight and pleaſure therein: howbeit, our delight and pleaſure while wee liue on the earth, cā not be ſo perfect as that of the Angels is. For here it beginneth in vs, ſo that by faith wee haue a certein feelyng thereof: but in heauen it ſhall bee ſo greate, that the harte of man is not able to comprehende it, yet ſhall we enioye the ſame when we come thither. Thus thou ſeeſt how Saincte Peter teacheth vs to arme and prepare our ſelues by the Scriptures. For hitherto hath he deſcribed what it is to preache the Goſpell: and how it was foretolde by the Prophetes, that it ſhould bee after this ſorte preached and taught. Now hee proceedeth and hereafter exhorteth vs by faithe to embrace, and by loue to followe ſuche preachyng of the Goſpell, ſaiyng:

Wherfore girde vp the loynes of your mind: bee ſober, and truſt perfectly on the grace that is brought vnto you, by the reuelatiō of Ieſus Chriſt:

As obedient children, not faſhioning your ſelues vnto the former luſtes of your ignorance:

But as he whiche hath called you, is holy, ſo be ye holy in all maner of conuerſation,

Becauſe it is written: Bee ye holy, for I am holy.

THis is an exhortation to faith, the meaning wherof is this: Foraſmuche then as ſo greate thynges are preached and giuen vnto you by the Goſpell, whiche euen the Angels doe deſire with pleaſure to beholde, ſee that ye faithfully cleaue vnto them, and with an aſſured truſt and affiance repoſe your hope therein, that your faithe maie bee ſincere and ſounde, and not any fained opinion or dreame.

Girde vp the loynes of your mynde.

SAinct Peter ſpeaketh here of the ſpirituall girdyng of the mynde, like as if a man ſhould corporally girde a ſworde vppon his loynes. Of which girdyng Chriſt maketh mention Luke 12. where he ſaieth Let your loynes be girded about. In ſome places of the Scripture, Loynes ſignifie carnall luſt or concupiſcence. But ſainct Peter ſpeaketh here of Spirituall Loynes. Whereas the Scripture ſpeaketh of the bodie, and calleth that part the Loynes, from whence from the Father proceedeth naturall generation, according as we read Gen. 46. that Chriſt ſhould ſpring out of the Loynes of Iuda. Wherefore corporally to girde the Loynes ſignifieth nothing els then chaſtitie, as it is in Eſay Chap. 11. Righteouſneſſe ſhall be the girdle of his Loynes, and faithfulneſſe the girdle of his reynes: that is, by onely faithe, filthie and vnlawfull luſt is reſtrained and brideled. But the ſpirituall girdyng whereof the Apoſtle here ſpeaketh, is after this ſorte. As a Virgin is in bodie chaſt and entire, ſo the mynde through faithe whereby it is eſpouſed to Chriſt, is ſpiritually ſounde and ſincere Howbeit, as ſone as it reuolteth from faithe to falſe and erroneous doctrine, it is violate and corrupted, wherevppon the Scripture commonly calleth Infidelitie and Idolatrie, by the names of adulterie and fornication, namely when the mynde ſticketh to the doctrines of mē, and forſaketh faithe in Chriſt. From this Sainct Peter here dehorteth, when hee biddeth to Girde vp the loynes of the mynde, which in effect is aſmuche as if he ſhould ſaie: Ye haue now heard the Goſpell, & attained vnto faithe: ſee then that ye perſiſt therein, and ſuffer not your ſelues to be defiled & corrupted with falſe doctrine, waueryng in vncertentie, now this waie, now that waie. The Apoſtle ſainct Peter vſeth here a certen peculiar and proper kinde of ſpeeche, (not ſuche as ſainct Paule vſeth) when he ſaith: Gird vp the loynes of your mynde. Hee calleth that the Mynde which we otherwiſe call the thought: as when I ſaie, I thinke thus, that this is right, and as ſainct Paule ſaieth, ſo dooe wee thinke, ſuche is our opinion, ſo it ſeemes vnto vs. And by this meanes doeth the Apoſtle here moſte properly ſignifie Faith, meanyng thus much in effect: Ye haue now attained to a true thought, and are ſetled in a right perſwaſion, that wee are iuſtified by faithe onely: perſiſt ſtrongly herein, girde it faſt vnto you and valiauntly ſticke thereunto, let no man pull theſe ſounde opinions out of your hartes, and then ſhall yee proſperouſly perſener and ſtande.

There will many falſe teachers ariſe, who will forge doctrines of men, thereby to corrupte your mynde, and looze this girdle of Faithe, wherefore in harte receiue this admonition, whiche I giue you aforehande, that the Doctrine of Truthe maie be well fixed in your mynde, and that you maie valiauntly perſiſte therein. Thoſe Hypocrites whiche truſte to their woorkes, and liue an honeſt and vertuous life, as it appeareth outwardly, dooe verily thinke, and are fully perſwaded, that God muſte needes receiue theim into heauen, becauſe of their woorkes. This maketh them proude, preſumptuous and glorious in their owne conceiptes: As that Phariſey mentioned in the 18. of Luke, and whereof alſo Marie maketh mention in her ſong, commonly called Magnificat, where ſhe vſeth the ſame woorde, whiche thou readeſt here in Sainct Peter: He hath ſcattered the proude in the imagination of their hartes, that is, he hath ouerthrowne and brought them to confuſion, in the deuiſes of their owne myndes and thoughtes.

. Bee ſober.

THis Sobrietie perteineth outwardly to the bodie, and is an eſpeciall woorke of Faithe. For although manne bee iuſtified, yet is he not free from euill deſires. In deede Faithe hath begonne to reſtraine and bridle the fleſhe, notwithſtandyng the ſame doeth continually ſtriue againſt it, and aſſaulteth it with ſondrie ſortes of deſires, whiche goe aboute accordyng to the concupiſcence thereof, againe to burſt forthe and preuaile. Wherefore the Spirite hath daiely muche adoe, to bridle and reſtraine them: and it muſt therefore without intermiſſion, haue continuall fight with them, and alwaies take greate heede of the fleſhe, leaſt that at any tyme, (ſuche is the craftineſſe thereof) it vndermine and ſupplant Faithe. By the premiſſes it appeareth, how farre thei deceiue theim ſelues, whiche boſte that thei haue Faithe, and coumpt that ſufficient: liuyng in the meane ſeaſon, according to their owne luſtes and deſires. For where true Faithe is, there muſte needes bee an earneſt endeuour to keepe the bodie vnder, and to holde it as it were with a bridle from outragyng and doyng what it liſteth: herevpon it is that ſainct Peter here exhorteth vs to bee ſober. Howbeit, he biddeth vs not as it were to deſtroye our bodie, or to weaken it more then is meete, as ſome haue doen whiche haue made them ſelues mad by ouer muche faſtyng, yea ſome haue quite pined and conſumed themſelues a waie. In this fonde error for a tyme was ſainct Bernard, although he was otherwiſe an holy man. For he afflicted his bodie with ſo great abſtinence, that by reaſon of noyſome breathe whiche hee gott thereby, no man could abide to ſtande neere hym, or bee in his companie. But hee was at length deliuered from this error, and willed his brethren that thei ſhould not too much pine and pinche their bodies. For he well ſawe that by that vndue abſtinence, he had made himſelf vnfit to ſerue his brethren. Wherefore Sainct Peter requireth no more, then that wee be ſober, that is, that wee doe ſo muche and ſo farre reſtraine the fleſhe, as wee feele the wantonneſſe and vnrulineſſe thereof to require. Hee appointeth no certen tyme, as the Pope hath doen, how long wee muſt faſte, but leaueth it to euery ones iudgement, ſo to faſt that hee bee alwaies ſober, that hee doe not ſo ſurcharge his bodie with ouermuche eatyng and drinking, but that he maie haue the perfect vſe of reaſon, and knowe how to vſe his ſenſes aright, and how to liue profitably and beneficially to others in his vocation. For it is a very prepoſterous, abſurde, and vnprofitable thyng, to giue a generall precept hereof vnto the whole people, or to the Churche: for aſmuche as wee are vnlike among our ſelues, one hath a ſtrong bodie, another a weake, ſo that it is needefull for one to abſteine muche, for an other to abſteine little, that the bodie maie neuertheleſſe remaine in health, and bee fit to doe good workes.

Againe, there bee ſome that deale cleane contrarily, and thinke thei doe very well in faſtyng nothyng at all: ſuppoſyng that thei maie without reſpecte of tyme, eate what thei will. But herein thei doe not well, for albeit thei haue ſomewhat taſted of the Goſpell, yet haue thei profited little or nothyng, like vnto the former. For thei haue profited no further, but onely to contemne the Lawes of the Pope: Thei will not girde vp their mynde and ſenſes, as Peter here biddeth, neither do thei bridle the deſires of their bodie, that the ſluggiſhneſſe and laſciuiouſneſſe thereof maie bee repreſſed. It is good to faſte, howbeit the right Faſte in deede is, to giue the bodie no more nouriſhmente, then is needefull to preſerue it in healthe: alſo to exerciſe it with labours and watchynges, leaſt this old Aſſe of ours, become more wanton and laſciuious then is meete. Let hym bee reſtrained and bridled, and obedient to the Spirite, whiche Saincte Peter calleth here to bee ſober. Not as ſome are wont to faſte, who ſo exceſſiuely engorge and pamper them ſelues with fiſhe, and the beſte ſortes of wine at one diner, that thei make their beallies like a Taber or Drumme, with ſtuffyng and crammyng them ſo full.

Truſte perfectly on the grace that is brought vnto you.

SVche is Chriſtian Faithe, that with all affiaunce it wholie truſteth to the woorde of God, quietly committeth it ſelf vnto it, and confidently attempteth whatſoeuer it teacheth. Whereupon S. Peter ſaith, then are the loynes of the mynde girded vp, then is your faith ſincere and ſounde, when ye doe quietly and confidently commit your ſelues to the Worde of God, and be bolde vpon truſt therein: hauyng no regarde whatſoeuer thyng of yours commeth into perill, whether it bee riches or good name, bodie or euen the life it ſelf. Excellently therefore hath he in theſe wordes deſcribed a ſincere and vnfeined Faithe. For Faithe muſt not be ſluggiſhe and ſleepie, whiche is rather a dreame then a Faithe, but it muſt bee liuely and effectuall, ſo that one would with all confidence offer him ſelf to all afflictions and troubles whatſoeuer, and depende wholy on the Woorde, eſteemyng indifferently whatſoeuer ſtate God ſendeth, that wee maie patiently ſuſteine aduerſitie, as well as enioye proſperitie. As for examples ſake: when I muſt dye, I muſt confidently commit my ſelf to Chriſte, I muſte quietly offer my life for his ſake, and truſtyng to the Woorde whiche can not deceiue, I muſte boldly and couragiouſly triumpht ouer myne aduerſaries. It is needfull moreouer that Faith ſhould paſſe through, without declinyng any waie, and that it ſuffer it ſelf to be hindered and terrified by no meanes, that it remoue frō the eyes whatſoeuer it ſeeth, heareth or feeleth. Suche a faithe doeth Sainct Peter require, whiche conſiſteth not in thinkyng and woordes, but in mightie power, and effectuall vertue.

Further ſaieth ſainct Peter: Truſt perfectlie on the grace that is brought vnto you, that is to ſaie, You haue not deſerued this exceadyng greate grace, but it is euen freelie offered and brought vnto you. For, the Goſpell whiche declareth and publiſheth this grace vnto vs, wée our ſelues haue neither deuiſed nor found out, but the holie Ghoſt hath ſent it frō heauen into the worlde. And what thyng is it that is brought vnto vs? Forſooth euen the thinges whiche wee haue afore mentioned. Namelie, that whoſoeuer beleeueth in Chriſte, and cleaueth faſte vnto his woorde, hath together with hym, all the benefites and bleſſynges whiche bee his in ſo muche that he is thereby, euen a Lorde ouer Synne, Death, Deuill, and Helle: and is moſte certainly aſſured of euerlaſtyng life. This ſo greate a treaſure is brought home to vs, (as it were) to our owne doores, and laied vp in our boſomes, without any our owne helpe, merite or deſeruyng, yea, euen vnhoped and vnlooked for, when we neither knewe of it, nor ſo muche as once thought of any ſuche matter And therefore the Apoſtle exhorteth vs, that wee ſhould boldlie and vndoubtedlie looke for this Grace, becauſe that God, whiche offereth and beſtoweth the ſame vpon vs, can not in any wiſe lye.

By the reuelation of Ieſu Chriſte.

GOD offereth his Grace to none, but by Chriſt: and therefore without this Mediatour, lette no mā preſume to come into his ſight, as we haue afore admoniſhed. For he will heare no manne, but hym that bryngeth with hym Chriſte, his moſte deare Sonne, to bee his Aduocate and Spokeſman: as one, whom he onely hath reſpecte vnto, and for his ſake, to all thoſe that by Faithe cleaue faſte vnto hym. And therefore he requireth at our handes, that we acknowledge his Sonne, as the perſone by whoſe blood wée are at one with hym, and now dare to preſent our ſelues before hym. For to this ende, came our Lord Chriſt, who taking fleſh and blood vnto him, ioyned hymſelf with vs, that hee might obtaine pardon, and purchaſe Grace for vs at yt hādes of his Father. By this faith in Chriſt were all the Prophetes and Patriarches ſaued. For it behooued all menne generally to beleeue this promiſe made vnto Abraham: In thy ſeede ſhall all Nations bee bleſſed. And therefore the Iewes, Turkes, and all thei that repoſe any truſte in their owne workes, hopyng thereby to winne heauen, haue no Faithe at all in them. And therefore dooeth Peter ſaie: Grace is brought to you, but yet by the reuelation of Ieſu Chriſte, or (to ſpeake it more plainly) by this, that Ieſus Chriſte is reuealed vnto you. In the Goſpell it is ſhewed vnto vs what Chriſte is, that we maie throughly knowe hym, namely that he is our Sauiour, that he taketh awaie our Sinnes, that he deliuereth vs out of all miſeries, that he reconcileth vs vnto his Father, and that without any our workes, he doeth iuſtifie and ſaue vs. Who ſoeuer doeth not thus acknowledge Chriſt, is altogether deceiued. For albeit thou knowe hym to bee the Sonne of GOD, who died, roſe againe and ſitteth now at the right hande of his Father, yet haſt thou not thereby throughly knowne Chriſt, neither ſhall this knowyng of hym any whitt auaile thee: vnleſſe thou proceede a ſteppe further, and bothe knowe and alſo beleeue, that he did all theſe thynges for thee, to helpe, relieue and comfort thee. Vaine therefore are al thoſe thynges, whiche hitherto haue been obtruded, and preached vnto vs by the Schoolemen, inſomuche as thei were without this knowledge of Chriſt: and entred commonly no further in conſideration thereof, but onely to thinke how muche ſorrowe and greef our Lorde Chriſt ſuſtained in his paſſion: as though that now he ſitteth idle in heauen, takyng no further care for vs, but ioiyng with hym ſelf, whereby the peoples hartes remaine vtterly drie, without the right vſe of that heauenly dew, and water of their ſoules, ſo that no liuely faithe can growe or take roote in them. Now, Chriſte ought not thus to bee preached, as that he liueth and raigneth for hym ſelf, but that he is ours. For other wiſe, what neede was it for hym to deſcende into the worlde, and to ſhedde his precious blood? Sith then he was ſent into the worlde, that by hym the worlde might bee ſaued, as be hymſelf in the third of Ihon declareth, needefull it was, that he ſhould accompliſhe and performe that ſelfſame thyng, for the whiche he was ſent of his Father. For this woorde (ſent or commyng) is not to be vnderſtoode of the diuine Nature of Chriſte onely, but rather of his humaine Nature, and office whiche he bore and executed. Immediately after he was Baptized, he beganne to deale in this his office, and to doe that wherevnto he was ſent, and for whiche he came into the worlde: Namely, to ſhewe and declare the truthe vnto menne, that as many as beleeued in hym ſhould bee ſaued. After this ſorte therefore, hee openly publiſhed hymſelf, woorkyng the meanes that he might be knowne, and offring Grace by his owne ſelf vnto vs.

As obedient children.

SO behaue your ſelues, as becommeth obedient children. Obedience in the Scriptures, ſignifieth Faithe: but the Pope with his Doctorlie Schoolemen, and Cloiſtered Diuines, hath with their Gloſes mangled this woorde, and wreſted it to the maintenaunce of their lyes and trifles, as thei haue dooen whatſoeuer els is reade in the Scriptures concernyng this obedience. As namely, that notable ſaiyng. 1. Reg. 15. Obedience is better then Sacrifice: after that thei ſawe, how highlie Obedience was commended in the Scriptures, thei haled and forced the ſame, as proper vnto theim ſelues, thereby to blinde the worlde, and to bryng menne into this errour, to thinke that the Obedience ſo greatly commended in Scriptures, is nothyng els, then to embrace and allowe what ſoeuer thei ſhould enioyne and laie vppon theim. And by this meanes doe thei drawe vs from the Woorde of God, to their liyng Legendaries, and Deueliſhe obedience. Whereas in deede, he is the obedient child of God that heareth the Goſpell and woorde of GOD, and with Faithe embraceth the ſame. Therefore whatſoeuer is not the Woorde, giue no eare vnto it, but rather ſtampe and tread it vnder thy feete.

Not faſhionyng your ſelues vnto the former luſtes of your ignoraunce.

BEE not of thoſe maners that you were of before, neither haue you ſuche conuerſation as aforetyme you haue had: let no man ſee that life in you, whiche heretofore you haue ledde and liued. Heretofore you were Idolaters, and liued in luſte, Surphette, Drunkenneſſe Couetouſneſſe, Pride, Wrathe, Enuie and Hatred, whiche was an euill and Heathenniſhe life, yea rather mere infidelitie: and in this deſperate and forlorne conuerſation you walked, as blinde and ignoraunt, not wottyng what you did. Now therefore put ye awaie theſe euil deſires. Here thou ſeeſt how he imputeth all theſe miſcheeues vnto Ignoraunce, as vnto the Spring, out of whom thei procede and flowe. For where perfect faithe and true knowledge of Chriſt is lackyng, there can be nothing els then Errour and blindneſſe: ſo that menne liue vtterly ignoraunt what is right or what is wrong, and thereby runne headlong without ſtoppe or ſtaie, into all miſcheeues and inconueniences.

After this ſort hitherto haue wee been dealt withall, when as Chriſte was darkened, and almoſte aboliſhed and baniſhed out of the worlde: when in ſteede of truthe, wee were nozzeled in Errour, and in place of the ſincere knowledge of the Truth wee were faſt chained and clogged in Ignorance: in ſo muche that within a while this queſtion was mooued and debated all the worlde ouer, how and by what meanes wee might attaine felicitie. This was an infallible ſigne of Blindneſſe and ignoraunce, and that the ſincere knowledge of Faithe, was extinct and taken awaie. Herevpon it grewe that the worlde was peſtered with ſuche a number of Sectes, and all thynges torne a ſonder and diſordered, while euery manne framed after his owne imagination, a peculier and ſeuerall waie for hymſelf to heauen. And out of this Euill (ſith wee are not able any waie to helpe our ſelues) wee can not chooſe but alwaies bee drowned deeper and deeper, in the gapyng gulphe of vtter blindeneſſe. And therefore ſainct Peters woordes here are, as if he ſhould ſaie: You haue long inough walked in fooliſhneſſe, now caſte the ſame awaie from you, as beeyng wiſe, and hauyng raught vnto the true knowledge.

But as he whiche hath called you is holie, euen ſo bee ye holie, in all maner of conuerſation:

Becauſe it is witten, Bee ye holie, for I am holie.

HEre doeth Sainct Peter alledge a place out of the old Teſtament, in the 19. of Leuitie: where the Lorde ſaieth, Bee ye holie, for I am holie: that is to ſaie: Becauſe I am your Lorde and God, and you my people, meete it is, that you ſhould bee as I am. For he that rightly and throughly plaieth the parte of a Lorde in deede, bendeth his care to make his people like vnto hymſelf, dutifully in eche reſpect to behaue them ſelues towardes hym, and frame theim ſelues ſeruiceable to his will. Herevpon it falleth out, that as our Lorde and God is holie, ſo alſo ſhould his people bee holie, and that is, when we walke in faithe. Verie little mention is made in the Scriptures, of any Sainctes or holie men departed out of this life, but alwaies in a maner it ſpeaketh of thoſe holie menne, that as yet were aliue: as the Prophet Dauid pronounceth himſelf holie in the 86. Pſalme, ſaiyng. Preſerue thou my Soule Lorde, for I am holie.

But our ſmatteryng doctorlie Diuines and Schoolemen haue alſo miſconſtrued, & peruerted the true ſenſe of this place ſaiyng: that the Prophete hath a peculier reuelation, in that he calleth himſelf Holie: Wherein thei flatly bewraie themſelues bothe to lacke Faithe, and alſo to be vtterly vnacquainted with this reuelation of Chriſt: for if thei had any, thei might eaſely by the effect feele in them ſelues the power therof. For he that is a Chriſtian, hath a feelyng of ſuche reuelation in his conſcience: and he that hath no feelyng of it, the ſame is no Chriſtiā. For he that is a Chriſtian, commeth into a Communion with Chriſt, and is partaker with him of all his goodneſſe: and therfore ſeyng that Chriſt is holie, his members muſt alſo needes be holie, or els deny that Chriſte is holie. For if thou bee Baptized, thou haſte put on the garment of holineſſe, whiche is Chriſte, as ſainct Paule teſtifieth.

This worde Holie, ſignifieth that whiche is onely proper vnto God himſelf, and to hym onely doeth it appertaine, the which we commonly doe call conſecrated. And therefore doth ſainct Peter now ſaie: You haue conſecrated your ſelues vnto God, and therefore it ſtandeth you vppon ſo to looke to it that ye ſuffer not your ſelues to bee caried awaie againe into the vaine luſtes and deſires of this worlde, but giue you place vnto God, that hee maie raigne, liue and woorke in you, and ſo ſhall ye bee holie euen as hee is holie.

Thus hath he hitherto deſcribed the Grace that is offered vnto vs by the Goſpell and preachyng of Chriſte, and hath taught vs how againe we ought to behaue our ſelues toward the ſame, namely to perſiſt and continue in a pure and ſincere perſwaſion of Faithe, being well aſſured that no worke whatſoeuer, that we either can doe or deuiſe, can any thing auaile vs toward our ſaluatiō: But where this doctrine is preached, then ſtraightwaies reaſon commeth in and inferreth thus: If the caſe ſo ſtande, what neede haue I to doe any good worke? Then doe theſe groſſeheads enter into this fonde opinion, or rather mere madneſſe, makyng of a right Chriſtian life a carnall licentiouſneſſe, deemyng it lawfull for euery man to dooe what him liſteth. With ſuche maner of perſones doeth ſainct Peter here in this place meete withall, and by preuention taketh aforehande from them that their fooliſhe imagination: teachyng vs that Chriſtian libertie, without dependyng vpon any good workes is to bee vſed towardes GOD, becauſe on hym we are onely to build our Faithe without any Workes: for hereby wee attribute vnto hym his due due honour, and acknowledge hym for our good God, who is bothe iuſt, true and mercifull. Suche a Faithe as this deliuereth and offereth vs frō our ſinnes and all other miſchéeues whatſoeuer. Now, after that we haue attributed this vnto God, al the reſidue of our liues that we haue to liue, we are to beſtowe to the benefite of our neighbor, to ſerue and doe good vnto hym. The very cheefeſt & principalleſt worke of all others proceeding and iſſuyng out of Faith is, with our mouthes be readie to confeſſe Chriſt, and with our bloud alſo to beare witneſſe vnto hym, and if the caſe ſo require to beſtowe our very liues alſo for his ſake. And yet hath not God any neede of this or any ſuch worke of ours: but therefore muſt wee doe it, that our Faithe beyng thereby throughly tried and manifeſted, maie alſo drawe and allure others to the like. Furthermore, there bee other Woorkes, which dooe generallie alſo ſerue to this ende, that wee maye thereby doe good vnto our neighbors: all whiche notwithſtandyng, not wee our ſelues but God is hee that muſt worke and bryng the ſame to paſſe in vs. Thus haue wee nothyng at all in the worlde of our owne, that wee can aſcribe in any reſpecte vnto our ſelues.

Hereby now it euidently appeareth, how farre of it is, that this preaching of the Goſpell doeth open any (yea neuer ſo little) a windowe to liue carnallie, or that euery man maie lawfullie doe what he liſteth. And therefore ſaieth Sainct Peter furthermore.

And if ye call him Father, whiche without reſpect of perſone iudgeth according to euery mans woorke, paſſe the tyme of your dwellyng here in feare:

Knowyng that yee were not redeemed with corruptible thinges, as ſiluer and golde, from your vaine conuerſation, receiued by the traditions of the fathers,

But with the precious bloud of Chriſt, as of a Lambe vndefiled, and without ſpot.

Whiche was ordeined before the foundation of the worlde, but was declared in the laſte tymes for your ſakes,

Whiche by his meanes dooe beleeue in God that raiſed him from the dead, and gaue him glorie, that your faithe and hope might be in God.

THE meanyng of ſainct Peter in this place is this: Ye are now by Faithe come to this poinct that ye are the Sonnes of God and he your Father. Ye haue attained an incorruptible inheritaunce, whereof hath beene ſpoken afore: now therefore there remaineth nothing behind, but that the veile being taken awaie, that may bee openly ſhewed which earſt was hidden. This muſt ye yet expect and looke for, till the tyme come that it bee giuen you to ſee it. You therefore are come to this good poinct, that you maie with boldneſſe and truſt, inuocate and call vppon God your Father, becauſe he is (neuertheleſſe) iuſt, as he that will render vnto euery one without reſpect of perſones accordyng to their workes. Let no man perſwade hym ſelf, for that he is dignified and entitled with this worthie name to bee called a Chriſtian or the Sonne of God, that therefore God will ſpare hym, if hee liue without his feare: and accoumpt it enough becauſe hee hath ſuche an excellent name. The worlde in deede iudgeth accordyng to reſpectes of perſones, not iudgyng all perſones equallie and indifferently, but ſpareth ſuche as bee their Freendes, wealthie, riche, fayre, learned, wiſe, mightie, and in high authoritie. But God reſpecteth none of all theſe, hee dealeth in all thynges with indefferencie, bee the perſones neuer ſo high of callyng. So did hee in Egipt ſlea the Childe aſwell of the kyng, as of the pooreſt Sheepeheard. Exod. 10. And therefore the Apoſtle here warneth vs that wee lookyng for the like iudgement ſhould ſtand in feare, and not ſo to vaſit our tytle becauſe wee are called Chriſtians, that therefore wée ſhould preſume that God will any whitt more ſpare vs then hee wil others. For this vaine perſwaſion long agoe deceiued the Iewes, who bragged them ſelues to bee the Seede of Abraham, and the people of GOD. The Scripture maketh no difference accordyng to the fleſhe, but according to the Spirit. Very true it is that God promiſed, that Chriſt ſhould be borne of the ſeede of Abraham, and that out of hym ſhould come an holie people: but it followeth not therevpon, that all they bee the children of God whiche deſcended from the ligne of Abraham. Hee alſo promiſed ſaluation to the Gentiles, but he ſaied not, that hee would ſaue all the Gentiles.

But here now ariſeth a queſtion. When we ſay that God doeth ſaue vs onely by faithe without reſpect of good workes, how happeneth it that Sainct Peter doeth here ſaie, that hee will not iudge accordyng to the perſon, but according to euery mans worke? I anſwere. Whatſoeuer wee haue taught concernyng faithe, how that it alone doeth iuſtifie vs before God, is without al doubt very true: foraſmuch as the Scripture declareth and witneſſeth the ſame more plainly then that it can bee denyed. Now, whereas ſainct Peter doeth here ſaie, that God iudgeth accordyng to workes, that alſo is as true. But this by the waie muſte vndoubtedly bee beleeued, that where Faithe is not, there neither can any good woorke bee: and againe, that there is no Faithe where there bee no good workes. Therefore thou muſte bryng bothe thy Faithe and thy good woorkes into one, as in the which being bothe together, is comprehended and contained the ſumme of a true Chriſtian life. As thou liueſt therefore, ſo ſhalt thou receiue, and ſo will God iudge thee. And therfore although God iudge vs accordyng to our woorkes, yet neuertheleſſe, this remaineth alſo alike true, that good workes are onely the fruictes of Faithe, whereby it ſhalbe eaſie to finde and trie where Faithe is, and where is Infidelitie. And therefore will God iudge thée accordyng to thy workes, and will thereby laie it face to face to thy charge whether thou haue Faithe or no. As no man can better confute a Lyer then by his owne woordes: And yet neuertheleſſe it is plaine that by thoſe words he is not made a Lior, but he was a Lyer afore that he vttered any lye, becauſe that a lye muſt needes proceede from the harte into the mouth.

Take therefore theſe ſame woordes of Sainct Peter in a moſte ſimple ſenſe, and in ſuch ſorte that you vnderſtande workes to be the fruictes and ſeales of Faithe, and that God doth iudge men according to theſe fruictes, whiche can not but enſue and followe a true and ſounde Faithe: to the intent it maye manifeſtly appeare, where Faithe remaineth in the harte, and alſo where Infidelitie lodgeth. God will not iudge accordyng to theſe interrogatories and queſtions: whether thou be called a Chriſtian or no: or whether thou bee baptized or not: but hee will thus queſtion with thee: Sirrha, if thou bee a Chriſtian, where bee thy fruictes, whereby thou art able to confirme and approue thy faithe.

And therefore ſaieth ſainct Peter, foraſmuche as you haue ſuche a father, which iudgeth not accordyng to any mans perſon, ſee that yee haue your conuerſation in the tyme of your dwelling here, in feare: that is to ſaie: Feare ye this Father, not in the feare of puniſhment and reuenge (for ſo the wicked reprobates and Deuilles dooe feare hym) but feare ye hym, leaſt he ſhould forſake you, or withdrawe his holie hande from you. Euen as an honeſt and good childe ſtandeth in feare leaſt hee ſhould offende his father or commit any thyng that ſhould not bee well liked of hym. Suche a feare doeth God require at our handes whereby wee maye loathe and abhorre ſinne, and diligently ſtudie to helpe out neighbour ſo long as we haue to liue in this worlde.

That Chriſtian that beleeueth well, is poſſeſſed of all the goodes and benefites of God, and is the childe of God, as wee haue heard afore declared: but the tyme that hee here hath to liue, is nothyng els then a kinde of Sequeſtration or Pilgrimage. For his Spirite by faithe is alreadie in heauen, by the whiche hee is euen a Lorde of all thynges. But God therefore ſuffreth hym yet for a tyme to liue in the fleſhe and to bee conuerſant in bodie vpon the earth, purpoſelie that he ſhould help others, and bryng them with him to heauen.

And therefore wee ought no otherwiſe to vſe this worlde, nor to make any other accompt thereof, but as Straungers or wayfaring men are wont to doe: who commyng into their Lodgyng or Inne, make no further reckoning, but to haue at their Hoſtes handes, meate, drincke and lodging for one night and no longer: thei doe not chalenge and laie claime vnto their Hoſtes whole ſubſtaunce.

After the ſame ſorte ought euery one to accoumpt of his wealth and richeſſe, euen as though thei were none of his: to take therof onely ſo much as is ſufficient, for the maintenance and nouriſhment of his bodie, and with the reſt to relieue and helpe his needie neighbours. Therefore the life of a Chriſtian man is no otherwiſe but as a manſion for one night. For wee haue here no permanent dwellyng place, wee muſt haue our deſire thither, where our Father is, namely heauen. And therfore, wee ought to abandon and laie aſide all laſciuiouſneſſe and diſſolute life, and to paſſe (as ſainct Peter ſaieth) the time of our dwellyng here in feare.

Knowyng that ye were not redeemed with corruptible thinges, as ſiluer and golde, from your vaine conuerſation, receiued by the traditions of the fathers,

But with the precious bloud of Chriſt.

THis (ſaieth he) ought to prouoke and ſtirre you to employe your conuerſation in the feare of God, conſideryng how greate a price your redemption coſte. Heretofore ye were Citezins of the worlde, liuyng vnder the tyrannous rule of the Deuill: now hath God deliuered you from ſuche lamentable and deſperate conuerſation, and hath brought you into an other place, ſo that now you are Citezens in heauen, and but Straungers and Pilgrims on earth. But marke ye wel, how muche God hath beſtowed on you, and how vnvaluable and exceedyng greate that treaſure is wherewith you are redeemed, and brought into that happie caſe to become the children of God. Therefore paſſe your time and conuerſation in feare, and take ye good heede leaſt if ye ſhould contemne and neglect theſe thynges, ye looſe this ſo excellent and precious a treaſure.

And what treaſure is that whiche is ſo excellent and precious, wherewith wee are redeemed? Not theſe corruptible thinges, Golde or Siluer, but the moſte precious bloud of Chriſte the Sonne of God. This treaſure is ſo excellent and of price ſo ineſcimable, that no ſenſe or reaſon of man is able to comprehende it, inſomuche that one ſmall droppe of this moſt innocent Bloud, had been fullie ſufficient for the ſinnes of the whole worlde. But it pleaſed the eternall Father ſo aboundantly to poure out his Grace vpon vs, and with ſuche a price to procure and worke our Saluation, that he would haue his moſte deare Sonne Chriſt to ſhed all his bloud and to beſtow and giue vnto vs all his treaſures at once.

And therefore he requireth vs, that we doe not (as it were) caſt awaie into the ayre or make ſmall accoumpt of ſuche a greate Grace, but rather ſo to eſteeme of it, that wee maie bee ſtirred and mooued vnto feare: that liuyng therein, wee maie not deſerue eſt ſones to be depriued of this ſo ſurpaſſing a treaſure.

And this withall muſt diligently be noted and conſidered, how that ſainct Peter here doeth ſaie, that ye were redeemed from your vaine conuerſation which ye receiued by the traditions of the fathers.

For by this, hee vtterlie throweth downe that perſwaſion that wee are wont moſte commonly to leane vnto, thinkyng that all our dooinges ought to bee allowed and well liked of, becauſe the ſame of an olde cuſtome haue had lon continuaunce, and becauſe our Aunceſtours and predeceſſors (a ••• ng whom there haue been many wiſe and good men) haue ſo obſerued them.

For thus hee ſaieth. Whatſoeuer our fathers haue either enacted or doen, all was ill: and conſequently, thoſe thinges that you haue learned of theim concernyng the worſhippe of God, are ſo corrupt and naught, that God muſte beſtowe the blond of his owne Sonne, to redeeme and free men from the ſame: Whatſoeuer now therefore is not waſhed awaie by his bloud, is altogether by the fleſhe infected and accuſed.

Wherevpon it followeth, that the more earneſtly that any man ſtriueth to attaine to righteouſneſſe without Chriſt, the further of is he from true righteouſneſſe, and the deeper is hee plunged and drouned in the gulphie dungeon of blindneſſe and iniquitie, makyng himſelf guiltie of this moſt precious bloud.

Other groſſe externall vices are in effect little to bee made accoumpt of, in compariſon of this odious Sinne, that teacheth vs to attaine our iuſtification and righteouſneſſe by workes, and whiche frameth a worſhipping of God according to the imagination of mans idle braine and phantaſie. For by this meanes that moſt innocent bloud of Chriſt is diſhonored, and moſte ſhamefully blaſphemed.

Euen as the Gentiles and Heathen people did farre more grieuouſly ſinne in honouryng the Sunne and Moone, whiche thei thought to bee the true worſhipping of God, then thei did in committyng any other faultes whiche thei were out of all doubt to be ſinfull and lewde. And therefore humane iuſtification and righteouſneſſe is nothyng els but a mere blaſphemie of GOD, and of all offences that man is able to commit, the moſte hainous. And ſo thoſe thinges that now the worlde embraceth and accoumpteth for the right worſhippe of God and for the perfect waie to iuſtification, are accoumpted greater Synne in the face of God then any other faultes whatſoeuer. Of the which ſort, are the profeſſed orders of religious Cloyſterers and Munkes, and whatſoeuer els hath any glorious glitteryng ſhew in the iudgement of the world, and yet neuertheleſſe are cleane without faithe.

And therefore whoſoeuer he bee, that by any other waie or meane, ſeeketh the grace of God, then by his Blood, better is were for hym neuer to come in the ſight of GOD: as he that with his owne beggerlie righteouſneſſe, doeth more and more diſpleaſe and offende his diuine Maieſtie.

As of a Lambe vndefiled and without ſpotte.

HErevpon againe doth Sainct Peter expounde and interprete the Scriptures. For this Epiſtle (although breef and ſhort) is wonderfull effectuall, pithie, and riche. So a little afore, where he ſpeaketh of their vaine conuerſation, in purſuyng the traditions of their Fathers, he did (as it were) lightly touche ſundrie places of the Prophetes, as namelie, that place in the xvj. of Ieremie: The Gentiles ſhall come vnto thee from the endes of the worlde, and ſhall ſaie, Surelie, our Fathers haue inherited Lyes and Vanitie &c. As though he ſhould ſaie, euen the Prophetes foretolde that you ſhould be redeemed from the traditions of your Fathers.

After the ſame ſorte he here alſo leadeth vs into the Scriptures, where as he ſaieth: You were redeemed with the precious blood of Chriſt, as of a Lambe vndefiled and without ſpotte. For here dooeth he expounde that whiche is read in the Prophetes and Moſes: as that in the liij. of Eſaie, He was brought as a ſheepe to the ſlaughter: And the figure meante in the xij. of Exod. by the Paſchall Lambe. All theſe thynges dooeth he here interprete, and ſaieth: This Lambe is Chriſte, who as it behooued hym to bee without blemiſhe or ſpotte, ſo alſo was he vndefiled and without ſpotte, whoſe blood was ſhedde for vs.

Who was ordeined before the foundation of the worlde, but was declared in the laſte tymes.

WEE haue deſerued nothyng at all, ne yet ſo muche as euer deſired this thyng, that the precious blood of Chriſte ſhould bee ſhedde for vs: and therefore there is no cauſe or matter herein, whereof wee maie lawfullie of our ſelues glorie or make any bragge. All glorie apperteineth onely to GOD: who without any our ••• ites, promiſed, eueiled, and manifeſted that, whiche from euerlaſting (euen before the foū dation of the worlde was laied) he had foreſeen and foreordeined. And in the Prophetes were theſe thynges promiſed, but yet couertlie, not plainlie and openlie, but now after the reſurrection of Chriſt, and ſendyng of the holie Ghoſte, are openlie preached, and plainly publiſhed throughout the worlde.

This is now the laſte tyme, (as Saincte Peter ſaieth) in whiche wee are: whiche from the tyme of Chriſtes Aſcenſion, continueth till the daie of the laſte Iudgement. For ſo doe the Apoſtles and Prophetes call it, and Chriſte hymſelf tearmeth it the laſte howre. Not that the daie of Iudgement ſhall ſhortly approche and come anone after the Aſcenſion of Chriſte, but becauſe that after this preachyng of the Goſpell of Chriſt, there ſhould bee none other: And that wee ſhould not looke for any further reuelation, or more manifeſtation of Grace, then is now alreadie reueiled and manifeſted. Heretofore, alwaies one reuelation was ſhewed after an other: Wherevpon in the vj. of Exod. the Lorde ſaieth: My name Adonai haue I not reueiled vnto them. For albeit the Patriarches knewe GOD, yet had thei not ſuche a manifeſt declaration and preachyng of God, as afterward was publiſhed and ſette out by Moſes and the Prophetes. Now, there was neuer any preachyng heard of in all the worlde, notabler or more manifeſt then the Goſpell: wherefore it is alſo the laſt, as the whiche (after the courſe of thoſe former tymes expired) is in this laſte age reueiled vnto vs.

Furthermore alſo, accordyng to the accoumpte and computacion of tyme, the ende of the worlde is not farre of, as S. Peter in his ſeconde Epiſtle and third Chapter declareth, ſaiyng: One daie is with the Lorde as a thouſande yeres, and a thouſande yeres as one daie. For his meanyng thereby is to call vs awaie from the earnall computation of this tyme, becauſe we ſhould eſteeme thereof, accordyng to the iudgemente of GOD. Wherein certainly the laſte time and finall ende is fullie come: For that ſmall tyme that is lefte behinde remainyng, is with GOD as nothyng. Saluation is now reueiled and throughlie perfected: onely God ſuffereth the worlde thus ſtill to ſtande and continue, to the intent he might be the more throughlie honored and glorified: albeit as touchyng hymſelf, he is ſo perfectly reueiled, that it is not to bee looked for, that he ſhalbe any perfectlyer manifeſted.

For your ſakes, whiche by his meanes doe beleeue in God, that raiſed hym from the deade, and gaue hym glorie, that your Faithe and Hope might bee in God.

FOr your ſakes (ſaieth he) is the Goſpell reueiled. For God & his Chriſt had no neede therof: it was doen for our healthe and ſaluation, to the ende that wee ſhould beleeue in hym: Neither haue we of our owneſelues ſtrength and power ſo to dooe, but through Chriſte who maketh interceſſion vnto his Father for vs: Who was raiſed from the deade, that he might raigne ouer all thynges, in ſomuche that he whiche beleeueth in hym, hath all the good thynges that bee his: and by hym aſcendeth vp to the Father. And by this meanes haue we faithe in God, and through this faithe, alſo hope. Onely faithe is it that muſt ſaue vs, but yet a ſure and firme faithe in God. For unleſſe God helpe thee, thou ſhalt be ſure euer to remaine helpleſſe, and therefore it is to no purpoſe, though all the men in the worlde doe neuer ſo muche fauour thee. The fauour of God is onely neceſſarie, wherein thou maieſt glorie, that he is thy Father, and thou his Sonne: in whom thou repoſed greater confidence and truſt then in thy •• rnal father and mother and that he will in all thy neceſſitie bee readie to helpe thee euen for Chriſtes ſake our onely Mediatoure and Sauiour. Suche a Faithe as this commeth not of any humaine power, but GOD planteth th ſame in vs: for that Chriſte with his Blood deſerued and merited it, to whom therefore be hath giuen this glorie, that beyng ſet on his right hande, he by his diuine power might ſettle and ſtaie a ſure faithe in vs.

Hitherto therefore wee haue heard, how ſaincte Peter exhorteth vs firſt, to girde vp the loynes of our mynde, and alſo ſincerely to walke in a perfecte faithe. Then conſideryng how deare a price this hath co te Chriſte, that wee ſhould haue our conuerſation in feare: not bearyng our ſelues hold vpon this, that we are named Chriſtiās, ſith God is ſuche a iudge as reſpecteth no maintes perſone, one more then an other: but iudgeth equally without any parcialitie. Now proceedeth he further, and endeth this firſt Chapter, ſaiyng:

Seeyng your Soules are purified in obeiyng the truthe through the Spirit, to loue brotherly without •• inyng, Loue one an other with a pure harte feruently.

Beeyng borne a newe, not of mortall ſeede, but of immortall, by the woorde of God, who liueth and indureth for euer.

For all fleſhe is as graſſe, and all the glorie of man is as the flower of graſſe. The graſſe withereth, and the flower falleth awaie.

But the worde of the Lorde endureth for euer and this is the worde whiche is preached among you.

SAinct Paule in the fifte to the Galath. rekoneth vp the fruites that followe faithe. The fruites of the Spirit (ſaieth he) are Loue, Ioye, Peace long ſuffering, Gentleneſſe, Goodneſſe, Faith Meekeneſſe, Temperance. So alſo here doeth ſaincte Peter teache vs, whiche bee the fruietes of faithe. To witte, to purifie our Soules in obeiyng the truthe through the Spirite: For where true Faithe is, it bryngeth the bodie vnder, and in ſubiection, and bridleth the luſtes of the fleſhe: and although it make not a cleare riddaunce and diſpatche thereof, ye makers it the Bodie ſubiect to the Spirite, and s with a bridle, qualifieth the wilde motions thereof. The ſame meanyng alſo hath ſainct Paule, where he ſpeaketh of the fruictes of the Spirite. It is a greate and buſie peece of woorke, to bryng the Spirite to Maiſter and beare rule ouer the Bodie, and to repreſſe the wilfull affections, and fleſhlie deſires naturally engraffed in vs from our parentes. For it is not poſſible for vs to liue well, no not in the ſtate of Wedlocke, without ſpeciall Grace: I ſaie nothyng, what wee can doe herein, beyng without Grace.

But why ſaieth he, Purifie (or make chaſte) your Soules, and not rather your Bodies? Surely he full well knewe, that the luſtes and concupiſcences of the fleſhe, accompainie vs to our Graues, and are neuer quenched in vs (although wee bee Baptized) till our diyng daie. Now, it is not inough for a manne to conteine hymſelf from the acte doyng, and to be outwardly chaſte and a virgine, his harte in the meane while boilyng in filthie deſires of fleſhly luſtes: but wee muſt earneſtly endeuour our ſelues with all diligence, that our Soules maie bee chaſte, ſo that this chaſtitie maie proceede, and come from the harte, and that the Soule maie bee at continuall enemitie and warre with all naughtie deſires, and ſtill fight againſte them, till it be cleare deliuered from them.

And it agreeth very well that is here added, that we muſt purifie our Soules in obeiyng the truthe through the Spirit. Muche hath been preached and ſpoken of Chaſtitie, and many Bookes haue been written concernyng it. The Aucthours whereof haue taught vs, with long Faſtyng, abſtinence from fleſhe, wine and ſuche like, to quenche theſe filthie motions of concupiſcence and luſte. Whiche although ſome what thei helpen therevnto, yet could thei not be ſufficient, neither could thei beate doune the inordinate deſires of the fleſh. Sainct Hierom writeth of hymſelf, that he ſo puniſhed and pinched his Bodie, that he was euen like an Ethiopian yet neuertheleſſe, he ſo little therewith profited, that he many tymes dreamed he was in Rome, in companie of Gentle women and faire Maiders. S. Bernard alſo ſo puniſhed, and with ſuche abſtinence almoſte ſo ſpoiled his bodie, yt it ſtonke loathſomely, as afore I haue declared. Theſe holy men were greeuouſly tēpted: for with thoſe outward thinges thei thought thei could reſtraine and quench their temptations: but becauſe the remedies whiche thei vſed were externall and outwarde, and were applied outwardlie and not inwardly (where in deede the diſeaſe was harboured) thei could not ſerue as ſufficient and able to maiſter and kill thoſe deſires of the mynde, with whiche thei warred. But S. Peter in this place ſheweth vs a moſte true and Soueraigne remedie wherewith to cure this euill, to witte, Obedience to the truthe through the Spirite. Whiche the Scripture in other places alſo ſetteth doune, as in the 11. of Eſaie: Faithfulneſſe ſhalbe the girdle of his reynes. This is the true Cataplaſme, wherewith the Reynes are to be girded: whoſe ſoundneſſe muſt proceede from the inner thinges to the outwarde, and not contrariwiſe from the outwarde to the inner. For the Soare whiche we would cure lieth, not outwardlie in the kerther, or clothes, but deeyng bredde inwardlie, ragingly raigneth and lyeth in the Bloud, Fleſhe, Marrowe and Veines. Therefore it is not the beſte waie, with outwarde thinges to goe aboute to repreſſe and quenche fleſhly concupiſcence: the bodie with faſting and labours may be brought into greate debility and weakeneſſe, and at lēgth thereby be vtterly marred, ſpoyled and brought vnto death, but to bee caſed from euill deſires it can not. But Faithe is able to quenche them, and ſo to keepe them vnder, that thei ſhall bee brought to giue place and yeeld vnto the Spirite.

So alſo ſpeaketh the Prophete Zacharie in his 9. Chapter, of wine, whereof Chriſte firſt drinketh, whiche maketh them maydens, to whom hee drinketh and forecaſteth. Then arare of other wine is wont to enkindle and ſtirre vp naughtie deſires: but this wine, to wit, the Goſpell, repreſſeth the ſame and maketh the harte chaſt. And this is it that S. Peter here meaneth, when hee ſaieth, where Truthe is bolden faſt in the harte, and obedience thereunto giuen through the ſpirite, that that and none but that, is the trueſt cure & preſenteſt remedy againſt this daungerous euil and miſchiefe beſide which, there is none other that can be found ſo able to driue awaie and qualifie theſe euill cogitations and vaine thoughtes. For whē this remedie (the Goſpell I meane) is entered and taken poſſeſſiō within the harte, all naughtie leude motions do ſtraightways giue place and vaniſhe awaie. Let hym that wil, trie this matter, and hee ſhall duely finde it ſo to bee, as all they that haue made triall thereof, doe very well know. But the Deuill doth not eaſely ſuffer any man to come to that poinct, as in harte ſo to embrace the Worde of God, that he maie feele what a good taſte and ſauour it hath: becauſe hee knoweth full well, what great power and mightie efficacie is in it, to ſubdue and beate downe all naughtie deſires and euill thoughtes. Therefore, that whiche ſainct Peter here ſpeaketh, is as though he ſhould thus ſaie: If you bee deſirous to remaine and continue chaſt, it ſtandeth you in hande, to embrace and ſhewe your obedience to the truthe through the Spirite: that is to ſaie, It neceſſarily behooueth you not onely to reade and heare the Worde of God, but to embrace the ſame in your hartes. And therefore, it is not enough, that the Goſpell bee once preached or once heard, but thou muſt continuallie cleaue vnto it and followe it. For, this grace hath the Worde, that the oftner a man taſteth it, the ſweeter it ſtill wareth, and the pleaſaunter it reliſheth. For albeit it alwaies teacheth one and the ſame doctrine concernyng Faithe, yet can it neuer bee to the godlie and well diſpoſed mindes ſufficiently and enough heard. Now addeth the Apoſtle further.

To loue brotherly without fainyng.

TO what ende now muſt wee leade a chaſt life? to the ende thereby to attaine Saluation? No, forſooth. But to the ende and purpoſe that wee maie ſerue and doe good to our neighbors. What ſhall I doe that I maie reſtraine and keepe vnder my Sinnes? I muſt dutifullie obeye the truthe in the Spirite, that is to ſaie, the Faithe of the Woorde of God. And why doe I bridle and keepe vnder ſubiection, my Sinnes? Forſoothe, that I maie dooe good to others. For I muſt firſt bridle and ouermaiſter my bodie and fleſhe through the Spirite, and then ſhall I bee able to profite and doe good to others.

Loue one an other with a pure harte feruently:

THe holie Apoſtles Peter and Paule doe ſeparate and make a difference betwene brotherly Loue and commō Loue: a brotherhood is yt bond, wherein all Chriſtians ought to be among themſelues, euen as brothers, without any reſpect or difference: for why, we haue all in common, one Chriſte, one Baptiſme, one Faithe and one Treaſure: I can not bee more worthie then thou: that whiche thou haſte, I alſo haue: finallie I am euen as riche as thou. Wee haue one and the ſame treaſure, ſauyng that I peraduenture receiue it more worthily then thou doeſt, as if I ſhould laie it vpp in Gold, & thou ſhouldeſt kepe it in ſome filthy rag or viſe cloute. Therefore, as wee haue the grace of Chriſte and all ſpirituall bleſſynges common together, ſo alſo ought we to haue our bodies, liues, wealth and dignities common one to an other, that one maie ſerue an others turne and neceſſitie in all thinges.

Now, hee verie ſignificantlie ſaieth, To loue brotherly without fainyng, that is: without any gloſing, hypocriſie or diſſimulation: whiche terme and phraze the Apoſtles gladlie vſe, for that vndoubtedlie thei foreſawe, that wee would not ſticke to call one an other, Chriſtian or Brother, and yet would falſly, feinedly, diſſemblyngly and altogether hypocritically vndermine one an other. We haue erected in the world many Fraternities and Brotherhoodes, whiche in very deede are nothing els then ſtarke vanities and mere deceiptes: altogether deuiſed, inuented & brought into the world by the Deuill himſelf. All whiche are wholy and altogether repugnaunt and contrarie to the Faithe and ſincere loue of Brethren.

Chriſte is aſwell myne, as hee is ſainct Barnardes: thine no leſſe then he is S. Francis. When thou heareſt any therefore ſaie: I ſhall come to heauen, if I be one of the Brotherhood of this or that order, anſwere thou thus: It is mere paltrie and counterfaited hypocriſie that thou ſpeakeſt.

Chriſte can not abide any ſuche trumperie, he can brooke none other then a common Brotherhood, whiche we haue altogether: and wilt thou plaie the notorious foole by breakyng of that, to erecte and make to thy ſelf any newe vpſtart and peculier Brotherhood?

This truely could I well abide, that thou ſhouldeſt erecte one: but how? not whereby to make any peculier helpe to thy Soule: but for a certaine number to come together, to contribute and gather ſome treaſure, for the reliefe of them that bee in neceſſitie.

Therefore all we Chriſtiās haue one Brotherhood, which we tooke vpon vs in our Baptiſme, of the whiche brotherhood there is no Saincte that hath any more then thou or I. For looke with how greate a price he was redeemed, with ſo great am I alſo bought and redeemed. GOD beſtowed no leſſe for my ſake, then for the greateſt Saincte that is: ſauyng that he peraduenture embraced this treaſure better then I doe: That is to ſaie, hath a ſtedfaſter and ſtronger Faithe then I.

Furthermore this woorde (Loue) hath a larger ſignification then Brotherlineſſe: becauſe it reacheth alſo vnto our enemies, and thoſe eſpeciallie whiche are not worthie of Loue. For as Faithe ſheweth forthe her woorkyng where ſhe ſeeth nothyng: ſo alſo ought Loue to ſee nothing: and there eſpecially to exerciſe her operation, where there is in apparaunce nothyng worthy to bee loued, but rather all thynges odious, and ſuche as maie breede and procure loathſomneſſe. Where there is nothyng that can well be liked of, euen there ought the effectes of Loue to ſhewe forthe: yea, this ought alſo to be doen feruently (ſaieth Peter) and with the whole harte, euen as God loued vs, at ſuche time when wee were in euery reſpect moſte vnworthie of his loue.

Beeyng borne anewe.

THirdlie, al theſe thinges are therefore of you to be performed and doen, becauſe ye are not now as you were before: but you are (ſaieth he) borne anewe, and therefore newe Men. This was not brought to paſſe through any your owne workes, but you needed a newe Birthe. For a new man can not be brought forthe by any power of his owne into the worlde, but he muſt firſt be begotten and borne. What Carpenter is able by his owne Arte to make a Tree, but the ſame muſt needes of it ſelf firſt grow out of the groūd? Therfore euer. as we are not made, but borne the Sonnes and children of Adam, and haue naturally ſucked ſynne from our Parentes: ſo neither ſhall wee by our owne induſtrie and labour, euer become the children of God, but it behoueth vs by a kinde of newe Birth and regeneration ſo to be. This therefore is the meanyng of the Apoſtle in this place: Seeyng therefore that you are a newe Creature, it is verie meete and conueniente withall, that you demeane your ſelues after an other order, and practiſe a newe kinde of life. As heretofore ye liued in hatred, ſo now vſe your conuerſation in Loue, and let all thinges be tranſpoſed and tourned after an other ſorte. But how came this new Birthe to paſſe?

Not of mortall and corruptible ſeede, but of immortall and incorruptible, by the woorde of God, whiche liueth and endureth for euer.

OF a kinde of Seede wee are regenerated and newe borne: no otherwiſe then as we ſee, all other thynges to bee borne and generated of Seede in their kinde. If therefore the old birth proceeded and came of Seede, the newe Birth alſo muſt needes be of ſome Seede. But what Seede is this? Truely not fleſhe and blood. What then? Nothing that is corruptible and mortall, but euen the eternall and liuyng worde. This is all that, whereby we liue, whereby we are nouriſhed, and haue our beyng, and whereby ſpecially (as he here ſaieth) we are regenerated.

But how and by what meanes is this wont to bee dooen, and brought to paſſe? God ſendeth out this his Worde, to 〈◊〉 , the Goſpell, whiche caſteth ſeede into the hartes of menne f this Seede abide and ſticke Faſt in the harte, then is there preſently readie the holie Ghoſte, who faſhioneth a newe manne, whiche becomneth altogether of an other fort their he was afore, hath other deuiſes, thoughtes and cogitations, other wordes, and other woorkes. And thus is he whollie and altogether altered. Whatſoeuer thou aforetyme diddeſt eſt huc and auoide, now thou purſueſt and ſeekeſt: what ſoeuer thou a ſte ſought, thou now fleeſt. The ſtate of Corporall generation is ſuche, that the Seede whiche is in manne hath his alteration, and remaineth not ſtill Seede: But the Seede of the Spirite can not bee chaunged, but remaineth one for euer: ſo entirely alteryng & chaungyng me, that I am tranſmitted and altered into it: and the corruption and euill whiche naturally dwelleth in me, is quite aboliſhed. And therefore this is a wonderfull kinde of Birthe, and of a merueilous Seede.

For all fleſhe is as graſſe, and all the glorie of man is as the flower of graſſe. The graſſe withereth, and the flower falleth awaie. But the word of the Lord endureth for euer:

THis place is takē out of the xl. Chap. of Eſai . Where a voice ſaied vnto the Prophete, Crie. And he ſaied, what ſhall I crie? To whom the voice ſaied, Crie thus All fleſhe is graſſe, and al the glorie thereof as the flower of the feeld, The graſſe withereth, and the flower fadeth a waie: but the word of the Lorde ſtandeth for euer. Theſe wordes hath S. Peter here brought in and alledged: For this Epiſtle is (as I ſaied) bothe riche, and grounded vpon the aucthoritie of ſondrie Scriptures. Now the meanyng of the Scripture here alledged, is this.

The woorde of the Lorde endureth for euer: But whatſoeuer is fleſhe and blood, the ſame is as corruptible graſſe. Bee a manne of neuer ſo flouriſhyng and gallant age, bee he neuer ſo riche and mightie, neuer ſo wiſe and iuſte, neuer ſo braue, freſhe and beautifull, all whiche appertaine to the flower: yet doeth the flower in the ende wither awaie, and that whiche in gallante age and beautie lately excelled, is waxed olde, and become ilfauoured: that whiche earſt was riche, is growne to be poore: and ſo forthe alſo all other thinges fade awaie, ſauyng onely the Woorde of God, Whiche Seede can neuer periſhe nor decaye.

And this is the Worde whiche is preached among you.

AS though he ſhould ſaie: you neede not to ſeeke farre, how to come to this Woorde, for behold you haue it euen before your eyes. It is that Worde whiche wee preache vnto you: by this you maie qualifie and reſtraine all wicked deſires. Thou needeſt not to ſeeke farre for it, onely looke to this, that thou gladly embrace it, when it is preached vnto thee. For it is ſo neere vnto thee, that it maie bee heard. As Moſes alſo ſaieth in the xxx. of Deuter. The worde which I commaunde thee this daie, is not farre of from thee, that thou ſhouldeſt neede to goe farre to ſeeke it: as either to goe vp to heauen, or to goe ouer the Sea to fetche it, but it is verie neere vnto thee, euen in thy mouthe, and in thy harte. It was ſtraightwaies preached and heard, but when it hath feaſed and take full poſſeſſion of thy harte, it can not any more dye and vaniſhe awaie, neither dooeth it ſuffer thee to dye, but ſaueth thee, ſo long as thou ſtickeſt and cleaueſt faſte vnto it. As when I heare how that Ieſus Chriſt died for me, and bore all my ſynnes, and purchaſed heauen for me, and alſo how he, hath giuen all that he hath vnto me, now dooe I heare the Goſpell and glad thynges, I meane, the Worde of God beyng preached, whiche peraduenture quickly paſſeth awaie, and is forgotten but if it bee effectually receiued with the harte, and that thou throughlie embrace hym in faithe, then can not he any more ſlippe from thee, nor be forgotten. This truthe no Creature whatſouer, is able to ouerthrowe, the Gates of hell ſhall neuer preuaile againſte it. Yea although I ſticke faſte in the Iawes of the Deuill, yet if I be able to take holde vpon, and to apprehende this Woorde, I muſte needes bee bailed and deliuered thence, and ſhall remaine where the Woorde remaineth. And therefore it is not without good cauſe, that the Apoſtle here in effect ſaieth, that there is none other Worde to bee looked for, then this whiche we haue preached vnto you.

To this purpoſe tendeth that, whiche Paule in the firſte to the Romaines ſaieth: I am not aſhamed of the Goſpell of Chriſte, for it is the power of God vnto ſaluation to all that beleeue. The Woorde is the Diuine and eternall power of God. For although the voice, ſounde, or ſpeeche, dooe quicklie vaniſhe and paſſe awaie, yet the kernell, that is to ſaie, the knowledge and truthe, contained in that voice, remaineth ſtil. As when I putt a Goblet or Iugge of wine to my mouthe, I drinke vp the Wine, the Goblet or Iugge remaining ſtill vnſpent: So alſo ye Word which being brought vnto vs by voice, deſcendeth into the harte, and there beginneth to haue life: the voice remainyng ſtill without, and vaniſhyng awaie. And therefore it is well tearmed the power of GOD, yea rather God hymſelf. For ſo he ſaied vnto Moſes, Exod. iiij. I will be in thy mouthe. And in the lxxxj. Pſalme: Open thy mouthe wide: that is, ſhewe forthe boldlie, ſpeake out, bee an hungred and I will fill it, I my ſelf beyng preſent with thee, will ſpeake enough. So alſo Chriſte in the xiiij. of Ihon ſaieth: I am the waie, the truthe and the life, he that cleaueth therevnto, the ſame is borne of God. Therefore this Seede is the Lorde our God hymſelf.

All which thinges ſerue to this end, to inſtruct and teache vs that wee can not poſſibly bee relieued and holpen by woorkes: and the Woorde (be it neuer ſo ſmall a thyng in ſhewe, when it is vttered out of the mouth, and in apparaunce ſeeme nothyng glorious and honorable) yet is there in it, a kinde of ſuche incomparable vertue and force, as maketh ſo many the children of God, as faithfully cleaue thereunto. Iohn. 1. Vpō ſuche an excellent ſtaie and goodneſſe, leaneth our ſaluation.

This is the firſt Chapter of this Epiſtle, wherein thou ſeeſt with what ſinguler Arte and cunnyng ſainct Peter handleth and preacheth Faithe. Whereby it manifeſtly appeareth that is Epiſtle is the very Goſpell or glad Tydynges it ſelf. Now followeth next the ſeconde Chapter wherein he teacheth vs how we ought to behaue our ſelues in our workes and dealinges towards our Neighbor.

The ſeconde Chapter.

WHerefore, laiyng aſide al maliciouſneſſe and all guile, and diſſimulation, and enuie, and all euill ſpeakyng,

As newe borne babes deſire that ſincere milke of the worde, that ye may growe thereby,

If ſo bee that ye haue taſted how bountifull the Lorde is.

To whom commyng as vnto a liuing ſtone diſalowed of men, but choſen of God and precious,

Ye alſo as liuely ſtones, bee made a ſpirituall houſe, an holy Prieſthood to offer vp ſpirituall ſacrifices acceptable to God by Ieſus Chriſt.

Wherefore alſo it is contained in the Scripture, Behold, I put in Sion a chiefe corner ſtone, elect and precious: and he that beleeueth therein, ſhall not be aſhamed.

Vnto you therefore whiche beleeue, it is precious: but vnto them whiche be diſobedient, the ſtone which the builders diſalowed, the ſame is made the head of the corner,

And a ſtone to ſtumble at, and a rocke of offence, euen to them whiche ſtumble at the worde beeyng diſobedient, vnto the whiche thyng they were euen ordeined.

But ye are a choſen generation, a royall Prieſthood, an holy nation, a people ſet at libertie that ye ſhoulde ſhewe forthe the vertues of hym that hath called you out of darkeneſſe into his merueilous light,

Whiche in tyme paſt wore not a people, yet are now the people of God: which in tyme paſt were not vnder mercie, but now haue obtained mercie.

Dearely beloued, I beſeche you, as ſtrāgers & pilgrims, abſteine from fleſhly luſtes, whiche fight againſt the ſoule,

And haue your conuerſation honeſt among the Gentiles, that they whiche ſpeake euill of you as of euill doers, maie by your good woorkes whiche they ſhall ſee, glorifie God in the day of viſitation.

Therefore ſubmitte your ſelues vnto all maner ordinance of man for the Lordes ſake, whether it bee vnto the King, as vnto the ſuperiour,

Or vnto gouernours, as vnto thē that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doe well.

For ſo is the will of God, that by well doyng ye maie put to ſilence the ignorance of the fooliſhe men,

As free, and not as hauyng the libertie for a cloake of maliciouſneſſe, but as the ſeruantes of God.

Honor al men: loue brotherly fellowſhip: feare God: honour the Kyng.

Seruants, bee ſubiect to your maiſters with all feare, not onely to the good & courteous, but alſo to the froward,

For this is thankeworthie, if a man for conſcience towarde God endure griefe, ſufferyng wrongfully.

For what praiſe is it, if when ye bee buffeted for your faultes, ye take it paciently? but and if when ye doe well, ye ſuffer wrong and take it paciently, this is acceptable to God.

For hereunto ye are called: for Chriſte alſo ſuffered for you, leauyng you an enſample that ye ſhould follow his ſteppes.

Who did no ſinne, neither was there guile founde in his mouth,

Who when he was reuiled, reuiled not againe: when he ſuffred, he threatened not, but committed it to hym that iudgeth righteouſly.

Who his owne ſelf bare our ſinnes in his bodie on the tree, that wee beyng dead to ſinne, ſhould liue in righteouſneſſe: by whoſe ſtripes ye were healed.

For ye were as ſheepe goyng aſtraye: but are now returned vnto the ſheepherde and biſhoppe of your ſoules.

HEre beginneth he to teache vs, the right works of a Chriſtiā life & the true fruites of the ſame. Wee haue oftentymes afore ſhewed that in theſe two thinges, Faithe towardes God, and Loue towarde our neighbour, doeth conſiſt and is contained the whole life of a Chriſtian. Alſo, that this Faith of Chriſte is not giuen to any, but that there remaine (neuertheleſſe) in our fleſhe (ſo long as wee here liue) many naughtie concupiſcences, luſtes and deſires: ſithins that none here in this worlde can be ſo holie, but that he liueth in the fleſhe, and whatſoeuer is in the fleſh, the ſame can not be perfectly cleane. Therefore ſaieth ſainct Peter, be ye ſo inſtructed that ye may abſtaine frō the Sinnes which as yet adhere, and cleaue vnto you, and againſt them ſee that ye continually fight: for thoſe be the moſt daūgerous and moſt pernicious enemies that we haue, which lye within our owne boſomes: and in the middeſt of our fleſhe and bloud dooe watche, ſleepe and liue with vs, as it were ſome troubleſome Gueſt, of whom (when a man hath once harboured and taken hym into his houſe) he can not againe be ridde. Wherefore, ſeeing that Chriſt through Faith is all and wholly yours, and that you bee now poſſeſſed of his ſauyng healthe and all other his benefites and graces, knowe ye now that this charge and duetie lyeth vppon you, that you laie aſide all maliciouſneſſe, or whatſoeuer is euill, & all guile, that is, that none deale with an other vnfaithfullie and diſſemblinglie, let there not bee ſeene any falſhood in fellowſhippe amōg you (as the prouerbe is) neither any craft and treacherie, whiche (God hee knoweth) is now adaies too riſe. But as it becommeth vs that bee Chriſtians, in all poinctes towarde God to deale, not feinedly and crookedly, but directly, ſincerely and with a pure harte: ſo alſo towardes men, it is our partes to deale plainly, ſimply and iuſtly, that no man ouerreache or vndermyne an other, in buying, ſelling, or ſuche like.

So ſaieth ſainct Paule, Epheſ. 4. Put awaie liyng, and let euery man ſpeake truthe vnto his neighbour. The truthe is this, that your ſpeeche bee, yea yea, and naye naye. Diſſembling is, when one ſheweth him ſelf an other maner of man outwardly, then he is inwardly in minde affected. It behoueth therefore and is required of euery man, that he beare and ſhew hym ſelf ſuche outwardlie, as hee is in deede and in harte inwardlie.

A Chriſtian ought ſo to liue, that he maie not care though all men ſee and knowe what he thinketh in his harte: as he that in all his conuerſation and life ſeeketh nothyng els but to glorifie God, and to be ſeruiceable vnto his neighbour: not fearing any man at all. For euery one ought to ſhewe hymſelf ſuche an one in the verie ſecretes of his minde, as he is outwardly accoumpted: and not vnder the viſor of honeſtie to deceiue and bleare the eyes of the people.

Sainct Peter further ſaieth, that wee muſt alſo laye aſide Enuie, and euill ſpeakinges. Wherein hee doeth very aptlie and well reproue thoſe vices that among men are vſuall and common in their mutuall traffiques and dealinges. This vice of euill ſpeakyng, is a ſinne now adaies very common, and rife, quickly ſlipped into, and ſooner committed then a man would weene. Therefore take heede to your ſelues (ſaieth he) of this fault, yea although ye haue the Spirite: to the intent that ye maie by proofe know what be the fruictes of the Spirite.

As newe borne Babes deſire the ſincere milke of the worde, that ye maie growe thereby.

HEre hee bryngeth in a ſimilitude, and his meaning thereby is this: ye now are newe borne by the worde of God, and therefore ſo behaue your ſelues, as newe borne Babes are wont to doe: that is: thei deſire and couet after nothyng but Milke. As thei therefore deſire the Dugge and Milke, euen ſo ought ye to deſire the Woorde, and to haue your whole delight in the ſame: accoumpting that all delicacies and dainties are therein readie for you, ſo lōg as you may ſucke that Milke whiche is ſincere and without deceipt.

Againe, theſe wordes bee figuratiue. For he ſpeaketh neither of bodily Milke, neither of any corporal kinde of ſucking, nor yet of any naturall birthe and natiuitie. But hee ſpeaketh here of an other kinde of Milke, whiche is Spirituall, whiche is drawen by the Soule, & ſucked with the Hart. This Milke ought to bee without deceipte, and not guilefull, as it many tymes nowadaies happeneth yt much paltring and deceiptfull wares are retailed and vttered in ſale. Truly it is moſte neceſſarie that Chriſtians beyng new Borne and yet Infantes, ſhould be nouriſhed with ſincere, pure, and perfect good milke. Now, this Milke is nothyng els then the Goſpell, whiche is the Seede whereof we be conceiued and newe borne, as afore we declared: theſame alſo is our meate, wherwith (after we be come to growth, we are fedde: it is alſo our Armor wherwith we bee fenced, cladde and armed: and to ſpeake all at once, the ſelf ſame Goſpell is all thynges vnto vs. Now, whatſoeuer is thereunto myngled or corrupteth and infecteth the ſinceritie thereof, is the doctrine of men. Therefore doth the holie Ghoſt here warne vs, that euery one of them whiche bee regenerate and newe borne in Chriſt, ſhould carefullie looke about hym, and take heede what Milke he ſucketh, and learne to bee able to iudge of euery doctrine.

The Dugges or Teates, diſtilling and draynyng out this milke, and out of whom Infantes doe ſucke, are thei whiche preache and teache the pure Worde in the Churche of Chriſt. So ſpeaketh the Bridegroome to his Spouſe in the Cantic. Chapter. 4. Thy two Breaſtes are like two twinnes of yong Roes. Betwene theſe ought there to hang a būdell of Myrrhe, as the Spouſe there ſaieth Canti. 1. A bundell of Myrrhe is thy Louer vnto mee, whiche lyeth betweene my breaſtes. The meanyng whereof is, that Chriſt onely is alwaies to be preached. This Bridegrome alwaies ought to lye in the middle betweene our breaſtes. Otherwiſe, if Chriſt be not purely preached, the Milke is corrupted, and al thinges are prepoſterous, noyſome and contagious.

Purely preached I call that, when it is firſt taught, how that Chriſte hath dyed for vs, and by his death hath reſcued and deliuered vs from Synne, Death and Hell: this doctrine is in hearyng very pleaſant, and like as it were ſweete Milke. But withall, anone after muſt the Croſſe alſo bee preached, to wit, that wee muſt euen ſo ſuffer as he hymſelf hath ſuffred: this is a vehement ſtrong drinke and mightie Wine. Therefore to ſuche as are but newly wonne and begotten in Chriſte, gentle meate (that is to ſaie) Milke muſt bee firſt giuen: whiche can no waie be ſo conueniently doen, as firſt and formoſt by preachyng and ſhewyng vnto them Chriſte: who is nothyng at all ſharpe and bitter, but rather euen ſweeteneſſe it ſelf: both pleaſaunt in reliſhe and toothſome in taſte, without any maner of harſhneſſe or harme. And this is that very ſincere and Spirituall Milke, without all deceiptfulneſſe.

And here againe hath ſainct Peter by Milke, comprehended and glaunced at other places of Scripture, as his order and cuſtome is often and very plenteouſly to doe: namely that in the 23. of Exod. and Deut. 14: The Lorde gaue this commaundement, ſaiyng: See that thou ſeeth not a Kidde in his mothers Milke. For what purpoſe I praie you, willed God this to be written? what matter is there in it, that a Kidd muſt not bee killed, ſo long as it ſucketh? Doubtleſſe, for none other cauſe, but to ſignifie the ſame thyng whiche ſainct Peter here teacheth. For it is nothyng els, then if hee ſhould ſaie. Looke that ye preache gently and ſoftlie to thoſe Chriſtians that bee as yet Infantes and Weakelinges, let them be well fedd, and fatted in the knowledge of Chriſte, ouercharge them not with ſtrong learnyng, for their weakeneſſe and age can not awaie with it, nor yet digeſt it. But after that thei bee growen and waxen ſtrong, then ſee them to bee killed and ſacrificed with the Croſſe.

The ſame ſenſe and meanyng hath that Lawe whiche we reade Deuter. 24. That a man takyng a newe wife, ſhall not be compelled to goe a warfare the firſt yeare, leaſt he ſhould be ſlaine, but ſhall be free at home and reioyce with his new wife whiche he hath taken. Whereby aſſuredly there is none oth •• thyng ment, but that wee are to allowe and graunt vnto thoſe that as yet be children in the Schole and faith of Chriſt, their conuenient tyme and ſpace to grow vp: and in the meane ſeaſon that we ought to deale with them and handle them gētlie and curteouſly: whom afterwarde being waxed ſtrong, and of ſufficient growth, the Lorde will bryng to the Croſſe, and make to be ſlaine as he doth other Chriſtians. And then is the Kidde killed.

Whereby ye maie growe, if ſo bee ye haue taſted how bountifull the Lorde is.

IT ſufficeth not once onely to haue heard the Goſpell. It muſt continually bee inculked, that we may daiely thereby grow, & accordyngly as we ſee one endued with ſtrongneſſe of faithe, ſo ought he to be prouided for, and ſo to bee fedde. Now, do not thinke that this is ſpoken or ment, to ſuch as yet haue not heard of the Goſpel: for thei neither know what Milk is, nor what Wine meaneth. Therefore added he theſe woordes, If ſo bee you haue taſted how bountifull and gracious the Lorde is, As though he ſhould ſaie: He that hath not taſted this geare, to hym is it neither perceiued with the harte, neither hath it any pleaſaunt or ſweete ſauour. But thei that haue taſted it, doe long after it, and are euer deſirous of this meate: to theim the Woorde reliſheth and ſauoureth, euen as it is in deede, and of theim is it with wonderfull ſweeteneſſe receiued and taken.

And this I call Taſtyng, when I dooe with my very harte beleeue, that Chriſte hath giuen hymſelf vnto me, and that I haue my full intereſt in hym, that he beareth and aunſwereth for all my Sinnes, trangreſſions and harmes, and that his life is my life. When this perſwaſion is throughly ſettled in my hearte, it yeeldeth wonderfull and incredible good taſte. For how ſhould not I herewith bee euen rauiſhed with ioye and pleaſure, ſeeyng I am ſo glad and ſo ioyfull of a ſmall temporall commoditie, as if a freende ſhould giue vnto me but onely an hundreth peeces of gold? But he that feeleth no taſt of this thing in his harte, can not hereof conceiue and take any ioye or pleaſure. Furthermore, thei beſte taſte theſe thynges, that are drawyng neere to the agonies of Death, or are any waie diſquieted with remorſe of conſcience. In thoſe caſes, hunger is (as the Prouerbe ſaieth) the beſte ſauce, thoſe pinches maketh this meate meruailous ſauorie. For the harte and conſcience, when thei once beginne to haue feelyng of their miſerie, and wretched ſtate, can heare nothyng that is ſo pleaſaunte as the Goſpell: thei whollie rely vnto it, thei ſmell afarre of the delicacie and toothſomneſſe thereof, and can not bee fullie ſatiſfied therewith. So was the ſong of the bleſſed virgine Marie, He hath filled the hongrie with good thinges: In the meane ſeaſon, thoſe ſtiffe mynded perſones, that truſt to their owne holineſſe, and leaue to their owne woorkes and righteouſneſſe, haue neither any feelyng of their Synnes and wickedneſſe, neither enioye any taſt of theſe thynges here ſpoken of. As for example: when any that is hungrie ſitteth at a table, eche kinde of meate ſauoureth well, and hath a good reliſhe in his mouth: whereas to hym that is full ſtomacked, nothing ſauoreth well, but all meates, yea the beſte and daintieſt diſhes ſeeme loathſome. Therefore vſeth the Apoſtle theſe woordes, If ſo be that you haue taſted how bountifull the Lorde is, as though he ſhould ſaie, If you haue not as yet taſted this, my preachyng to you is but in vaine.

To whom comyng as vnto a liuyng ſtone.

HEre againe, taketh he holde of Scriptures afore tyme written, and bryngeth in the xxviii. of Eſaie, ſaiyng thus: Heare the woorde of the Lorde, ye mockers, becauſe ye haue ſaied: wee haue made a couenant with Death, and with Hell are wee at an agreement, and haue made falſhood your refuge: Therefore thus ſaieth the Lorde: Beholde I will laie in Zion a Stone, a tried Stone, a precious corner Stone, a ſure foundation &c. This place doeth ſaincte Paule alſo alledge, and it is one of the principalleſt places of the Scripture. For Chriſte is that precious Stone, whom God hath laied for the foundation, and vppon whom wee are to bee builded. And here beholde how S. Peter taketh theſe wordes and interpreteth them of Chriſt. Again, that which Eſaie calleth Truſtyng in hym, that ſaieth S. Peter to be the ſame, that to bee builded vpon hym, is: And this is, truely and aptly to expounde the Scriptures. Thei that builde, laie their foundation in ſuche a place, where it maie continue faſte and remaine firme, ſo that it may beare vp the whole houſe and frame that is builded vpō it: And euen ſo doth this liuyng Stone, which is Chriſt, vphold and beare all this ſpirituall buildyng. And to be builded vpon hym, is nothyng els, but that we all together repoſe our truſt, confidence and hope whiche wee haue in our ſelues, whollie vpon hym.

Diſalowed of men, but choſen of God & precious.

HEre againe he alledgeth a place out of the Cxviij. Pſalme of the Prophete Dauid: The ſame Stone whiche the builders refuſed, is become the hedde Stone of the corner, and it is merueilous in our eyes. Whiche place Chriſt hymſelf alſo citeth in the xxj. of Matthewes Goſpell: and is repeted in the fourth of the Actes: The Stone whiche you builders reiected and ſet nought by: You (ſaieth he) are the builders. For thei taught the people, preached many thynges, enacted ſondrie ordinaunces and Lawes, but thei made men nothyng thereby but Meritemangers & Hypocrites. Wherevpon Chriſte pronouncyng ſentence vppon them, calleth them plaine Hypocrites, and the generation of Vipers, and pronounceth many terrible ſentences vpon theim, reckonyng theim among Synners, and not for ſuche greate holie men, as thei would faine haue ſemed. This can thei not abide, but reiect hym and ſaie, Hereticke, forbiddeſt thou to doe good woorkes? Thou ſhalte dye the death for thy ſo ſaiyng. And therefore ſaieth ſaincte Peter here: This ſame corner Stone, vpon whiche you muſt be builded, is euen likewiſe refuſed and ſet at naught. This (as the Prophet ſaieth) appeareth merueilous in our eyes, and ſeemeth verie ſtraunge, and ſo wonderfull, that vnleſſe the Spirite did teache it vs, no man by reaſon could conceiue in. Therefore (ſaith he) before God this Stone is choſen and precious, and of ſo high price and value, that it taketh awaie Death, recompenſeth for Synnes, deliuereth from Hell, and laſte of all, giueth alſo vnto vs the Kyngdome of Heauen.

Ye alſo as liuelie Stones, be made a ſpirituall houſe.

HOw and by what meanes are wee builded? Euen by the Goſpell and preaching of the Woorde. The Builders are thei that preache: Thei that are builded, are ſuche Chriſtians which heare the Goſpell: & thei are the Stones whiche muſt be laied and couched vpon this corner Stone ſo, that wee repoſe our whole truſte vppon hym, and that out harte leane onely vpon hym, and ſo bee at reſte. Now it followeth, that wee muſt ſo directe and frame our ſelues, that wee maie expreſſe, ſhewe forthe and imitate that courſe of life that he ledd, For it is verie meete, that I who am builded and laied vpon hym by faithe, ſhould freme my ſelf to the ſame workes that he did, and ſhewe forth the ſame conuerſation: Which order all menne generally and ioyntly, ought and are bounde, to reſemble. And this iſſueth forth and proceedeth frō Faithe, and is the woorke of Loue, that we ſhould mutuallie bee morteiſed and ioyned out into an other, that we all together maie make one buildyng. The ſame reaſon hath ſainct Paule alſo, j. Cor. iij. Howbeeit not altogether after the ſame maner that this is. You are (ſaieth he) the Temple of God. It is not the materiall houſe, made of woodd and ſtone, which is his Houſe: a Spirituall houſe is that whiche he requireth, whiche is the Churche of Chriſte, in whiche wee are all through one Faithe equall: That whiche one is, an other is: all builded together within our ſelues mutuallie, and emong our ſelues cemented, couched, framed, and knitte together by Loue, without al maliciouſneſſe, guile, hypocriſie, enuie, and euill ſpeakyng, as afore hath been declared.

An holie Prieſthood.

HEere taketh he awaie that outwarde and corporall Prieſthood, whiche was in the old Teſtament, as alſo that outward Temple: all whiche he quite remooueth, and ſaieth thus: That outwarde and externall pampe of Prieſthoode is now cleane ceaſſed: now therefore beginne yea newe Prieſthood? and offer other Sacrifices, but ſo, that all thynges be Spirituall. Here haue we had ſomewhat adoe, for that wee haue mainteined and affirmed, that theſe perſones whiche commonlie of late yeres haue been called, and tearmed by ye name of Prieſtes, are not Prieſtes before God at all: and that aſſertion prooued we cheeflie out of this place. And therefore vnderſtande it aright, and beare it well in mynde. That if any ſhould bee ſo wilfull in ſuche ſorte, to wreſte and teare in peeces (for I will not call it expounde) this place, as that the ſame were to be meant of a double Prieſthoode (whiche ſome bluſteryngly and boldly haue auouched) that is to witte, bothe of a Spirituall and alſo of a Corporall Prieſthoode, will hym to cleare his eyeſight, and a little better to awake his ſenſes. For ſainct Peter ſaieth thus. Be ye builded into a Spirituall or holie Prieſthood. Now, demaunde of theſe corporall Prieſtes, whether thei be holie. That ſhall their life quickly declare, as it is alreadie openly knowen to all the worlde, how miſerably and deſperately this leuderable of thē, is euen drouned in Couetouſneſſe, in Luſte, and in al other greate en rmities. He that is inueſted in this Prieſthood, whereof is here ſpoken, he needes muſte bee holie: and be that is not holie, hath nothyng leſſe then this Prieſthood. Thereby is appeareth that Sainct Peter in this place ſpeaketh of one onely and the ſame a true and ſpirituall Prieſthood.

Againe, we will aſke theim this queſtion, whether in this place, S. Peter make any diſtinction or difference, betweene perſons Spirituall & perſons prophane: as commonly now adaies the Prieſtes, are tearmed Spiritual, & the reſt of Chriſtians called prophane. And thei ſhal euen (will thei, nill thei) be driuen to confeſſe, that ſainct Peter here in this place, ſpeaketh vnto all Chriſtians, and namely to them whiche ought to laie aſide all Maliciouſneſſe, Guile, Diſſimulation, Enuie and euill Speakyng: and to be as newe borne Babes, and to ſucke this ſame ſincere Milke. Behold, how a lye doeth rightly and featly conuince it ſelf. The caſe therefore ſtandeth very cleare, for ſomuche as ſainct Peter ſpeaketh vnto all that be Chriſtians, and the truthe is manifeſtly ſhewed forthe by it ſelf, how that theſe maſkyng Prieſtes doe vtterly lye: and that Sainct Peter ſpeaketh not ſo muche as one worde of that Prieſthood of theirs, whiche thei them ſelues haue frames and deuiſed, and afterward, accordyng to their accuſtomed violence and tyrannie, haue deriued and drawen vnto them ſelues.

Therefore, the whole route of this counterfait Prelacie is in deede nothyng els, then as it were a ſorte of Idolles and light perſones: euen ſuch Prelates and Biſhoppes as children make among them ſelues at ſainct Nicolas tyde. And as is their Prieſthood, ſo alſo are their Lawes, their Sacrifices, and all their workes, directed to mere ſuperſtitiō and for the belly.

Thei therfore onely are an holie and ſpirituall Prieſthood, whiche are the true Chriſtians and are built vpon this corner Stone. For ſith that Chriſte is the Bridegroome, we are his Spouſe: and the Spouſe or wife hath all thinges that bee her hoaſbandes, yea euen his owne bodie. For when hee giueth himſelf to his Spouſe or wife, he can not but withall alſo giue himſelf wholly vnto her, and al that he hath whatſoeuer. Likewiſe the wife doth giue, and dedicate herſelf wholly vnto him. Now, is Chriſt an high Prieſt, and chiefe of all Prieſtes, annoynted by God himſelf, who for vs hath offered vp his owne bodie, which is the firſt and chiefeſt office of a Prieſt. Secondlie, he, he praied for vs vpon the Croſſe, whiche is an other office that appertaineth to a Prieſt. And laſtly, he preached alſo the Goſpell, and taught men bothe how to knowe God and them ſelues. Theſe thres offices therefore, he beſtowed and bequeathed vnto vs. And ſith yt he himſelf is thus a Prieſt, and we his Brethren, all wee that are Chriſtians haue not onely power and authoritie, but alſo a commaundement and charge: yea it is our partes and dueties, and neceſſarilie behooueth vs to ſet out and preache the glorie of God, to praie and make interceſſion one of vs for an other vnto GOD, and finallie to offer vp our ſelues vnto God. All theſe conſidered, let hym come forth that dare or cā preſume truelie to preach or declare the Word of God, vnleſſe he bee a Prieſt after this maner and faſhion.

To offer vp ſpirituall Sacrifices acceptable to God, by Ieſus Chriſt.

SPirituall Sacrifices are not the money that men are enforced and muſt paſe to the Pope, neither the Sacrifices that in the olde Teſtament were wont to bee offred, when thei were commaunded of all thinges which thei had and poſſeſſed, to offer vp the tenthe. Theſe and ſuche like outwarde actions both Sacrifices and Prieſthoodes are ceaſſed, and are now newe and ſpirituall. Chriſt is a Prieſt, and ſo alſo are all wee: and as he offered his bodie, ſo alſo ought wee to offer vp ours. Then are al thoſe thinges performed and fulfilled, whiche by the Sacrifices of the olde Teſtament were prefigured and ſignified, after whatſoeuer maners thei were doen. And to knit vp all in a woorde, all theſe thinges are nothyng els, but to preache and embrace the Goſpell.

Hee that preacheth this, and in his harte embraceth the ſame, he it is that doeth and perfecteth al theſe thinges: killeth the Calfe, to wit, the motions and concupiſcences of the fleſh, and crucifieth the olde Adā. For that ſame brute Beaſt that is in our fleſhe and bloud, muſt by the Goſpell bee ſlaine: whiche is as muche to ſaie, as that wee muſt bee offred and killed as a crucified ſacrifice. Then (I ſay) is the office of a Prieſt by vs duely and rightly executed, when wee ſacrifice vnto God, this fame pernicious, naughtie, ſloughfull and olde Aſſe of our fleſh. If the world doe it not, we our ſelues muſt needes doe it. For aboliſhed and killed muſt al that be, whatſoeuer it is that we haue of the olde Adam, as afore out of the firſt Chapter we heard more at large. And this is that onely ſacrifice, whiche is pleaſing and acceptable vnto GOD. Hereby now, maie wee clerely ſee, how farre wide from truth, thoſe doltiſhe and blind guides of the blinde haue drawen vs, and how ſhamefullie thei haue hitherto miſtaken this place.

But here now, maie a queſtion ariſe: If the caſe to ſtande, that we bee all of vs Prieſtes, and that all haue power and authoritie to preache, what ſhall wee then ſaie? Shall there bee no difference among men? Muſt women alſo execute the partes of Prieſtes? I aunſwere, that in the newe Teſtament it was vtterly vnmeete that any Prieſte ſhould haue a ſhauen Croune, not for that the thyng of it ſelf is euill, (ſithē a man maie if he will haue al his bodie ſhauen) but leaſt, there ſhould bee any difference at all betweene them and any other of the common ſorte of the Chriſtians, whiche thyng in deede our faith can not ſuffer: ſo that thoſe which be now called Prieſtes, are no otherwiſe in that reſpect, then others of the people whō their al the Laitie. Onely this thei vſed to appoinct ſome, vnto whom being elected and choſen by the Churche or Congregation, the office and charge of preachyng was committed. And therefore, there is none other difference among Chriſtians, but onely in reſpect of Office, vnto whiche a man is by the Churche lawfullie to be called. Before God there is no differēce at all. For therfore are ſome choſen and ſelected out of the Church, to the intent that in the name and behalf of the whole Congregation, they maie beare and execute that office and function: which office (neuertheleſſe) all haue: and not, that one ſhould haue more power (abſolutely) then the reſt. Therefore ought no man to intrude hymſelf & take vpon him to preach to the Congregation, but it behooueth, that he bee choſen by the Churche, and bee thereto appoints to and 〈◊〉 admitted: whom againe, vpon iuſt occaſion the ſame Churche maie diſplace. Now, theſe ſhauelyng Prieſtes haue erected and 〈◊〉 among themſelues a certaine proper ſtate and condition, as though they were ſo appoincted and conſtituted by GOD by meanes whereof thei haue gotten here ſuche large priuiledges, that now adaies euen among vs our ſelues here in the middeſt of Chriſtendome there is more diuerſitie and greater difference, then is betweene vs and the Turkes. When thou wilte conſider and looke into thē that beare the name of Chriſtians, thou oughteſt not to make of them any reſpect or difference: as that thou ſhouldeſt ſaie, this is a man and that is a woman: this is the maiſter and that is the ſeruaunt: this is a young man and that is an olde man, as ſainct Paule ſaieth to the Gala. Chap. iij. For thei are all one, and a ſpirituall people: and therefore thei are all Prieſtes together, and all bothe may and ought to ſhewe forthe the Worde of God. Sauyng that, in the Church, women ought not to ſpeake, but to referre that to men to teache and preache there, becauſe of the commaundement of God, who hath commaunded that women ought to bee ſubiect to their houſbandes, as Sainct Paule teacheth j Cor. xiiij. This order doeth God in deede permit and allowe of. But for this, he dooeth not admit any difference of power. But in places where none are allowed to be but women, and no men, as in Nunneries, there might a woman well bee appoincted to preache to the reſt.

Therefore this is the two Prieſthood, which (as we haue ſaied) conſiſteth in theſe three poinctes namely, in ſpirituall oblation: in praiyng for the Churche or Congregation: and in teachyng and inſtructyng the ſame with the pure Woorde of God. He that can do this, is a Prieſt: and whoſoeuer are ſuch, vpon them alſo lyeth the charge to preache the Word: to pray for the Congregation: and to ſacrifice themſelues vnto God. Forſake therefore and renounce the opinion of thoſe Doltes, which call the common raſkall ſorte of Clergie men, or Clerkes (as thei terme them) onely Prieſtes: whiche kinde of perſons, you euidently ſée to execute no other office, but to bragge out their lewdneſſe with a ſhauen croune, and greaſie fingers. If this ſhauyng and anoyntying dooe make Priſtes, then truly can I aſwell make an Aſſe to bee a Prieſt, by ſhauyng and clippyng of certaine of his haires, and by annointyng and beeſmearing his hoofes.

Laſt of all, ſainct Peter wiſſeth vs to offer vp ſpirituall ſacrifices, acceptable vnto God by Ieſus Chriſt. Now, if Chriſt bee that corner Stone vppon whom wee are builded, it muſt needes bee, that all our cogitations to Godward, ought to bée furthered, adminiſtred and doen by and through him alone, as hath afore been ſufficiently declared. For God (although I ſhould pine awaie and conſinne my ſelf euen to death) would neuer a whit regard or reſpect my death: but he reſpecteth and regardeth Chriſte, by whom it cōmeth to paſſe, that my workes are regarded and had in price with God, which otherwiſe, he would not accoumpt worth a ruſhe. Greate cauſe therfore there is why the Scripture tearmeth Chriſte, a precious corner Stone, ſeeyng that he communicateth and imparteth his vertue and power vnto all them that by Faithe are built vpon him. Therefore teacheth S. Peter in this place, how Chriſte is that liuyng Stone: whereby plainly appeareth, what alſo Chriſte is to vs. For it is a very apt ſimilitude, whereby wee maie eaſily vnderſtande, how and in what ſorte wee ought to beleeue in Chriſte.

Wherefore alſo it is contained in the Scripture, Beholde, I put in Sion a chiefe corner ſtone, elect and precious: and hee that beleeueth therein, ſhall not be aſhamed.

Vnto you therefore whiche beleeue, it is precious: but vnto them whiche bee diſobedient, the ſtone whiche the builders diſalowed, the ſame is made the head of the corner,

And a ſtone to ſtumble at, and a rocke of offence, euen to them whiche ſtumble at the worde beyng diſobedient, vnto the which thing they were euen ordeined.

But ye are a choſen generation, a royall Prieſthood, an holy nation, a people ſet at libertie, that ye ſhoulde ſhewe forthe the vertues of hym tha hath called you out of darkeneſſe into his merueilous light,

Whiche in tyme paſt were not a people, yet are now the people of God: whiche in tyme paſt were not vnder mercie, but now haue obtained mercie.

I Haue tolde you afore, how notably S. Peter hath confirmed and fortified this his Epiſtle with Scriptures: at whiche marke, all preachers generallie ought to aime and leuell, to wit, that thei ſettle and grounde all their ſpeeches vpon the Worde of God. So doeth he here in this place inferre and bryng fower or fiue places of the Scripture together. The firſt whereof, he hath taken worde for worde out of the Prophete Iſaiah: to wit, that Chriſte is that precious fundamentall or Corner ſtone. Whiche place is the very ſame, that wee euen laſt of all entreated of, and accordyng to our abilitie expounded. The firſte and chiefe place is, the Doctrine of Faithe, whiche ought to bee firſt ſet downe as the Foundation, if a man were to preache in any place where Chriſt aforetyme had not been preached. For here and hence muſt we take our beginnyng, that Chriſt is that Stone, vpon whom Faith ought to be builded & to reſt. That the Prophete ſpeaketh not of any corporall or materiall Stone, it is moſt plainly proued by that which next followeth: He that beleeueth in him, ſhall not bee aſhamed. If I ought to beleeue in him, then it followeth, that he muſt needes hee a Spirituall Stone. For how or why ſhould I beleeue in Stones or Woodd? Againe, hee muſt needes bee the true God, for becauſe in the firſte Commaundement of the firſt Table, wee are expreſſely forbidden to beleeue in any other thyng, ſauyng in him. Seyng therefore that ſuche a Stone is couched and ſaied in the foundation, vppon whom wee ought to beleeue, it conſequentlie followeth, that he the ſame is God. Againe, he can not onely be God, but he muſt alſo bee Man withall: becauſe he is to bee partaker of the building, and not onely partaker, but alſo the head thereof. Now, where any houſe or building is ſet vp or reared, there it behooueth that one Stone bee agreable to an other, that eche one maie frame and bee couched and ſquared in the ſame condition, nature and forme that the other ſtones are. Therefore, ſeeyng that wee ought to bee builded vppon Chriſte, it muſt needes bee that he bee like vnto vs, and altogether of the ſame nature that other ſtones are of, whiche are builded and laied vpon him, that is to ſaie, very perfect, and true Man as we are.

After this ſorte, in plaine and common wordes the Scripture expreſſeth ſuche high Myſteries and waightie matters: to wit, the Summe of our Faithe: and in ſuche ſhort and brief ſentences comprehendeth more then by any mortall man can poſſiblie by vttered.

What Buildyng or edification is, wee haue alſo declared, to witte, It is that Faithe, by whiche we are ſtaied and builte vpon Chriſt, repoſyng our whole truſt and confidence in him, by whiche meanes wee be come like vnto hym: and this muſt therfore ſo be, that the whole diuiding maie cōſiſt of all his partes aptly agreing together, and mutually ioined & framed one into an other. For it is of neceſſitie, that all the other Stones muſt be placed and couched orderly, accordyng to this firſt foū damentall Stone. And this is Charitie, the fruite of Faithe.

But why dooeth the Prophete call hym, a Fundamentall Stone? Truly for none other cauſe, but that, as nothyng can be builded, vnleſſe the foundation Stone bee firſt ſaied (for except all the other Stones teſt and ſtate vpon that Stone, thei can not ſtande) ſo muſt we leane and ſtare vppon Chriſte, and acknowledge him as our foundation. From whom deyng our ſtate and Buttre •• e, we receiu all benefites. For wee doe not ſupport and beare hym, but he vs: and vpon hym, lieth Sinne, Death, Hell, and all that we haue 〈◊〉 that, beyng thus ſupported by hym, nothyng is able any whit to hurte vs. For ſo long as we reſt and ſtaie vppon hym, as naturall ſtones doe vppon their foundation, and put our truſt in hym, we muſt neede be where he is.

Furthermore, the Prophete alſo calleth hym, a Corner Stone. The maner of the holie Ghoſt, is to cōclude and ſpeake muche in fewe woordes. Now, Chriſte is the Corner Stone, for that, he conioyned bothe Gentiſes and Iewes, who afore were at mortall enemitie, and of them gathered together one Churche: of whiche matter and argument Sainct Paule writeth at large. The Iewes gloried muche, that thei had the law of God, vauntyng them ſelues to bee the people of God, in reſpect whereof thei contemned the Gentiles. But when Chriſt came, he tooke awaie theſe glorious boaſtes of the Iewes, by callyng the Gentiles alſo vnto God. Therefore of bothe of vs, the Iewes (I meane) and the Gentiles he hath made one people, by Faithe: and hath ſo bountifully dealt with vs, that bothe of vs can not but needes confeſſe, that of our ſelues wee haue no goodneſſe at all, but that we be all Synners, and that bothe of vs ioyntly together, ought to looke for our righteouſneſſe and for heauen, not elſwhere, but from hym alone: and that we beyng the Gētiles, haue our aſſuraunce of Faithe, that Chriſt is come for our auaile, helpe, relief, and ſuccour, aſwell as for the Iewes. And therefore is he the Corner Stone, for that he hath ioyned together theſe twoo walles, knittyng theim faſte one to an other, to witte, the Iewes and the Gentiles, that thereby we might be made one buildyng and one houſe.

Laſte of all the Prophete thus concludeth, He that beleeueth in hym, ſhall neuer bee aſhamed. In that, the Prophete ſaieth, that thei ſhall not be aſhamed, whiche beleeue in Chriſt, he plainly ſheweth vnto vs, what God hath in his owne counſell decreed, namely, that the whole worlde, ſhall one daie bee confounded and aſhamed: But yet that he will deliuer ſome out of that companie and number, ſo that none ſhall be able to auoide and eſcape that confuſion, ſauyng onely ſuche as ſhall firmely beleeue in Chriſt. In this ſorte doeth Chriſt alſo hym ſelf, expounde and interprete theſe thynges in the laſte Chapter of Marke, where he ſaieth thus, He that ſhall beleeue and is Baptized, ſhall be ſaued, but he that will not beleeue, ſhall bee damned. In whiche woordes ſoothly he alluded vnto this Prophete. And therefore verie well to this purpoſe ſpake S. Peter afore in his firſt Chapter, where he ſaied, That the Prophetes haue enquired of the tyme and ſearched of the ſaluation, and Prophecied of the grace that ſhould come vnto vs. And after this maner now ought Chriſt to bee preached, that it is he whiche hath ridde and deliuered vs from this confuſion and ſhame, wherevnto we did al lye open & were endaūgered.

Let theſe ſtoute Champions, and braggyng mainteiners of Freewill, and of any ableneſſe and power in man, come forth and anſwere this place if thei can. When ſoeuer thou art minded at once and with one reaſon, vtterly to ouerthrowe all humaine woorkes, all humaine doctrines, and all whatſoeuer els can, or maie proceede from man, this one place ſhall abundantly furniſhe thee with ſufficient matter to confute the ſame, that thei ſhall not bee able to ſtande, but to fall doune euen like drie leaues from a Tree.

Wee conclude therefore, that whatſoeuer dooeth not ſtaie and leaue vpon this Stone, the ſame to bee in a deſperate and forlorne caſe. This quite debarreth thee from attributyng any thyng at all, vnto thyne owne woorkes. The holie Ghoſte and Diuine Maieſtie ſpeaketh in ſuche familier phraſes, that any man maie perceiue the ſame and againe, vttereth all ſo mightily, that nothyng is able to ſtande againſte it. Who therefore dare oppoſe hymſelf, or again ſaie this? Naie, who is he that will not therewith be daunted and terrified? God therefore requireth at our hādes, that we ſhould vtterly diſtruſt our owne ſelues, and relye onely and wholly vpon his goodneſſe, beeyng builded vpon that foundation, which no creature can be able to ouerthrowe, or caſte doune: whiche is as muche to ſaie, as that no manne ſhould truſt to his owne righteouſneſſe, but depende and ſtaie vpon the righteouſneſſe of Chriſte, and the benefites that he hath purchaſed for hym. But what is it, to ſtaie, depende, and relye vppon his righteouſneſſe? It is nothyng els, but that I ſhould altogether deſpaire of all help in my ſelf, and enter into this cogitation: all righteouſneſſe, all truthe, and all whatſoeuer is myne, muſt needes quaile, and bee renounced: And I am wholly to put my truſt in this, that the Righteouſneſſe, Truthe, and Life of Chriſte, and all his goodneſſe and benefites, whiche I doubt not but are frankly, and freely giuē vnto me, ſhall continue for euer. The foundation is alreadie laied, wherein I firmely ſtande: And ſure I am that whatſoeuer is not ſtaied on it, can not but altogether fall doune. But he that leaneth vppon this foundation, ſhall not onely not bee confounded and aſhamed, but ſhall for euer ſtande ſo faſte, that no power ſhalbe able euer to hurt him. Therefore muſt Chriſt not onely be a Stone, but a Stone of foūdation: whiche thing ought to make vs chearfull and bolde. For it is God that hath ſpoken it, who can not lye.

Finallie this Stone ſerueth not for it ſelf, but ſuffereth it ſelf to bee troden doune, and digged ſo deepe into the ground, that it can not be ſeen: but the Stones whiche be couched and laied vppon it, are ſeene. For therefore was he giuen vnto vs, that we ſhould receiue giftes of hym, that we ſhould reſte our ſelues vppon hym, ſtaie on hym, and ſtedfaſtly beleeue that whatſoeuer he is, the ſame to be wholie ours: And whatſoeuer he can doe, the ſame maketh to our ſaluation, in ſo muche that I dare boldly ſaie, Thei are myne owne proper Goodes, and my Treaſure, wherevpon my Conſcience is firmelie ſtayed, and whereto I ſtedfaſtly truſt.

Vnto you therefore whiche beleeue, it is precious: but vnto them whiche bee diſobedient, the Stone whiche the builders diſalowe, theſame is made the heade of the Corner.

And a Stone to ſtumble at, and a Rocke of offence,

THis moſte excellent and precious Stone, is vnto ſome precious and moſte highlie regarded: Againe, vnto no fewe, it is not precious at all, but rather a Stone of Offence, and a Stone whereat many doe ſtumble. And how commeth this geare to paſſe? Forſooth, the Scripture ſpeaketh of the ſame, in twoo ſortes: namelie, there bee ſome that doe beleeue on hym: And againe, there bee many that dooe not beleeue on hym. Now, vnto them that doe beleue on hym, he is precious: and it can not be, but their hartes (hauyng ſtill their hope, truſt and confidence in hym) muſte needes bee excedyngly cheared, and made ioyfull. And therefore it is, that he ſaieth: Vnto you whiche beleeue on hym, he is precious: that is to ſaie, he is of you highlie eſteemed. For, although he bee neuer ſo precious and excellēt of hymſelf and by himſelf, yet would that without more nothyng at all auaile vs: and therefore it behooueth that he muſte bee precious vnto vs: to the ende it maie enriche vs with many ſinguler good thynges: Like vnto ſome precious Pearle or Gemme, whiche keepeth and retaineth not his vertue to it ſelf, but vttereth and ſheweth it foorthe to others: and ſo totallie manifeſteth hee his whole powers and vertues, that we maie now both enioye and poſſeſſe, whatſoeuer theſame is.

But vnto them whiche beleeue not, this Stone is nothing precious, for thei diſalowe and caſte it awaie, and take offence and ſtumble at it whereby it falleth out, that thei repoſe no aſſuraunce or truſt in it, and ſo vnto them it turneth vnto a greater detriment, and maketh them worſe: albeit the ſame of his owne nature is wont rather to ſtirre vp in men a more ſtrong hope and perfect truſt. Thei that thus ſtumble, are not onely ſuche as are chained and clogged in thoſe groſſe and manifeſt ſynnes: but ſuche hypocrites rather whiche heare themſelues bold vpō their vizured ſanctimonie and fained holineſſe, which truſt vnto their owne Freewill, to their owne Workes & their owne Righteouſneſſe. Theſe fellowes can not chooſe but ſtū ble and bee offended at this Stone Here now doeth God definitiuely ſet it downe, that thei whiche come without workes, muſt come by Faithe onely, for their righteouſneſſe: and that thei whiche come otherwiſe then by Faithe, ſhall neuer ſpeede of their purpoſe: becauſe thei goe about (as ſainct Peter ſaieth Rom. x.) To ſtabliſhe their ſaluation by their owne righteouſneſſe. And therefore ſaieth Sainct Peter here, That he is made the Stone which the Builders diſalowed and refuſed: and here he conferreth certaine places of the Scripture together, eftſoones cityng that text out of the 118. Pſalme: wherevnto he afore alluded: The Stone which the Builders refuſed, is the head of the Corner. Who theſe builders bee, wee haue afore ſufficiently declared: namely, thei that teache and preach the Law, and go about to iuſtifie men by their Works. Theſe Iuſticiaries agree aſwell with Chriſt, as Winter with Sō mer, and therefore it muſt neceſſarilie followe, that theſe? Meritemongers bee euen thei, that reiect and refuſe this Stone.

He further bringeth in an other place out of Eſay Chap. viij wherein the Prophete foretelleth that the ſame thyng ſhould come to paſſe, whiche ſainct Peter here in this place telleth is come to paſſe alreadie, and is daily doen and put in practiſe. His wordes are theſe: Sanctifie the Lorde of Hoſtes, and let hym bee your feare, and let hym be your dread, and he ſhall bee to you as a Sanctuarie: but a ſtumblyng ſtone, and as a Rocke to fall vppon, to bothe the houſes of Iſraell. The meanyng of the Prophete is as though he ſhould ſaie: The Lorde ſhall be vnto you a Sanctification, that is, he ought to be ſanctified in your heartes: other Sanctification you neede none, neither is there any other thyng required of you, but that you beleeue in hym. To all others, he ſhall bee a Stone of offence and ſtumblyng.

And what is the ſenſe and meanyng of heſe wordes, Offence and Stumbling? Truely this: when Chriſt is preached, and that thou heareſt theſe wordes, Beholde, he is the Stone that is laied for a foundation: then art thou vtterly to diſpaire, diſtruſt and renounce al helpe in thy ſelf, and to condemne and accoumpt as deteſtable, all thine owne woorkes and all thyne owne Righteouſneſſe: and onely to repoſe thy confidence vpō hym, firmelie beleuyng that Chriſtes righteouſneſſe is thine: At theſe and ſuche like wordes theſe fellowes ſtand agaſt, are offended, and become worſe then afore. What (ſaie thei) dareſt thou auouche & ſaie that Virginitie, Single life, Maſſing and ſuche like, are nothyng worthe? Thou ſpeakeſt thus through the very inſtinct of the Deuill. For nothyng but mere good deedes are accepted before GOD. Yea thei are not (as they think) without ſome ſtrong places of Scripture, for the maintenaunce of their aſſertion: hauyng ſtill in their mouthes, that God hath commaunded vs to doe good Workes. Therefore when wee reiect the ſame, ſtraightwaies wee heare at their handes, Heretike, Heretike, to the Fier with him, to the Fier with him. And thus thei can not abide this Stone, thei violently ruſhe and puſh at it, and doe all thei can to pull it doune, and are therein themſelues ſo cruſhed and bruiſed, that by the ſame very Stone thei are vtterly daſhed in pieces. Euen as in the xxj. of Mathewes Goſpell, Chriſte himſelf ſaieth: Haue you not read in the Scriptures, The Stone whiche the Builders refuſed, the ſame is made the head of the Corner? And anone after it followeth: Whoſoeuer ſhall fall on this Stone, he ſhall bee broken, but on whomſoeuer it ſhall fall, it will grinde hym to powder. Take heede therefore what ye doe, it is no game nor plaiyng matter that is ſpokē concernyng this Stone. It is laied and ſhall for euer remaine in his place: hee that wil ruſhe and bruiſe himſelf vpon it, can not better eſcape but be daſhed in peeces and grounde into pouder.

This is the ſtumblyng and offence taking at this Stone, whereof the Scriptures ſpeake muche. Therefore the Iewes euen to this daie doe ſtumble at this Stone, and ſtill will continue till the ende of the worlde: for then ſhall this Stone fall vppon all Infidelles and faithleſſe Miſcreauntes, and grinde them vtterly to pouder. And thus it commeth to paſſe, that Chriſte (albeit hee bee an elect and precious Stone) is called without any fault of his owne, a Stone of Offence and Stumblyng. And as the Iewes did, ſo alſo dooe wee and that continually. For as thei greatly boaſted of the name of GOD, and vaunted themſelues to bee the peculier people of God: euen ſo fareth it now with vs: for vnder the pretext of Chriſte, and of the Churche of Chriſte, wee renounce and renye the name of Chriſte, and flatly refuſe this precious Stone. Hee came into the worlde among them, to the intent thei ſhould reiect and renounce their owne workes which thei not abiding, reiected and refuſed hym.

Euen to them whiche ſtumble at the Woorde, beyng diſobedient, vnto the whiche thyng thei were euen ordeined.

WHen it is ſaied that their workes are not good, nor any thyng accoumpted of with God, thei neither can, neither will abide the hearing therof, Now, God hath put Chriſt for a foundatiō, vpon whom thei ought to bee laied and placed, and by hym attaine al their Saluation. For to thende that thei ſhould bee founded and laied vpon hym, he hath cauſed hym by preachyng of the Goſpell to bee notified, and declared vnto the whole Worlde. Hym will not thei receiue but reiect, & ſo perſiſte in their owne fleſhlie ſenſe and woorkes. For if thei could abide themſelues to be placed and couched vpon Chriſt, their high pompe, dignitie, wealthe and power would ſoone quaile, and be abated.

But ye are a choſen generation, a royall Prieſthood a holie Nation, a people ſet at libertie.

HEre hath he dignified them that bee Chriſtians, with their true titles: and this place hath he takē out of the vij. of Deuter. Where it is thus ſaied to the Iewes: Thou art an holie people vnto the Lorde thy God: the Lord thy GOD hath choſen thee to bee a precious people vnto hymſelf, aboue all people that are vpon the Earth. And in the xix. of Exod. he ſaieth. Ye ſhalbee my cheef treaſure aboue all people ye ſhalbee vnto me alſo a kyngdome of Prieſtes and an holie Nation. Here thou ſeeſt of whom Peter ſpeaketh. As I ſaied afore, ſo ſaie I ſtill, that wee muſt acquaint our ſelues ſo to ſpeake of Prieſtes, as the Scripture ſpeaketh of theim. Let it not trouble thee, who thei bee that the vulgar and common ſorte tearmeth Prieſtes. Let euery man in Gods name, tearme them as he liſte, but cleaue thou faſte vnto the woorde of God, and whomſoeuer thou ſeeſt by hym to be tearmed and called Prieſt, lette the ſame alſo bee likewiſe tearmed and called by thee. We giue good leaue to the greaſie Rable of thoſe (whom the Biſſhoppes and Pope do conſecrate and annoint) to tearme theim ſelues Prieſtes, or by what other name thei will, ſo that thei call not themſelues the Prieſtes of God. For thei are not able by one woorde out of the Scriptures to approoue theim ſelues ſo. But when thei will ſtiffely mainteine, that this place alſo is to be vnderſtoode, as ſpoken of them: anſwere thou vnto theim, as afore I haue taught thee, and aſke them, to whom Saincte Peter here ſpeaketh, and thou ſhalte quicklie ſee theim laye theim ſelues open vnto ſhame and impudencie. For it is moſte manifeſt and plaine, that he ſpeaketh to all the people of Chriſte, and the whole Congregation of Chriſtians, when as he ſaieth, You are a choſen generation, and an holie people. Againe, hitherto he hath ſpoken of none other perſones, their of them that are builte vppon that Corner ſtone, and doe beleeue. And therefore it euidently and certainly followeth, that he whiche doeth beleeue, is no Prieſt. Again, when as thei ſhall ſaie, that theſe woordes are ſo to bee taken, as the auncient Fathers haue interpreted and expounded thē. Therevnto make thou this aunſwere: Lette the Fathers or any other whatſoeuer, interprete what thei will: but ſainct Peter dooeth thus ſpeake vnto me, who hath a farre better teſtimonie and warrant from God, then thei haue: and alſo is elder then thei, and therefore I will ſubſcribe and yeelde vnto hym. Finallie, this place needeth no interpretation at all, ſ ••• e it in ſuche plaine tearmes and woordes, ſpeaketh of theim that beleeue. Now, who is he that ſeeth not, how monſtruouſly theſe Polleſhorne greaſie Popelynges erre, and faile in the Article of Faithe. And therefore wee entrie not the name that thei call themſelues by, whether it be Prieſtes or otherwiſe. For wee make not any care, what, and how thei call theim ſelues, but herein ſtandeth the queſtion, whether in the Scriptures thei be called Prieſtes, and whether God doe ſo name and call thē. There maie ſome bee choſen and appoincted by the Churche, to execute the charge and office of Miniſters of the Worde: to feede the Congregation by preachyng, and to adminiſter the Sacramentes: and yet neuertheleſſe wee are all Prieſtes, as many of vs as are Chriſtians. For ſeeyng that we be founded and couched vppon that Stone, whiche is the higheſt Prieſte before GOD: wee alſo muſt needes be Prieſtes alſo, for that whatſoeuer he hath, we haue, and theſame is ours.

Wherefore I would wiſhe that this worde Prieſt, as well as this name Chriſtian, ſhould bee common to all. For theſe names, Prieſte, Chriſtian, and Baptized are all one. Now, as I can not abide, that theſe Popiſhe Shauelynges ſhould thus preſume and take vpon them, onely to be good Chriſtians, or onely Baptized: So neither ought I to ſuffer this, that thei would onely haue them ſelues to bee Prieſtes. Although notwithſtandyng, thei haue violently haled and pulled this worde, as pertinently and properlie ſpoken vnto theim, euen with the like preſumption and brainleſſe boldneſſe, as thei haue called that onely the Churche, whiche the Pope with his Mured Crewe hath hitherto concluded and decreed. But the Scripture teacheth vs an other maner of leſſon. And therefore diligentlie note and marke theſe thynges, to the ende thou maieſt throughly diſcerne betweene theim whom God calleth Prieſtes, and theim that ſo call theim ſelues. For by this meanes, (after a long miſtakyng of it) wee muſt at length recouer and reduce this woorde Prieſte, to his right ſenſe and proper meanyng, that it maie bee as common a name, as the name of Chriſtian. For to bee a Prieſt, is not the name of any outward or externall office, but it is ſuche as is exerciſed onely towarde God, and that in Spirite.

And euen after the ſelf ſame maner it is, that wee are all indifferently called Kinges. For euen as Prieſts, ſo alſo Kinges are in this place, Spirituall vocables or woordes, like as alſo theſe names are, Chriſtian, Holie, and Churche. And euen as thou doeſt not cal any man a Chriſtian, becauſe he hath muche money and wealthe, but becauſe, he beeyng builte vpon the aforeſaied Stone, beleeueth in Chriſte: So likewiſe art thou not therefore called Prieſte, becauſe thou haſte a ſhauen Croune, and ietteſt the ſtreates in a long Goune, but becauſe thou dareſt appeare and ſhewe thy ſelf in the ſight of God, offryng vp thy ſelf vnto hym: and praiyng for the whole Churche: vnto whom thou bothe canſt and vſeſt to preache Chriſte. And after the verie ſame maner altogether, thou arte not therefore a Kyng, becauſe thou weareſt a Croune of golde, and haſt large Dominions, and many people vnder thee in ſubiection, but becauſe thou art Lorde of all thinges, yea, ouer Death, Sinne and Hell. For thou art aſwell a Kyng, as Chriſt hymſelf is a Kyng, if ſo bee that thou beleeue on hym. Now, he is not a Kyng in ſuche ſorte, as the Kynges of the worlde are: For he neither weareth any Croune of golde, neither rideth he pompouſlie abroade with any glitteryng traine, and gallaunt horſes. But yet neuertheleſſe, he is the Kyng of all Kynges, and hath all Kynges vnder his power and iuriſdiction: and to ſpeake all at once, all thynges muſt be ſubiect vnder his feete. Behold, euen ſo greate and ſuche a Lorde art thou, if thou beleeue on hym: for what ſoeuer he hath, the ſame is alſo thyne.

Here might ſome peraduenture obiecte thus vnto me and ſaie: Saincte Peter by this thy aſſertion called Chriſtians, Kynges: and yet all the worlde well knoweth, that we are not all Kynges: and therefore (ſaie thei) this place is not to bee vnderſtoode, as ſpoken of all ſortes of Chriſtians. For he that is a Chriſtian, is not therevppon ſtraightwaies the Kyng of Fraunce, or that Prieſte of Rome. But here now will I demaunde this queſtion of theim: whether the Kyng of Fraunce be a Kyng in the ſight of God or no? Whiche thyng no man dare vpon warrant affirme.

For GOD will not Iudge accordyng to the dignitie of a Croune. In Earth (in deede) and before the worlde he is a Kyng: but when Death hath once ſeized vpon hym, then ſhall his Kyngdome ceaſſe and haue an ende, and then ſhall he (vnleſſe he beleeue aright) be ſubiecte vnder the feete of them that truely beleeue. Wee in this place ſpeake of an eternall Kyngdome and Prieſthoode: of the whiche ſorte is euery one before God, whiche beleeueth: and is bothe a true Prieſte, and a true Kyng. Now, who is ſo ignoraunte that knoweth not, that all the table of the greaſie Shauelynges, bee nothyng leſſe then Prieſtes? And as theſe aforeſaied Polleſhorne Shauelynges, are not therefore to be reputed Prieſtes afore GOD, becauſe of their crounes, ſo neither before God are Kynges accoumpted as Kynges, becauſe thei weare Crounes. Crouned Kynges and anointed Prieſtes are of this worlde, and are eſtabliſhed and conſtituted by Men. The Pope may at his holie pleaſure, make as many ſuche prollyng Prieſtes as hym liſteth, to ſerue his turne, but let him not preſume to conſtitute and make a Prieſt, that boldlie maie bee accoumpted for a Prieſte before God: for, ſuche doeth God himſelf make and appoinct. Therefore, in that, Sainct Peter here in this place ſaieth: You bee a royall Prieſthood, it is as muche as if he ſhould ſaie, You are Chriſtians. If thou wouldeſt knowe, what title, what power, prerogatiue and glorie, true Chriſtians haue, thou ſeeſt that thei bee, Kynges, Prieſtes, and a choſen people. Now, what this Prieſthood is, doeth here ſtraightwaies enſue.

That you ſhould ſhewe forth the vertues of hym that hath called you out of darkneſſe into his merueilous light.

THis office eſpecially appertaineth vnto the Prieſt, that hee ſhould bee the Ambaſſadour or meſſenger of God, and according to that Commiſſion which he hath from God, ſincerely preach and declare his Worde. The vertues (ſaieth ſainct Peter) that is to wit, thoſe wonders whiche God hath doen for you, in bringyng you out of darkeneſſe into light, your partes and office is, to preache and tel forth: for therein chiefly conſiſteth the office of a Prieſt. Thus therefore and to this ende ought your preachyng to tende, that one Brother ſhould declare and ſhewe forthe vnto an other, that greate, and wonderfull worke of Gods admirable vertue: how Chriſt hath deliuered vs from Sinne, Death and Hell, and all other miſeries, and hath called vs vnto eternall life.

Hereof you ought to admoniſhe others alſo, that thei in like ſort maie attaine and come vnto this Light. For vnto this ende ought all your driftes to be directed: firſt to acknowledge and knowe what God hath doen for you: and next, with all diligent care and ſtudie, to notifie, preache and openly make knowen this benefite of God towarde you, and this wonderfull worke of his in you: and alſo to drawe and call all men indifferentlie into this Light. Where you ſee any men that are as yet ignoraunt hereof, thoſe ought you to inſtruct, and to teache theſe thinges, in whiche you your ſelues haue been enſtructed and taught: to wit, that by the vertue and power of God, thei muſt obteine ſaluation, and attaine this merueilous Light.

Here thou ſeeſt how ſainct Peter plainly ſaieth, that there is but one onely Light: wherein he maketh it moſt apparaunt, that all our Reaſon (ſeeme it neuer ſo ſharpely to vnderſtande and perceiue) is nothyng els then mere darkeneſſe. For albeit, that Reaſon be able and hath the ſkill to coumpt, one, two, three &c. and likewiſe to ſee, diſcerne and knowe, blacke from white, and greate from ſmall, and ſo of other externall and outwarde thinges, yet is it not able to ſee what Faithe is. Here is it altogether blinde, inſomuche that if all the wiſedome of al men in the worlde were gathered and incorporated into one, yet were it not able to comprehende or reache ſo muche as vnto one letter of the wiſedome of God. Wherefore, S. Peter here ſpeaketh of an other Light and that a merueilous Light, and flatlie alſo telleth euery one of us, that we grope in darkneſſe and vtter blindneſſe, if God dooe not call vs into his true Light.

Experience alſo teacheth vs the ſame thing. For when we heare it preached, that by our workes we can not obteine any thyng at Gods handes, and therefore that wee haue neede of a Mediator, to make interceſſion vnto God for vs, and to reconcile vs vnto hym: heere (doubtleſſe) muſt reaſon needes confeſſe, that of it ſelf it was neuer able to vnderſtande and know theſe thinges, and therefore had neede of an other Light and an other knowledge, to teache it to vnderſtande the ſame. Therefore whatſoeuer is not the Worde of God and Faithe, the ſame is nothyng els then blinde darkeneſſe. For without theſe two (the Worde of God (I meane) and Faithe) Reaſon iumbleth at randon, and groapeth after his waie like a blinde man in the darke, catchyng holde firſt of one thyng and then of an other, and neuer knoweth what it ſhould dooe. But when theſe thinges are tolde to the greate learned and wiſe men of this world, thei can not abide to heare it, thei ſtamp and ſtare, thei fret, fume and merueilouſly rage at it. And therefore, S. Peter ſheweth himſelf here, an Apoſtle of a ſinguler vndaunted boldneſſe, in that, he dared to call that Darkneſſe, whiche the whole worlde in a maner doeth euen generallie almoſte, adore and reuerence as Light.

Now, therefore wee ſee that the chiefeſt and eſpecialleſt office of all others, appertainyng vnto vs Chriſtians, is, that wee ſhould ſhewe forthe and declare the vertues and wonderful workes of our God. Theſe Vertues and notable workes, by God for vs doen, are thoſe which ſomewhat afore we haue ſpoken of: namely, how that Chriſt by the vertue of God hath ſwallowed vp Death, deuoured Hell, conſumed Sinne, and placed vs into an eternal life. Theſe Vertues are ſo great and wonderfull, that no man is able to comprehende the ſame, muche leſſe to perfourme them. And therefore it is to little purpoſe, that ſome in this poynt obiect and preach to vs Chriſtians, the doctrines of men: they ought rather to preache vnto vs this Vertue, whiche ouercometh both Deuill, Synne and Death. And here againe, alludeth ſainct Peter to ſundrie places of the ſacred Scripture, as in all the reſt of his Epiſtle almoſte, he ſtill conioyneth and knitteth one place of Scripture to confirme and proue an other. For of this, doe all the Prophetes foretell and propheſie, that it ſhould come to paſſe, that all men euery where ſhould worſhip & preache forth the name and glorie of God, and the power of his mightie arme: and that he ſhould worke ſuche a worke, whereof the whole world ſhould both ſpeake and make reporte. Of this, the Prophetes are euerywhere very plentifull: and to theſe places doeth S. Peter here allude. Thei haue alſo ſpoken muche of Light and of Darkeneſſe, and that it is neceſſarie for vs to bee illumined with the Light of God: wherby (vndoubtedly) thei ſhewed and ſignified, that all humaine Reaſon is nothyng els then very Darkeneſſe it ſelf.

Whiche in tyme paſt were not a people, yet are now the people of God: whiche in tyme paſt were not vnder mercie, but now haue obtained mercie.

THis place worde for word is taken out of the Prophet Oſee in his ij. Chap. and is cited alſo by ſainct Paule in the ix. to the Romanes. I will call them my people whiche were not my people. Al which ſaiyngs belong to this place. God peculierly chooſe the people of Iſraell, and beſtowed on them greate honour: he gaue vnto them many Prophetes, and did for theim many merueilous things: becauſe he had decreed, that out of this people the man Chriſt ſhould be borne.

For this Childes ſake, were all theſe thinges doen for thē, and for this cauſe, are thei in the Scriptures called the people of God. Whiche the Prophetes more at large expounded, and foretolde, that this promiſe of Chriſte ſhould ſtretche further and reache alſo vnto the Gentiles. Therefore ſaieth S. Peter in this place, You are now the people of God, which in time paſt were not a people. And by this it euidentlie appeareth, that he wrate this Epiſtle vnto the Gentiles, and not vnto the Iewes. And hereby his meanyng is to proue and ſhewe, that the ſaiyng of the Prophete is now fulfilled, ſith thei whiche once were Idolatrous Nations and blaſphemous Gentiles, and thereby no People, are now made and become an holie nation, a peculier people, a royall Prieſthood and a Kyngdome: and haue all thynges that Chriſte hath: ſo that in the meane tyme thei haue onely a ſtedfaſt beliefe.

Dearely beloued, I beſeche you, as ſtraungers and pilgrimes, abſtaine from fleſhly luſtes, which fight againſt the ſoule,

And haue your conuerſation honeſt among the Gentiles, that they whiche ſpeake euill of you as of euill doers, maie by your good woorkes which thei ſhall ſee, glorifie God in the day of viſitation.

SAinct Peter here vſeth a Style ſomewhat differyng from the phraze of Sainct Paule. For Sainct Paules methode is not after this ſorte, as anone wee ſhall heare: but euery man hath a ſeuerall and peculier kinde of ſpeakyng: as alſo in the Prophetes wee maie eaſily perceiue and ſee. Hitherto hath hee very aptlie and orderlie planted the foundation of the Chriſtian Faith, whiche is his chiefeſt drift: Now proceedeth he to teache vs, how we ought to demeane and behaue our ſelues generallie towardes all Men. And this is truely the verie right courſe and order of true preachyng. Namely, firſt to ſet out the dignitie, excellencie and effect of Faith: how it is to be knowen, how and what it worketh, what vertue, ſtrength, efficacie, and nature it hath, how it yeeldeth and bringeth vnto vs all thinges euen aboundantlie, whiche are appertinent and needful to Godlineſſe or Saluation: how that no good Work can bee doen by any man, but onely by Faithe, and finally how that by this faithe, all that whiche God hath, is made ours. If God now haue thus dealt with vs, and hath giuen and beſtowed all his riche gifes vpon vs, it followeth, that he himſelf alſo is ours: inſomuche that by Faithe, we are poſſeſſed of all his goodneſſe, whereby wee can lacke nothyng. What a greate charge therefore lyeth there now vpon vs, to doe in lieu of this ſo ſurpaſſyng bountie? Shall wee giue our ſelues to idleneſſe? God forbid. It were beſt (in deede) euen ſtraight waies to dye, that we might preſently haue the fruition and poſſeſſion of all theſe his gracious goodneſſe. But ſo long as wee liue here, it is our partes and dueties, ſo to deale and ſo to ſhew our ſelues in euery reſpect towardes our neighbours, as God hath dealt and ſhewed himſelf towardes vs. Therefore it is Faithe onely that ſaueth vs: & Loue requireth of vs, that we ſhould ſerue our neighbours and bee carefull ouer them. For that whiche Faithe receiueth from God, Loue beſtoweth vpon our neighbour. That which was ſpoken in one word, maie now largely be expounded and declared in many, as S. Peter doeth in this place. The meanyng therefore of the Apoſtle where he ſaieth, Dearely beloued, I beſeche you as Straungers and Pilgrims, is this: You that are now one with Chriſte, are growen (as it were) into one maſſe or lumpe with him, inſomuche that his goodneſſe is yours, and your hurtes be his hurtes: who as he is carefull bothe for you and for all ſuche thinges as maie happā vnto you, ſo alſo ought you to imitate herein this your ſo louing a Sauiour, and ſo to frame and direct your liues, that you maie ſeeme nothing leſſe then to bee Citizens of this World, ſith you bee adopted and enfraunchiſed Citizens in heauen, where al good thinges are laied vp for you. That if you ſhould once looſe all theſe tranſitorie and momentanie goodes of the worlde: yet hauing ſtill Chriſte, who is infinitely more worth then all theſe brittle and temporall traſh, you ſhall receiue and ſuſtaine no damage, no loſſe, no hinderaunce at all.

The Deuill is Prince of this Worlde, and gouerneth the ſame: and his Citezens are the men of the World: Therefore ſeyng that you are not of this Worlde, ſo vſe and behaue your ſelues, as Straungers and Paſſingers dooe in their Inne: who hauing not there their full wealth and Subſtaunce, make ſhifte to buye for their money onely ſuche thinges as be needefull and neceſſarie, and ſtraightwaies addreſſe themſelues forward to the diſpatch of their iourney. So alſo we, vnto whom this life is nothyng then a certaine paſſage to an other place, (for here wee haue no abidyng place, but muſte paſſe to an other) ought not to rake vnto our ſelues, nor vſurpe more of theſe worldlie pelfe and gooddes, then maie competentlie ſupplie our wantes for meate, drincke and raimente. All other thynges muſte bee ſo rekoned and accoumpted of, as that thei maie not bee any hindrance or impechement, vnto that ſpeedie iourney whiche wee make into an other Countrey. In Heauen wee are Citezens, on Earth wee are but Pilgrimes and Straungers.

Abſteine from fleſhly luſtes, whiche fight againſte the Soule.

I Will not here define, whether in this place S. Peter ſpeake of an outwarde Incontinencie or no: or whether he doe (as Sainct Paules order is) call all thoſe thynges Fleſhly, whiche a man yet liuyng in this bodie and carnall life, committeth and dooeth without Faithe. But I am of opinion that S. Peter in this place, vſeth an other maner of reaſon. Neither doe I thinke that he taketh this worde Soule, in ſuche a ſenſe, as Sainct Paule doeth, who taketh it for Spirite: But that he ſomewhat more déepely (as I ſuppoſe) conſidered the proprietie of the Greeke. Howebeit, it is not greatly materiall, whether a man vnderſtande this place, as meant of all carnall affections, or els onely of an externall and outwarde intemperaunce.

This profitable leſſon (notwithſtanding) is hereby taught vs, that no man in this life can be perfectly holie, and throughly pure from ſinnes. This place the Schoole men haue groſſely miſtaken, rouyng farre wide from the true meanyng thereof. For thei thinke it to bee onely ſpoken and meant of theim that bee Sinners: As though the holie ones were cleare without all euill luſtes, and carnall affections.

But he that will profitablie ſearche and read the Scriptures, muſt with iudgement and diſcretion waigh and throughly ſifte, the nature, ſenſe, and ſignification of euery woorde: for the Prophetes vſe ſometymes ſo to ſpeake of them that be holie, as that thei ſeme to pronounce theim pure, and altogether cleare from all maner of Sinnes: Againe, ſometymes thei ſo ſpeake of theim, as that thei confeſſe theim yet to haue euill affections, corrupt motions, and to fight againſt Synne.

This diuerſitie and varietie, that in apparaunce ſeemeth to bee in theim, marueilouſlie grauelleth and offendeth theſe greate Rabbines, and wonderfullie blindeth their Senſes from rightlie vnderſtandyng the true meanyng of the Scriptures. Thus therefore ſtaye thou thy ſelf, and for thy ſure conceiuyng of this and ſuche like places, bee at this reſolution. Thou oughteſt to conſider Chriſtians, after twoo ſortes, namely, accordyng to their inwarde and hidden life, (to witte, Faithe): and alſo accordyng to their outwarde and open life, that is to ſaie, the Fleſhe. Now, if thou conſider and reſpecte a Chriſtian, accordyng to Faithe, he is all pure, and without all filthe and vncleanneſſe: but after the fleſh, he is not ſo.

For the woorde of GOD, can abide no vncleane thyng, to reſte in that harte where it is throughlie and faithfullie receiued: ſo that the harte whiche faſte cleaueth vnto the Woorde, can not but thereby bee throughlie purged, and entirely cleanſed. Therefore in faithe all thynges are perfecte, accordyng to that ſaiyng afore, wherein wee are ſayed to hee Kynges, Prieſtes, and the peculier People of GOD. But for ſo muche as wee hauyng Faithe, are as yet cladde in this fleſhe, and dwell on this Earth, it can not bee but that now and then wee feele within our ſelues, ſundrie corrupt and Earthly affections, as Impacience, feare of Deathe, &c. And theſe bee the diſeaſes remainyng yet of the old Manne: For Faithe hath not yet here raught to hir perfection, nor gotten a full power ouer the fleſhe.

This maieſt thou plainlie and euidentlie vnderſtande by the Parable, Luke. x. of a certaine man, Who goyng doune from Hieruſalem to Hiericho, fell among Theeues, who robbed hym of his raimente, and wounded hym verie ſore and departyng lefte hym halfe dead: on whom in the ende a certaine Samaritane tooke compaſsion, boūd vp his woundes, powred in Oile and Wine, ſett hym on his owne beaſte, and brought hym to an Inne, and made prouiſion for hym. Here thou ſeeſt, that this man was cared for, & his cure prouided for, anone after he was wounded: and now beeyng out of daunger of Death, was lefte ſicke in deede, but not vnto Death, howbeeit he was not as yet fullie healed and cured. His life is preſerued, and he left aliue, but yet is he not come to his perfecte healthe, he is lefte in the charge of the Phiſitious to bee cured and dreſſed afterward. Euen ſo wee that beleeue, haue Chriſt all and entire, and are aſſured of eternall life: but our perfecte and conſummate healthe wee haue not yet obteined: for ſome reliques of the old Adam remaineth yet ſtill within vs.

To the ſame purpoſe, ſerueth that other Parable, mentioned by Chriſte Matth. xiij. The Kyngdome of heauen is like vnto Leauen, whiche a woman taketh and hideth in three Peckes of Meale, till all bee leauened. For when the Meale is begonne to bee kneaded, the Leauen is all there, but it hath not yet ſowred and pearced the whole lumpe of Dowe, the mixture is not yet fullie perfected: & yet the Meale is therein ſtill, till it bee fullie Leauened, and more Leauen maie not bee put vnto it. So alſo, whatſoeuer thou oughteſt to haue, thou haſte it alreadie by Faithe, whereby thou haſte taken holde of the Worde and embraced it: but it hath not yet throughlie ſoaked and pearced into thee, and therefore it needes muſt bee ſo long in woorkyng, vntill thou be whollie renewed. And in this ſort, oughteſt thou to diſcerne and interprete the Scripture: And not ſo to Iumble and mangle the textes thereof, as dooe the Papiſtes. Therefore when in the Scriptures thou readeſt of holie meime, that are ſaied to bee perfecte: thou muſt thus vnderſtande it, that accordyng to Faithe thei were altogether pure and without ſynne: But all the reſte was fleſhe, and therfore could not bee entierly cleane. Wherevpon, Chriſtians in their praiers, deſire to bee diſſolued and ridde of this bodie or fleſhe, that thei maie whollie attaine to an entire puritie. Thei that other wiſe teache, neither haue any feelyng, nor yet any ſounde taſte of the ſame. And therevpon it commeth to paſſe, that thei ſpeake euen as thei thinke within themſelues, and as thei can comprehende by their owne reaſon, and therefore thei can not chooſe but bee deceiued. This hath been a ſtumblyng blocke to many, yea, of them that haue been accoumpted worthie and famous for their holineſſe and ſanctimonie, and who haue taught and written verie muche. Origene ſpeaketh not one worde hereof in his Bookes. Hierome neuer vnderſtoode thē. Auguſtine alſo would haue had ſmall knowledge thereof, if he had not ſo much buckled with the Pelagians. Some, whē thei ſpeake of holie men, thei ſo muche extol and dignifie them, as though either thei had been of ſome higher degree and excellencie then other Chriſtians: or els as though thei had had no feelyng of this Fleſh: or as though thei had not complained thereof, aſwel and as muche as wee. Therefore ſaieth Sainct Peter: You are all cleane, and haue your full righteouſneſſe, there now remaineth nothyng for you, but yt you ſtoutly fight againſte theſe wicked and naughtie affections. And ſo alſo ſpeaketh Chriſte, Iohn xiij. He that is waſhed, needeth not, ſauyng onely to waſhe his feete. For it is not enough, that the heade and handes bee cleane: and therefore albeeit he ſaie, that thei are all cleane, yet neuertheleſſe he requireth theim to waſhe their feete.

But what meanyng hath Saincte Peter, in ſaiyng Abſtaine ye from fleſhlie luſtes, whiche fight againſt the Soule? Forſoothe, euen this. Thinke not that your life is a game or a ſportyng paſtyme, or that you maie Iulle your ſelues in eaſe, without takyng any further care. Your ſynne is (in deede) taken awaie by Faithe: But yet neuertheleſſe ye carie fleſhe ſtill about with you: whiche fleſhe is giuen to many outragious luſtes and diſordered affections: and therefore ye muſt endeuor and applie your ſelues to ſuppreſſe, ful ue and gette the maiſtrie ouer it. Here haue you neede of a greate ſtrength, that ye maie be able to vnquiſhe and extinguiſh your concupiſcence: for the ſtronger and greater that our Faithe is, the fiercer and ſharper ſhall your aſſaultes and temptations bee. It behoueth you therefore, to ſtande ſtoutlie on your garde, and to bee well furniſhed and armed; and to acquaint your ſelues to fight ſtill without intermiſſions: For, your aſſaultes, will bee greeuous and terrible, and will ruſhe vppon you by lumpes and heapes, and nothyng will be left vnattempted, to carie you awaie captiue.

Herevpon alſo it is, that Sainct Paule Roma, vii ſaieth I delight in the Lawe of God, concernyng the inner Man: but I ſee an other Lawe in my members, rebellyng againſte the Lawe of my minde, & leading me captiue, vnto the Lawe of ſinne whiche is in my mēbers. As though he would ſaie: I reſiſt what I maie: but mine Enemy will neuer ſuffer me to reſt be can neuer bee throughlie and wholly ouercome. Therefore willyngly would I bee deliuered from it, but it can not bee: My wiſhē therein auaileth nothing. What ſhall I then doe? O wretche that I am (ſaieth he) who ſhall deliuer me from the body of this ſinne? After the ſame maner, crie all ye holie. But them that are without Faithe, the Deuill leadeth, and is verie glad to ſee continue ſtill in their Synnes, to frequent and take delite in their looſeneſſe, and not to care a whit, for entring into conflict or cōbate againſt their Iniquities. As touching ſuche perſons, the Deuill thinketh thus: well, I haue theſe faithleſſe people through infidelitie, now my captiues and Bondſtaues: I will ſo ſuffer theim to proceede and continue in their owne imaginations and counſaites, that thei ſhall not committe any groſſe or notorious Sinne, neither will I aſſaulte them with any vehemente temptation: and by th •• meanes, I ſhall counyngly hide their old feſtered botch, and correctly ſ roude their old naturall, and ſecretly luckyng Adam. Now, thei that beleeue, haue euer temptation in greate abundaunce, and neuer are free from continuall cōflict. Thei that are without Faithe either feele not temptations at all, or els thei willyngly yeelde vnto theim, breakyng out into outragious wickedneſſe, and yeldyng them ſelues to the ſeruice of their owne vntemperate affections. But aſſoone as the Spirits and Faithe haue ſeized vpō the hart man ſtraight waies ſeemeth to himſelf ſo weake, ſo fraile, and ſo vnhable, that he feareth hymſelf not to bee able to quenche the leaſt cogitation and ſparke of Temptatiō that can bee: He feeth in hymſelf nothyng but Synne, from the croune of his head, to the ſoale of his Foote. For, afore he walked as he liſte, but now ſince the Spirite hath appeared and ſhined, whiche ſeeketh to cleanſe and purifie hym, then there quicklie ariſeth a ſkirmiſhe. The Deuill, the Fleſhe, and the Worlde, bidde battaile all at once vnto Faithe. And of this do all the Prophetes, in many and ſundrie places of the Scriptures complaine. And therefore the meanyng of ſainct Peter is, that this couflicte is not made by Sinners, but by Beleeuers onely. Againe, it conforteth, in that it hath in it an hope, to expell and baniſhe all concupiſcence, if a man doe but reſiſte and ſtriue againſt it. If thou bee accumbred with naughtie cogitations and thoughtes, yet bee not there with diſmaied, neither deſpaire for the ſame, but beware at any hande that thei carie thee not captiue. The remedie which our Teachers and Doctours haue hitherto taught vs, wherwith to preuent and mete with this inconuenence is: that a Manne afflict and puniſhe hymſelf ſo long, till he foete no moe ill thoughtes within hym: whiche deuiſe many Do •• ſhe, naie rather brainleſſe perſones haue and doe vſe to put in practiſe. But learne thou this leſſon: that thou beyng a Chriſtian, ſhalt (doubtleſſe) feele in thy fleſh diuers inordina e luſtes, and wicked motiōs For, when thou are once throughly ſettled in Fhithe, thou ſhalt be aſſured to be aſſaulted with a thouſande wilfull cogitations, and a thouſand tēptations, more then thou were afore. But ſtande thou ſtouttly to thy ankerhol •• and plaie the man: ſuffer not thy ſelf to be therewith rapri •• , but ſtraight waies •• ie but againſte their ſomm n e, and replie vnto theim with a flatte deniall. For the caſe herein it ſtandeth as it doeth betweene as chur ſhe waiward houſebande, and an vnquiet ſcouldyng wife: who are euer iarryng and murmuryng, one againſte the other, ſo that whatſoeuer liketh the one, diſliketh the other.

For thus is a ſure note of true Chriſtianiſme, when thou ſeeſt thy ſelf neuer to liue in quiet: neither muſt thou thinke to be ſo exempted and priuiledged, as that thou ſhouldſt not feele Siunes within thee: for feele theim ſurely thou ſhalte: But yet thou muſt haue ſuche a feeling of thē, as that thou do not withall yeeld thy conſent vnto them. And in this reſpect thou muſt bothe faſte, praie and labour, that thou maieſt the better extinguiſhe and ſubdue thy concupiſcences. And therefore thinke nothyng leſſe, then that thou canſt bee ſo holie and perfecte, as theſe aforeſaied doatying Doctours ſurmize, to wicte, ſuche a one, as is without any feelyng of Sinne within hym. For ſo long as we be cladd with this fleſhe and this blood, ſo long remaineth this Synne within vs. And therefore we muſte euer and continuallie ſtriue and reſiſte. Who ſoeuer hath not this feelyng in hymſelf, that man in vaine maie boaſte himſelf to be a Chriſtian.

Thei hitherto haue taught vs, that whoſoeuer is once profeſſed a Monke, is cleare and free from all Sinnes, and that, ſuche an one hath no neede to fight and ſtriue againſt Sinnes. Alſo thei affirme, yt Baptiſme doth ſo, ent erly cleanſe & waſh awaie all Sinnes, that no remnaunt thereof at all remaineth, and therevpon haue thought thus with them ſelues: well, now ſhall I bee ſure to enioye reſte and quietneſſe. The Deuill ſtraight waies chargyng vpon them, caried them hedlong into farre worſe then afore thei were. Learne therefore here, how the caſe in truth ſtandeth. When thou confeſſeſt thy Synnes, and craueſt mercie for the ſame, thou muſte thinke with thy ſelf ſo to deale, as Souldiours are wont: who a little before the Battaile, raunge themſelues into order and Martiall arrayes but when the tyme commeth that the matter is to bee tried by dent of ſworde and handyblowes, then (as though all that had been doen afore, had beene but preludes and ſportinges) they buckle themſelues to their tooles, drawe their Blades, and coragiouſly ſlaſhe at the face of the enemie: and ſo long as the conflict endureth, are moſte diligently buſied in gettyng the cōqueſt ouer the Enemie. Euen ſo like wiſe and after the ſame maner, after thou art Baptized, thou muſt carefully and warily looke to thy ſelf, and promiſe not to thy ſelf ſomuche as one houres truce or reſpite from the Deuill and Synne, or that thou ſhoulde it liue in any ſecuritie: naie rather thinke that now from hence forthe thou ſhalt neuer bee at any reſte. And therefore the life of a Chriſtian is nothyng els but a Battaile or a warfare, as the Scripture ſaieth: and therefore the Lorde our God is called the Lorde God of Sabaoth, that is, of Hoſtes: and in other places, he is named, the Lorde mightie in Battell. And by this he declareth, what a mightie Lorde he is, whiche maketh his people wage battaile, and to ſtande euer preſt in warlike araye and readineſſe, whenſoeuer the Trumpet ſhall ſounde: to the ende, thei ſhould ſtill thus conſider and thinke with themſelues: ſtande here, ſtoppe there: ſtrike heere, vndermine there &c. So that heere is nothyng but a certaine perpetuall combat, wherein all thinges muſt bee aſſaied, and nothyng that thou art able to dooe, bee left vnattempted, but that thou maieſt with the Worde of God, ouerthrowe and diſcomforte the Deuill. So long therefore as thou liueſt heere, thou muſt manfully reſiſt, and inceſſantly praie vnto God, and vtterly deſpaire of all humaine power or worldly ſtrength.

And haue your conuerſation honeſt among the Gentiles, that thei whiche ſpeake euill of you, as of euill doers, maie by your good workes which thei ſhall ſee glorifie God in the day of viſitation.

HEre wee maie ſee what a preciſe and exquiſite order S. Peter obſerueth. Hitherto he taught vs, what we ſhould doe, to quenche and ſubdue the fleſhe with al the luſtes and concupiſcences thereof. Now hee yeeldeth a cauſe, why wee ought ſo to doe. Wherefore then muſt I bridle my fleſhe? Is it becauſe I ſhould thereby obtaine Saluation? No: but it is, to the ende I maye haue an honeſte conuerſation before the Worlde. Neither are wee made iuſt through our honeſt conuerſation, but wee muſt firſt bee iuſt and beleeue, before wee beginne any honeſt and good conuerſation. And I am bounde to ſhewe forthe an honeſt conuerſation, not for mine own ſake and commoditie, but that the Gentiles maie thereby bee drawen and prouoked to amendement, and (as it were) bee euen thereby wonne and allured to come vnto Chriſt. Whiche is a worke of true loue in deede: for wee knowe, how that thei both ſlaunder, raile and backbite vs, and accoumpt of vs no better then of very leude and naughtie perſons: and therefore it ſtandeth vs vpon, to behaue our ſelues ſo orderly, honeſtlie and decentlie in our conuerſation, that thei beyng enforced and ouercome by the truth, maie reporte and ſaie: Surely theſe fellowes can not be worthily charged with any notorious wickedneſſe.

We read, that when the Emperours perſecuted the Chriſtians, thei could burden them with no odious crime, nor laie any other thing to their charge, but onely this, that thei worſhipped Chriſt and honoured hym as a God, as maie appeare by certain letters thereof written by Plinie vnto Traiane then Emperor: wherein hee ſpecifieth that hee could perceiue no harme nor ill behauiour in the Chriſtians, ſauyng onely that euery mornyng before daylight, thei aſſembled together and ſong Pſalmes vnto their God Chriſte, and that thei did eate together, (to wit) the holie Communion or Euchariſte: But from any other miſdemeanours, he cōfeſſeth them to be cleare and vnaccuſable. And therfore (ſaieth ſainct Peter here in this place) you muſt paciently beare, though thei raile and backbite you as euill doers: but you therefore ſo much the rather ought narowlie to looke to your conuerſation, and ſo vnblameablie to liue, that ye giue cauſe of offence to none. And by this meanes ſhall you at length, bring them (thus ſeeyng your honeſt behauiour) to abandon their former naughtie life, and frame themſelues to a better.

In the daie of viſitation.

YOu ought ſo long to ſuffer thē to ſlaunder and ſpeake euill of you, vntill the truth of all thinges burſt for the and come to light: when thei ſhall openly beholde the ſinceritie of all your dealinges, and ſhall plainly ſee that they haue ſlaundered you, and ſhall therby beginne to glorifie God in you.

Submitt you ſelues vnto all maner ordinaunce of man for the Lordes ſake, whether it bee vnto the King, as vnto the ſuperiour,

Or vnto gouernours, as vnto them that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doe well.

For ſo is the will of God, that by well doyng ye maie put to ſilence the ignorance of the fooliſhe men,

As free, and not as hauyng the libertie for a cloake of maliciouſneſſe, but as the ſeruantes of God.

Honor al men: loue brotherly fellowſhippe: feare God: honour the Kyng.

AFter this ſort proceedeth ſainct Peter in his orderly methode of teachyng vs, how and what maner of perſones wee ought to ſhewe our ſelues in eche reſpect. Hitherto he hath reaſoned in a generalitie, how in euery ſeuerall condition of life, wee ſhould frame our ſelues and direct our conuerſations: now he inſtructeth and teacheth vs, how wee ſhould behaue our ſelues towarde the ciuile Magiſtrate. For, ſeyng he hath alreadie afore declared, firſt what we are to dooe to God: Secondly, how wee are to deale with our ſelues, that is to ſaie, our Fleſhe: now laſtly he alſo teacheth vs what we are to doe and performe to all other Men in generall. This therefore is his meanyng: Firſt of all, when you haue performed theſe vniuerſall and generall dueties, whiche I haue afore layed downe vnto you, to wit, of walkyng in true Faithe towarde God, and of bridelyng and chaſtiſing your Bodie, for waxyng too wanton and laſciuious: the next and chiefeſt poinct, whiche I will and require you vnfeinedly and hartily to performe, is this, that you be obedient vnto the Magiſtrate, & vnto the Lawes ſet doune by him. For, as the Laws and Statutes by GOD enacted, are of vs in all humbleneſſe and reuerence by faith to be obeied: ſo alſo there be certaine humaine and worldlie Ordinaunces and decrees (conſiſtyng in Lawes and Proclamations) for the quiet & politique gouernance of the Common wealthe: vnto whiche Statutes wee alſo ought to bee obedient.

Submitt your ſelues vnto all maner ordinaunce of man, for the Lordes ſake, whether it bee vnto the Kyng, as vnto the Superiour,

Or vnto Gouernours, as vnto them that are ſent of hym, for the puniſhment of euill doers, and for the praiſe of them that doe well.

THE obedience whiche wee in duetie owe vnto the ciuile Magiſtrate, is not (ſaieth ſainct Peter) for their owne ſakes, but for Gods ſake whoſe childrē we bee. Whiche obedience vnto Magiſtrates we are dutifully to exhibite, and that without hope of any merite or rewarde. For, whatſoeuer I doe for Gods ſake, that ought I to doe freely for his ſake: inſomuche that there ſhould be nothyng whiche I knowe to bee agreeable and conſonant to his wil, but yt I am deſirous and moſt willing both to allowe and doe the ſame. And why ought we to abene the Magiſtrate for Gods ſake? Forſooth, becauſe it is the good wil of God by him to puniſh the wicked and euill doers, & to defende, protect and maintaine the good and vertuous, that therby Concorde may bee eſtabliſhed in the worlde: whiche publicke peace and concorde, wee for our partes and abilities are bounde too further as muche as we maie. For, ſithens we doe not yet all beleeue, but the greater moitie of the worlde ſtill wāteth Faithe, therfore hath God ordeined and appointed the Magiſtrate to beare the Sworde: thereby to curbe and reſtraine the wicked, compellyng them (euen maugre their willes) to keepe peace: leaſt otherwiſe, men ſhould deuoure, conſume and ſpoyle one an other. This office (I ſaie) of Magiſtracie he executeth, to the entent the worlde maie in eche parte bee well and quietlie gouerned. Heere wee ſee, that if there were none euill men, wee ſhould haue no neede of the Magiſtrate: for hee is (ſaieth ſainct Peter) for the puniſhment of euill doers, and for the praiſe of them that doe well. Thei therefore that doe well and liue orderlie and honeſtlie, ought at the Magiſtrates handes to receiue praiſe: and them ought the Magiſtrate to commende, preferre and gracifie: that others by their example maie bee prouoked, drawē and allured to the like vertue and integritie: not that thou ſhouldeſt thinke to reape vnto thy ſelf any merde at Gods handes for the ſame. For ſo ſaieth S Paule Rom. xiij. Power is not to bee feared for good woorkes, but for euill: and therefore if thou wilt bee without feare of the Power, doe well.

For ſo is the will of GOD, that by well doyng ye may put to ſilence the ignoraunce of fooliſh men,

IN theſe wordes ſainct Peter ſchooleth and reprehendeth thoſe vaine talkatiue perſons, that bragge and thinke themſelues ſufficiently furniſhed, euen with the bare name and title of Chriſtianitie: and alſo herein he prenēteth and anſwereth aforehande to an obiection which (perchaunce) thei might alledge, ſaiyng: If Faith onely bee ſufficient to a Chriſtian; and Workes do not iuſtifie, why then and for what purpoſe ſhould we neede to be ſubiect vnto the Magiſtrate, & paie Tribute? To this he ſaieth thus muche. Although wee ſhould receiue from thē no good or commoditie at all, (yet neuertheleſſe) wee are bounde euen for Gods ſake, freely to performe, and willingly to yeeld our obedience vnto them, that the mouthes of the Enemies of God (whiche diffame and ſlaunder vs) maie be ſtopped, & that thei maie not be able to ſpeake againſt it: But bee compelled to confeſſe that wee are perſones harmeleſſe, dutifull and obedient. After this ſort we reade that many holie men warrefared vnder Heathen Princes, vāquiſhed and ſubdued their Enemies, and in all thinges were ſubiect and ſeruiceable vnto theim, no leſſe then wee now are bounde to yeeld obedience vnto Chriſtian Magiſtrates. Howbeit, it is now thought of ſome, that we could not bee Chriſtians, if we liued in Turkie in ſubiection to the Turke. Here now againe, maie ariſe an other doubt or allegation, thus: Chriſt hath commaunded that wee ſhould not reſiſt euill: but to hym that ſtriketh vs on the one Cheeke, wee ſhould turne the other: and how then (will thei ſaie) can it bee lawfull for vs to ſtrike and kill other men? I anſwere: This was an old obiection, which the Ethnickes in tymes paſt alledged againſt the Chriſtians, ſaiyng: that if thei ſhould liue in ſuche order, their Countries and Commonweales would ſoone bee brought to ruine, and bee quickly ouerrunne. But wee now vnto theſe thinges aunſwere thus: It is true that Chriſtians ought not to reſiſt euil, neither to reuenge them ſelues, but rather to ſuffer violence and wrong, which alſo is a cauſe why thei maie not be chargeable, burdenous and troubleſome to Ethnikes. But by this, the Magiſtrate is not inhibited the Sworde, nor iudiciall tryalles, for although thei liue ſo orderly that no mā hath any iuſt cauſe to complaine vppon them, becauſe thei offer wrong to no man, but deſerue well of all men, and paciently beare whatſoeuer is doen to them by others: yet becauſe of falſe and connterfaite Chriſtians, and them that knowe not Chriſte, theſe thinges (the Sworde and Iudgement) muſte bee in vſe, that thei whiche doe hurte and wrong to others, maie be puniſhed, whereby publicke tranquillitie maie bee maintained, and the Godly maie liue in peace and ſafetie. God therefore, ouer and beſide his worde, hath inſtituted and appoincted this prophane or ciuile power, to repreſſe them, which of their owne accorde will not refraine from doyng and offryng harme and iniurie to others.

It plainly therefore appeareth, that God hath appoincted and inſtituted the Magiſtrate, becauſe of them that doe not beleeue: And that therefore Chriſtians whiche adminiſter that function, not onely maie, but alſo ought to vſe the Sworde: namely, thereby to releeue their neighbours, in repellyng and puniſhyng malefactours, and in defendyng and mainteinyng the peace, tranquillitie, and ſafetie of theim that bee good and vertuous: and yet neuertheleſſe the ſaiyng of Chriſte ſtandeth ſure, of not reſiſtyng euill.

For although a Chriſtian man beare the Sworde, whether he be a Prince, or any other Magiſtrate, yet ſhould he neuer vſe it for hymſelf, neither ſhould he therewith reuenge hymſelf for any priuate quarell of his owne: But muſt execute his place and office for the behoofe of others, and this is the woorke of Chriſtian loue, with the Sworde to defende the whole Commonwealthe, and not to ſuffer good men vniuſtlie to be moleſted and trodendoune. Chriſt gaue and bequeathed his doctrine to theim onely, that beleeue and haue Loue: And ſuche dooe ſhewe forth and expreſſe the ſame in their workes. But ſeyng that the greater parte of the worlde beleeueth not, neither obſerueth this precepte and Commaundement, therefore it is moſte expedient to ouerrule and gouerne theim, not as Chriſtiās (for ſuche thei are not) but as Ethnikes and Panims: and to ſtaie and repreſſe their ſenſuall and wilfull outrages: For otherwiſe, if thei ſhould bee ſuffered to runne hedlong at their owne pleaſures, in their diſordred looſeneſſe, and lawleſſe violence, no man ſhould bee able to liue in quietneſſe, and ſafetie.

Therefore, there bee twoo ſortes of Rule and Dominion in the worlde as there bee alſo menne of twoo ſortes: to witte, Chriſtians, and not Chriſtians. Chriſtians are gouerned by the Worde of GOD, and thoſe neede not in reſpecte of them ſelues any prophane Magiſtrate. But thei that be not Chriſtians, haue neede to bee vnder an other power and rule, namelie the Sworde: becauſe thei can not abide to be obedient vnto the Worde of God. But if wee were all Chriſtians, and obedient to the Goſpell, wee ſhould not haue any neede at all of the Sworde, or any Ciuile power. For where there are no miſſeli ers and malefactours, what vſe can there be of puniſhment Sithe therefore it can not be, that we ſhould all bee godlie and vertuous, Chriſte hath committed the euill vnder the rule of Ciuill and Prophane power, that thei maie bee ſo gouerned, as thei are and ought to bee gouerned. But the Beleeuers he hath reſerued vnto hymſelf, whom he gouerneth with his onelie Woorde.

Therefore, a Chriſtian Empire is not againſt the Principalitie and Empire of the worlde: Neither is Ciuile and Prophane power againſt Chriſt: but yet it properlie appertaineth not to the office of Chriſt, for yt it is an externall and outward thinge, as alſo all other offices, conditions, and ſtates of men bee. And as theſe are beſide the mere office of Chriſte, (in ſo muche that an Infidell and Miſcreaunt maie aſwell beare the Office, as a Chriſtian) ſo is alſo the office of the Sworde: For it neither maketh nor vnmaketh a Chriſtian. But hereof wee haue ſpoken elſwhere oftentymes more at large.

As free and not as hauing the Libertie for a Cloke of maliciouſneſſe, but as the Seruauntes of God.

THis is peculiarlie ſpoken vnto vs, that haue heard of Chriſtian libertie, and yet dooe not abuſe the ſame: that is, that vnder the colour and name of Chriſt and Chriſtian libertie, we dooe not commit and dooe, what beſte liketh our ſelues: or that our libertie ſhould breake out into licencious wantonneſſe, and carnall looſeneſſe. As wee ſee come to paſſe now in our daies, and read to haue happened in the tyme of the Apoſtles themſelues, as by the Epiſtles bothe of Sainct Peter and Sainct Paule, wee maie manifeſtlie gather: for the ſame was then dooen and practized, whiche now adaies the greater ſorte of Men vſually committeth. Wee now through the good gifte and greate fauour of GOD, dooe againe vnderſtande and knowe the truthe: And plainly ſee that all is nothyng but mere deceipte and iugglyng, whiche hitherto by the Pope and his Chergie hath been taught, eſtabliſhed and doen. Our conſciences now (thankes bee vnto God) are deliuered out of the ſnares of humaine Traditions, and freed from that violence, wherein thei had before entrapped vs: And now are wee made free, and not tyed vnder paine of damnation to doe ſuche thynges, as thei enioyned and commaunded vs. In this libertie we ought to ſtande, and to maintaine it, neither to ſuffer our ſelues to be drawen from it: but withall, we are to take heede, that wee make not this libertie, a Cloake and pretext of wicked life. And therefore ſhamefullie and verie vngodlie hath the Pope dealt in this behalfe, in preſumyng to compell and enforce menne by his Lawes: for in a Chriſtian people there neither ought neither can bee a compulſion of any good thyng. For ſtraightwaies decaieth and falleth doune Faithe and all Chriſtianitie, when the Conſcience is bounde with externall Rites, and outward Conſtitutions. For, Chriſtians muſt be ledde and gouerned by the Spirite, that thei maie knowe firſt, how that by Faithe thei alreadie poſſeſſe all thynges neceſſarie, and appertainyng to their ſaluation, and haue neede of nothyng els for the obtainyng thereof: and nexte, to knowe, that thei ought to employe and addicte their induſtries and endeuours to nothing els, but to helpe, ſerue, & relieue their neighbours with all that thei can or maie, euen as Chriſte hath holpen, ſuccoured, and relieued theim. And that whatſoeuer good thei thus ſhewe vnto thē, thei doe it freely, freendly, and without compulſion: And that all thynges maie flowe and ſpryng from a wel willyng and chearfull harte, that humblie thanketh God, and praiſeth his holie name, for all his gracious giftes, ſo largely and bountifully powred vpon them. Vnto this purpoſe ſerueth that ſaiyng of ſainct Paule, j. Timoth j. where he thus writeth: The Lawe is not giuen to the righteous: For thei that be ſuche, doe all thyng es freely, willyngly, and without either conſtraint or commaundemente, that thei knowe to bee allowed and agreable vnto the good will and pleaſure of God. Now, theſe carnall, irreligious, faithleſſe, and counterfaict Chriſtians, knowing the bondes of humaine Traditions to bee broken, and hearyng true Chriſtian libertie preached, come ſteppyng in, and vaunte themſelues for iollie Chriſtians, in that thei profeſſe themſelues not to obſerue and keepe the Popes lawes, pretendyng for their excuſe, Chriſtian libertie, and that thei not herevnto tied and bound: and yet in the meant ſeaſon omitte, and leaue vndoen thoſe thynges, whiche true Chriſtian libertie requireth, to witte, chearfull and vnconſtrained helpyng of their neighbor in all thynges to the vttermoſte of their abilitie, without reſpecte of any Commaundement: whiche to doe, all true Chriſtians endeuour themſelues: therefore, thei makyng Chriſtian libertie onely a Cloake for their filthie and wicked impuritie, doe diſgrace and pollute the precious name and excellente title of Libertie, whiche agreeth onely to true Chriſtians.

This doeth ſainct Peter in this place forbid vs to doe: and this is the effecte and meanyng of his ſpeeches, as though he ſhould ſaie thus: Although in all outward and externall thynges ye be free, becauſe you are Chriſtians, and ought not to be compelled by the lawe to obey the Magiſtrate, for that, the law is not made for the righteous and iuſte, as before is declared: yet ought you (neuertheleſſe) to doe it, willyngly, vnconſtrained, and not as by neceſſitie enforced, but euen for the loue that you beare to GOD, and for the benefite of your neighbours. This we read, Matth. vij. that Chriſt hymſelf did, when as he beeyng free, and Lorde of all, did (notwithſtandyng) paie Tribute or Polle money. So alſo obeyed he Pilate, and ſuffered hymſelf to bee Iudged of hym, whereas (notwithſtandyng) he in the verie ſame place teſtified and ſaied vnto him. Thou couldeſt haue no power at all againſte me, excepte it were giuen thee from aboue: by whiche wordes he expreſſely and flattly confirmeth Magiſtracie and Power: But he yet ſubmitted hymſelf therevnto, becauſe it ſo pleaſed his heauenly Father: and that not forcedlie or by compulſion.

We ſee by this, that theſe peeuiſhe counterfaites, contemnyng aſwell the thynges that pleaſe GOD, as the thynges whiche the worlde requireth, and ſtill perſiſtyng in their wilfull waies and corrupte Iudgementes, haue no right vnderſtāding nor knowledge what Chriſtiā libertie meaneth, brag thei neuer ſo much of their Religiō, & vaunt thei thēſelues neuer ſo gloriouſlie vnder the ſhewes and titles of the Goſpell. Wee are (in deede) freed from all Lawes, howbeeit it is of vs neceſſarily required, that withall wee helpe and relieue the weake and vnſkilfull Chriſtians, our brethren: whiche is the verie office of Loue. Wherevppon Sainct Paule Roma. xiij. ſaieth thus: Owe nothyng to any man, but this, that ye Loue one an other. He therefore that would boaſte of Chriſtan Libertie, muſte firſte performe and doe the partes and office of a Chriſtian to witte, to loue and helpe his neighbour: and then afterward vſe Chriſtian Libertie after this ſorte. If Pope or any other whatſoeuer, would compell and tye hym vnto their Lawes, and to enioyne hym by commaundement to dooe this or that, he maie ſaie againe: Sir, I will not dooe that whiche you giue vnto me in commaundement to doe, and for none other cauſe, but for that you would binde me therevnto by commaundement: and by taking awaie from me Chriſtian Libertie, to impoſe a neceſſitie on me: wee muſt deale and doe freely as the Seruauntes of GOD, and not as the Seruauntes of Men, as here in this place ſainct Peter teacheth vs. But if any man whom I might therby benefite, ſhould require any ſuche thyng at my handes, I am (willyngly and of myne owne accorde) to doe it: not reſpectyng, whether it bee a commaundement or no: But onely conſideryng and waighyng, that Brotherlie loue requireth the ſame at my handes, and aſſuring my ſelf, that it is a thyng right acceptable and pleaſaunte to Almightie GOD, by ſuche ſeruice and dueties to helpe my brother. By the ſame reaſon, and for the ſame cauſes I will not bee compelled and enforced, to obaie ciuile and prophane Magiſtrates, but yet I will willynglie and of myne owne accord obeye thē: not becauſe thei themſelues ſo exact and demaunde it, but becauſe it tendeth and ſerueth to the commoditie and benefite of my neighbour. To this ende ought all our woorkes to be framed, that thei maie iſſue and proceede from a willyng and louyng mynde, and that thei maie bee profitable and auaileable to our Neighbours.

Honour all men.

THis is no Commaundemente, but an Exhortation. For wee owe honour vnto all men, although wee bee free, becauſe this Libertie ought to bee readily benie alwaies to doe good, and not to doe euill. Afore wee ſhewed in many places, that euery Chriſtian by and through Faithe, is poſſeſſed of all thoſe thynges, whiche are Chriſtes: and is alſo made and become his Brother: and therefore euen as I owe all maner of honour vnto Chriſte, ſo likewiſe muſte I honour my Neighbour. But thou maieſt not thinke, that this honour cōſiſteth in outward geſtures, as bowyng doune thy bodie, or vncoueryng thy heade before him: but rather in thy harte, with all vnfained ſinceritie to reuerence hym, loue hym, and highly eſteeme hym: euen as Chriſt hymſelf is to bee reuerenced, loued, and highly eſteemed of the. Moreouer, wee are the Temple of God, as ſainct Paule ſaieth. j. Cor iij. Becauſe the holie Ghoſt dwelleth in vs. Wee therefore that haue been ſo eaſilie caried and leadde to a ſuperſtitious bowyng of the knee before the Idolatrous Hoaſt (as thei tearme it) or before the Image of a woodden Croſſe, why ſhould wee not muche more fall doune and ſhewe obeiſaunce before hym that is the liuely Tē ple of God?

After the ſelf ſame maner S. Paule Rom. xij. exhorteth vs, that in giuyng honour, one ſhould goe before an other, ſo that euery one ſhould be ſubiect and humble himſelf vnto an other, and preferre an other before himſelf. The giftes that are giuen vnto vs of God, are vnequall, ſo that one ſurmounteth an other in dignitie and preeminence of place and callyng, yet no man knoweth who is the higheſt in the ſight of God. For he is able to raiſe vp hym whiche in this world is the abiecteſt: and from a moſte ſeely eſtate, to aduaunce hym to the higheſt degree. And therefore euery one (though here in this worlde he bee placed in neuer ſo high callyng) ought to deiect and humble himſelf, and to yeeld honour vnto his Neighbour.

Loue brotherly fellowſhippe,

WEE declared afore, how the Apoſtles make a greate difference betweene Common loue and Brotherly loue. Our duetie is, to loue euen our Enemies, and this belongeth to Cōmon loue. But Brotherly loue is that, whereby we Chriſtians loue one an other, euen as Brethren, ſeekyng one an oother commodities, and not our owne: becauſe wee haue all alike good giftes giuen vnto vs from God. And this Loue is that, whiche Sainct Peter here in this place peculiarly requireth.

Feare God, Honour the Kyng.

HE biddeth vs not onely to make greate accoumpt of, and highly to eſteeme the Kynges and Rulers of the Earth, but withall alſo to honour them, y a although thei bee Ethnickes and Heathen. Whiche thing bothe Chriſt hymſelf did, and the Prophetes alſo, who proſtrated themſelues at the feete of the Kynges of Babylon. Here might one ſaie to mee: Loe, thou ſeeſt, that by this place, wee ought to obey the Pope, and euery one ought to fall downe and proſtrate himſelf at his feete. I aunſwere. True it is, that if he vſurped and tooke vpon hym a ciuile or prophane power, or did execute the place of any Temporall Magiſtrate or worldly Prince, he were (doubtleſſe) to bee obeyed. As for example, if hee ſhould thus ſaie: I commaunde thee to weare a Hood, or to ſhaue thy Croune of thy head, or vpon this or that daie to faſte: not that thou ſhouldeſt beleeue that God any whitt regarded or cared for the ſame, or that any parte thereof were neceſſarie to thy Saluation, but therefore doe I commaunde thee to doe it, becauſe I beyng the Ciuile Magiſtrate and Prophane Prince, am ſo mynded to haue it dooen. But then as hee ſhall (as hee doeth) plaie the Tyraunt after this ſore: I being Gods Vicar here on Earth, and his onely Vicegerent, commaunde thee to obſerue, keepe and embrace this my Commaundement, no otherwiſe then as if God himſelf by expreſſe woordes did commaunde it, and this vnder paine of Excommunication and deadly Sinne: Then maieſt thou ſaie: Bee fauourable to mee Sir Pope: hold me excuſed: for truely, I meane nothyng leſſe then to performe and dooe that whiche thus thou proudely and preſumptuouſly commaundeſt.

Wee are bounden to bee ſubiect vnto the higher Powers and to obeye their ordinaunces, ſo long as thei binde not our conſciences: I meane, ſo long as thei impoſe any thyng vppon vs concernyng outwarde and worldlie thinges, yea although thei plaied the partes of very Tyrauntes towardes vs. For, to him that taketh awaie our Coate, wee are commaunded to let hym haue our Cloake alſo. But when thei entermeddle and take vpon them to raigne ouer the Spirite, and to leade awa our Conſciences captiue, wherein God alone ought to ſit and raigne, then ought we rather to offer our heades to the block, then any whit to obeye them in ſuche poyntes. The ciuill Magiſtrate and this externall Empier, hath power ouer no further but erternall and corporall thinges. But the Pope hath not onely violently challenged vnto hym and forcibly intruded vpon this externall power and outwarde Iuriſdiction but alſo goeth about to rake, catche and chalenge vnto him, the Spirituall alſo: whereas in deede he hath right to neither of them bothe. He keepeth a greate coyle, and ſetteth doune his Lordly commaundements, Rules, Lawes and Ordinaunces for Apparell, for choiſe of meates, for Colleges, Abbayes, Priories, Biſhoprikes, and Benefices? He ſtaieth not here, but goeth on further, and coyneth out of theſe, bothe Synnes, and good woorkes: and therefore Chriſt can not abide ſuche a monſtruous Empier and meane Domination. But this externall or outwarde Gouernement, whereby the Worlde is ruled, hee bothe liketh and alloweth: for that, it neither vſurpeth nor entermedleth any thyng with Sinnes, or good Workes and other ſpirituall dealinges, but dealeth altogether in externall and outwarde Policies: as the maintenaunce, defence, and fortification of Cities, building and making of Bridges, appointyng and aſſeſſyng of Tributes, Receite of Reuenues, mainteinyng and continuyng of peace, defendyng their Territories, Landes and Dominions, and ſettyng order for puniſhement of Malefactours and Offendours. Therfore, eche Chriſtian maie without daunger (naie, willingly and of his owne accord, not compulſiuely and forciblie) ought to yeelde his obedience vnto ſuche a Prince, ſithens he chalengeth no authoritie ouer his Conſcience.

Therefore now, if either Emperour, Kyng or Prince ſhould aſke mee what my Faithe is, I ought plainly to confeſſe and proteſt the ſame vnto him: not for any his commaundement: but for that, I otherwiſe am bounde to confeſſe my Faithe openly before all men, as often as occaſion is offered. Now, if he ſhould proceede further with me, commaundyng me to beleeue this waie or that waie: then muſte I ſaie after this ſorte vnto hym. Noble Prince, your charge is in reſpect of an externall Principalitie and Empire, looke well to that: your authoritie reacheth not to encermeddle with the Kyngdome of God, it is not lawfull for you to eueroache vppon the ſanie, nor to vſurpe vnto your ſelf that which belongeth to him alone, and therefore herein I maie not obeye you. You can not well abide, that any other ſhould chalenge any right vnto him ſelf within any of your Dominions: yea, if he ſhould but onely paſſe through the rankes of your Watchmen, ſetting them at naught, as though thei had not to deale with hym, you would I ſaie (I am ſure) purſue ſuch a one with Gūnes, Glaues, and other ſtore of Partiall prouiſion. And how then can you think, that GOD will ſuffer you, to attempt to pull him out of his Seate, and to ſet your ſelf in his place? Sainct Peter calleth here the ciuile Magiſtrate, onely the Ordinaunce of man: and therfore their authoritie ſtretcheth not (as of themſelues) to enact and commaunde any thing vppon the Statutes of God and poinctes of our Faithe.

Seruants, be ſubiect to your maiſters with al feare, not onely to the good & courteous, but alſo to the froward.

For this is thankeworthie, if a man for conſcience towarde God endure griefe, ſufferyng wrongfully.

For what praiſe is it, if when ye bee buffeted for your faultes, ye take it paciently? but and if when ye doe well, ye ſuffer wrong and take it paciently, this is acceptable to God.

SAinct Peter hitherto hath taught vs, how wee ſhould be ſubiect vnto the ciuil Magiſtrate, and what honour wee ought to giue vnto the ſame. In the diſcourſe whereof wee haue declared, how farre it extendeth, and how the ſame Magiſtrates are not to ſtretche their authoritie further then their limited Commiſſion, neither to ouerrule matters of Faithe. All whiche is ſpoken of Magiſtrates in generall, and therfore this doctrine appertaineth vnto all. Now, he ſpeaketh of ſuche Magiſtracie as appertaineth not to the whole Cōmonwealth, but to certaine priuate perſones: And firſt of all, how a Familie ought to bee gouerned, and how Seruauntes in an houſeholde ought to demeane and behaue themſelues towarde their Maiſters. The meanyng of all whiche his wordes, in effect is this.

Seruauntes both men and women, are Chriſtians aſwell as others, hauyng one and the ſame Worde, one Faithe one Baptiſme, & all other benefites beſides, aſwell as any others: and therefore in the ſight of God are nothyng inferiour to any other. Onely here in this worlde, in this externall and tēporall life there is ſome difference, for in that reſpecte thei are of leſſe accoumpt and eſtimation, and therein beeyng inferiours and vnderlinges, they are bounde to waite and obeye. Therefore, ſeeyng that God hath called them to that eſtate, thei ought ſo to frame and enure themſelues in their dueties, that thei ſhew their ſubiection and teſtifie their ſubmiſſion vnto their Maiſters, honour them, reuerence them, be ſeruiceable vnto them, and carefullie looke to their dealinges and buſineſſe. Wherevppon the Prophete Dauid Pſalm. Cxxiij. borowyng from them a very apt and proper ſimilitude, ſignifieth thereby how diligently thei ought to attende vnto their Maiſters and Maiſtreſſes. As the eyes of the Seruauntes looke vnto the handes of their Maiſters: and as the eyes of a Maiden vnto the handes of her Maiſtreſſe, ſo do our eyes waite vpō the Lord our God: whiche is as muche to ſaie, as Seruauntes and waiting Maidens ought with ſubmiſſion and feare to doe whatſoeuer maie pleaſe their Maiſter and Maiſtreſſe. God requireth it, and therefore thei ought with cherefull and willyng myndes to doe it. That which thou thus doeſt accordyng to the Word of God and Faithe, bee aſſured is acceptable and allowed of God: And therefore theſe are the beſt workes of al others that a man can woorke: ſo that a man maie here perceiue that hee needeth not to got farre to dooe other Woorkes. What thy Maiſter commaundeth his Seruaunt, or the Maiſtreſſe her Maide, that hath God commaunded to be doen of thee. Think it not to bee the bare commaundement of man, although it be vttered and doen by man. And therefore thou oughteſt not to conſider and reſpect, what maner a Maiſter he is, whom thou ſerueſt, whether he be good or badd, gentle and curteous, waiwarde and churliſh: but thinke this rather what maner a Maiſter ſoeuer he bee, yet is it my duetie truely and faithfullie to ſerue hym, and diligently to applie my ſelf in his buſineſſe, and that for Gods ſake, who requireth the ſame at my handes: remembryng alſo that my Lorde Ieſus Chriſte for the redemption and freedome of me, became a Seruaunt.

This is the true doctrine of life, whiche ought continually to bee inculked and beaten into the heades of all men: but alas, the blindneſſe of our age is ſo greate, that it is nowadaies almoſte quight aboliſhed and vtterlie extincte. And this doctrine is of ſuche ſorte, that none can well embrace and like of it, ſauyng onely true Chriſtians, who haue their leſſon for the ſame, out of the Goſpell. And therefore if thou wilt be the true child of God, frame thy mynde ſo to ſerue thy maiſter, as if Chriſte hymſelf were preſent, and commaunded thee euery particuler charge to doe. For ſo writeth ſaincte Paule Ephe. vj. Seruauntes, bee obediente vnto theim that are your Maiſters, accordyng to the fleſhe, with feare and tremblyng, in ſingleneſſe of your hartes, as vnto Chriſte, not with ſeruice to the eye, as men pleaſers, but as the ſeruauntes of Chriſt, doyng the will of GOD from the harte, with good will ſeruyng the Lorde and not men. And againe, Coloſs. iij. For ye ſerue the Lorde Chriſte. Oh that our Monkes and Nunnes now adaies were in that ſtate, that theſe poore Seruaūtes are, what ioye might thei haue in their conſciences, and to giue God thankes for his benefites: There is neuer a one of theim that can truely ſaie: God hath commaunded me to heare a Maſſe, to ſing Mattins, to mumble vp the Seuen houres, or ſuche like Trumperies: For there is not ſo muche as one woorde thereof ſpoken in all the Scriptures. And therefore if thei ſhould bee aſked, whether thei bee aſſured and out of all doubte, that their profeſſion and condition bee allowed of GOD: thei will aunſwere, No. But if a man ſhould aſke any poore moilyng Kitchin drudge, why ſhe waſheth Diſſhes and Platters, or why the Milketh Kine, ſhe can yeelde reaſon and ſaie. Sir, I knowe that the thyng whiche I doe, is acceptable and allowed of God: For I haue the woorde of God, and his expreſſe commaundemente for my warraunte, that I ought to doe theſe thinges. This is ſurelie a ſinguler comforte, an excellente benefite, and a right precious treaſure, of the whiche no man can well thinke hymſelf worthie. The Prince maie thinke hymſelf an happie man, and highlie in Gods fauour, if vpon like confidence and truſte of a ſure commaundement of God, he can throughly diſcharge and execute his waightie Office and Function. And truelie he maie in his high callyng doe that, whiche God hath commaunded: Namelie, if he puniſhe tranſgreſſours and malefactours. But when alas, yea, how ſeldome happeneth it, that he rightly and lawfullie is able throughlie to execute this his chargeable office? But in this condition and ſtate of ſeruage, all thynges are in that ſorte, that poore Seruauntes certainly knowe and are throughlie aſſured that all the thinges, whiche thei doe at their Maiſters commaundementes, are allowed and accepted before God. For God reſpecteth not the baſeneſſe and vileneſſe of the woorke, but regardeth the harte, that in ſuche vile dradging labours is obedient vnto him. But it happeneth and falleth out in this caſe, as in al other matters it vſuallie doeth: For, looke what God commaundeth, that is no man willyng to dooe: But that whiche men eſtabliſhe and commaunde and not God: that (I ſaie) euery one ſeeketh after and followeth.

But here will ſome peraduenture ſaie: what if I haue ſuche a frowarde, teſtie, waiwarde, and angrie Maiſter, whom no manne can pleaſe, nor any ſeruice can content, of whiche ſorte there are not a fewe euerywhere? Sainct Peter herevnto •• eth a plaine aunſwere, in effecte as if he ſhould ſaie thus: If thou bee a Chriſtian, and bee deſirous to pleaſe GOD, thou muſt not reſpecte how waiward and churliſhe thy Maiſter is: But conſider rather and euer beare in mynde, what the Lorde thy God commaundeth thee. Therefore thinke this with thy ſelf: well, in this my ſeruice I ſhall ſerue my Lorde Chriſte: he requireth at my handes, that I ſhould bee obedient, ſeruiceable, and in eche reſpecte duetifull to my Maiſter, bee he neuer ſo frowarde, ſullen, and vnquiete. If God ſhould commaunde thee to wipe the Shoes of the erranteſt verlett, or Deueliſheſt Rakehell in the worlde, thou oughteſt with a chearfull harte, and willyng mynde to doe it: and this woorke of thyne ſhould bee bothe good and laudable before GOD, and ſo is any other woorke whatſoeuer, of the like ſorte, to bee accoumpted right excellent and commendable: for that, God hath commaunded it. And therefore in this caſe reſpecte not the perſone, but conſider onely the good will and pleaſure of GOD, and what he willeth to bee doen. Thy duetie and ſeruice in this ſort, truely and faithfullie performed, ſhall before God farre ſurpaſſe and excell all the woorkes and merites of all Shauelyng Prieſtes and mumblyng Monkes in the worlde, if thei were all layed together on one heape. If there bee any that thinketh not this ſufficiente, in that, it is ſo pleaſaunte and acceptable a woorke before God: it ſhall not muche auaile to vſe any further reaſons to perſwade hym. For there is nothing better, if thou doe it: nothyng worſe if thou forſlowe and omite it. And therefore (ſaieth ſaincte Peter) this muſt with all feare bee performed, and all thynges muſte orderly and duely bee executed, ſeeyng that it is the cōmaundement not of man, but of God hymſelf.

And ſainct Peter doubtleſſe in this place, peculierly ſpeaketh of ſuche Seruauntes, as many were in his tyme, to wit, Slaues, ſuche as in ſome Countries yet to this daie, are bought and ſolde, like brute Beaſtes. Theſe were euill entreated, and oftentymes whipped and beaten by their Maiſters, who ſafely and without any daunger of law, when thei liſted, might kill and put them to death. And therefore it was needefull, that ſuch Apoſtles as S. Peter was, ſhould diligently admoniſhe and comfort them, to be contented duetifullie to ſerue their frounyng and waiward Maiſters, and to beare thoſe iniuries, where with thei were rigorouſlie handeled. For euery one that is a Chriſtian, muſt needes beare his Croſſe: and the more that he is pinched with iniuries, the better fareth his caſe. Therefore take vp this kinde of Croſſe willyngly, hartely thankyng God for the ſame: for this is that verie true affliction that pleaſeth GOD. For what ſhould it profite or auaile thee, if when thou arte buffered, and ſhreudlie beaten for thy deſertes, thou ſhouldeſt boaſte and bragge of ſufferyng the Croſſe? And therevpon it is, that ſaincte Peter here ſaieth: If when ye doe well, ye ſuffer wrong and take it paciently, this is thanke worthie and acceptable to God, that is a true obedience vnto God, and a pleaſyng worſhip. Behold here plainly deſcribed and ſet out vnto thee, thoſe true and excellent woorkes, whiche thou oughteſt to doe, and yet we fooliſhemen haue ſet at naught, and troden vnder our feete this good and wholeſome doctrine, and in ſteede thereof haue deuiſed, and founde out for our ſelues other good woorkes, inuented by our owne braines and phantaſies, of whiche wee make ſuche ſpeciall accoumpt, that we thinke we can neuer ſufficientlie and enough, extoll, praiſe, and dignifie thē. Wee therefore that are now deliuered out of this blindneſſe, and are taught againe, whiche be the true and right woorkes, that pleaſe God, let vs with handes holden vp to heauen, yeelde moſte humble thankes vnto God for this ſo greate a benefite, and let vs hartily and entirely reioyce in the Lorde for the ſame.

For herevnto ye are called: for Chriſte alſo ſuffered for vs, leauyng vs an example, that ye ſhould followe his ſteppes.

Who did no ſynne, neither was there guile founde in his mouthe.

Who when he was reuiled, reuiled not again: whē he ſuffered, he threatened not, but committed it to hym that iudgeth righteouſlie.

Who his owne ſelf bare our Synnes in his bodie on the Tree, that wee beyng deliuered from ſinne, ſhould liue in righteouſneſſe: by whoſe ſtripes ye were healed.

For ye were as ſheepe goyng aſtraie: but are now retourned vnto the Shepeheard and Biſſhoppe of your Soules.

HErevnto (ſaieth Saincte Peter) ye are called. Vnto what is that? Forſoothe to ſuffer perſecution, trouble and wrong, euen as Chriſt him ſelf afore you hath dooen. As though he ſhould thus further ſaie. If thou wilte bee a true follower of Chriſte, it is not fitte, decent, nor agreeable to thy profeſſion, when thou arte iniuried, to brabble muche, and repine thereat, but pacientlie to beare it, and to take it well in worth: conſideryng how innocentlie Chriſte ſuffered all thynges for our ſakes. He did neither exclame, neither cried out for vengeaunce, neither curſed, when he giltleſlie was brought before the Iudge: and therfore thou muſt alſo not here looke alwaies to bee iuſtlie dealt withall, but as it were whollie to neglecte, and not to care, how indifferentlie and rightlie Iuſtice in this reſpect is miniſtred vnto thee: but when thou haſte wrong offred thee, ſaie rather to thy wrong: I thanke GOD, herevnto am I called, that I ſhould ſuffer wrong. For why ſhould I complaine, ſithe Chriſte my Lorde and Sauiour (who was guiltleſſe and innocent euery waie) complained not? And here hath Saincte Peter alledged certaine woordes, out of the liij. Chapter of Eſaie the Prophete, where it is thus ſaied that He had committed no wickedneſſe, neither was any guile founde in his mouthe. And theſe woordes By whoſe ſtripes ye were healed, mentioned alſo in the ſame Chapter. verſ. v. Chriſte was ſo pure, that there was not ſo muche as one euill woorde in his tongue; he was worthie to haue had all honoure at their handes, he deſerued to bee kneeled vnto, and (as it were) to bee caried in the armes of all menne. Finallie, he had power and aucthoritie enough to haue reuenged hymſelf, if it had ſo pleaſed hym: but he ſuffered hymſelf rather to bee reuiled, mocked, blaſphemed, and laſte of all, put to death, and yet not once opened he his mouthe. Why therefore ſhouldeſt thou bee any whitte vnwillyng to ſuffer perſecution and wrong, ſith thou art nothyng but Synne? Thou ſhouldeſt rather hartilie thanke God, and highlie extoll his gracious goodneſſe, who hath accoumpted thee worthie to bee like to his Chriſte: and not to repine and mutter, nor to bee vnpacient when thou art wronged, ſeeyng that the Lorde hymſelf, neither reuiled nor threatened againe, but earneſtly praied for his Enemies. But thou wilte peraduenture ſaie: Sall I allowe and thinke well of them that deale Iniuriouſly with me, and ſaie that therein thei doe well? I aunſwere: No. But ſaie rather thus in thine harte: although I haue not deſerued this hard dealing, nor to bee thus wrongfully entreated, yet will I willyngly ſuffer theſe thynges for my Lorde God his ſake, who beeyng moſte innocente, was for my ſake euill entreated, and moſte wrongfully dealte withall. Commit thy cauſe to God, who is a righteous Iudge, and he will abundauntly recompence all thy ſufferynges: euen as Chriſt committed his cauſe vnto his Father in heauen. Who his owne ſelf (ſaieth Saincte Peter) offered vp our Synnes in his bodie on the Tree, that is, he ſuffered death not for any cauſe of his owne, but for our ſake, and for our Saluation, whom wee through our Synnes, crucified and nailed on the Croſſe. But alas, wee are yet verie farre from ſuche kinde of ſufferyng wrong. And therefore if thou be a ſincere and a true Chriſtian, thou muſte imitate Chriſte in this poincte, and bee hartily ſorie for them that hurte thee, praiyng earneſtly for thē vnto almightie God, that it maie pleaſe hym to forgiue theim, and not to puniſhe theim for the ſame. For (alas) thei doe more hurte thereby to them ſelues in their Soule, then thei doe harme to thee in thy Bodie. This if thou throughly conſider, and in harte rightly waigh, thou canſt not chooſe but be preſently eaſed of all inward grief, and willyngly ſuffer all thynges with pacience. And finallie wee are to remember, that wee our ſelues aſwell as thei, a little afore ledde a wicked life, but are now at length tourned vnto Chriſte, as ſainct Peter in the knittyng vp of this Chapter ſaieth.

For ye were as ſheepe goyng aſtraye: but are now returned vnto the ſheepherde and biſhop of your ſoules.

AND this place alſo hath hee taken out of Eſay. Chapter. liij. Where he ſaieth thus: All wee like ſheepe haue gone aſtraie: wee haue tourned euery one to his owne waie. But now ſaieth ſainct Peter, wee haue gotten a Sheepeheard. The Sonne of God is come doune for our ſakes, to bee our Sheepeheard and our Biſhoppe: hee by giuyng vnto vs his Spirite, feedeth vs, and ſo guideth & leadeth vs by his Word, that wee are now certaine and ſure of our Saluation. Therefore, if thou acknowledge and confeſſe that thy Sinnes are cleane waſhed and taken awaie by him, thou art his Sheepe, and hee is thy Sheepeheard, and thy Biſhoppe. This is the greateſt comfort that all Chriſtians haue.

Thus haue wee fullie finiſhed two Chapters of this Epiſtle: wherein Sainct Peter hath firſte laied doune and plainlie taught the ſinceritie of Faith: and ſecondarily the ſincere workes of Loue: and herein alſo hath hee treated of twoo ſortes of Workes: namely aſwell of thoſe woorkes whiche wee are all bounde in generalitie to ſhewe vnto the Magiſtrate, as alſo thoſe dueties that Seruauntes owe vnto their Maiſters. And what ſainct Peter here ſpeaketh of Seruaunts, theſame alſo appertaineth vnto certaine other ſortes of men: namely, Artificers, Hirelinges, and all ſortes of mercenarie ſeruantes whatſoeuer. Now, next he laieth downe leſſons, how man and wife ſhoulde Chriſtianly liue together.

The third Chapter.

LIkewiſe let the wiues be ſubiect to their houſbandes, that euen thei which obey not the worde, may without the worde bee wonne by the conuerſation of the wiues,

While thei behold your pure conuerſation, whiche is with feare.

Whoſe apparailyng, let it not be outwarde, with broyded haire, and golde put about, or in puttyng on of apparell.

But let the hid man of the harte, bee vncorrupt with a meeke and quiet ſpirite, which is before God a thyng much ſet by.

For euen after this maner in time paſt did the holy women, whiche truſted in GOD, tier themſelues, and were ſubiect to their huſbandes.

As Sara obeyed Abraham, and called hym, Sir: whoſe daughters ye are, whiles ye doe well, not beyng afraide of any terrour.

Likewiſe ye houſbandes, dwell with them as men of knowledge, giuyng honour vnto the woman as vnto the weaker veſſell, euen as thei which are heires together of the grace of life, that your praiers bee not interrupted.

Finally, be ye al of one minde: one ſuffer with an other: loue as brethren: be pitifull: be courteous,

Not rendring euill for euill, neither rebuke for rebuke: but contrariwiſe bleſſe, knowyng that ye are thereunto called, that ye ſhould be heires of bleſſing.

For if any man long after life, and to ſee good dayes, let him refraine his tongue from euill, and his lippes that thei ſpeake no guile.

Let him eſchewe euill and doe good: let hym ſeeke peace, and followe after it.

For the eyes of the Lorde are ouer the righteous, and his eares are open vnto their praiers: & the face of the Lorde is vpon them that doe euill.

And who is it that will harme you, if ye followe that whiche is good?

Notwithſtanding bleſſed are ye, if ye ſuffer for righteouſneſſe ſake. Yea, feare not their feare, neither be troubled:

But ſanctifie the Lorde God in your heartes: and bee readie alwaies to giue an anſwere to euery man that asketh you a reaſon of the hope that is in you, and that with meekeneſſe and reuerence,

Hauyng a good conſcience, that when they ſpeake euill of you as of euill doers, thei maie bee aſhamed, whiche ſlaunder your good conuerſation in Chriſte.

For it is better (if the will of God be ſo) that ye ſuffer for well doyng, then for euill doyng.

For Chriſte alſo hath once ſuffred for ſinnes, the iuſt for the vniuſt, that he might bryng vs to God, and was put to death concernyng the fleſhe, but was quickened in the ſpirite.

By the whiche he alſo went, and preached vnto the ſpirites that are in priſon.

Whiche were in tyme paſſed diſobedient, when once the long ſufferyng of God abode in the daies of Noe, while the Arke was preparing, wherein fewe, that is, eight ſoules were ſaued in the water.

To the which alſo the figure that now ſaueth vs, euen Baptiſme agreeth (not the puttyng awaie of the filth of the fleſh, but in that a good cōſcience maketh requeſt to God) by the reſurrection of Ieſus Chriſt,

Whiche is at the right hande of God, gone into heauen, to whom the Angels, and Powers, and Mighte are ſubiect.

Likewiſe let the wiues bee ſubiecte to their Houſbandes, that euen thei whiche obey not the word, maie without the woorde bee wonne by the conuerſation of the wiues.

While thei behold your pure conuerſation, which is with feare.

SAincte Peter in this place, namely ſpeaketh of thoſe Wiues, whiche in his tyme had vnbeleeuyng Houſebandes: and again, of ſuche faithful Houſebandes, as yet had Heathen and Ethnick wiues. For, it oftentymes happened in thoſe daies, that the Apoſtles preached the Goſpell emong vnbeleeuyng Pagans and Infidelles: emong whom it was often ſeen that the one of the parties, to witte, either the Houſebande or the Wife, was conuerted and wonne vnto Chriſte, the other ſtill wallowyng and perſiſting in errour. Now, if this charge of Wiues ſubiection and obedience to their houſbandes, were ſo ſtraightly commaunded then: how muche more is it behouefull and neceſſarie to performe, and ſhewe it forth now adaies. The office therefore of a Wife, (ſaieth ſainct Peter) is this, to bee loyall and ſubiecte to her Houſebande, yea, though he bee an Infidell and a Heathen. And here he inferreth the cauſe why it is conuenient and behoouefull ſo to doe.

That euen thei whiche obeye not the worde, maie without the woorde bee wonne, by the conuerſation of the wiues.

WHen the Houſebande ſeeth that his Wife liueth orderly, innocently, and honeſtlie he is thereby moued and prouoked to embrace the like Chriſtian Faithe and godlineſſe. And albeeit, the office of preachyng bee not committed, nor allowed vnto Women, yet ought thei neuertheleſſe, ſo honeſtly to demeane and behaue themſelues in maners and conuerſation, that euen thereby thei maie allure and drawe their Houſebandes vnto Faithe. Wee reade, that the vertuous Matrone Monica, Mother vnto ſainct Auguſtine, conuerted her houſeband a little afore his death, vnto the Faithe of Chriſt: and after that her Soonne Auguſtine alſo. But wee muſt note, that this is an externall office and outward charge, not to bee doen of any woman, with intent thereby to bee iuſtified. For, by all this obedience ſhall not a woman bee ſaued. For, euen emong the Heathen Infidelles, wee maie finde ſome Wiues in eche reſpecte verie duetifull, ſeruiceable and debonaire to their houſebandes: but that obedience of theirs, raught no farther then to content, ſerue, and pleaſe their houſebandes. For, ſo did God ordaine and appoincte Geneſ. iij. when he ſaied to the woman: Thou ſhalt be ſubiecte to thy Houſebande, and he ſhall rule ouer thee: whiche is one of the puniſhmentes, that God there inflicted and laied vpon Women. But yet this is (as I ſaied afore) appertainyng to outward conuerſation, and belongeth to the bodie, not to the Spirite.

Women haue here greate cauſe to reioyce, in that, thei knowe, what Worke to doe, to pleaſe God withall. For, this is ſuche a greate treaſure, as a wife can not haue a greater, nor more precious: in that, ſhe certainely knoweth, that when ſhe ſheweth ſuche ſubiection and obedience to her houſebande, ſhe highlie pleaſeth God therewith, and doeth that, whiche to hym is right acceptable: then whiche knowledge and perſuaſion, what can be tide vnto her more ioyfull and gladſome? And therefore, ſhe that is deſirous to bee a right Chriſtian wiſe, let her thus thinke with her ſelf: I will not reſpect, what maner of perſone my houſebande is, with whom I am now coupled in mariage, whether he bee Iewe or Gentile, good or badde: but I will drawe my ſelf to this conſideration and reſpecte onely, that God hath appoincted me to bee this mannes Wife, and linked me vnto hym in the bandes of Matrimonie, and therefore, as I am bounde, ſo will I in all poinctes bee ſubiecte and obedient vnto hym. This perſuaſion beeyng once throughlie ſettled in her, liuyng in ſuche duetifull obedience, all her Workes bee bothe acceptable and commendable.

If any bee ſo wilfull and waiwarde, whom theſe reaſons doe not moue, to ſuche a one (doubtleſſe) no other perſuaſions will be auaileable. By beatyng, a man ſhall doe no good, if he thinke thereby to bryng his wife to be tractable and duetifull: for in caſtyng out one Deuill by beatyng, he ſhall bee ſure to beate in twoo as badde or worſe, as in our common Prouerbe we are wont to ſaie: O that Wiues throughlie knewe this doctrine, and exhortation of Saincte Peter: how happily and bleſſedlie ſhould thei liue? But our peruerſe and crooked Nature is ſuche, that what God commaundeth, none are willyng to followe, but what mannes idle braine deuiſeth, after that men runne headlōg. Furthermore, God hath willed this Commaundement of wiues obedient ſubiection to their houſbandes, to bee ſo firmely and inuiolablie obſerued, that he hath graūted power and aucthoritie to the houſebandes, to diſſolue, vndoe, diſalowe, and to make fruſtrate, and of none effecte any vowes made by their wiues, if thei miſlike the ſame: As wee read Num. xxx. And that for none other cauſe, but to liue therby at home in peace, quietneſſe, and tranquillitie. And thus muche firſte, of the office and duetie of Wiues towarde their Houſebands: now next the Apoſtle ſetteth doune, how a Wife ought to behaue her ſelf towardes all others.

Whoſe apparailyng let it not be outward, as with broided haire, and golde put aboute, or in puttyng on of apparaile:

But let the hidde man of the harte bee vncorrupte, with a meeke and quiet Spirite, whiche is before God a thyng muche ſet by.

THis treaſure and inward garniſhement, we maie not thinke here to be commaunded and preſcribed onely for Wiues, but the ſame ſtretcheth & ought to bee conſtrued, as ment alſo of Men. Here maie ſome aſke this queſtion: Whether theſe ſaiynges of Saincte Peter, concernyng Womens apparaile, bee ſtraightly commaunded or no? Wee reade of Queene Eſther, how that ſhe ware a Croune of gold on her head, and putte on her roiall apparaile that was very rich, precious, and meete for a Quene: Eſth. ij. and .v. Iudith alſo apparailed her ſelf moſte brauelie and magnificently. Iud. x. But in bothe places we finde it thus explaned, that thei did it not for any vaine delite that thei had therein, but rather that thei contemned, and little eſteemed that gorgeous furniture, whiche thei did weare but for the tyme, the better to compaſſe and bryng aboute their godlie and zealous purpoſes. The ſame aunſwere maie wee make here. That it is the duetie of eche godlie woman, to bee in mynde ſo vertuouſlie affected, as that ſhe maie wholly contemne this gaie attire and womanniſhe brauerie: for if thei once linke thē ſelues in loue therewith, (the nature thereof is ſuche) that thei will daiely ſeeke more and more to prancke theim ſelues, and will keepe neither meane, nor order therein, but wantonly and licenciouſly without ende, couet the continuall maintenaunce of ſuche vaine and diſſolute prodigalitie.

A Chriſtian Woman therfore ought vtterly to deſpiſe this outward deckyng, and worldlie gallantiſe: but yet ſo, that if her Houſebande will haue her ſo to dooe, or any other honeſte reſpecte require the ſame, it is to bee borne withall, and tolerated. Howbeeit it is moſte to bee wiſhed, and thei are moſte eſpecially ſo to frame themſelues in their attire and deckyng, as ſainct Peter here teacheth them: to witte, to bee inwardly garniſhed, and decked with a milde and gentle ſpirite. Thy brauerie and furniture is gaie and gallant enough, if thou decke and attire thy ſelf, to content and pleaſe thy Houſebande. Chriſte requireth no ſuche thyng at thy handemaie, he is highly offended, if thou trimme thy ſelf to the intent to pleaſe the eyes of other men, or becauſe thou ſeekeſt thereby to bee dignified and called faire, louely, or beautifull. But thy cheefeſt care ought to bee, to carie this precious furniture, and incomparable garniſhement (afore ſpoken of) in thy harte, farre from all corruption, as ſaincte Peter ſaieth, and to leade a decent, honeſte, and chaſte life.

It is a ſure token, that thou haſte very ſmall workyng of the Spirite in thee, if thou feele thy ſelf to bee muche giuen to this phantaſtical, worldly and outward brauerie. For if Faith and the Spirite were truly ſettled within thee, thou wouldeſt ſooner ſtampe and treade it vnder thy feete, then to take delite and pleaſure therein. And thou wouldeſt ſaie as Eſther did: Eſth. xiiij. Thou knoweſt Lorde that I hate and haue no delight in this Croune whiche I weare on my head, and that I weare this gorgeous apparell euen againſte my will. If I were not compelled ſo to doe, to pleaſe my Lorde the Kynges eye, I had leifer tread it vnder my Feete. A wife thus mynded, can not herein but bee muche the dearer and acceptabler to her houſbande. And therefore Saincte Peter willeth Matrones and Wiues to ſett their delite in attiryng and garniſhyng themſelues with this inwarde furniture, and to bee endued with a meeke and quiet Spirite, hauyng their heartes voide and free from all corruption.

In aduiſing them to be meeke and gentle ſpirited, his meanyng is not onely, to reſtraine them from licencious gaddyng abroade, and other open and outwarde miſdemeanours of the worlde: but his meaning is, that thei ſhould with muche more heede and carefulneſſe looke to themſelues, that their myndes inwardlie bee incorrupt, and that thei conſtantlie perſeuere in a true and ſincere Faithe, not ſuffryng the ſame any waie to be empayred or violated.

And thus it commeth to paſſe, that the hart willingly containeth it ſelf within his limitted boundes, without breakyng out into any diſorder, and be thinketh how it maie pleaſe their houſbande. And ſuche an harte, is an exceedyng pleaſure and acceptable attyre before God. If a woman bee neuer ſo richely apparelled in cloath or beaten golde, and garniſhed all ouer (euen to the foote) with Gemmes and precious Stones of price ineſtimable, this her apparell muſt needes bee very magnificent and ſumptuous: but no woman can be any waie ſo richlie and brauely attired, as in any reſpect to be comparable to that vnualuable attyre of the Soule, whiche before God is a thyng muche eſteemed and ſet by. Golde and precious Stones in the eye of the worlde are thinges highly eſteemed and of ſinguler price, but before God, thei bee thinges filthie, abhominable and of none accoumpt. That woman therefore is gorgeouſlie and richlie attired before God, whiche hath a quiet and gentle ſpirite: for ſeeyng that before God it is a thyng ſo highly ſet by, it can not but bee a thing of ſinguler greate excellencie and ful of maieſtie. A Chriſtian ſoule alreadie hath whatſoeuer Chriſt himſelf hath: becauſe Faithe bringeth together with it al good thinges. And this is ſuche a precious treaſure and riche attire, that no man can ſufficiently and according to the worthineſſe thereof eſteeme and prize it. For it is highly eſteemed and prized by God himſelfe. The perſwaſion and inculkyng of theſe reaſons, will bee muche behouefull, expedient and forcible to drawe womens myndes from the deſire of this worldly pompous apparell, wherevnto thei are by nature otherwiſe muche enclined: and ſo to bring them in loue with this inwarde garniſhyng, that thei maie of themſelues willingly loathe and deteſt all worldly and outwarde brauerie. For it can not be, that a vertuous Chriſtian woman hearyng theſe thinges, and inwardly in harte digeſting them, but ſhe ſtraightwaies entreth into this conſideration with her ſelf: Beholde, if this braue attyre and ſumptuous apparell bee nothyng at all regarded before God, why ſhould not I alſo contemne and deſpiſe it? But if I muſt needes weare it, I will dooe it onely, to pleaſe my houſbande thereby, whoſe pleaſure it is to haue it ſo: and vnto whom, God hymſelf hath expreſſelie commaunded me to be obedient. A woman thus minded, is truely garniſhed and decked in her Spirite. Now, moreouer ſainct Peter bringeth in, the example of holie women, thereby to drawe and prouoke other women to this Chriſtian purpoſe and conſideration: ſaiyng.

For after this maner in tymes paſt, did the holy women, which truſted in God attyre themſelues, and were ſubiect to their Houſbandes.

As Sara obeyed Abraham and called him, Lord:

AS thei attyred themſelues, ſo is it meete that you alſo decke your ſelues (for ſo is his meanyng) and to bee loyall and obedient to your houſbandes, as Sara was vnto Abraham, who called him Lorde, as in the Scripture it appeareth Gen. xviij. When as the Aungell came to Abraham and ſaied to Sara his wife: this tyme tweluemonth thou ſhalte beare a Sonne, ſhe laughed and ſaied: After I am waxed olde, and my Lorde alſo, ſhall I giue my ſelf to luſt? Whiche place Saincte Peter here fitlie remembred and aptly alledged. For Sara would not haue called her houſbande Lorde, if ſhee had not been ſubiect and obedient vnto hym, and carefully bent to pleaſe hym. Therefore he afterwarde ſaieth.

Whoſe Daughters ye are, whiles ye dooe well, not beyng afraide of any terrour.

WHat meaneth hee by this admonition? Doubtleſſe this. The nature and diſpoſition of women is for the moſte parte, tymorous and fearefull of euery wagging of a Strawe, and is eaſilie drawen to ſhake and tremble at euerie ſhadow: which is the cauſe that there is in that Sexe ſuch ſtoare of magicall Impoſtures and ſuperſticious enchauntmentes, whiche thei alſo teache one an other, the number of whom now adaies is growen to bee very greate. This miſchieuous practiſe ought to be farr awaie from euery Chriſtian Matrone: who ought to dwell in ſuche ſafetie of conſcience, and to liue ſo voide of ſeruile feare, that ſhe ſhould not in ſuche fearefull ſorte runne vp and downe, now ſeekyng helpe of this Enchauntreſſe, nowe of that. But rather ſo ſurely to ſtand vpon her garde, that ſhe maie boldly and faithfullie committ all thinges to the good diſpoſition of God: not doubtyng but that all thinges ſhall happen to her for the beſt, and that no harme can betyde her. For, beeyng aſſured and certaine of her eſtate, and that her condition is allowed and liked of GOD, what cauſe hath ſhe to feare? If her Childe dye, if ſhee her ſelf bee touched with any diſeaſe, all is for her good: let her referre the caſe to God, for ſith ſhe is in that ſtate that is pleaſing and acceptable to God, what can ſhe wiſhe better? And let this be taken as ſpoken to the women: now followeth that which concerneth Men.

Likewiſe ye houſbandes, dwell with them as men of knowledge, giuyng honour vnto the woman as vnto the weaker veſſell, euen as they whiche are heires together of the grace of life, that your prayers bee not interrupted.

THE Wife (ſaieth hee) is a veſſell and Inſtrument of God: which God vſeth to this purpoſe that ſhe ſhould conceiue and bring forthe Children, nouriſh and bryng them vp, and gouerne the houſe. Theſe be the offices and dueties that belong to the Wife, who is a veſſell and Organe of God, created and made for the ſame purpoſe: & wherevnto he hath made her by a certain naturall propenſion, apt and enclinable. Such an Organe and meane, muſt a manne haue to helpe hym, and therefore ſaieth S. Peter, you houſbandes ought to dwell with your wiues as men of knowledge: And not that you ſhould accordyng to the vnruly affections of your owne conceiptes and braines ſeeke to rule ouer them. Their duties are to frame themſelues to fulfill their houſbandes commaundementes, and to ſeeke all waies to pleaſe them: But withall, it is the houſbandes charge again, to deale with his wife by reaſon, and to handle her gentlie and curteouſlie, yea yeeldyng ſomething vnto her, and giuyng honour to her, as to the weaker veſſell of God.

The Houſband alſo is the Veſſell and Organ of God, but the Woman is the weaker, and that not onely in bodie but alſo in minde, wherein ſhe is of a weaker and fearfuller moulde. And therefore thou muſt ſo handle her and ſo deale with her, as ſhee maie beare it. And herein thou muſt none otherwiſe frame thy dealinges, then thou wouldeſt doe about any other Inſtrumentes whatſoeuer, that thou haſt neede for any purpoſe to vſe: as if thou wouldeſt preſerue and keepe thy knife in a good edge, thou muſt beware that thou cutt no ſtones with it. But of this poynt there cā not any certaine rules be preſcribed. God referreth that to the diſcretion and wiſedome of eche peculier mā, to vſe his Wife with reaſon and knowledge: and as the nature, wit and diſpoſition of euery one doeth require. For thou arte not allowed to vſe that power and authoritie whiche thou haſte ouer her, accordyng to the deuiſe of thyne owne ſenſuall phantaſie: for thou art her houſbande, becauſe thou ſhouldeſt helpe her kéepe her, maintaine and nouriſh her, and not to ſpoyle and marre her. Herein therefore (I ſaie) can no certaine ſcope and boundes be limited to a man for circumſtaunce how to rule and gouerne his wife, but the vſage thereof is referred to euery particuler mans diſcrete dealyng and wiſe gouernement.

After this ſorte wee are likewiſe taught, as touchyng the Houſebandes, what dealynges are fitte and decent for theim, and what behauiour thei are to vſe, agreeable to Gods good will and pleaſure: To witte, that thei ſhould dwell with their Wiues, and ioyntlie with theim ſeeke to gette bothe their liuynges, helpe to maintaine and comfort one the other, and to vſe themſelues the one to the other, gentlie and courteouſlie. And although all thynges in houſholde matters, at all tymes be not handeled accordyngly as thou wouldeſt haue them, but many times contrary to thy mynd and appointment, yet muſt thou remember that thou art a Man, and of more wit, reaſon, and perfection then a Woman: And therefore the defects and miſſehappes, growyng through thy Wiues weakeneſſe and imperfection, thou arte by reaſon to amende and beare with: And what any waie wanteth in her, thou arte to ſupplie: Yea, ſometymes thou muſte winke at matters, and ſeeme not to knowe all thynges: ſometymes to yeeld a little, many tymes to forgiue and pardon thynges amiſſe, and eche waie to giue to thy wife her due honour.

This honour (I know not how) many haue after ſundrie ſortes interpreted. Some thinke it to bee meant, that a manne ſhould prouide for his Wife conuenient foode and raimente, and ſo cheriſhe and keepe her: Some others would haue it to ſignifie the louelie beneuolence, that is and ought to bee betweene maried folkes. In my opinion, the interpretation of this place, is thus muche in meanyng, that the Houſebande ſhould ſo accoumpt of his Wife, and ſo vſe her, as a Chriſtian veſſell, and the organ or Inſtrumente of God. For thei ought bothe, ſo to frame and diſpoſe their liues, that the Wife muſte obeye, loue, and honour her Houſebande: and again, the Houſbande is to giue vnto his Wife that honour, that is due vnto her. If thei can frame themſelues after this ſorte, thei ſhould liue in moſte amiable peace and loue together, and all thynges would goe well with theim, whereas otherwiſe, if this knowledge and mutuall zeale bee wantyng, all thynges in their maried eſtate are lothſome, tedious, cumberſome, and ful of grief. And hence commeth it, that ſuche couples (I meane ſuche Houſebandes and ſuche Wiues) as marie together, for none other cauſe, but for wanton pleaſure onely, thinkyng ſo ſtill to liue in laſciuious delightes, and ſenſuall appetites, finde nothyng in their mariage, but irkeſome grief, and verie torment of mynde. But if thei would haue regard, and reſpect vnto the Woorke and will of God, and thither directe all their reaſons and accoumptes, thei ſhould liue a right Chriſtian life in their maried eſtate, and farre otherwiſe then the Pagans and Ethnikes doe, who are vtterly ignoraunt of the good will and purpoſe of God in this behalfe.

As thei whiche are Heires together of the grace of life.

THE Houſebande ought not onely to marke and conſider. that his Wife is a weake Creature, and eaſie to offende, and there to ſtaie: But this rather is required of him, that he haue ſpeciall regarde vnto this, that ſhe is Baptized into the Faithe of Chriſte, and that ſhe is poſſeſſed of all thoſe good thynges in Chriſte, whiche he hymſelf is enheritable vnto. For accordyng to our inner man, wee are all equall and alike, and there is no difference betweene a Manne and a Woman: But outwardlie, God requireth that the Man be the head and gouerne: and the Woman to be ſubiect and obedient.

That your praiers be not interrupted.

WHat meaneth Sainct Peter by theſe woordes: Forſooth euen this: that if wee will not directe our doynges herein, by this rule of reaſon, but deale ſenſually, roughly, ſelfwilledly, vnreaſonably, vnquietly, and waiwardly, and (as men that will neuer bee pleaſed) looke to haue euerie thyng to fall out iumpe, accordyng to our owne wilfull deuiſes: Wée maie not thinke but that the Wife alſo, hath her diſeaſes and imperfections, and ſo ſhall the one neuer pleaſe nor content the other, nor greatly care the one for the other: the one neuer yeeld an inche to the other, neuer pardon and forget any thyng the one to the other: Nor the one to like well of that, which is doen by the other, or of the one to thother: and in theſe outragious garboiles, how can thei praie, and ſaie: Forgiue vs our treſpaſſes, as wee forgiue them that treſpaſſe againſte vs. By this praier, we muſt fight againſt the Deuill, and therefore it behooueth vs to agree emong our ſelves. Theſe are thoſe true and moſte excellent good Workes, that herein wee are required to enſue and put in practiſe. Whiche if thei were throughlie inculked, and preached vnto vs, and that wee effectuallie and entirely would agnize and remember theim, wee ſhould haue all thinges at home in moſte quiet caſe, and peaceable tranquillitie. Hitherto now wee haue heard how a Chriſtian man ought to vſe, and behaue hymſelf in ſundrie vocations and kindes of life: and priuatelie alſo one with an other. Now, he will teache vs, how all maner of men generallie are to behaue theimſelues Chriſtianlie one to an other, and what comely conuerſation outwardlie thei are to vſe.

Finally, bee ye all of one mynde: one ſuffer with an other: loue as brethren: bee pitifull: bee courteous:

ALL that he here ſaieth, carieth none other meanyng, but that wee ſhould loue one an other. For that whiche the Scripture elſwhere comprehendeth in fewe woordes, is here ſomewhat at large paraphrazed and expoūded. The meaning therefore of ſainct Peter here is, as though he ſhould ſaie: This is the ſumme of all that can be commaūded and preſcribed, concernyng your outward conuerſation, that you bee all endued with one mynde, affected alike, and linked in harte and iudgemente alike, that whatſoeuer ſeemeth right and good to one, maie ſemblably bee ſo thought and deemed of others.

Wee can not all of vs doe one and the ſelf ſame Woorke: euery one muſt worke for hymſelf, and in that vocation wherein it hath pleaſed God to place him. The Houſbandes charge, is not as the Wiues, nor the Seruauntes office as the Maiſters, and ſo of others. It is too too fooliſh and ridiculous, that ſome of our maiſterlie leaders haue taught, how that we muſt all doe the ſame thynges, and woorke the ſame Woorkes. Of this ſtampe are thoſe dreaming Popelinges, that are ſtill beatyng into our heades, their liyng Legendes of Sainctes, preachyng thereout vnto vs, that this holie Saincte did this, and that holie Saincte did that: inferryng therevpon, that wee alſo muſt doe the ſame. Doubtleſſe, Abraham when he would haue Sacrificed his ſoonne Iſaac, beeyng ſo peculiarlie commaunded to doe by God, did therein a moſte excellente and worthie act: but when the Gentiles and other Nations would imitate his dealyng therein, without any expreſſe commaundemente of God, and ſacrifice their children: that dealyng of theirs was abhominable before God. So did Salomon moſte godlie and well, in buildyng a Temple vnto the Lorde, for the whiche God moſte liberallie recompenced hym: now thervpon ſodainlie ſtarte vp our blinde fooliſhe and pratlyng Buzzardes, who teache vs that wee alſo muſt builde Churches and Chapells, whereas in truthe, there is no ſuche thyng commaunded vnto vs of God. And herevpon it commeth to paſſe, that whereas wee ought among our ſelues to haue all one mynde, and one iudgement, but diuerſe woorkes, the caſe is turned cleane vpſide doune: and wee all ſeeke to doe one ſelf ſame woorke, and to haue diſagreyng iudgementes, and contrary mindes: which is flatlie repugnaunt to the Goſpell.

All men are now therefore to be taught, that it is required at all our handes, that wee ſhould thinke all one thyng, bee all of one iudgemente and like affection, but yet that wee muſte woorke diuerſlie: that wee haue one harte, but yet many handes. Wee muſt not all followe one and the ſame woorke, but euery one muſt exerciſe his owne woorke: For otherwiſe wee could not perſeuere and continue, in one mynde and one harte. That whiche is outward, muſt needes bee diuerſe: ſo that euerie one muſt abide in that, whiche he is commaunded vnto, and wherevnto he is called. This is a true & ſound doctrine for this life, and needefull of all men to bee throughlie knowen, and effectuallie practized: for the Deuill is moſte buſie in this poinct, yea, and hath alreadie in many brought his purpoſe to paſſe, that fewe men continue in the function peculierlie incumbent vnto theim, but blindlie runne on, and ſeeke to diſcharge their owne peculier offices by the woorkes of others: wherevppon there hath growen among vs muche iarryng diſagreemente: Monkes ſnappyng at Prieſtes, and Prieſtes kickyng at Monkes, and euery ſeuerall Profeſſion of life, ſpightyng an other. For euery one would haue his owne Profeſſion and trade, to bee accoumpted beſte, and therevppon hath growen vp ſuche a table of ſondrie profeſſed Religions, one ſeekyng to be had in eſtimation before an other. Thus the Auguſtine Friers ſought to outcountenaunce, and deface the Preachyng Friers: and the Carthuſians ſtill grunted againſt the Minorites: So that thei are all growen to bee ſeuerall and diſtincte Sectes, and in no Profeſſion or trade of life hath there beene leſſe agreemente, then among theſe holie religious Orders, for ſo (ſauyng your reuerence), thei muſt bee tearmed.

But if one ſhould preache vnto theim, that no Woorke before GOD excelleth other, but that all thynges by Faithe are made equall, that our hartes ſhould continue vniforme, and that wee all ſhould be alike mynded: or if one ſhould ſaie: This Order or Profeſſion wherin the Biſſhop liueth, is before God of no more acceptation, then the order of life wherein the poore Laiemā liueth: or that the kinde of life that a Nunne hath profeſſed, is no better then the ſtate of a maried woman, and ſo of the reſidue: I am ſure, thei can not abide to heare it: for euery one ſtriueth to bee accoumpted of greater excellencie then other. What? (will thei ſaie) how can it bee, but that this ſtricte and auſtere trade of life, whiche wee haue vowed and profeſſed, muſte needes bee muche better and excellenter, then the plaine profeſſion of the Laitie?

Therefore to bee of one mynde and of one iudgement, ſignifieth that euery one ſhould ſo thinke of his owne worke and profeſſion, as of an other mans: ſo that he accoumpt and think the maried ſtate to bee as good, as the vowed ſtate of chaſtitie and virginitie: and that all thinges are equal before God, who iudgeth accordyng to the hearte and faithe, and not accordyng to the perſones or outwarde workes. And therefore we ought ſo to iudge as God himſelf iudgeth, that is, that we muſt haue all one mynde and one iudgement, that vnitie and concorde maie flouriſhe and remaine in the world: that our hartes may continue vndiſſeuered, and not bee drawen aſunder for theſe outwarde by matters: ſo that we are to deeme allow and think well of the worke that any other doeth, ſo long as the ſame is not of it ſelf, Sinne.

Of this Concorde ſpeaketh ſainct Paule ij Cor. xj. where hee ſaieth thus: I feare, leaſt as the Serpent beguiled Eue through his ſubtiltie, ſo your myndes ſhould bee corrupt frō the ſimplicitie that is in Chriſt: whiche is as muche to ſaie, as, I feare leaſt the Deuill likewiſe deceiue you, and drawe your ſimple heartes and agreing myndes into diuiſion and diſcord. Likewiſe Phil. iiij. The peace of God whiche paſſeth all vnderſtandyng, preſerue your hartes and myndes in Chriſt Ieſus. And why is the Apoſtle ſo carefull for our hartes and mindes? Truely becauſe therevpon al other thinges doe depende.

For if I once fall into a reprobate ſenſe, and bee poſſeſſed with a peruerſe vnderſtandyng, I make a general ſhipwrack of all together. As if I bee a Monke, and therein fullie perſwade my ſelf, that my woorkes are more regarded and eſteemed before God, then other mens: and ſhould ſaie: I thanke thee O GOD, that I am become a Monke: my profeſſion is farre better then the vulgare ſtate of maried life: therevppon ſtraightwaies neceſſarilie ariſeth a ſwelling arrogancie of the minde: and a vaine puffyng vp of the hart can not but be there, where I ſeeme in myne owne eyes to bee more iuſt and righteous then others be, and in reſpect of my ſelf contenme other men. By whiche meanes I wilfullie beguile my ſelf: for there is no maried woman liuyng in the true and ſincere Faithe of Chriſt, but is muche more eſteemed before God, then I with my lowſie Profeſſion and witleſſe Vowe. Therfore when we acknowledge & aſſuredly knowe that Faithe bringeth with it all thinges that be expedient and needefull for a Chriſtian man to haue, then are wee all of one mynde, heart and iudgement, without makyng any difference of workes, or preferryng one before an other.

Thinke therefore that this place of S. Peter is not to bee vnderſtoode of any externall mynde, but of a ſpirituall and internall iudgement in thinges, and ſuche as before GOD are highly ſet by: that life and doctrine maie vniformallie agree together, and that the ſame thing that ſéemeth good to an other, maie ſeeme alſo good to vs, and alſo that that maie bee likyng and pleaſaunt to an other, that is liked and pleaſaunt vnto vs, as afore hath been declared. This hearte and this mynde haue thei that be right Chriſtians, and this ought thei with all care and diligence to looke vnto, that by no meanes it quaile accordyng to ſainct Paules exhortation. For aſſoone as the Deuill by his malice ouerthroweth this hart and this minde: ſtraightwaies is the bonde of true vnitie broken aſunder, and all thinges at once come to an vtter confuſion.

One ſuffer with an other:

LET one haue a care for an other: lett the neceſſitie of thy Neighbour no leſſe moue thy hearte, then if the caſe were thine owne: yea thinke it to appertaine vnto thee: And when hee hath ſuſtained any hindraunce, loſſe or miſchaunce, doe not thou reioyce thereat, neither thus thinke with thy ſelfe: It is well enough: if ſome worſe thing had happened vnto him, he hath well deſerued it. For where charitie is, there is ſo muche and ſo greate care for the ſtate of our Neighbour, that if any miſhappe befall vnto hym, it ſhould no leſſe pearce our heartes, then if it had chaunced vnto our ſelues.

Loue as Brethren:

LEt euery one accoumpte an other as his owne Brother: the whiche how to bee vnderſtood, is very eaſie, for euen Nature her ſelf teacheth vs. Wee ſee that thei whiche bee naturall borne brethren, liue in a more neerer bonde of loue, and are more carefull, zealous, willing and readie one to aſſiſt an other, then any other freends be. The ſame muſt wee now dooe, beeyng all Brethren together by Baptiſme, inſomuche that our verie Parentes after our baptiſme, are to vs in the place and ſteede of Brethren, for that wee haue the ſame giftes, graces and benefites at Chriſtes hande by Faithe, whiche thei haue.

Be pitifull one to an other.

THE Greekes in this one word ( 〈 in non-Latin alphabet 〉 ) comprehende all this ſentence: whiche to expreſſe againe in one worde in Latine, wee muſt bee driuen to call it Viſceroſi. And I knowe not how better to interprete and explaine it, then by a compariſon or ſimilitude. Behold & marke how a Father or Mother is affected towarde their Childe: that if a mother ſee her Infant to ſuffer any extremity or wāt, her harte and bowelles earne within her. And thence is this forme or phraze of ſpeakyng borowed, whiche is very vſuall and often in the Scriptures. One Hiſtorie thereof we haue in the firſt Booke of Kynges Cap. iij. Where it is declared, how two women contended before Kyng Solomon, for a young Infant, whoſe it ſhould be, for either of them laied claime vnto it. The Kyng therefore purpoſing to trie out, whether of them was the right mother of the Childe, could deuiſe no better waie to bolt out the truth, then by nature it ſelf: by whiche pollicie he tryed out the matter. For hee ſaied to the women: Thou ſaieſt that the liuyng Childe is thine, and ſhe ſaieth, it is hers: Bryng mee therefore hither a Sworde, and diuide the Infant in twaine, and giue the one halfe to the one, and the other halfe to the other. By whiche wiſe pollicie, hee founde out which was the true mother of the Childe. For the Scripture in the ſelf ſame place recordeth, that ſtraightwaies the bowelles of her compaſſion were mooued in loue towarde her Childe: and that ſhe cried out and ſaied: Oh my Lord, not ſo, but let her rather haue the whole Childe, and ſtaye hym not. Wherevpon the King preſentlie gaue iudgment, & ſaied. This is the true mother of the Childe, deliuer him vnto her. Herehence maie wee gather the very true ſenſe of this worde, here deliuered vnto vs by ſaincte Peter, to ſignifie an entyer compaſſion and moſt hartie affection. And that we ſhould be none otherwiſe mutuallie affected one towarde an other, then they that are naturall Brethren by bloud: that euery ones whole harte, marowe, veines and all the powers of our mynde and bodie be totallie moued with compaſſion at the miſhappes of an other: and that we ought to beare ſuche a zealous, mutuall, hartie and motherly affection one toward an other, that if any thing with thē miſcarie, it ſhould euen pearce vs (as it were) to the death. Suche a mynde ought one Chriſtian to beare towardes an other. But I feare, there are but a very fewe to bee founde, whiche ſo entierly with their harte loue their Neighbour, and that are ſo moued with compaſſion ouer the neceſſities and wants of others, as a mother is ouer her Babe that ſhe bore in her wombe.

Be curteous.

VSE your conuerſation ſo gently and amiably one towarde an other in theſe outwarde thinges of the world, that euery one not onely accoumpt the thynges whiche happen to an other, to appertaine alſo to hymſelf: euen as Parentes are wont to doe, who make no leſſe reckoning of that whiche is their Childrens then of their owne: but alſo that euery one vſe louing and curteous conuerſation with his Neighbour. For there bee ſome ſo waiwarde, churliſhe, crabbed and vnreaſonable, that euery one almoſt is vnwillyng to haue any dealyng or vſe any companie or conference with theim. And ſo it commeth to paſſe that ſuche perſones commonly be ſuſpicious and eaſilie drawen vnto wrath and anger, ſo that none will willingly deale with them. But thei be truely curteous, freendly, fauourable, ſincere and amiable, whiche conſtrue all thinges to the beſt, bee of nature nothyng ſuſpicious, and are not eaſilie mooued vnto anger and wrathe, but can take well in worthe whatſoeuer is doen vnto them.

Beholde now and looke into the Goſpell, and there ſhall you finde Chriſte depaincted and ſett out after this maner, in whom wee maie beholde and ſee moſte euidently all theſe vertues ſingularly abidyng. The Phariſees tempted hym after ſundrie ſortes, now one waie and now an other, to entrapp and catche hym at auauntage, and yet is not hee a whit therewith mooues. And although his Apoſtles now and then ſtumbled and did amiſſe & fooliſhly, yet neuer did he roughly and hardly checke them, but vſed alwaies a myld and curteous lenitie towardes them, aſſuryng and drawyng them vnto hym, to the intent to make them the gladder and willynger with all their hartes to liue with him, and to haue a greate pleaſure in adheryng and cleauyng vnto his companie.

The ſame kinde of louyng affection wee commonly ſee to bee among tried freendes and faithfull Companions, where there bee two or three that bee ſincerely affected in mynde one towardes an other: If one of them make a fault, the other taketh it well in worth, and gentlie beareth with it.

This example ſomewhat confirmeth this ſentence and aduertiſement of Saincte Peter, but not whollie expreſſeth the full meanyng thereof. For the freendlineſſe and courteſie that is here ſpoken of, ought indifferently to bee extended and ſhewed vnto all men.

Here thou ſeeſt the verie nature of ſincere and true Loue, and what a perfecte, gracious and fauourable people, Chriſtians are. The Aungelles leade this maner of life emong theim ſelues in heauen: Whiche kinde of life wee ought alſo to practiſe, and leade here on earth: but the nomber emong whom the ſame is to bee founde, is verie rare and ſcante. As ſainct Peter therefore hath taught Houſebandes, and Wiues, Menſeruauntes, and Womenſeruauntes, ſo to frame and leade their liues, as that eche one ſhould looke to his owne charge and function, and carefullie applie his owne peculier vocation: So willeth he likewiſe theſame practiſe and order, to bee putte in vre in our common dealynges emong our ſelues.

Now, the onely Workes, wherevnto Sainct Peter here would haue vs earneſtlie and zealouſlie to giue our ſelues, are theſe: to bee ſorie at the harmes and miſchaunces of our Brethren, to bee feruent in Brotherlie Loue, to haue our verie bowelles throughlie enflamed with the loue of thē, and to ſhewe our ſelues readie, willyng, tractable, and fit to loue, and to bee loued of all men.

Here is neuer a woorde mencioned of any of thoſe flim-flam toyes, and friuolous deuiſes that haue heretofore verie deuoutlie been preached, or rather prated on vnto vs. He doeth not here ſaie, Builde an Abbeye or a Nunnerie, giue ſome maintenaunce for an ordinarie Maſſe, take the holie order of Prieſthood vppon thee, profeſſe thy ſelf a Monke, weare a Cowle, vowe Chaſtitie or any ſuche like. But he ſaieth thus: Looke that thou bee milde, gentle, and courteous. Theſe are the true good Woorkes in deede, yea, rather the golden Deedes, the Pearles and the precious Stones, wherewith God is ſingularlie delighted.

But as this doctrine is a perfecte, Chriſtian, and right wholeſome doctrine: So can not the Deuill any waie abide it. For this doctrine once preuailing, would quickly ouerthrowe and ſubuerte his Kyngdome: And therefore he ſeeketh all the waies that he can to deface and extinguiſhe it, by ſtirryng vp theſe pompous Popes, and mumpyng Monkes to yell and aule, to banne and curſe, and malapertly to affirme, that whoſoeuer he be, that ſpeaketh againſt any of their doynges, ſpeaketh by the verie inſtincte, ſuggeſtion and procurement of the Deuill hymſelf. But little knowe thei, the vſe of theſe eedefull and neceſſarie good Workes, whereof ſaincte Peter here ſpeaketh: Namely, Brotherly loue, beeyng entirely and in the bowelles of vnfeined ſinceritie, meante and exerciſed with all freendlineſſe, courteſie, and ſweeteneſſe. For if theſe bee 〈◊〉 , (as needes thei muſt confeſſe them to bee) then are thei muche to blame, and to bee accoumpted as impudent liers, in preſumyng and affirmyng their owne dregges and deuiſes, to bee moſte worthie to bee preferred. It is to bee wondered at, how ſuche groſſe and palpable blindneſſe could ſincke into mennes hartes. Thomas Aquinas •• e of their moſte re erende couled Rabbines, impudently aduouched, that the Orders of Popes and Monkes, farre ſurmounted the common ſtate of the ſimple Laitie. Whiche moſte impious, ſhameleſſe, and liyng aſſertions, were afterward by the Schoolemen ratified and allowed: and thei onely that were the Profeſſors thereof, inueſted with the title, dignitie, and name of right Reuerend Doctors: and afterward the Pope with the Ruffianlie route of his carnall Cardinalles and adherentes, Canonized and Calendred them for holie Sainctes.

Abandonyng therefore, and reiectyng all other doctrines, I wiſhe thée to embrace, and firmely to ſticke vnto this. Chriſt hymſelf and his Apoſtles haue taught ſo. If thou wilte therefore dooe thoſe Woorkes that of all others are beſte, and take that profeſſion vpon thee, that of all others is moſte holie, embrace Faithe and Charitie: and deteſt that groſſe impudencie of theſe Popelynges, whiche affirme and vaunte their Profeſſion to ſurmounte either Faithe or Charitie. For if their vowed Profeſſion were of ſuche worthineſſe, that it excelled Faithe, it muſte alſo excell the woorde of God: And if it excell the worde of God, it muſt needes followe, that it excelleth and paſſeth God himſelf. And here we ſee, that S. Paule ij. Theſ. ij. wrate verie truely in ſaiyng, that Antichriſt ſhould exalt him ſelf againſt al that is called God. Finally, lea ••• thus to iudge al theſe matters: whereſoeuer Loue, Mildneſſe, and Courteſie are wanting, there doubtleſſe all other Workes be damnable. Wee ſee therefore how plainely and fullie Sainct Peter hath here ſette doune vnto vs, how wee ought to frame our ſelues to liue a Chriſtian life, euen in our outward conuerſation: hauing afore, with no leſſe excellencie and ſkill declared, how our nner life ſhould be framed to God warde. Wherefore this Epiſtle is fullie ſtaught with ſtoare of muche godlie and wholeſome doctrine, and therefore to bee accoumpted as golden, and among the beſte, and moſte abſolute Epiſtles that are.

Not rendryng euill for euill neither rebuke for rebuke ut contrariwiſe bleſſe, knowyng that ye are the eunto called, that ye ſhould bee heires of bleſſyng.

YEt he continueth his expoſition of Loue more at large, inſtructyng vs further how we ſhould behaue our ſelues toward them, that hurte and perſecute vs. The meanyng of the Apoſtle is this: when thei perſecute, trouble, moleſte and hurte you, dooe not you the like againe vnto them, but for the euill that thei doe vnto you require ye good vnto them againe. When thei ceuile and ſlaunder you, take heede that ye doe not the like vnto thē, but contrariwiſe bleſſe them, praie for them, and wiſhe well vnto them. And this is a moſte excellent point and office of Loue: But O Lorde, how fewe is the number of ſuche Chriſtians? But why muſt wee not render euill for euil, but contrariwiſe good for euill? Doubtleſſe (ſaieth he) becauſe ye are herevnto called, that ye ſhould bee heires of bleſſyng. Whiche ought bothe to admoniſhe and to inuite, and allure you herevnto.

In the Scripture, we Chriſtians are called a bleſſed people, bleſſed euen by God hymſelf. For God ſaied vnto Abraham. Gene. xij. In thy Seede ſhall all Nations of the Earth be bleſſed Seeyng therefore that God hath ſo bountifully powred this bleſſyng vpon vs, that he might take a waie from vs all the curſe and malediction, whiche we had drawen from our firſt Parents, & which Moſes denounced vnto all thoſe that did not beleeue, it is verie meete and requiſite, that wee beeyng thus graciouſlie bleſſed, ſhould ſo vſe and behaue our ſelues in eche reſpecte as that this maie be ſaied and verified on vs: behold, this is a bleſſed people. And therefore ſainct Peters meanyng herein is, as though he ſhould haue ſaied: Conſider with your ſelues and behold, GOD hath infuſed and beſtowed this his gracious fauour vpon you, to take awaie all curſe and malediction from you, and hath not imputed nor laied to your charge the blaſphemie, where with ye haue diſhonoured hym, neither hath he for the ſame puniſhed you, as ye haue well deſerued: but contrariwiſe hath moſte liberally and franckly beſtowed the richeſſe of his grace and benediction vppon you: who in reſpecte of your continuall blaſphemie, were worthie of al maner of malediction and curſe: for where ſtedfaſt Faithe wanteth, there can the harte none otherwiſe doe, but ſtill curſe and blaſpheme God. Now therefore endeuour your ſelues, ſo to deale with others, as it hath been dealt with you. Curſe not, reuile not, but doe good and ſpeake well, yea, although others raile on you, and ſpeake all maner of euill againſt you, and paciently ſuffer when iniurie and wrong is offred vnto you. And now he bryngeth a place out of the xxxiiij. Pſalme, where the Prophet Dauid ſaieth thus:

For if any man long after life, and to ſee good dayes, let hym refraine his tongue from euill, and his lippes that thei ſpeake no guile.

HE that would enioye a pleaſaunt and delightſome life, and not dye the, Death but ſee good daies, that all thynges maie proſpere and goe well with hym, lette hym refraine his tongue from ſpeakyng euill, and that not onely againſt his freendes, whiche is a moſte vi e qualitie, and reſemblyng the Nature of verie Serpentes and Vipers: but his meaning is thus muche more: let hym carie aboute with hym an honeſt and good meanyng mynde, let hym refraine his tongue from ſpeakyng any harme euen againſt his Enemies, yea, when hee is thereto prouoked, and hath greate cauſe miniſtred vnto hym, to reuile and ſpeake amiſſe. Yea, lette hym reſtraine his lippes alſo (ſaieth he) that thei vtter no guile. For there be not a fewe, whiche outwardly in mouthe ſpeake well, and bidde their neighbour freendly Good morowe, whiche inwardly in harte thinke cancardly and ſpightfully: euen wiſhyng them at the Deuill. Theſe men are thei that haue no right nor intereſt in the inheritaunce of bleſſyng. Thei be euill fruites of an euill Tree. And thus dooeth Saincte Peter fitly referre the place whiche he alledged concernyng Woorkes, vnto the roote inwardly, namely vnto the Harte. And this is the verie true and proper interpretation hereof. There followeth al o afterward in the afore alledged place of the Pſalmiſt theſe woordes.

Let hym eſchue euill and doe good. let hym ſeeke peace, and followe after it.

THE worlde thinketh the beſte waie to purchaſe this peace, is to require wrong with wrong, and one diſpleaſure with an other. But this is not the right waie to attaine vnto it. For there was neuer yet any Kyng, that by this meanes could winne peace at his Enemies handes. The Romaine Empire grewe to ſuche might and Maieſtie, th •• it ſubdued and ouerthrew all that againſtoode it: and yet could it neuer retaine the people that were Subiecte vnto theim, in their due obeiſaunce. And therefore this courſe and order of repreſſyng our Enemies with force, is not the beſte waie to purchaſſe and confirme ſtedfaſt peace emong vs. For if we ouercome and ſuppreſſe one Enemie, there will ariſe vp tenne, yea twentie, till we our ſelues bee brought to confuſion.

But hee taketh the right and orderly waie to ſeeke after peace, and ſhall ſurely finde it, whiche refraineth his tongue, eſcheweth euill, and rendreth good for il. This is another maner of waie then the Worlde taketh or hath ſkill of. Now, to decline from euill and to doe good, ſignifieth to refraine either from hearyng or ſpeakyng any wordes of ſpight and malice, and not to ſeeke requitall of iniuries. Seeke after peace this waie, and thou ſhalt bee ſure to finde it. For when thyne enemie hath ſerued his owne mynde and fullie ſatiſfied his angrie humour in doyng what he can againſt thee: if thou againe replie not againſte hym with bitter and bityng wordes, neither ſtorme and fret at his iniuries, thou ſhalt ouerthrowe hym in his owne turne, and get the vpperhande of hym in the ſwaie of his owne maliciouſneſſe. For in this ſort did Chriſt ouercome his Enemies vppon the Croſſe, and not with any ſworde or materiall weapon: Requitall of one iniurie with an other, and one ſhrewde turne with an other encreaſeth furie and ſetteth parties at further iarre then thei were afore: wheras pacience and ſuffraunce procureth quietneſſe and eaſe. But ſome will ſaie: how can this ſo bee? it ſtandeth not with manhood, neither can fleſh and bloud abide ſo to deale. I confeſſe, it is more then is ſimplie in man thus to dooe, but beeyng aſſiſted with ſupernall grace, and thus paciently tolerating iniuries without deſier of actuall reuenge, thou ſhalt be ſure to ſpeede as this next ſentence purporteth: to wit.

For the eyes of the Lorde are ouer the righteous, and his eares are open vnto their praiers: and the face of the Lorde is vpon them that doe euill.

IF thou thy ſelf ſeeke not priuate reuenge, neither recompence euill for euil, there ſitteth one in the Heauens, euen the Lorde, who can not abide to ſee his Seruauntes to take wrong: and therefore thei haue the beſt and the iuſteſt cauſe whiche ſtrike not againe, neither ſeeke reuenge. God hymſelf careth and reſpecteth thē, and their praiers ſound in his eares. He is our protectour, ayder and mainteinour, he is our Guardian and ouerſeer, he will not be vnmindfull of vs, neither can wee ſlide out of his ſight, for his eyes are alwaies vppon vs. And this is it that ought to erect and ſtirre vp our courages, and to perſwade and prouoke euery Chriſtian paciently to ſuffer all maner of iniurie without requiring one euill with an other. For al I cōſider the matter with my ſelf aright, I mu •• thus thinke, that the Soule of that man whiche hurteth me, (without earneſt repentaunce) ſhalbe in endleſſe tormentes in hell and there vppon a Chriſtian harte can not chooſe but th s burſt out in hartie and zealous praier vnto God and ſaie: moſt louyng and gracious Father, forſomuche as this man hath ſo horriblie incurred thy diſpleaſure, and ſo miſerably thereby throwne himſelf into the daunger of Hell fier? I humbly praie and beſeeche thee, that thou wouldeſt pardon and forgiue hym this his fault: and ſo doe to him as thou haſte doen vnto me, in deliueryng me frō this thy heauie wrath and anger. For as he hath his eyes euer readilie bent and with fauour moſte graciouſlie beholding them that be good: ſo looketh he with a ſterne and frounyng countenaunce vppon them that bee euill. Wee therefore whiche knowe, that hee fauourably and graciouſlie looketh vpon vs: but vpon them angerly, frouningly and with indignation: ought to pitie their wofull caſe and to be throughly ſorie for their miſerable eſtates, and hartily to praie for thē.

And who is it that will harme you, if ye followe that whiche is good?

WHen wee followe that whiche is good, and recompēce not euill for euill, but rather moſt curteouſlie and with the very bowelles of tender affection embrace and loue all menne, there is none that can doe vs any harme. For although thei ſhould take from vs our wealth, our name and bodie, yet are not wee in any poynt harmed, becauſe wee poſſeſſe ſuche abundant ſtoare of good thinges: vnto whiche, the thinges taken from vs, can by no meanes and in no reſpect bee compared. Thei that perſecute and ſeeke after vs to dooe vs harme, haue no goodes at all, ſauyng onely theſe lame, momentarie, vnperfect and tranſitorie traſhe of the worlde, and ſhall afterward if thei continewe in impenitencie, bee caſt into Hell fier, there for euen to bee tormented. But our goodes are eternall and incorruptible, although wee ſuffer a little loſſe of theſe worldly and temporall goodes.

Notwithſtanding, bleſſed are ye, if ye ſuffer for righteouſneſſe ſake.

HE not onely ſaieth that no man ſhalbe able any whitt to harme you, if ye ſuffer any thyng for Gods ſake: but he further addeth Bleſſed are ye for the ſame: ſo that ye haue greate cauſe of reioycing, if ye ſo be afflicted. For ſo ſaith Chriſt Matth. v. Bleſſed are ye when men reuile you and perſecute you and ſay all maner of euill againſt you for my ſake, falſelie: Reioyce and bee glad. Hee that rightlie and throughlie waigheth theſe wordes, and conſidereth that the Lord hymſelf ſpeaketh them, and that ſo louingly and ſo comfortably, how ſhould he but conſtantlie ſtande to his tacklyng, and paciently abide all that can or maie happen? Againe, thei that in theſe wordes feele no comfort and inwarde conſolation, can not but bee voide and vtterly without all ſtrength, ioye and comfort.

Yea, feare not their feare, neither be troubled:

But ſanctifie the Lorde God in your heartes:

THis place againe hath ſainct Peter cited out of the Prophete Eſay, where he hath theſe words: Feare ye not their feare, neither bee ye afraied of them: but ſanctifie God in your hartes, and let hym bee your feare, and let hym bee your dread &c. Eſay. viij. Here wee haue a ver greate protection and refuge, ſo that we maie boldly repoſe ourſelues in ſafetie, and bee aſſured that none ſhall harme vs Let the worlde terrifie, and rage, threaten and menace neuer ſo tyrannouſlie, yet ſhall their terrour come to an ende, whereas our ioye and conſolation ſhall be endleſſe. And therefore we ought not to feare the worlde any thing a all, but rather to bee valiauntlie minded and conſtantly encouraged againſte it: but before God to humble our ſelues and o feare with all reuerence.

And what meaneth ſainct Peter, in bidding vs to ſanctifie the Lord God How can we ſanctifie hym, of whom we muſt be ſanctified? I anſwere, that wee after this ſort, praie, Hallowed (or ſanctified) bee thy name: for that it is our dueties to ſanctifie his name: whereas (notwithſtandyng) he hymſelfe ſanctifieth his owne name. Wherefore, ſainct Peter is thus to bee vnderſtoode: Sanctifie the Lorde God in your hartes, that is, whatſoeuer it ſhall pleaſe God to laie vppon vs, whether it ſeeme to vs good or badde, pleaſaunt or greeuous, honorable or ignominious, luckie or vnluckie, it is our partes and dueties, not onely to embrace and take the ſame in good par e, as thinges ſent to vs for our furtheraunce and benefite, but alſo to accoumpt the ſame as holie, and therevpon to ſaie: This that I now receiue from the Lordes hande, is a thyng ſo precious and holie, that I am not worthie to bee partaker thereof. So ſaieth the Prophete Dauid Pſal. Cklv. The Lord is iuſt in all his waies, and holie in all his woorkes. When as I therefore in theſe thinges doe thus glorifie God, and repute his workes as precious and holie. I doe thereby ſanctifie hym in my harte. But thoſe fellowes that dwell ſo muche vpon the poinctes of the Lawe, that thei thinke not God to bee righteous, but that he doeth them wrong: and that he is aſleepe and neither wil maintaine his owne iuſtice and righteouſneſſe, nor yet repulſe wrong and iniurie doen vnto hym, theſe fellowes (I ſaie) diſhonour God, in thus deemyng him to bee neither iuſt nor holie. But hee that is a true Chriſtian, muſt entierlie aſcribe all iuſtice vnto God, and vnto himſelf (as truthe it is) all iniuſtice: to acknowledge God euer holie, and himſelf prophane: and ſincerely to profeſſe and confeſſe that God is in all his doinges moſt iuſt and holie. This harty acknowledgment he requireth at the handes of euery one of vs. And foreade we Dani. ix. O Lorde God, iuſte and true are thy Iudgmentes which thou haſt doen vnto vs, for we haue ſinned and committed iniquitie, and haue doen wickedlie, yea wee haue rebelled, and haue departed from thy preceptes and from thy iudgementes: and therefore vnto thee O Lorde belongeth Righteouſneſſe, honour and glorie, but vnto vs open ſhame and confuſion. To conclude, when any calamitie or miſhappe (as it is commonlie taken) betydeth vs, let vs hartilie thanke God and bleſſe his holie name for it, and that is it which ſainct Peter and Eſay doe here cal, the right ſanctifiyng of the Lord our God.

Notwithſtanding, it is not hereby required at our handes, to ſaie, that he whiche hath harmed vs, hath doen therein well and iuſtly. For the Iudgment that is betwene God and thee, is of a farre other ſorte, then the iudgment betweene thee and me. I maie foſter and nouriſh in my harte, hatred, euill luſtes, and diſſolutes deſires, wherein I nothyng at all hinder or harme thee: as thou likewiſe hurteſt not mee in that whiche thou doeſt: but yet before God I am vnjuſt and haue deſerued ſharpe puniſhment: and therefore if he puniſh me for the ſinne, he dealeth iuſtly with me and doeth me no wrong, for I haue deſerued it. If he doe not puniſhe me but pardon my treſpaſſe & offence, yet he doeth therein iuſtlie, for alwaies and in all thinges iuſtice and righteouſneſſe is to bee aſcribed vnto hym: albeit herevpon it followeth not, but that he doth vniuſtly which perſecuteth mee. For although I haue grieuouſlie ſinned and am guiltie of hainous offences before the Maieſtie of God, yet haue I not thereby wronged hym, that without cauſe perſecuteth mee. Therfore when God giueth leaue to the Deuill and euill perſones to haue power to woorke any harme vnto thee, and to afflict thee, hauyng doen no harme vnto them: knowe this, that God vſeth them as Executioners of his Iuſtice: that thou maieſt thereby learne, that godleſſe perſons and wrongfull practiſes, are to the godlie, thinges bothe good, expedient and profitable.

For ſo reade we, Ezech. xxix. of Kyng Nebuchadnezzar, where the Lorde by his Prophete ſaieth: Dooeſt thou not knowe that he is my ſeruaunte, and ſerued a greate ſeruice for me. And then he further ſaieth: Behold, I will giue hym a rewarde for I haue not as yet recompenced hym, for the labour and ſeruice that he did for me. I will giue vnto hym, the lande of Aegypt for his labour, and it ſhall bee the wages for his Armie, for he ſerued againſte it, and thei wrought for me, ſaieth the Lorde God. This Kyng had neither right, nor aucthoritie ouer the Egyptians, but GOD had bothe: And therefore it pleaſed hym, by this Kyng and his Armie, as by his inſtrumentes, to take puniſhement on theim. And in this ſorte alſo are euill and graceleſſe perſones the Seruauntes of GOD, and ſerue hym: becauſe thei ſhould not bee fedde at his hande francklie and freelie, without doyng ſomewhat for their liuyng. For God commonlie franketh and pampereth theim full of theſe Temporall pleaſures, and worldlie delightes: in lieu whereof he vſeth their miniſterie and ſeruice, to woorke his will, and that thei ſhould Butcherlie perſecute his Sainctes. Whiche purpoſe of God, becauſe theſe bloodie Wolues by their fleſhelie reaſon, can not looke into: thei thereby nozzle themſelues in this errour, that thei thinke themſelues to deale therein verie well and godlie. Whereas in deede thei are in this preſent worlde, onely rewarded with wealth, proſperitie, Pompe, Dignities, Reuenues, Iuriſdictions and Seigniories: and that for none other cauſe, but for that thei bee Gods Hangmen and Executioners, to perſecute the godlie Chriſtians. And therefore if thou pacientlie ſuffer, and ſanctifie God in thy dealynges, yeeldyng vnto hym thankes for all thinges, whatſoeuer it pleaſeth him to ſende vnto thee, there is no doubt but all goeth well with thee, For, he will neuer faile them that vnfeinedlie truſte in hym, but will aſſuredlie throwe and caſte thy perſecutours (excepte thei earneſtlie repent) into hell fire, there to bee perpetually tormented euen for the wronges that thei haue dooen vnto thee: whereas thée he will mercifullie receiue into endleſſe bliſſe and felicitie. And therefore be contented to let hym iudge and requite: for of hym ſhall euery one receiue, accordyng to his deſertes.

An example hereof wee haue in the holie man Iob. Who after that all his goodes were conſumed, his Cattall taken awaie, his Children ſlaine, and al that he had, waſted: brake out into no worſe woordes then theſe: The Lorde hath giuen, and the Lorde hath taken awaie againe, euen as it hath pleaſed the Lord, ſo is it come to paſſe, bleſſed be the name of the Lord. Iob. j. And when as his wife came to hym, mocking and ſkornyng hym, ſaiyng: What meaneſt thou? What getteſt thou by this thy vprightneſſe? Blaſpheme God and dye. But he ſaid vnto her, Thou ſpeakeſt like a fooliſhe woman what? Shall wee receiue good at the hande of God, and not receiue euill? Wherefore euen as it hath pleaſed him, ſo is it come to paſſe: as the Lorde hath giuen (ſaieth he) ſo hath he taken awaie againe: It was not God that gaue, and the Deuill that tooke awaie, but yet the Deuill was the meane or Inſtrumēt whereby all this was doen: but he did it none otherwiſe then as a miniſter or Tormentor appoincted therevnto by GOD. This man righly ſanctified God: wherefore God alſo highly commended hym and wonderfully enryched and dignified hym.

And bee readie alwaies to giue an anſwere to euery man that asketh you a reaſon of the hope that is in you, and that with meekeneſſe & reuerence,

WEE muſt needes confeſſe, that ſainct Peter writeth theſe wordes vnto all Chriſtians in general, aſwell to Popes and Popiſhe Clergie as to the Laitie, to Women aſwell as to Men, to yong aſwell as to old, of what ſtate, ſexe or condition ſo euer they bee: willyng euery one that profeſſeth Chriſtianitie, without any exception, to hold faſt the ſure ground worke of their Faith: wherby thei maie at all tymes bee able to yeeld a reaſon of the ſame, and to aunſwere for it, when and whereſoeuer occaſion requireth, The Laytie hitherto hath been debarred and inhibited the readyng of the Scriptures: in whiche practiſe the Deuill vſed a meruailous ſuttle deuiſe, to terrifie, abaſhe, waine, and eſtraunge men from the Scriptures: wherein (the more to bee lamented) he preuailed and attained to the verie ende and pitche of his firſte conceiued drifte. For thus thought he with hymſelf: If I maie once bryng to paſſe, that the Laitie may not read the Scriptures, I doubt not but within a while, I ſhall driue the Popes themſelues from the Scriptures alſo, to the ſtudie of Ariſtotle, and of the Schoolemen. Whereby it ſhall come to paſſe, that ere it bee long, thei ſhall babble and prate on nothing ſo muche, as their owne dreamyng deuiſes, and make a Religion of their owne fooliſhe and abſurde phantaſies: and as for the Laitie, thei ſhalbe driuē to haue none other inſtruction, but what it ſhall pleaſe the Clergie to tattle and preache vnto them. For, if it were otherwiſe, and that the Laitie alſo might bee ſuffered to reade the Scriptures, then ſhould the Popes alſo theimſelues, bee driuen to applie the Scriptures, leaſt thei ſhould be iuſtly reprehended of the Laitie, and their falſhoode and forgerie detected. But marke theſe woordes of Sainct Peter, thus generally ſpoken vnto vs all: that we ſhould all bee readie to yeeld an accoumpt and reaſon of our Faithe. When thou dieſt, it is neither I, nor yet the Pope, that is able to helpe thee, if thou ſtande not vppon a ſure foundation of the hope that is in thee: or if thou ſhouldeſt haue nothyng to ſaie, but that thou beleeueſt and wilt beleeue, as the Councelles, as the Pope, and as thy forefathers haue beleued. For the Deuill will by and by replie againſte thee, and ſaie: What if thei haue erred? Whereby he will driue thee to haue neuer a woorde to ſaie, and ſo hale and drawe thee into Helle. And therefore it ſtandeth vs vpon, to bee certainly perſwaded and grounded in thoſe thinges whiche we beleue, namely, that the Woorde of God is not that, whiche the Pope, or whiche our holie Fathers doe either beleeue or ſaie. For wee muſt not depende vpon, nor truſt vnto any perſone whatſoeuer, but onely vpon the verie expreſſe and onely Woorde of God.

And therefore when thou art rebuked, reprehended, or (as though thou were an heretique) demaunded any queſtions concernyng thy Faithe, or why thou beleeueſt that by Faithe onely thou ſhalt be ſaued: let thine aunſwere bee thus: Becauſe I haue the expreſſe Worde of God for my warraunt, and euident textes of the Scriptures that ſo teacheth me, as namely, ſainct Paule Rom. j. The iuſte ſhall liue by his Faithe. And againe, the woordes afore alledged by ſainct Peter out of Eſaie Chap. xxviij. as touchyng the liuely Stone Chriſte, where he ſaieth: He that beleueth on hym, ſhall neuer be confounded. Theſe ſure groundes doe I ſticke vnto, and in ſo doyng, I am certaine and ſure that I cannot be deceiued. But if thou wilte wilfully (as many fooliſhe mynded perſones vſe) ſaie: Sir, we will relie and adhere to what ſoeuer the Generall Counſell in this or in that poinct ſhall define and determine: and whatſoeuer is there concluded, wee will ſtande vnto and maintaine: I tell thee, who ſoeuer thou bee that ſo ſaieſt, thou art a forlorne perſone, and in a moſte miſerable caſe. Let this rather bee thy ſaiyng: what is it to me, what either this man or that man, either beleeueth or decreeth: For if he bryng not the ſincere and true Woorde of God, wherewith to direct and perſwade me, I will neither heare hym nor beleeue hym.

Peraduenture thou wilt ſaie: All thynges are now ſo perplexed and ſo intricate, that no man certainly knoweth, what to beleeue and therefore we muſt ſtaie till ſuche tyme as it bee concluded, what we muſt obſerue, and what we muſt followe, I ſaie againe, that if thou dwell vpon that poinct, thou ſhalte in the meane ſeaſon goe ſtraight to the Deuill. For when thou art come to the laſte pinche of life, and ſeeſt thou muſt dye, and yet knoweſt not what thou art bounden to beleeue, then canſt thou neither bee holpen and relieued by me, nor yet by any other. And therefore it behooueth thee to knowe perfectly what thou art to beleeue, and not herein to depende vppon the determination and appoinctment of any other manne: But firmely and ſtedfaſtly to cleaue vnto the woorde of GOD, if ſo be that thou deſire to eſcape the paines of hell.

It ſhall alſo bee verie expedient and neceſſarie for ſuche as be vnlearned, perfectly to learne, and faithfully to beare in memorie ſome plaine and euident places of Scripture, and ſome ſuch certaine and infallible ſentences, whereon as vpon a foū dation thei maie leane & truſt. Among the which this maie be one, where the Lord ſaied vnto Abrahā Gen. xij. In thy Seede ſhall all nations of the earth bee bleſſed. This place beeyng firmely fixed in memorie, thy ſureſt Auckerholde and ſtate is ſtedfaſtlie to beleeue it, and ſtrongly to relie vnto it with this perſwaſion in thy ſelf. Beholde, although the Pope and all his Cardinalles and all Councelles mainteined the contrarie, and would affirme anything otherwiſe then is here ſet downe, yet will I vnmooueablie confeſſe and ſticke vnto this, becauſe I certainlie knowe this to bee the Woorde of God, whiche abideth faſt for euer, and can neuer deceiue mee. Nothyng can be bleſſed but through this Seede. And to bee bleſſed, is nothyng els, but to bee freed and deliuered from all curſe, that is, from Sinne, Death and Hell. Wherevpon it neceſſarily followeth, that hee whiche is not bleſſed by and through this Seede, is a damned Soule and a member of Sathan: and that therefore our own Works and Merites are nothyng at all auaileable to vs towarde our Saluation.

The verie ſame thing is meant vp that afore mentioned place of Sainct Peter: He that beleeueth in that Stone, ſhall not bee aſhamed. Therefore if thou be appreached by any, and aſked a reaſon of thy Faithe, aunſwere out of this place, and ſaie: This is the foundation and groundworke of my Faithe, which I knowe can not deceiue me: and therefore, I little care what Pope or Biſhoppe either teacheth or defineth. If they were true Biſhoppes, as thei ought to bee, thei ſhould ſo zealouſlie, ſo painfully and ſo continually preache this foundation of Faith, that none among the Chriſtians ſhould be ignorant of it. Whereas thei (contrari wiſe) crye out and ſaie, that it is not lawfull for the Laie people to reade the Scriptures. And therefore if thou bee aſked, whether thou wilt conſent and beleue that the Pope is the head: anſwere thou, Yea: and ſafe that thou ſo takeſt hym to be: to witt, the head and ringleader of all ruffianlie Ve lettes and bloudie Tyrauntes in the worlde becauſe thou haſt a place out of ſainct Paule. j. Ti •• . illj. teaching thee: That there ſhould come ſome in the lati e tyme, that ſhould teache the doctrines of Deuilles, forbiddyng to marie, and commaunding to abſtaine from meates, which God hath created to bee receiued with thankesgiuyng of them whiche beleeue and knowe the truthe. &c. Theſe thynges hath the Pope forbidden, whiche is ſo generally well knowen that none can denie it, and therefore he is Antichriſt. For what ſoeuer Chriſte either teacheth or commaundeth, againſt that hee bothe kicketh, and endeuoureth all that euer hee can, eche waie to infring it, and to eſtabliſhe the contrarie. That which Chriſte hath left free, the Pope bindeth, and that which Chriſt plainly ſaieth not to be Sinne, that doeth the Pope affirme to bee Sinne.

After this ſorte therfore thou muſt learne to yeeld a reaſon of thy Faith. For, of this bee aſſured, that a reaſon thereof thou muſte yeelde: if not in this life, doubtleſſe in the tyme of thy death, thou ſhake bee charged there with. Thyne Enemie the Deuill will bee readie at thy elbowe, to ſaie: Why haſte thou called the Pope Antichriſt? Now, if thou bee not fullie furniſhed with ſufficient reaſons, to yeeld vnto hym the cauſe, why thou didſt ſo, he will triumph ouer thee and goe away with the victorie. And therefore ſainct Peters meanyng is here to premoniſhe vs thereof: That ſeeyng wee haue beleeued in Chriſt Ieſus, wee muſt make our reckonyng to bee exerciſed with diuers temptations and ſundrie kindes of perſecutions: in all whiche, wee muſt bee ſtrongly armed and comfortably ſhielded with the hope and expectation of eternall life. And therfore when wee ſhalbe aſked, why we ſo hope, it ſhall moſte needefully ſtande vs vppon, to bee furniſhed and inſtructed with the Worde of God, and therevnto onely to ſticke.

Furthermore, the crabbed and Sophiſticall Schoole men haue vtterly peruerted, wreſted and miſconſtrued this place, as thei haue (in a maner) all the reſte of the Scripture: mainteyning and holdyng, that Heretiques are to be confuſed and conuinced by Reaſon and by the light of Nature, by Ariſtotle and ſuche like: becauſe in the Latine texte it is tearmed, rationem reddere. As thaugh ſainct Peter meane that this ſhould bee doen by humaine Reaſon. Wherevpon thei grewe ſo farr in their dreamyng dotage, that in the ende thei were not aſhamed to ſaie, that the Scripture was too weake to refell and confute Heretiques: and therfore that the defectes therof muſt be ſupplied by Reaſon: and that the right triall of true Faithe muſt bee fetched out of the wiſedome of mans braine. Whereas our Faithe farre paſſeth all reaſon, as that whiche is the greate power and vertue of God. Therefore whē thei wil not beleeue thee, it ſhall be beſt for thee to holde thy peace: and to, reſt thy ſelf inwardly, ſatiſfied, that thou canſt and doeſt drawe all the foundation and ground woorke of thy Faithe out of the pure and liuely Woorde of God. But ſome of them will here ſteppe forthe and ſaie. What Saieſt thou that wee ought not to obſerue the doctrines of men? Were not Peter and Paule, yea and Chriſte himſelf, Men? When thou meeteſt with any ſuch ſhameleſſe and impudent perſons, ſo blinded & obſtinate, as either to denye or to doubte whether that whiche thou preacheſt out of the Worde of God, be the Woorde of God or no: giue them no anſwere, haue neither ſpeeche 〈◊〉 communication with them, but refraine them: giuyng this reaſon 〈◊〉 them for a farewell, that thou wilt and art readie to giue ſufficient reaſon of that whiche thou preached out of the ſacred Scriptures: if that they will beleeue and giue credite to the Scriptures, thou doeſt a good deede ſo to winne and confirme them: if thei will tooke for other helpes beſides, deale not with them. But here will ſome ſaie. So ſhall the Worde of Godlie open to confuſion, and bee troden doune. Commit th •• that is God, whoſe quarell it is, and who is beſte able to defende his own cauſe. It ſhall therfore be very expedient 〈◊〉 , throughlie to acquaint our ſelues with the ſacred Scriptures, whereby wee ſhalbe able to ſtoppe the mouthes of 〈…〉 : becauſe the number of theim that vſually make theſe and ſuche like obiections is now adaies very riſe.

And that with meekeneſſe and reuerence.

WHen ye are queſtioned withall, & aſked 〈◊〉 touching your Faithe, anſwere ye not with any opprodr ••• s or malaper termes, neither with ſo 〈◊〉 ſtrugling diſtemperaunce, as though you would howe downe a mayne Tree, but doe it with ſuche in idlneſſe and ſubmiſſion, as if ye ſhould ſtande to anſwere euer before the Iudgement of God. For it maie be, that it thou 〈…〉 to anſwere concernyng thy Faithe, before Kinges and Princes, and that thou hardeſt a certaine time afore, very well prepared and furniſhed thy fr t for the ſame purpoſe with ſufficient flo •• e of ſundrie places of the Scriptures, and 〈◊〉 thinkeſt with thy ſelf: I am now readie for all my 〈…〉 ſhall be very well able to 〈◊〉 their 〈…〉 their obiections: it maie bee (I 〈◊〉 ) that the Deuill 〈…〉 wa te to rippe thee, will bee 〈…〉 thy 〈◊〉 and of thy hande, and by thee meanes ſo 〈◊〉 the 〈◊〉 of 〈◊〉 and diſmaie thy courage, 〈…〉 be able to doe that whiche thou pretendedſt, but diſcredite the cauſe and thy ſelf, and ſo thy former furniture nothyng auaile thee. For, he is ſo enured with malicious ſkill, that hee knoweth well enough how to wring from thee (as it were thy fighting ſword out of thy hands) thoſe places wherwith thou chieflie haddeſt armed thy ſelf to buckle with thyne aduerſaries, and to maintaine the cauſe that thou haddeſt in hande: and ſo thy good purpoſe ſhould come to none effect. For he knoweth aforehande thy purpoſed deiuſes, and God ſuffreth it ſo to come to paſſe, thereby to repreſſe and pull downe thy pride, and inſolencie, and to make thee to humble thy ſelf.

Therefore if thou wouldeſt not that ſuche a foyle ſhould happen vnto thee, it behdoueth thee to take it ill hande with tremblyng and reuerent feare, and not to repoſe any maner of truſt in thyne owne ſtrength & abilitie, but onely in the Word of GOD, and promiſe of Chriſt, Matth. x. When ye ſhall be brought before Kynges and Rulers for my ſake, take ye no thought how or what ye ſhal ſpeake: for it ſhal be giuen you in that houre, what ye ſhall ſaie: for it is not ye that ſpeake, but the Spirite of your Father, which ſpeaketh in you. Thou doeſt very well, at ſuche a tyme when thou muſt in ſuche caſe anſwere, to furniſh thy ſelf with ſufficient ſtoare of textes and ſentences of Scripture: but this withall thou muſt take ſpeciall heede vnto, that thou doe not truſt too much in the ſame, or inſolently deale therin: leaſt God take aſwell out of thy mouth, as out of thy memorie, that place or Texte, wherewith thou diddeſt purpoſe moſte ſpeciallie and ſtrongly to aſſaile and encounter thyne Enemie, although thou were afore armed and ſtoared with all the places and textes within the Scripture. Therefore thou haddeſt neede to tremble and feare. Wherewith if thou together with the ſentences of Scripture, be furniſhed, thou ſhall be able to defende thy ſelf and the cauſe that thou haſte in hande before Princes and Magiſtrates, yea before the Deuil himſelf. Onely take heede, that the ſtaffe whervnto thou leaneſt, be the pure, Woorde of GOD, and not the dreggie deuiſes of mans fantaſticall imagination.

And haue a good conſcience, that whē thei ſpeake euill of you, as of euill dooers, thei maie bee aſhamed, whiche blame your good conuerſation in Chriſte.

OF this ſpake Sainct Peter afore. For we can not eſcape (if we ſticke faſt to the profeſſion of the Goſpell) but be euil ſpoken of, reuiled, yea and condemned of the worlde: in ſomuche that we ſhalbe accoumpted no better then the lewdeſt fellowes and naughtieſt perſones that liue. And therefore we muſt arme our ſelues paciently and willyngly to beare all theſe thynges, and onely before GOD to ſtande in reuerent feare, and to haue within vs the teſtimony of a good conſcience: And then let the Deuill rage at vs, and all the worlde ſtamps and ſtare at vs: let them bothe backbite, reuile, and ſlaunder vs as muche as euer thei liſte: in the ende thei muſt be put to confuſion and ſhame, for ſo falſely and ſlaunderouſly accuſyng vs. For when the Lorde God in the daie of viſitation (as Sainct Peter ſaieth) ſhall laye all thynges open and manifeſte, then ſhall we ſtande in ſafetie before hym, with a good conſcience. Theſe excellente and pithie ſentences, are ſufficiently able to confirme and ſtrengthen vs, and alſo to keepe and conſerue vs in awe and feare.

For it is better (if the will of God be ſo) that ye ſuffer for well doyng, then for euill doyng.

IT can not poſſibly bee, that thei (to whom heauen is appoincted for their enheritaunce) ſhould here in this worlde liue in quiet ſtate according to the deſire of Nature: ſeeyng the ſame happeneth not to thoſe that be of the worlde, and which haue neither parte nor portion in the kyngdome of heauen. It is an Iniunction indifferently appertainyng, and equally alike liable vnto all Adams children and poſteritie, whiche was denounced to Adam by the mouthe of God hymſelf. Gene. iij. In the ſweate of thy browes ſhalt thou eate thy breade: And vnto Eue, In ſorrowe ſhalt thou bryng forthe Children. Seyng therefore that theſe externall incommodities, are indifferently and alike inflicted vpon all perſones, how muche more meete is it, for them to beare the Croſſe vpon their ſhoulders, who ſhortly after ſhall bee tranſlates hence into the heauenlie kyngdome, there to enioye endleſſe bliſſe, and life euerlaſting? Therefore (ſaieth he) if the will of God bee ſo, it is better that ye ſuffer for well doyng. Thei whiche ſuffer for euill dooyng, and deſeruedly, cary aboute with them an euill conſcience, and are tormented with a double puniſhemente: Whereas true Chriſtians abide onely but ſhe one haſte of that paine: becauſe although thei ſuffer outwardly muche paine, grief, anguiſhe, ſmarte, vexation, tribulation and torment in their Fleſhe, yet haue thei inwardly in their Spirite and conſcience, greate ioye and conſolation.

But here he hath ſet doune certaine limited boundes, how we ſhould ſubmit our ſelues to affliction. And in that he ſaieth If the will of God bee ſo, he giueth vs a profitable leſſon and warnyng, that none ſhould bee ſo madde, to imitate the cuſtome and maner of the Donatiſtes, of whom Saincte Auguſtine maketh mention: who ſnatching certaine textes and places of the Scripture, touchyng ſuffryng and affliction, killed themſelues, and wilfully threwe themſelues headlong doune into the Sea. GOD hath no pleaſure in ſeeyng vs to doe any kind of harme vnto our ſelues, or to ſeeke any new angled deuiſe of bodily annoyance. Let this bee our drifte and ſhoote anker, ſincerely to w lke in Faithe and brotherly loue and then if it pleaſe the Lorde to laye the Croſſe vpō vs lett vs ioyfully embrace it aſ it pleaſe hym to exempte vs from tr •• ble, let vs not wilfully and willyngly 〈◊〉 it. And therefore 〈◊〉 prepoſterous courſe doe thoſe 〈◊〉 h •• te Spirites take, whiche vſe to whippe and per e, yea many tymes to 〈◊〉 themſelues with beatyng, thinkyng by that meanes to 〈◊〉 and winne Heauen.

This kinde of newe founde Religion, and wilfull counterfaite humilitie and affliction, in this outward puniſhement of the bodie, S. Paule forbiddeth to be vſed, Coloſs iij. We muſt mortifie our bodie, and ſubdue our members, that thei growe not wanton, r waxe aſei i •• s, but wee maie not violently deſtroye them. This is the meanyng of theſe wordes. (If the will of God b •• ſo) whiche is as muche to ſaie, as, if God bee pleaſed to 〈◊〉 any kinde of Croſſe or perſecution vnto vs For then it is better to ſuffer, and them therein out the happier and bleſſedder, if for well doyng thou abide and ſuffer afflictiō.

For Chriſte alſo hath once ſuffred for ſinnes, the iuſte for the vniuſte.

HEre againe doeth ſainct Peter propounde and ſette before vs, for a paterne to imitate, our Lorde Chriſte and his bitter Paſſion: after the rule whereof, wee ought to frame our ſelues, and not preſume to preſcribe vnto our ſelues, any newe deuiſed ſingularitie. For as Chriſte is a Patterne to all Chriſtian Beleeuers, and to them all is ſette doune for an Example, ſo ought all men in generalitie to imitate his ſteppes: and in all their actions, profeſſions, and functions of life, what ſoeuer betide, to haue reſpect vnto him, and after his dealynges ſemblablie to conforme themſelues. And Sainct Peters woordes in effecte ſounde thus: Chriſt was iuſte and ſuffred for well dooyng, for our ſakes that were vniuſte: But he ſought not to ſayng the Croſſe vpon hym, but taried the tyme till the will of GOD did ſo appoincte, that he ſhould drinke of the Cu •• e of his painfull Paſſion. Hym now ought wee to take is by Example, and in the whole courſe of our life, diligē tly •••• preſſe and reſemble. And this example Saincte Peter here namely ſetteth doune vnto vs, becauſe he hath alreadie taught euery ſorte of perſones, in what trade ſoeuer thei liue, their ſeuer all offices and dueties, concludyng the ſame with this example of Chriſtes Paſſion.

And this is here to bee noted, that he ſaieth that Chriſt ſuffred once: which is as much to ſaie, as that Chriſt ſuffred and ſatiſfied once for al, euen for all the ſinnes of the whole worlde, and not that he ſhould for euery ſeueral ſinne, ſeuerally die. By which his death, once for all, he hath cleane taken awaie al the Synnes, of ſo many as in Faithe approche nexe vnto hym, and faithfully beleeue in hym: All which are now deliuered frō the daunger of Death, as ſurely and as certainly as he hymſelf is now deliuered and freed from the power of Death.

The iuſte for the vniuſte.

AS though he ſhould ſaie: How muche more ought we to bee willyng to ſuffer, beyng ſo ſinfull, and ſo many waies deſeruyng it, ſeeyng that Chriſt was content to ſuffer death for our ſakes, beeyng hymſelf moſte iuſte, for vs that were vniuſte, and clogged with the chaines of ſo many moſte horrible Sinnes, wickedneſſe, and tranſgreſſions?

That he might bryng vs to God.

ALL this is ſpoken, onely to inſtructe and teache vs in what ſorte the Paſſion of Chriſte was, to witte, ſuche, that he died not for any cauſe of his owne, but to the intent to reconcile and bryng vs to GOD. How can that bee, wilt thou ſaie? Did he not offer vp hymſelf? I aunſwere: True it is, that he offred vp hymſelf on the Croſſe, for ſo many of vs as beleeue in hym: In whiche his offryng and oblation he offred vs vp alſo, ſo that ſo many of vs as ſtedfaſtly beleeue on hym, muſt alſo with hym, accordyng to the fleſhe ſuffer and be killed, euen as he ſuffred and died. God hath here in ſuch eſtate placed vs, that wee liuyng in the Spirite, might yet due in the fleſhe, as afterwardes ſainct Peter declareth. But as we are offred vp with Chriſt (that is) as we dye with Chriſt, euen as he, accordyng to the fleſhe truely died, ſo doe we liue with hym in Spirite, euen as he hymſelf doeth Spiritually liue.

And was put to Death concernyng the fleſhe, but was quickened in the Spirite.

THis woorde Fleſhe in the Scripture is a common vſuall woorde, as alſo this woorde Spirite is: whiche twoo vocables the Apoſtles doe euer in a maner ſet, the one againſt the other. Now, the meanyng of theſe woordes is this: Chriſte in his Paſſion died and was taken out of this life, whiche is fleſhe and blood: ſuche fleſhe and blood as manne here in this worlde is cladd withall: the offices and functions whereof are theſe, Goyng, Standyng, Eatyng, Drinkyng, Sleapyng, Watchyng, Seeyng, Hearyng, Touchyng, Feelyng, and to ſpeake all at one woorde, what ſoeuer is naturally to bee doen in this bodie, and is fraile and tranſitorie. To all theſe died Chriſte. Saincte Paule calleth theſe, the Naturall or Animall bodie, for that all other Creatures, haue the vſe of all theſe actions as well as we. But his fleſhe died not, in any other ſorte but accordyng to the fleſhe: that is, accordyng to thoſe Naturall and corporall functions, whiche are done and exerciſed by the bodie: To this life (I ſaie) Chriſte died, ſo that all theſe functions likewiſe died and ceaſſed in hym, and hee hymſelf tranſported into an other life. And beeyng quickened accordyng to the Spirite, tooke vnto hym a life Spirituall and ſupernaturall, comprehendyng and poſſeſſyng in it ſelf, all that life whiche Chriſte now poſſeſſeth, as well in Bodie as in Spirite. Who now hath not any longer ſuche a carnall Bodie as he had afore, but a Spirituall bodie. And thus doeth ſainct Paule expounde this place.

The very ſame, hope wee alſo at the latter daie to enioye: to witt, that our fleſhe and bloud ſhall paſſe and bee altered in to a ſpirituall life, wherein theſe our Bodies ſhal no more eate and drinke, begette children, digeſt, concoct, euacuate or any ſuche like: but ſhall 〈…〉 in Spirite, and this bodie ſhall bee as clear as n w the S nne is, yea 〈◊〉 clearer. Fleſhe and bloud ſhall not thenceforth bee naturall, there ſhall then be no ſuche function either 〈◊〉 or corporall, ſuche as other Creatures now 〈◊〉 aſwell as wee.

Theſe bee in a maner the woordes whiche ſainct Paule vſeth. j. Cor. xv. The firſt man Adam (ſaieth he) was made a liuyng Soule, and the laſt Adam was made a quicknyng Spirite. And it there followeth, That as we haue borne the Image of the earthie and naturall Man, ſo ſhall we beare the Image of the ſpirituall and heauenlie. From Adam wee haue all the offices and functions naturall, euen as brute Beaſtes haue, accordyng to our outwarde ſenſes and faculties. But Chriſte liueth in the Spirit, and is fleſhe and bloud, but not ſo as he did afore: all outwarde functions of bodily Senſes are ceaſſed in hym, he neither ſleepeth nor watcheth, and yet knoweth he all thinges and is in euery place. Suche alſo ſhall wee bee: for he is the firſt fruictes, the oblation and firſt box re (as S. Paule ſaieth) of the 〈…〉 : that is, he is the firſt that aroſe from the dead and tooke vnto him a ſpiritual life. Therefore Chriſt doeth now liue accordyng to the Spirite, that is to ſaie, He is ſtill very perfect Man, but he hath a ſpiritual Body. And therfore that whiche is here ſaied, is not ſo to 〈◊〉 taken as we vſually doe, whē we ſeparate Fleſhe and Spirite aſunder the one from the other: but that the Bodie and Fleſhe are now ſpirituall, and that the Spirite is bothe in the Bodie and with the Bodie. For ſainct Peters meanyng is not here, that Chriſte was raiſed by the holie Ghoſt, but he vſeth this worde Spirite after a general maner: 〈◊〉 if a man ſhould ſaie, the Spirit doth this or that. In whiche wordes, is not ſimplie meant the holie Ghoſte, but rather that inwarde working, and effectuall force whiche worketh in vs by the operation of the holie Ghoſt.

By the whiche he alſo went, and preached vnto the ſpirites that are in perſon.

Whiche were in tyme paſſed diſobedient,

THis place I dooe take to bee as obſcure and harde to bee vnderſtoode, as any in the newe Teſtament: inſomuche that I confeſſe my ſelf not yet to haue founde out the certaine meanyng thereof. Firſt the words them ſelues doe ſounde, as though Chriſte had preached vnto Spirites: I meane, the Soules of them that would not beleeue in the tyme that Noah built the Arke. The ſenſe thereof beeyng ſomewhat harde to conceiue, hath hitherto ſo entangled mee, that neither can I aduouche any ſounde interpretation of it, neither any other as yet that hath takē in hand the expoſition thereof. Some peraduenture will not ſticke to take theſe woordes ſo, as that Chriſte after his deathe on the Croſſe, went downe into Hell, and preached to the Soules there: with whiche vain opinion I meane not here to enter diſputation. But mee thinkes, theſe wordes doe very well admit an other ſenſe & meanyng, to wit, that our Lorde Chriſt, after his aſcenſion into Heauen, came in Spirite and preached, albeeit not bodilie. For hee ſpeaketh not now with any bodilie voyce, as he alſo vſeth none of the other functions of corporall or bodily nature. And therefore, let vs take the wordes to ſignifie and meane, accordyng as thei ſounde, that is, in Spirite: and that he preached to the Spirites in that his ſpirituall life. Wherevppon it alſo followeth that his preachyng then was ſpirituall, emplantyng the ſame in their hartes and Soules: ſo that, there was no neede for him to goe in bodie and preache with mouth for the ſame. Theſe words of ſainct Peter proue not, that after he dyed, he went doune vnto the Ghoſts that are in Hell to preache vnto them. For he ſaieth thus: In whiche he went &c. Whiche is aſmuche as if he had ſaied: After he was deade accordyng to the fleſhe and quickened accordyng to the Spirite, (that is) after hee had laied doune and left his life in the fleſhe, and all other naturall workes and functions of his bodie, and had now taken vnto him a ſpirituall life and conuerſation, as now he hath and doeth in heauen: then hee went and preached to the Spirites &c. Now it is moſt euident and certaine, that Chriſt deſcended not eftſoones to Hell, after he had receiued this his newe glorified life. And therefore wee muſt vnderſtande, that he made this preachyng, after his Aſcenſion into Heauen.

Seyng therefore that the wordes doe well beare to be vnderſtood of a Spirituall preachyng: wee are to thinke that S. Peter in this place ſpeaketh, of the Office of Chriſte: for that as the worde is outwardly preached by Voyce, ſo worketh he inwardly in the harte. Hee enioyned his Apoſtles, to preache the Goſpell bodily, but yet is hee hymſelf preſent ſpiritually: and whatſoeuer the Apoſtles vtter in outwarde ſpeeche to the bodily eares of men, that doethe he ſpeake and preache into the hartes and myndes of them inwardlie. And then preacheth hee to the Spirites, whom the Deuill holdeth captiue and in thraldome: ſo that wee take this worde (went) and theſe wordes preachyng to the Spirites that are in priſon accordyng to the accoumpt and computation of God himſelf, becauſe in the ſight of Chriſte thei that haue been long ſince, are euen in the ſame ſtate as thei bee that now preſently liue. For his Kyngdome reacheth to the deade aſwell as to the liuyng. In that life wherein hee now liueth, the Beginning, the Middle and the ende of the Worlde, are conteined and reckened after one and the ſame accoumpt & all as one: although in this life theſe thinges bee not reckened ſo, but eche thyng accordyng to his orderly ſucceſſion, as the Sonne after the Father, and ſo of others. All thinges lye naked to the ſight of GOD, and are as now preſent vnto his eyes: and he in one moment or minute of tyme ouerlooketh and ſurueigheth all that is, was or ſhalbee. A thouſande yeeres with hym are but as one daie, as ſaincte Peter in his ſeconde Epiſtle declareth. And therefore the firſt man is as preſent vnto him, as the man that ſhalbe laſt borne, for with one glaunce he beholdeth at once the whole Worlde.

Let this therfore be the meanyng of this place: that Chriſt now preacheth not any more corporallie, but is preſent in his Woorde, and thereby preacheth to the Spirites in their hartes. And here wee muſt note, that Saincte Peter vſeth a Figure, named Synecdoche, which is, when the whole is taken for a parte: and contrariwiſe, when the parte is taken for the whole. For hee preached not altogether vnto them alone, but vnto all that are like vnto them, and of ſemblable diſpoſition to theirs: As if a mā (for example ſake) ſhould now ſaie: This man preached among the Heluetians, who ſometymes were vnder the gouernement of the Dukes of Auſtria. It herevppon by and by followeth not, that hee preached to theim that ſometymes were Vaſſalles to the Dukes of Auſtria, and are now long ſince dead: but it ſufficeth to ſaie, that he preached to the people dwellyng now, in that Countrie, which afore liued in ſuche ſubiection. And thus vnder the name of the parte, the whole is many tymes vnderſtoode, and the whole againe oftentymes is put to ſignifie the Parte. And after this ſorte muſt we by this life haue reſpect, and conſideration of the other life.

This is the beſte interpretation in my Iudgemente that can bee for this place: howbeit if any manne bryng a better, I will bee glad (as meete it is) to allowe of it. But to be plaine, I can not at any hande bee perſwaded to beleeue, that Chriſte beeyng quickened in Spirite (that is, hauyng now taken vnto hym a Spirituall life) did deſcende into Helle, and preache to the Soules there: ſpeciallie, ſeeyng the Scripture is flatte againſte any ſuche matter: affirmyng that when thynges are brought to that poinct, euery one ſhall receiue accordyngly as he hath dooen and beleeued. Againe, it is not certaine in what ſtate the dead remaine. To conclude, the woordes themſelues are againſt any ſuche meanyng for the deade. Now, this is vndoubtedly true, that Chriſte is preſente and preacheth in the harte, when as the faithfull Miniſter or vocall Preacher, with fruite vttereth and inſtilleth the Woorde of God into the Eares: and therefore wee maie boldly and without daunger, admit and embrace this interpretation of this place. He to whom God hath reueiled, and opened a better expoſition, I wiſhe to be followed. The verie ſumme therefore of this our Interpretation is this: Chriſte beyng now quickened in Spirite (that is, after he was aſcended into Heauen) preached afterwarde vnto the Soules of menne, who afore vſed to preache to their bodies: emong whiche Soules there were many Vnbeleuers in the daies of Noah.

When once the long ſuffring of God abode in the daies of Noah, while the Arke was preparyng, where in fewe, that is, eight Soules were ſaued in the water.

HEre againe perſiſteth Sainct Peter, in alledging and inſertyng the Scriptures, in whiche, his purpoſe is to drawe vs to enure and exerciſe our ſelues. And out of theim he bryngeth the figure of Noah his Arke, whiche be alſo explaneth. It is verie cōfortable and proper, to fetche Similitudes from ſuche maner of Examples as this: whiche order Saincte Paule alſo followed: Gala. iiij. where he recordeth the myſterie of the twoo Sonnes of Abraham, and alſo his twoo Wiues, and afterward expounded the ſame. And Chriſte alſo Ihon. iij. ſpeaketh of the Braſen Serpent, whiche Moſes lifte vp in the wilderneſſe, Num. xxj. Suche pithie Similitudes are eaſily learned, and willyngly hearkened vnto, and menne commonly take greate delight in the hearyng of theim. And therefore Saincte Peter here bryngeth in by waie of compariſon, the Similitude of the Arke of Noah: whereby he briefly and in fewe woordes, and yet with a certaine pleaſure, ſetteth doune a ſure leſſon to confirme Faithe. And that whiche he here ſetteth doune, to haue come to paſſe when Noah made the Arke: after the ſame ſort ſtandeth the caſe now: that as he and his, (euen eight Soules) were ſaued in the Arke, whiche was caried vpon the Waters, ſo muſt wee alſo bee ſaued through Baptiſme: that Water did then once ſaue bothe menne and all Creatures beſide: and ſo Baptiſme beyng receiued in Faithe, drouneth in vs whatſoeuer is carnall and naturall, and maketh vs Spirituall: And this commeth to paſſe, when wee betake our ſelues into the Arke, whiche ſignifieth and figureth our Lorde Chriſt, or the Churche of Chriſt, or the Goſpell whiche Chriſte preached, or the Bodie of Chriſte, in whiche wee all hange together by Faithe, and are deliuered from all euilles, euen as Noah by the Arke was ſaued from beeyng drenched in the Waters. Gene. vij. Thus we ſee, how this example by hym here brought, comprehendeth (as it were) compendiouſly and briefly, bothe what Faithe is, and what the Croſſe is: what is Life, and what is Death? Now, where ſoeuer there bee men that whollie depende vpon Chriſt, there certainly is the Churche of Chriſt: and there is vtterly drouned and killed, what ſoeuer is in vs that is euill, and that iſſueth and commeth from our old Adam.

To the whiche alſo the figure that now ſaueth vs, euen Baptiſme agreeth (not the puttyng awaie of the filthe of the fleſhe, but in that a good conſcience maketh requeſt to God)

YE are not hereby ſatted, in that the filth of your bodies is cleane waſhed awaie, and nothyng els cleanſed but the Bodie, as the Iewes preciſely obſerued and vſed to doe, (for ſuche kinde of purifiyng is of no moment nor force: but it is a good Conſcience makyng requeſt to God, that ſaueth you. When as ye feele within you a good Conſcience, chearfullie and confidently daryng to ſhewe it ſelf, and to appeare before God, as though there were a couenaunt or bargain betwéene theim, and therevppon dare boldly ſaie: This hath my Lorde God promiſed me, and I am ſure he will performe it, for he is ſuche a one, as can not deceiue. If ye thus ſtedfaſtly cleaue vnto his Woorde, and whollie depende vppon hym, you can not miſſe but bee ſaued. And the Meane whereby we thus obtaine Saluation, is Faithe: and not any outward Worke, that we our ſelues are able any waies to doe.

By the reſurrection of Ieſus Chriſte.

THis ſmall portion of woordes hath Saincte Peter purpoſely added to that whiche went before, to ſhewe a reaſon of the Faithe that is grounded herevpon: becauſe that after Chriſte died, and deſcended into the lower partes, he ſtaied not ſtill there, but anone aroſe againe from the deade. For if he had continued ſtill in Death, we had remained ſtill in our miſerable eſtate, forlorne as wee were afore: But becauſe he is riſen againe from the deade, and now ſitteth on the right hande of his Father, and hath cauſed the ſame to bee publiſhed and preached vnto vs, to the intente wee ſhould beleeue on hym, we haue therefore a certaine couenaunt, or promiſe with GOD, vnto the whiche wee certainly and vnfeignedly dooe truſte, and by the whiche wee are ſaued and preſerued, euen as Noah was by the Arke. Thus therefore hath Saincte Peter laied before our eyes, and made the whole Arke ſpirituall vnto vs: in whiche is neither Fleſhe nor Blood, but a good Conſcience to Godward, and that is Faith.

Whiche is at the right hande of GOD, gone into heauen, to whom the Angelles, and Powers, and Mightes are ſubiecte.

ALL this he ſpeaketh, to make our Faithe the perfecter and ſtronger. For it behooued, that Chriſte ſhould aſcende into Heauen, and bee made Lorde of all Creatures, and that all Power what ſoeuer, and where ſoeuer, ſhould bee ſubiected vnto hym, to the ende he might aduaunce and bryng vs thither, and make vs alſo Lordes of all thynges.

All whiche be of ſinguler force and efficacie, to comfort and confirme our hartes and mindes. For hereby are we aſſuredly perſwaded, that all thinges through Chriſt and by Chriſt, are made to ſerue vs: That whatſoeuer power there is in Heauē, or in Earth, yea Death & Deuill, all are hereby enioyned and cōpelled to ſerue vs, and for our vſes, euen as thei are bound to ſerue Chriſt, and to lye in all ſubiection vnder his feete.

The fourth Chapter.

FOraſmuche then as Chriſt hath ſuffred for vs in the fleſh, arme your ſelues like wiſe with the ſame mynd, which is, that he which hath ſuffred in the fleſh, hath ceaſſed from ſinne,

That he henceforward ſhould liue (as muche tyme as remaineth in the fleſhe) not after the luſtes of men, but after the will of God,

For it is ſufficient for vs that wee haue ſpent the tyme paſt of the life, after the luſt of the Gentiles, walkyng in wā tonneſſe, luſtes, drunkenneſſe, in gluttonie, drinkinges, and in abominable idolatries.

Wherein it ſeemeth to them ſtrange, that ye runne not with them vnto the ſame exceſſe of ryote: therefore ſpeake thei euill of you.

Whiche ſhall giue accounts to hym, that is readie to iudge quicke and deade.

For vnto this purpoſe was the Goſpell preached alſo vnto the dead, that thei might be condemned, according to men, in the fleſhe, but might liue accordyng to God, in the ſpirite.

Now the ende of all thinges is at hande. Be ye therefore ſober, and watchyng in praier.

But aboue all thinges haue feruent loue among you: for loue couereth the multitude of ſinnes.

Be ye harberous one to an other, without grudgyng.

Let euery man as he hath receiued the gift, miniſter the ſame one to an other, as good diſpoſers of the manifold grace of God.

If any man ſpeake, lett him talke, as the woordes of GOD. If any man miniſter, let him doe it, as of the abilite, which God miniſtreth, that God in all thinges maie bee glorified through Ieſus Chriſte, to whom is praiſe and dominion for euer, and euer, Amen.

Dearely beloued, thinke it not ſtraunge concernyng the firie triall, whiche is among you to proue you, as though ſome ſtraunge thing were come vnto you:

But reioyce, in aſmuch as ye are partakers of Chriſtes ſuffringes, that when his glorie ſhall appeare, ye maie bee glad and reioyce.

If ye be rayled vpon for the Name of Chriſte, bleſſed are ye: for the ſpirite of glorie, and of God reſteth vpon you: whiche on their parte is euill ſpoken of: but on your parte is glorified.

But let none of you ſuffer as a murtherer or as a thiefe, or an euill doer, or as a buſie bodie in other mens matters.

But if any manne ſuffer as a Chriſtian, let hym not bee aſhamed: but let hym glorifie God in this behalfe.

For the tyme is come, that iudgment muſt beginne at the houſe of God. If it firſt begin at vs, what ſhall the ende be of them whiche obeye not the Goſpell of God?

And if the righteous ſcarſely be ſaued, where ſhall the vngodly and the ſinner appeare?

Wherefore let them that ſuffer accordyng to the will of God, commit their ſoules to him in well doyng, as vnto a faithfull Creator.

Foraſmuche then as Chriſte hath ſuffred for vs in the fleſh, arme your ſelues likewiſe with the ſame mynd, which is, that he whiche hath ſuffred in the fleſhe, hath ceaſed from ſinne:

SAinct Peter ſtill continueth in the ſame Argument that he had in hande in the other Chapter afore. For as he there generallie exhorted vs to ſuffer affliction and perſecution (if ſo the will of God bee) and for the ſame, ſett Chriſt for an example vnto vs: ſo doeth hee here more largely handle and confirme the ſame, makyng thereof as it were a repetition: ſaiyng: Foraſmuch as Chriſt our Graund Captaine and head, ſuffred in the fleſhe for vs, and alſo by his bitter paſſion redeemed vs, and in his ſuffryng became an Example vnto vs, it is moſt meete and our bounded duties are to imitate him, and to bee likewiſe armed and furniſhed. For, the life of Chriſte, and eſpecially his paſſion, is ſet doune vnto vs in the Scriptures after two ſortes. Firſt, as a free Gift giuen vnto vs (as ſainct Peter in the third Chapter afore hath worthilie deſcribed and ſet him doune vnto vs) moſte chiefly labouring to builde vs on him by Faithe, and teaching vs that by the Bloud of Chriſt all our ſinnes are expiated and clearely done awaie, and we freed from the thraldome of our tranſgreſſions, and reſtored to the participation of eternall life: ſeeyng that Chriſte was freely giuen vnto vs: all whiche benefites can of vs bee none otherwiſe conceiued and apprehended then by Faith onely. And of this hee ſpake afore, where he ſaied, that Chriſte once ſuffred for our Sinnes. This is the principall and the chiefeſt poinct of all, and in the holie Scriptures ſet doune as moſt excellent. And ſecondlie, Chriſte was giuen and ſet forthe vnto vs, as an Example or patterne for vs to imitate.

For when as wee haue once apprehended and taken holde of Chriſt as a free Gift, by Faithe, wee muſt nexte endeuour our ſelues and bende all our ſtudies to imitate and reſemble him in the whole courſe of his life, vnto paſſion. After this ſorte, doeth ſainct Peter here commende vnto vs, Chriſtes paſſion. He purpoſelie ſpeaketh not hereof the workes of Loue, wherin wee ſerue our Neighbour, which bee properly called Good workes (for of them hath he alreadie ſpoken very ſufficiently) but of ſuche workes as concerne our owne bodies: as namely, when wee ſerue our ſelues, and bee ſo carefull of our owne eſtates, that our Faithe (while wee mortifie our Sinnes) may be the ſtrōger, and we our ſelues the fitter to ſerue our Neighbour. For when as I doe tame and bridle myne owne bodie, and keepe it vnder, that it waxe not wanton and proue to laſciuiouſnes, I ſhall not haue any delight to enueigle my neighbours wife or his daughter to ſatiſfie my inordinate luſtes. So likewiſe, if I my ſelf kill and quench in mine owne mynd, the flames of ſpightfull enuie and cancarde hatred, am I not a greate deale the fitter to deale louingly and gentlie with my neighbour? I haue oftentymes afore ſaied, that although by Faith we bee fullie iuſtified, and haue Chriſte with all his merites fullie our owne, yet ought wee to applye our ſelues to good Workes, and to ſeeke (all that wee can) the benefite and commoditie of our Neighbour. For we are neuer perfectly purged and cleane ſo long as we dwell in this worlde: there is no man but feeleth and findeth in his Bodie a Storehouſe of many euill luſtes and filthie deſires. For Faithe beginneth to mortifie Sinnes, and to bryng with it an heauenly life: but it is not as yet here perfect and ſtrong enough to doe that which it would: Euen as Chriſte reaſoned of the Samaritan, which was not yet wholly reſtored to health, although his woundes were bounde vp, and charge enough giuen for his curyng and looking to: ſo fareth it with vs. For whē we beleue, our woundes are bound vp that is to ſaie, the infection and diſeaſe which by propagation is deriued into vs from Adam, is begonne to bee healed: whiche is brought to paſſe (as wee ſee) in ſome, remiſſelie and ſlowly, in other ſome, ſpeedily and quickly, accordingly as euery one chaſtiſeth himſelf and repreſſeth his fleſh, and hath a fuller meaſure of Faithe giuen vnto hym.

And therefore, when we haue attained theſe two, Faithe, and Charitie, our next ſtudie and care ought to be, euen vntill wee dye, to ſkowre and pourge theſe reliques of Synne, yet harboroughyng within vs. And therefore ſaieth ſainct Peter, Arme ye your ſelues likewiſe with the ſame mynde, that is, confirme your myndes, and ſtrengthen your hartes in this cogitation, to dooe as Chriſt hath dooen afore you. For if wee be right Chriſtians, wee ought thus to thinke with our ſelues. My Lorde GOD hath ſuffred for me, hath ſhew his precious blood for me, and hath ſuffred Death on the Croſſe for me: why ſhould I bee ſuche a baſtarde, to bee vnwillyng to ſuffer any kinde of affliction? For, if our Lorde hymſelf iſſue out into the brunte and breaſte of the Battaile, how muche more meete is it for vs, beyng his poore Seruauntes, ioyfully to abide and vndertake any daunger? Theſe cogitations would animate vs to pearce into, and boldely to aduenture to giue the nſect vpon any daungerous aſſaies what ſoeuer.

This woorde Fleſhe ſignifieth not onely the Bodie, conſiſtyng of Fleſhe and Blood, Skinne and Bones: but all what ſoeuer commeth from Adam. So ſaieth God Geneſ. vj. My Spirite ſhall not alwaies ſtriue with manne, becauſe he is but Fleſhe. And Eſaie likewiſe: Chap. xl. All Fleſhe ſhall ſee the ſauyng health of God: That is, it ſhalbee manifeſt before all menne in the worlde. So alſo ſaie wee in our Creed, I beleeue the reſurrection of the Fleſhe, (that is) that all menneſh all ariſe againe. Fleſhe therefore ſignifieth the whole and entire Manne, euen as he liueth in this life. Now, the w •• rkes of the Fleſhe are in an excellent order, reckoned vp and recoumpted by ſainct Paule, Gala. v. And not thoſe groſſe actions and workes of the Fleſhe onely, as Fornication, but the chiefeſt and greateſt vices that bee, as Idolacrie, and Hereſies, whiche bée reſiaūt not in the Bodie onely, but rather in the Reaſon. Note therefore, that Manne, together with his Reaſon, Will, and all inward motions, (Soule and Bodie) is called Fleſhe, and that becauſe with al his powers bothe inwardly and outwardly, he purſueth and himteth onely for thoſe thynges that are carnall, and delightfull to the Fleſhe. Euen ſo ſaieth Saincte Peter in this place, that Chriſt ſuffred in the Fleſhe: whereas it is certaine, that his Paſſion was not onely in the Fleſhe but in his Soule alſo, whiche adode that moſte extreme agoine, whereof Eſaie ſpeaketh.

And after the ſame ſorte muſt we alſo take this that followeth He whiche ſuffreth in the Fleſhe, ceaſeth from Synne. For this is not the meaning of it, that he whiche hath his head chopped of, or his bodie onely diſmembred, ceaſſeth from ſynnes: but this ſuffryng in the Fleſhe comprehendeth in it, what ſoeuer it bee that aggreeueth and vtterly diſcontenteth Man, or that whiche ſhalbee his happe willinglie to ſuffer and beare: what Miſerie, Calamitie, Vexation, or neceſſitie ſo euer it bee. For there are a greate ſorte, that beeyng ſounde in bodie, are (notwithſtandyng) inwardly in mynde greatly perplexed and diſquieted, and in harte greeuouſly tormented. Now, if theſe grieues be laied vpon them, for Chriſtes cauſe, it is good and commobious for them: for he that is afflicted in the Fleſhe (ſaith he) ceaſſeth from Synne. For this purpoſe is the Croſſe very profitable, becauſe thereby Synnes are qualified, and greatly alaied. For when a Manne once beginneth earneſtly, and from the verie bottome of his harte to repente, it is wonderfull to ſee, how ſoone and how quickely Luſte, Enuie, hatred, and other ſynnes doe vaniſhe awaie and ceaſſe. Wherefore, GOD hath laied the Croſſe on vs, thereby (as it were) to compell and puſhe vs forwarde, as well to beleeue in hym, and to put our thirſt in hym, as alſo that wee ſhould reache our helpyng hande one to an other, through Loue.

That he henceforthe ſhould liue (as muche tyme as remaineth in the Fleſhe) not after the luſtes of menne, but after the will of God.

OVr partes and dueties are, as in the whole courſe of our life, ſo by the Croſſe and daiely chaſtifyng of our ſelues, to conquere and ſubdue our Fleſhe, and to bryng it in ſubiection: not with intent therby to merite any thyng toward our Saluation, but to ſhewe our ſelues gratefull and duetifull vnto God. Not after the luſtes of menne, (ſaieth he) that is: We muſt not doe it, to pleaſe either our ſelues or others thereby. For wee muſt not faſhion our ſelues like vnto this worlde, as Saincte Paule writeth in the xij. Chapter to the Romaines. Whatſoeuer the worlde requireth of vs, that muſt we refraine and forbeare.

For it is ſufficiente for vs, that wee haue ſpent the time paſte of the life, after the luſte of the Gentiles walkyng in wantonneſſe, luſtes, drunkenneſſe, in gluttonie, drinkynges, and in abhominable Idolatries.

WEE haue alreadie too muche cockered our ſelues, and been too muche giuen to our owne wā ton delites: for before wee receiued the Faithe, wee ſpente our tyme and beſtowed our liues, accordyng to our owne ſenſuall appetites, in no better ſorte then very Gentiles: And therefore we muſt ſtriue and endeuour our ſelues to conſecrate, and direct the reſidue of our life, according to the will of God, and to doe that whiche maie bee acceptable, vnto him. For we haue our Enemie within our owne boſome, wee foſter and nouriſhe hym within our owne fleſhe: there and from thence the craftie and moſte Peſtilent enemie (as it were) out of an ambuſhe, priuily and ſecretly ſetteth vpon vs: and that not with any groſſe and apparaunt vices, but rather with the credite, iolitie, and eſtimation of the Fleſhe, which is called by Sainct Paule, The wiſedome of the Fleſhe. j. Cor. j. This beeyng now beaten doune, all the reſte would eaſily and with little adode bee repreſſed and vanquiſhed. For this oftentimes annoyeth and hurteth our neighbour, and that ſo cloſely and ſecretly, as that it can not bee deſcried or eſpied.

Sainct Peter calleth that Wantonneſſe, when with ſaſciuious woordes and geſtures, the luſte of the harte and minde is ſtirred vp and although no actuall dealyng enſue therevpō: and when either in ſpeakyng or in liſtenyng to others that vſe lende and vnchaſt talke, a manne any waie intemperately behaueth hymſelf: ſo that anone after, there bee enkindled naughtie deſires and inordinate motions, yea, and many tymes burſt out into open acte. Thereout ſometyme ſpryngeth Idolatrie alſo, whiche in the ſight of God is a thyng abhominable. This miſchieuous wickedneſſe (if wee bee not warie and carefull, to keepe our Faith vnſpotted, will goe nere to touche vs. For if we once looſe and make ſhipwracke of our Faithe, wee are moſte ſure withall to looſe God alſo, and ſo ſhall we committ more groſſe and horrible Idolatries, then euer any Gentiles did, and therefore it ſtandeth vs greatly in hande, to looke well to our ſelues.

Wherein it ſeemeth to theim ſtraunge, that ye run not with them vnto the ſame exceſſe of riot: therefore ſpeake thei euill of you;

Whiche ſhall giue accoumptes to hym, that is readie to iudge quicke and dead.

YE haue heretofore ledde a Heatheniſhe life, and now becauſe ye haue forſaken that trade, it ſemeth vnto theim that ſtill wallowe in the ſame myre, a verie ſtraunge thing, yea, a verie foule and fooliſhe parte of you: not ſtickyng to ſaie: Loe, what fooliſhe fellowes bee theſe, that thus thei renounce all worldly iolitie, and diſpoſſeſſe theimſelues at once from all the delightes of this life? But ſuffer ye them to haue this their vaine talke, let theim accoumpte this your conuerſion, and alteration very ſtraunge, and let them diſpraiſe and deſpiſe your purpoſe as wilfull and abſurde. The daie will come, when thei muſt be called to their reckenyng, and giue an accoumpt of their dealynges: and therfore in the meane ſpace, commit ye all thynges vnto God, that will iudge all thynges accordyng to right.

For vnto this purpoſe was the Goſpell preached alſo vnto the deade, that thei might bee condemned, accordyng to menne, in the fleſhe, but might liue accordyng to God, in the Spirite.

Now the ende of all thynges is at hande.

THis place againe is ſomwhat ſtraunge and difficile. The woordes dooe plainly ſaie, that the Goſpell was preached not onely to the liuyng, but alſo to the Dead, and yet neuertheleſſe he addeth theſe wordes, That thei might be condemned, accordyng to menne, in the Fleſhe. Now, thei that are dead, haue no Fleſhe: wherefore theſe woordes can not be vnderſtoode otherwiſe, then of them that be aliue. How ſoeuer wee take it, the phraze is ſomewhat ſtraunge. Whether the whole texte and ſentence in this place bee perfecte, or whether ſome woordes be miſſyng, I will not take vpon me to define. But thus doe I vnderſtande this place, and am certainly perſwaded in the ſame, that it belongeth nothyng to vs, how and after what maner GOD meaneth to condemne the Gentiles whiche dyed many hundred yeares agoe: For it behooueth vs rather to looke and conſider what he will doe to them that yet are aliue in the worlde.

This woorde Fleſhe is ſo to bee vnderſtoode as was afore declared: to witte, that it entierly ſignifieth the whole Man, as he liueth, as alſo he is called all Spirite, when he careth for the thinges that be of the Spirite. Theſe be ſo mingled together, as if one ſhould ſay of him that is woūded: this man is whole, if but onely the better parte in hym bee whollie cured. For hee is ſaied to be wounded but onely in that parte, wherein he was ſtriken. So likewiſe in a Chriſtian man, the Spirite ought to haue the chiefe Souereigntie. Therefore ſaieth hee, that thei are condemned in the fleſhe: that is, accordyng to the outward man: but accordyng to the inwarde man, which is the Spirit, thei bee ſaued and liue.

But how commeth this to paſſe, that he ſaieth, they liue, and yet notwithſtandyng calleth them dead? Truely, accordyng to my poore ſkill and capacitie (for I will not that this my interpretation ſhould preiudice and foreſtall the meanyng of the holie Ghoſt, but that I dutifullie yeeld my ſelf to them that bryng a better) I dooe thinke, that by thoſe whom he calleth Dead, he meaneth Infidels. For it carieth no likelihood of truth, to ſaie that the Goſpell was preached to them that bee departed out of this life. Vnleſſe ſaincte Peters meanyng bee this: that the Goſpell was ſo generallie and vniuerſallie in the worlde proclaimed, and ſo openly in euery place rong out, that it was hidden neither to the quicke nor to the dead, neither to Aungelles, neither yet to Deuilles: that is to wit, It was not preached ſecretly in corners and in huckermucker, but ſo publickly and openly that al Creatures, if thei had cares to heare, might heare: accordyng to the tenour and effect of that Commiſſion and charge giuen by Chriſte himſelf. Mar. xvj, Goe ye into all the worlde and preache the Goſpell to euery Creature. Now, when it is in this ſorte preached, it findeth ſome, whom accordyng to the Fleſhe it condemneth, but in Spirite it maketh them to beginne to liue.

Now the ende of all thinges is at hande.

AND this ſentence alſo ſeemeth very ſtraunge. There are now paſſed aboue a thouſande and fiue hundreth yeares ſince Sainct Peter wrate this Epiſtle, whiche is no ſmall tyme to looke for the ende of all thinges to approache. But he ſaieth, that the ende of al thinges is alreadie come, and is now preſent. And ſo ſaieth ſainct Iohn alſo in the ſeconde Chapter of his firſt Epiſtle. This (ſaieth he) is the laſt tyme, Vnleſſe therefore ſuche an excellent Apoſtle had plainly ſaied, that the ende of all thinges is at hande, it might haue been ſaied again, that he had erred and not tolde the truth. But now muſt wee ſtedfaſtly beleeue, that (no liyng but) a true Apoſtle hath ſpoken it. What he meaneth in ſo ſaiyng, he himſelf declareth in his ſeconde Epiſtle, where he yeeldeth a reaſon why he ſaieth that this ſo long a ſpace is but a ſhorte tyme and nere at hande: One daie (ſaieth he) is with the Lorde as a thouſande yeares, and a thouſande yeares as one daie. But wee muſt vndoubtedly thinke, that there reſteth not ſo many yeares till the diſſolution and ende of the world, as haue continued from the beginnyng vnto the tyme wherein this was written. Neither muſt wee looke that this life ſhall continue yet twoo or three thouſande yeares from the natiuitie of Chriſt, for the ende wil bee ſooner then wee thinke.

Be ye therefore ſober and watchyng in praier.

But aboue al thinges haue feruent loue amōg you: for Loue couereth the multitude of ſinnes.

HEre wee ſee, to what ende Continencie & Sobrietie are needefull, and whereto thei ſerue: to wit, that we maie bee the readier to praie bothe for our ſelues and alſo for our neighbors. Furthermore, our Loue can not be feruent, vnleſſe wee ſo chaſtice our bodies, that thei maie be apt to receiue and ledge Loue within vs. This ſentence ſainct Peter boroweth out of the x. Chapter of the Prouerbs. Hatred ſtirreth vp contentions, but Loue couereth the multitude of ſinnes. This therefore is his meanyng: Chaſties your fleſhe, and quenche ye the luſtes thereof, for if ye dooe not diligently endeuour to doe ſo ye ſhall eaſilie offende one an other, and not be eaſie and willyng to forgiue one an others offences. And therfore ſtriue to repreſſe and ſubdue the affections and luſtes of your fleſhe: for ſo ſhal ye bothe loue one another, and willingly forgiue one an other. For loue couereth Sinnes.

This place is by ſome ſo wreſted as though it did ſeeme to make againſt Faith. For this is their ſaiyng: Thou affirmeſt that man is iuſtified onely by Faithe, and that no man can bee deliuered from the guilt of his Sinnes, by his workes. How chaunceth it then, that bothe Solomon and S. Peter affirme and ſaie, that Sinnes are couered by Loue Solomons meanyng and wordes are in effect theſe: he that ſwelleth with any hatred againſt an other, teaſſeth not to practiſe and ſtirre vp contentions and braulinges: But where ſincere loue is, it couereth Sinnes and gently pardoneth any offences. Where naer and wrathe haue taken holde, there is a man waiward, ſtubborne, harde to yeeld to any reconciliation, remaineth ſtill full of indignation and ſpight: but when a manne is endued with Loue, he will not be incenſed and moued to any garboile and vnquietneſſe, though he bee greatly prouoked therevnto: he curteouſly couereth, hideth and winketh at all thinges, as though he ſawe them not. So that this worde (Couer) wherof both Solomon and ſainct Peter ſpeake, when thei ſaie, that Loue couereth the multitude of Synnes, muſt haue relation to our Neighbour and not vnto God. For as it is Faithe onely, whiche couereth my Sinnes before God, ſo is it Loue that couereth the ſinnes and faultes of my Neighbour. For as the mere loue of God to me warde, couereth my Sinnes, when as I faithfully and ſtedfaſtly beleeue that God will not looke vppon them nor puniſhe them: ſo ought I alſo with my Loue towarde my Neighbour to couer his ſinnes towarde mee, that I bee not therewith offended. And therfore (ſaieth he) Aboue all thinges haue feruent loue one to an other, that ye maie couer and hide one an others faultes. And this is further to be noted, that this Loue couereth not one or two Sinnes onely, but the multitude of Sinnie: it cannot be drawen by any prouocation to bee ſo angrie, but that it couereth all. The ſame alſo hath ſaincte Paule j. Cor xiij. Where he doeth (as it were) expounde this place. Loue ſuffreth all thinges, beleeueth all thinges, it hopeth all thinges it endureth all thinges: that is, it thinketh the beſte of euery thyng, it can paciently beare all thinges, and take well in worth whatſoeuer it bee.

Bee ye harborous one to an other, without grudgyng.

Let euery man as he hath receiued the gift, miniſter the ſame one to an other:

HE is barborous, whiche cherefully and hartilie receiueth and entertaineth Straungers. As when the Apoſtles trauailed through diuers Countries, and preached where thei went, ſendyng their diſciples abroade to ſundrie places, it was requiſite that thei ſhould mutuallie bee harborous one to an other. Whiche example were good to be more put in vre nowadaies then it is: that wee hauyng the gift of preachyng, ſhould likewiſe trauaile from place to place, from Citie to Citie, from houſe to houſe, and not to ſitte ſtill in one place: to ſee where any were weake, that wee might comforte him: if any were fallen, that wee might raiſe him vp, and likewiſe to doe ſuche other dueties as to an Apoſtolicall function belongeth.

Now, all this muſt bee doen without grudgyng (ſaieth ſainct Peter) not as though we were loath to doe it. And this is one office or duetie of Loue, as this is likewiſe whiche next followeth, namely, that wee ſhould with the giftes wherewith God hath endued vs, miniſter one to an other. The Goſpell requireth, that euery man ſhould bee as an others Seruaunt, and to miniſter and ſerue to the neceſſitie of an other in that vocation and function whereunto he is called, to the beſt of his abilitie: according to the meaſure of that Talent that is committed vnto hym, and accordyng to that ſtace and condition of life, wherein euery one is placed. For it is not hereby meant, neither is it the will and commaundement of GOD, that the Maiſter ſhould miniſter and bee at becke to his Seruaunt, nor that the Handmaide ſhould haue the rule ouer her Miſtreſſe, or that the Kyng ſhould bee corporallie ſeruiceable to a Begger: for he can not abide, that that authoritie and high degree of ſuperioritie, wherein thei are placed ſhould either bee diſquieted or diminiſhed. But hee requireth that euery one in harte and Spirite ſhould ſerue an other: that although thou bee of high callyng and authoritie, yet maieſt thou none otherwiſe vſe thy authoritie but to the commoditie and benefite of thy Neighbour. And in this ſorte, is it requiſite and conuenient for the Maiſter to further and helpe his Seruaunt with al the ſeruice he can, wherein he yet remaineth a Maiſter ſtill, and lawfullie maie repute and accoumpt himſelf in higher degree of calling then his Seruaunt: but a man maie not lift vp himſelf in the pride of his harte for the ſame, but to thinke of himſelf, as of a Seruaunt, inſomuche that he could finde in his harte (if it ſo ſeemed good to the Lorde) euen to bee a Seruaunt. This inwarde perſwaſion ought alſo to be in the godlie, in euery ſtate and degree.

As good diſpoſers of the manifolde grace of God.

GOD hath not giuen a like meaſure of grace and giftes to euery one of vs. And therefore euery one muſt looke aboute hym, and conſider with hymſelf whereto he is made fitte of the Lorde, and what gift it hath pleaſed God in mercy ſpecially to endue him withall. Whiche when he hath throughly ſkanned, and exactly noted in hymſelf, his duetie is therewith to ſerue his neighbour, and that in ſuche ſorte as here is more at large particularly ſet doune by ſainct Peter, ſaiyng.

If any manne ſpeake, let him talke as the woordes of God.

THat is, if any manne haue the gift of preachyng and teachyng, ſette hym preache and teache, as Saincte Paule Roma. xij. willeth hym: That no manne bee wiſe in his owne conceipt, nor preſume to know more then is meete for hym to vnderſtande, but that euery one vnderſtande accordyng to ſobrietie, as God hath dealte to euery manne the meaſure of Faithe. For as wee haue many members in one bodie, and all members haue not one office, ſo wee beeyng many, are but one in Chriſt, and euery one, one an others members, hauyng giftes that are diuers, accordyng to the grace that is giuen vnto vs. And immediatly after in the ſame Chapter he addeth: If any manne haue Prophecie, let hym Prophecie accordyng to the proportion of Faithe: If he haue an office, lette hym waite on his office: Or he that teacheth, on his teachyng: After ſuche an order and courſe doeth he teache in other of his Epiſtles, as namely. j. Cor. xij. And Epheſ. iiij.

And this is the cauſe, why God hath diuerſely diſtributed his giftes vnto menne, namely, to the intent wee ſhould vſe them to the benefite and mutuall helpe one of an other: ſpecially and chiefly thei that bee in any maner of publique office or function, whether it bee in the miniſterie and preachyng of the Woorde of God, or in any other. To the office of preachyng, that properly belongeth, whiche here ſainct Peter preſcribeth: namely, vnto whom ſoeuer the office, vocation, and charge of preachyng the Woorde of GOD is allotted, let hym ſpeake, As the woordes of GOD. Whiche caueat and leſſon ought moſte carefully to bee taken heede vnto, that no man preſume to preache or teache any thyng, whereto he hath not the expreſſe Woorde of GOD for his warraunt, and except he bee moſte certaine, that the ſame bee directly to bee auouched out of the ſacred Scriptures. Whiche beeyng ſo, what maie bee thought of the Pope, and of his dirtie Dregges & traditions? Doe wee not ſee his mouth with this one worde notably ſtopped? This I ſaie, to the intent euery one maie manifeſtly ſee how ſhameleſly and ridiculouſly he braggeth and vaūteth him ſelf, to bee ſainct Peters Heire and Succeſſour, not makyng any accoumpt at all, of that whiche ſaincte Peter in this place preſcribeth and willeth.

If any man miniſter, let hym doe it, as of the abilite, whiche God miniſtreth.

WHo ſoeuer executeth any function in the Churche, or hath the cure of Soules committed vnto hym, maie not deale as be liſte hymſelf, or to ouerrule matters accordyng to his owne ſenſuall will, ••• ither maie he ſaie: Tuſhe, I am a Prelate, the people muſte all liſten to that whiche I ſaie, and obſerue my Lawes, Ordinaunces, and Iniunctions without gainſaie. For God requireth this, that no manne miniſter, or doe any thyng, contrarie or repugnaunt to that whiche he commaundeth and appoineteth. A Prelate or Biſſhoppe (I ſaie) ought to dooe nothyng in the Churche, vnleſſe he be certaine and ſure of the warrantiſe thereof by Gods Woorde. For God can not abide to haue his ſeruice iumbles and mingled at pleaſure, with euery fooliſhe guegawe, and light tromperie. And therefore he ought to haue an aſſuraunce and certaintie in his mynde and conſcience, that euen GOD bothe ſpeaketh and worketh in hym: and to ſtande vpon ſo ſure a grounde for the veritie thereof, that his Faithe dare boldlie witneſſe with hym, and ſaie: Whatſoeuer I haue ſpoken, and what ſoeuer I haue doen or dealt herein, I am ſo out of doubt, that the ſame in eche reſpect is conſonant to the Worde & will of God, that I am readie and dare to ſeale the ſame with my blood, & to confirme it with my death. For other wiſe, if I wauer and totter this waie and that waie, not knowyng whoſe cauſe and buſineſſe I haue in hande, my Faithe is builded vppon the Sande, ſo that the Deuill myne aduerſarie, is able to ſhake and tumble it whiche waie be liſte. And therefore we are here ſtraightly forbidden, not to relye vnto, nor to allow what ſoeuer decree or conſtitution theſe Biſſhoppes liſte to obtrude and enioyne, vnleſſe thei ſtande vppon a ſure grounde, that the thynges whiche thei doe, are allowed of God, yea doen of God hymſelf: and vnleſſe thei bee able to ſaie: Doe this, for it is the will and commaundement of GOD, and we haue his expreſſe Woorde and Commaundement for our warrant. If thei bee not able to ſaie thus, thei ought to bee accoumpted as Lyers and deceiuers: muche leſſe ought any Chriſtian to yeelde vnto them therein any obedience or ſubſcriptiō. For, the Lorde hath ſo appoincted, that our Conſciences ſhould not elſewhere bee ſtaied, but vpon the moſte ſure and infallible Rocke. And thus muche for publicke functions, wherein it is not lawfull for vs at any hande, to followe our owne wilfull deuiſes, and ſenſuall conceptes nor to preſcribe any role or order to bee embraced, vnleſſe wee bee vndoubtedly aſſured, that it ſtandeth with the will and Worde of God. Wherein wee euidently ſee, how cleane againſte the Kyngdome of the Pope, and his Mitred Biſſhopps (as thynges therein are now handled) Sainct Peters mynde and Iudgement was, long before any Pope were knowen in the worlde, to rule the roſte in ſuche Pontificalitie, as ſince thei haue doen.

That God in all thinges maie be glorified, through Ieſus Chriſte, to whom is praiſe and dominion for euer, and euer, Amen.

I Would haue you ſo ſure and certaine, that that whiche you ſpeake and doe, God hymſelf ſpeaketh and dooeth, that ye maie therein glorifie God as the aucthour thereof, humbly thanking him for his bounteous gift: whiche thing ye can not doe, when ye doe any thyng, whereof ye bee not ſure whether God allowe it, or no. But beeyng ſure and certaine thereof, how can ye chooſe but with moſte humble thankes to praiſe and extoll ſo good, ſo gracious, and ſo bounteous a Lorde, who vouchſafeth to giue his bleſſed Woorde to ſpeake in you, and he hymſelf to doe his owne woorke in you? Whom otherwiſe ye ſhould but mocke and ſkorne, and lye vnto hym, ſo long as ye pretende to giue thankes vnto hym for his good gifte: beeyng not ſure, whether it were his gifte or ſome idle deuiſe and imagination of your owne braines. And therefore there is nothyng ſo pernicious, nothyng ſo monſtruous, nothyng ſo beaſtlie, as to goe about to gouerne the Churche of God, without the warrant of Gods owne Woorde and Woorke, and therefore ſainct Peter ſawe greate reaſon to adde this muche, therby to teache how the Churche ought to be gouerned.

Dearely beloued, thinke it not ſtraūge concernyng the firie triall, which is emong you to proue you, as though ſome ſtraunge thing were come vnto you.

HEre againe he vſeth a phraze or forme of ſpeech where with our tongue is not acquainted. But Sainct Peter therefore vſeth it, to putte vs in minde of ſundrie is textes and places of the Scriptures, whiche many tymes tearmeth Perſecution and Affliction, by the name of a fierie Furnace. After whiche ſort Sainct Peter hymſelf, afore in the firſt Chapter of this his firſt Epiſtle hath theſe words: That the triall of your Faithe beyng muche more precious then gold that periſheth, (though it bee tried with fire) might bee founde vnto your praiſe, honour, and glorie at the appearyng of Ieſus Chriſte. Likewiſe we read in the Prophete Eſaie. Chap. xlviij. that the Lorde ſpeaketh theſe woordes: Beholde I haue tried thee, in the furnace of affliction. And in the xxvj. Pſalm. Trie me O Lorde, prooue and examine my reines and my harte. Againe Pſal. lxvj. Wee paſſed through fire and water. To bee ſhort, it is an vſuall phraze in the Scripture, to call affliction, Fier: and triall of fire. And herevnto alludeth Saincte Peter, willyng vs, not to thinke it ſtraunge, or a thyng vnmeete and vnexpediente for vs, though this fierie triall happen vnto vs, to prooue and trie vs, euen as golde is tried in the Fire.

For as ſoone as wee haue vowed our ſincere Faithe vnto God, and haue giuen our names to ſerue hym: God lingereth not long, neither maketh any delaie, but preſently withall, laieth his Croſſe vppon vs, to trie and confirme vs in our profeſſion, and to make our Faithe the more ſtrong and effectual. The holie Goſpell is a Worde of wonderfull power, and therfore can not ſhewe out his proper force and might otherwiſe, then in Temptation and Affliction. And no manne is euer able to declare or to knowe, what the mightie power and vertue thereof is, vnleſſe he haue experimented and taſted the ſame in Tribulation. Whereſoeuer the Croſſe and Affliction bee, there namely doeth the glorious Goſpell of GOD, bothe diſplaie and exerciſe his force, might and vertue. It is the worde of life, and therefore can not declare out his mightie operation and power, otherwiſe then in Death. And therefore where there is not a Death and affliction, there is no manne that can tell or trie, what the force and power thereof is, and how farre ſtronger it is then either Sinne or Death. And therefore it is, that he ſaieth [Whiche is kindled among you to proue you] that is to ſay: GOD neuer ſendeth vnto you any Affliction or fire, (that is, any Croſſe or tribulation) to make a fierie triall of you, but he doeth it to prooue, whether you will ſticke vnto hym, and depende vpon his holie Woorde and Prouidence, or no. In the x. Chapter of the Booke of Wiſedome it is written of Iacob, that GOD gaue hym an hard conflict, to the intent be might by triall knowe, that the feare of God is ſtronger then all thynges. And this is the cauſe, why GOD laieth the Croſſe vppon all theim that bee beleeuers, that thei might taſte and feele what the power and might of GOD is, whiche by Faithe thei haue embraced.

But reioyce, in aſmuch as ye are partakers of Chriſtes ſuffringes.

SAinct Peter doeth not here require that we ſhould feele and ſuſtaine the ſame afflictions of Chriſte, wherewith he hymſelf was perſecuted, and ſo to be made partakers of his ſuffringes: but his meanyng is this: Chriſte was afflicted and perſecuted, and therefore thinke not you to eſcape ſcotfree without perſecution. When ye are thus afflicted, ye partake with Chriſte. For if wee will liue with him, wee muſt dye alſo with him. If wee will raigne with him, wee muſt alſo ſuffer with him, as ſainct Paule ſaieth Rom. vj. Col. ij. Ephe. iiij. Hebr. xij.j. Cor. vj.ij. Tim. ij. and in many other places.

That when his glorie ſhall appeare, ye maie bee glad and reioyce.

WHen ye fall into any ſuche tribulation and Croſſe, ye haue cauſe to reioyce. And this ioye muſt bee no leſſe in the Spirite, then the torment is in the bodie, if ſo bee that ye aſpire to eternall ioye. For this maner of ioye in afflictions hath his beginnyng here, but his continuaunce is euerlaſtyng. Whereas on the other ſide, hee that kicketh and repineth at the affliction whiche the Lorde ſendeth vnto hym, and is (as it were) diſpleaſed and angrie with GOD for the ſame, that perſon ſhall ſuffer double torture: that is, both here in this worlde, and perpetually in the worlde to come. Wee reade of certaine holie Martirs, how they went to their torment, and ſuffred death with moſte cherefull and merie myndes: as of ſainct Agatha, who ſhewed more ioye and alacritie when ſhee was haled and drawen into Priſon, then if ſhee had gone to any pleaſaunt melodie and daunſyng. So alſo did the Apoſtles returne with ioye from the Counſell, yeeldyng earneſt thankes to Almightie God, who had vouchſafed to make them worthie to ſuffer perſecution for Chriſtes cauſe, who now are in bliſſe and eternall ioye in Heauen.

When his glorie ſhall appeare.

CHriſte ſheweth not forthe himſelf viſiblie as Lorde, but as yet laboureth and is in trauaile with vs. As concernyng himſelf he is alreadie Lorde of all thynges, but wee that bee his members, are not as yet become ſo. But wee ſhall bee ſo, when his domination and glorie ſhall be manifeſted and ſhine brighter then the Sunne.

If ye be rayled vpon for the Name of Chriſte, bleſſed are ye:

CHriſte is to the world, an o ious and hatefull name: of whom when thou once beginneſt to preache, thou muſt not thinke, but that thei whiche on Earth be of higheſt calling and greateſt countenaunce, wil both blaſpheme and ſpeake euill of hym. And in this Age wherein wee now preſently liue, this further miſchief is growen, that thei which be our perſecuters, are thoſe, which pretend yt name of Chriſtians, and would deare vs in hande that thei bee the true profeſſors of his name: whereas in their deedes thei vtterly denye, renounce, and perſecute Chriſte: and yet (forſooth) thei will bee called Chriſtians, gloriyng and vauntyng themſelues for that thei bee baptized. So that our caſe now is bothe more daungerous and alſo more troubleſome and greeuous then others afore hath been. For is not that conflict and Battaile more then twiſe lamētable, wherin our Enemies and aduerſaries againſt whom wee fight, carie the ſame tytle, beare the ſame Standardes, and pretende to maintaine the ſame quarell that wee doe? And therefore if this comfort and conſolation of ſainct Peter were euer neceſſarie for any people, trulie it is in theſe tymes moſte expedient and needefull for vs, that wee maie conſtantly ſtande in our profeſſion, and cherefully perſeuere in maintenaunce of the truthe againſte thoſe that perſecute vs: thoſe (I ſaie) whiche in the eye of the worlde are accoumpted the beſt and the wiſeſt.

For the ſpirite of glorie, and of God reſteth vppon you: which on their parte is euill ſpoken of: but on your parte is glorified.

YE haue among you (ſaieth he) the Spirite, whiche is the Spirite of God and the Spirite of Glorie, that is to ſaie: the Spirite whiche maketh vs glorious: but not here in this worlde, but in the laſte daie when the glorie of Chriſte ſhall appeare and bee reueiled. Furthermore he is not onely the Spirite of Glorie, for that he maketh vs glorious, but alſo for that wee agnize and acknowledge hym to bee glorious, and attribute that honour as peculier vnto hym: ſtedfaſtly beleeuing that he will alſo glorifie and dignifie vs, euen as he hath alreadie glorified & dignified Chriſt, and brought hym into the glorie of his Father. And therefore wee ought not to be aggreeued or much diſqu eted, although we be both blaſphemed and accurſed, ſith this Spirite reſteth vpon vs: whereof we maie bee ſure, for that the name of Chriſt reſteth vpon vs. For that Blaſphemie redoundeth vnto him, that is the Spirit of Glorie, and not vnto vs: and he will in his good tyme bee reuenged thereof, and will bryng vs out of it into glorie. This is a notable comfort that wee Chriſtians haue, in that wee maie ſaie: the worde whiche I preache, is none of myne owne, neither is my Faithe myne owne thei are all the workes and the giftes of God: He that reuileth and raileth on me, reuileth and raileth on God: accordyng to Chriſtes owne ſaiyng, Math. x. He that receiueth you, receiueth mee, and he that deſpiſeth you, deſpiſeth mee. Sainct Peters woordes therefore are in effect as though hee ſhould ſaie: Knowe ye that the Spirite whiche ye haue, is of that power and might; that he can eaſelie auenge himſelf of his enemies as the Lord himſelf Exod. xxiij. promiſeth ſaiyng: If thou wilt has Led vnto my voyce, and do all that I ſpeake, I will bee an Enemie vnto thyne Enemies. And the Scripture in many places calleth the Enemies of Gods people, the Enemies of GOD himſelf. And therefore when wee are rayled on for none other cauſe, but for that wee bee Chriſtians, and truely honour Chriſte: let vs bee aſſured, that ſo long as wee ſtedfaſtlie beleeue, it is not wee that are railed on, but the ſpight and railyng properly reboundeth vnto God. And therefore (ſaieth he) paciently abide it, and reioyce in your mynde is, for that which is doen vnto you, is doen vnto the Spirite, whiche is the Spirite of God. And now be proceedeth and giueth good fruiteful 〈◊〉 , that we ſhould take heede and not ſuffer for 〈◊〉 .

But lette none of you ſuffer as a Murtherer or as a thiefe, or an euill doer, or as a buſie bodie in other mens matters.

But if any man ſuffer as a Chriſtian, let hym not be aſhamed: but let hym glorifie God in this behalfe.

HIs meaning is this: Ye haue heard both how ye muſt needes ſuffer affliction, and alſo in your affliction how you muſt behaue your ſelues: alwaies forſeen, that ye ſuffer not for your owne ill deſertes but for Chriſte. Ye haue heard alſo how in this our Age the caſe ſo ſtandeth, that wee are cōpelled to ſuffer perſecution vnder wicked bloudſuckers, who (notwithſtanding) beare the name of Chriſtiās. So that now a true follower and embracer of the truth of Chriſte, ſuffering for the ſincere profeſſion of Chriſt, is not thought to ſuffer perſecution as a Chriſtian, but is rather reputed and taken as an Enemie of Chriſte: for that thei whiche bee the perſecutours, chalenge to themſelues the name and tytle of the true Chriſtians: affirmyng aſwell as wee, that he is bleſſed and happie which dieth for Chriſt. In this caſe, none but the Spirite is able to diſcerne who be the true, and who be the diſſemblyng and counterfaite Chriſtians. And therefore thou muſt be firmely ſettled in Faithe, & throughly perſwaded in ſoundneſſe of Cōſcience, that thou art before God a right Chriſtian, and that thy heauenly Father doeth ſo accept and take thee, whatſoeuer otherwiſe the Worlde iudgeth of thee.

When ye are therefore afflicted as Chriſtians, let none of you (ſaieth ſainct Peter) bee aſhamed, but rather let hym glorifie God for the ſame. Wherein he ſheweth that tribulations, afflictions and tormentes are thynges ſo precious, that wee ought to giue God hartie thankes therefore, and to glorifie his holie name for ſo greate a domitie: in that, of his eſpeciall fauour towardes vs, of vnworthie he maketh vs worthie to ſuffer for the profeſſion of his name. But alas, this bearyng of the Croſſe nowadaies in many places is thought in a maner whollie to conſiſt in a gariſhe carryng aboute of a materiall Croſſe, after a io ie ceremonious ſolempnitie, whiche doeth a man as muche good as Saite caſt into his eyes. It is not the Croſſe of Chriſt that ſhall faue mee: I ought to beleeue it: but to beare myne owne. If thou in thine harte conceiue and think vppon his affliction, thou haſte obtained and arte poſſeſſed of a right true treaſure. The Boanes of S. Peter bee holie, but what good gette I by that: Thou muſt ſo ſtriue that thou thy ſelf and thy boanes maie attaine to bee holie, which thing thou art ſure of, when thou art afflicted and ſuffreſt perſecution for Chriſt.

For the time is come, that iudgment muſt beginne at the houſe of God. If it firſt begin at vs, what ſhall the ende be of them whiche obey not the Goſpell of God?

HEre he bringeth in two places of the Prophets at once, tendyng both to this purpoſe. The firſt is in the xxv. of Ieremie, ſaiyng thus. Beholde, I beginne to plague the citie, where my name is called vpon: I will firſt chaſtiſe and puniſhe my beſt beloued and deareſt children, thei muſt firſt haue ſome tryall and experience of this fier of tribulation, wherein the iuſt are proued & tried: And ſhall ye that are myne enemies (ſaith Ieremie) goe free? Ye ſhall not goe free. And againe, Cap. xlix. Behold, thei whoſe iudgment was not to drinke of the Cuppe, haue aſſuredly drunken: and art thou he, that ſhalt goe free? Thou ſhalt not goe free: but thou ſhalt ſurely drink of it: that is to ſaie: I ſtrike and puniſh thoſe whom I dearely loue, to the intent thou ſhouldeſt ſee, what I meane to dooe to them that be myne enemies. The meaning of whiche wordes are worthie of diligent conſideration. The holier and godlier children that God hath in this worlde, the more ignominiouſly and cruellie he ſuffreth them to be dealt withall and maſſacred in the worlde. What then maie the reſt looke for?

The other place is out of the ix. of Ezechiel. The Prophet there ſawe certaine armed men, cariyng tooles and weapons of deſtruction in their hands, who were commaunded to ſmite all that were in the Citie, young and olde, men, women and children, that were not marked in their forheades with TAV. And vnto them, GOD there further ſaied: Beginne ye at my Sanctuarie. Aſſoone as euer the Goſpell is preached, God beginneth to puniſhe Sinne, that he maie bothe kill and quicken again, but he vſeth to beate the godly to their no harme, but as it were with a Foxetayle (as the common Prouerbe ſoundeth) and with a fewe twigges after a motherly affection. What ſhall wee thinke then, will he dooe to thoſe that doe not beleeue? As though he ſhould ſaie: if he deale ſo roughly and ſo ſeuerely with his welbeloued children, wee maie eaſily geſſe, what the tormentes ſhall bee that tarie for the vnbeleeuers.

And if the righteous ſcarſely be ſaued, where ſhall the vngodly and the ſinner appeare?

THis place is taken out of the xj. of the Prouerbes. Behold, the righteous ſhall receiue puniſhment in the earth: how muche more then the wicked and the ſynner? If the godlie bee beaten, where ſhall the wicked remaine. The verie ſame here reporteth Sainct Peter, ſaiyng: The iuſte ſhall ſcarce bee ſaued. He is iuſte whiche ſtedfaſtly beleeueth, but no manne perſiſteth and perſeuereth in Faithe without greate labour, trouble, and ſweate: he muſt paſſe many Pikes, taſte of many a ſharpe brunte and calamitie, and go through the fire of many tribulations. Where then ſhall there bee any place for hym that beleeueth not? When as Faithe is ſo violently and forcibly aſſailed and ſhaken, that it euen trembleth and quaketh, how can he ſtande that is voide of Faithe? And therefore he concludeth.

Wherefore lett theim that ſuffer accordyng to the will of God, committe their ſoules to hym in well doyng, as vnto a faithfull Creator.

THei vnto whom God ſendeth affliction, beyng vnſought for, vndeſired, and vnprocured by themſelues, lette them committe their Soules vnto hym that is their Creatour. Thei ſtill continue in well dooyng, thei perſeuere and goe forwarde in good Woorkes, thei ſhrinke not backe for afflictions, but committe and commende their Soules to hym that created them, and is faithefull: In whiche Woorde is contained moſte plentifull ſtore of heauenly conſolation. For, ſeeyng that God hath created thy Soule without any care, labour, or helpe of thee, when as thou was not as yet any thyng, ſhall not be alſo eaſily preſerue and ſaue it? And therefore committe it onely to hym, but yet ſo, that thou muſte not thinke thy ſelf exempted and priuiledged from good Woorkes: for thou muſt not thinke that thou muſt bye idle: thou muſt ſtriue and endeuour thy ſelf to accompliſh, and be eche waie aunſwerable to the name of a Chriſtian: witneſſyng thy Faithe by thy good Workes. But if thou liue here careleſly and rechleſſely, thou ſhalt in the ende (doubtleſſe) finde that thou haſte foulie deceiued thy ſelf. This is the laſte admonition of ſaincte Peter vnto them that muſt ſuffer affliction for the will of GOD.

¶The fifth Chapter.

THe Elders which are emong you, I beſeeche whiche am alſo an Elder, and a witneſſe of the ſuffrynges of Chriſte, and alſo a partaker of the glorie that ſhalbe reueiled.

Feede the flocke of GOD, whiche dependeth vpon you, caryng for it not by conſtraint, but willingly: not for filthie lucre, but of a readie mynde.

Not as though ye were Lordes ouer Gods heritage, but that ye maie bee enſamples to the flocke.

And when the chief ſhephearde ſhall appeare, ye ſhall receiue an incorruptible croune of glorie.

Likewiſe ye yonger, ſubmit your ſelues vnto the Elders, and ſubmitte your ſelues euery man, one to an other: decke your ſelues inwardly in lowlineſſe of mynde: for GOD reſiſteth the proude, and giueth grace to the humble.

Humble your ſelues therefore vnder the mightie hande of God, that he maie exalt you in due tyme.

Caſt all your care on hym: for he careth for you.

Bee ſober and watche: for your aduerſarie the Deuill as a roaryng Lion walketh aboute, ſeekyng whom he maie denoure:

Whom reſiſt ſtedfaſt in the Faithe, knowyng that the ſame afflictions are accompliſhed in your brethren, whiche are in the worlde.

And the GOD of all grace, whiche hath called vs vnto his eternall glorie by Chriſte Ieſus, after that ye haue ſuffred a little, make you perfect, confirme, ſtrengthen and ſtabliſhe you.

To hym bee glorie and dominion for euer and euer. Amen.

By Syluanus a faithfull brother vnto you, as I ſuppoſe, ha e I written briefly, exhortyng & teſtifiyng, how that this is the true grace of God, wherein ye ſtande.

The Churche that is at Babylon elected together with you, ſaluteth you, and Marcus my ſonne.

Greete ye one an other with the kiſſe of Loue. Peace be with you all, whiche are in Chriſt Ieſus. Amen.

The Elders which are among you I beſeech, which am alſo an Elder, and a witneſſe of the ſuffringes of Chriſt,

HEre ſainct Peter teacheth thoſe that haue any charge of feedyng the Flocke of Chriſte, how thei ought to behaue thēſelues. In the Chapiter afore, he tolde, that none ſhould preſume to teache or preache any thing, vnleſſe he were certeine and aſſured that the ſame was the ſyncere and pure Worde of GOD, vppon whiche as vpon a firme and ſtrong Rocke, our Conſciences maie boldly ſtaie. For this in dutie is required of vs Chriſtians, that wee ſhould bee certaine and knowe throughly what thing is allowed of Chriſte, and what is not: for thei that wauer in vncertaintie of this knowledge, are not to bee taken as Chriſtians. He addeth alſo thus much, that whoſoeuer entreth into any office or functiō, ſhould ſo behaue himſelf therein in eche reſpect, as that he ſhould not doubt but that God was the Authour therof. But what he here ſaith, peculierly belongeth to Biſſhops and Eccleſiaſticall Paſtors, wherein he teacheth them how they are to deme ne themſelues in the adminiſtration of their dueties and charges, and what maner of perſons thei ought to bee.

Wee muſt here further be acquainted with the phraze and proprietie of the tongue, wherein this Epiſtle was written, that wee bee not deceiued through ignoraunce of the ſignification and force of the Woorde. For this Greeke name 〈 in non-Latin alphabet 〉 , which S. Peter here vſeth, doeth ſignifie An Elder: by whiche worde thei alſo are called that bee. Senatours: that is, Meuiexcellyng in age, grauitie, vertue, wiſedome, and experience. After the ſame ſorce; doeth Chriſt call his Diſciples, Miniſters, and Senate, to whoſe office it belongeth to ouerſee and gouerne his Spirituall Empire (that is, to preache and to take care of the Chriſtian Congregation) by the name of Elders. And therfore meruaile not awhit, neither let it any thing moue thee, though thei which bee Elders, e nowadaies called by other Titles or names, whereof the Scripture maketh no mention at all: But not reſpectyng the order, wherein thinges preſently ſtande, weigh and conceiue the mater thus: When S. Peter or any other of the Apoſtles, came into any Citie wherein Chriſtians were, thei ordeined ſome one or other of theim, ſuche as liued honeſtly and vnblameably, and had wife and children, and alſo ſkilfull in the Scriptures of GOD, to haue the ſuperintendencie and charge ouer the reſt. And them thei called Seniors or Elders, whom afterward bothe ſainct Peter and alſo Saincte Paule called Biſhopps, whereby wee maie note, that Biſhoppes were none others, then the verie ſame, that were Elders.

Touchyng this purpoſe, wee reade in the hiſtorie of ſainct Martine, how a ceirtaine man came vnto a place in Apbrica, and there in a poore Cotage found an elderly man, whom thei thought to haue been ſome plaine Countrieman. Within a while, thei ſawe many people come flockyng to hym, to whō he preached and expounded the Woorde of God, whereby thei perceiued that he was their Paſtour or Biſhopp. For in thoſe daies, there was no difference either in apparaile, or maners betweene the Biſhoppes, and the reſidue of Chriſtians.

The Elders (ſaieth S. Peter) vppon whom the charge lieth, to feede the flocke of Chriſt with the Worde of GOD, and to haue care ouer them in the Lorde, I exhort, whiche am alſo an Elder. Whereby it manifeſtly appeareth, that thei whom he here nameth Elders, were ſuche as laboured in the miniſterie of the Woorde, and diligently preached the glad tidynges of the Goſpell. For, ſuche as he was that calleth hymſelf their fellowe Elder, ſuche alſo appeareth it that thei were. And here we ſee; how farre he humbleth and abaſeth hymſelf, in that, he taketh not vpon hym the name of a Prelate, (which in reſpecte that he was an Apoſtle of the Lorde he might haue doen) but calleth himſelf a Fellowe Elder, and alſo a witneſſe of the ſuffrynges of Chriſte. As if he had ſaied: I doe not onely preache, but I am alſo emong thoſe Confeſſours of Chriſt, that are exerciſed in daiely afflictions. And withall he alſo ſheweth that ſo many as bee Chriſtians, muſt bee perſecuted and ſuffer affliction. And this is a true Apoſtle of Chriſte, vnto whom if the Pope and his Biſhoppes were any thing like, (as thei are ſhameleſſe enough, to chalenge to themſelues the ſame title) we would not greatly ſtick, willingly to kiſſe their feete.

And alſo a partaker of the glory that ſhalbe reueiled.

THis parte of the Apoſtles Style and Title, is of farre more excellencie, then any that our Popiſhe Biſhopps dare pretende to vſe. For thereby doeth Sainct Peter take and recken hymſelf holie, and a bleſſed Manne. And alhou gh he perfectly knewe, that he ſhould be a partaker of the glorie to come, yet taketh he no pride therein, he lifteth not hymſelf vp in any ſwellyng glorie, but modeſtly conteineth hymſelf within the boundes of temperate ſoftnes and curteſie.

Feede the flocke of God, whiche dependeth vpon you, caryng for it, not by conſtraint, but willingly: not for filthie lucre, but of a readie minde.

CHriſt is the firſt and chiefeſt Paſtour, who hath many Paſtours vnder hym: as he alſo hath many Flockes: whom beeyng diſperſed in ſundrie quarters of the worlde, he committeth to the charge and ouerſight of their Shéepheardes and Paſtours, as in this Epiſtle of S. Peter, written into diuers Countreis and Regions appeareth. But what is the charge of theſe Paſtors to do? Forſooth, to feede the Flocke of Chriſt. This worde (Feede) the Pope hath raked and haled vnto hym ſelf, whereby he goeth aboute to prooue hymſelf Lorde and Prince of all, and that it is in his owne choiſe and aucthoritie, to deale with the Sheepe as he liſteth hymſelf. But alas, who is ſo ignoraunte that knoweth not, what this woorde (Feede) meaneth: To witte, that the Paſtours and Sheepheardes ought to prouide Paſture for their Sheepe, and to ſee theim haue their meate in conueniente and due ſeaſon, whereby thei maie growe to bee fruitfull: And moreouer to watche that deuouryng Wolues ruſhe not in emong theim, and teare the Flocke in peeces? This word (Feede) ſignifieth nothyng leſſe then to kill and ſpoile.

Furthermore S. Peter calleth it peculierlie the Flocke of Chriſt, as though he ſhould ſaie: Thinke not that the Flocke is any of your owne, ye are but onely Seruauntes and Miniſter to looke vnto it, ye are no Lordes nor Maiſters ouer it. Contrarie to the bold practiſe and cuſtomable dealyng of many Biſhops, whiche accoumpt and call euery one within their Dioceſſe and iuriſdiction, their Sheepe. We are the Sheepe of Chriſte, for he ſaied afore, Ye are now retourned vnto the Sheepheard and Biſhoppe of your Soules. Biſhopps are the Miniſters of Chriſte, to keepe his Sheepe, and to giue them meate and paſture. And therefore to feede, is nothyng els then to preache the Goſpel, wherwith their Soules maie be fedde, fatted and fructified, that ſo the Shepe maie be nouriſhed with the Goſpell. This is the onely and proper office of a Biſhopp.

So ſaied Chriſt vnto Peter: Feede my Sheepe, Ioh. xxj. that is, the Sheepe whiche I committe vnto thee to feede, are not thyne, but myne. Howbeeit theſe woordes haue been ſo canuaſſed and wreſted by my Lorde the Pope, that he thereby vſurpeth and exerciſeth an externall domination and Lordſhip ouer the Churche of Chriſte, whereas neither he, nor any of his ſacrilegious Chapleins, preacheth ſo muche as one worde of the Goſpell. Thei bragge that thei haue their ſucceſſion frō S. Peter. If it were ſo; yet feare I, that it could ſcarcely bée prooued that any Pope euer preached the Goſpell: For none of them hath left any thyng behynde hym, that is written and extant, wherein a man maie read the Goſpell. Sainct Gregorie the Pope was ſurely an holie man: and yet the thynges which he preached, are not to bee eſteemed worth a ſtrawe: whei e y it maie appeare, that the ſame See of Rome is peculiarly and ſpecially accurſed of God. I deny not, but ſundrie of the Popes ſuffred Martiredome vnder cruel Tyrauntes, for the Goſpels ſake, but yet there is nothyng extant that was written by any of them, whiche is Euangelicall. And yet thei ſtill bragge and crake, that it is their charge to feede, whereas in deede thei doe nothing els but entangle, and clogge mennes conſciences with Lawes of their owne, and make hauocke and ſale of mennes Soules, neuer troublyng theimſelues with preachyng one woorde of Chriſte his ſacred Goſpell.

True it is, that there are many to bee founde, aſwell women as men, whiche are able to preache, and that with no leſſe dexteritie and ſufficiencie, then he vnto whom that charge and office is peculiarly committed. But becauſe the greateſt number in the flocke alwaies is of weakelynges, therefore it is expedient that ſome bee appoincted to ſtrengthen and confirme ſuche, and to keepe backe the Wolfe from ruſſhyng in emong them and deuouryng them. For a Preachers office and duetie is not onely to feede, that is, to teache his Sheepe, how thei ought to frame theimſelues to become true and ſincere Chriſtians: but he hath the charge alſo to looke that the Wolfe bee kept out, and that none of the Sheepe be deuoured, or ſeduced by falſe doctrine, and ſo drawen into errour, whiche is the continuall drifte and practiſe of the Deuill. Now, there bee many that can well enough abide to haue the Goſpell preached, ſo that there might bee no exclaimyng, and ſpeakyng againſte Wolues: I meane, ſo that Preachers in their Sermons, would forbeare railyng and tauntyng againſt Prelates. But although I preache ſounde doctrine, and that whiche is true: and although I feede and teach (my charge) the Sheepe, well and rightly: yet is not that ſufficient: for it is further required at my handes to keepe the Sheepe from daunger, and to haue a carefull regarde vnto theim, that Wolues come not emong theim, to driue theim awaie out of their fertile and wholeſome paſtures. For, to what purpoſe is my building. if when I haue couched and orderly laied my Stones, an other ſtraightwaies come & hurle them doune as faſt againe, and I ſeyng him, forbidde him not? The Wolfe is well enough contented, that the Sheepe bee well fedde, and fatted in good paſture: becauſe the fatter thei bee, thei pleaſaunter and daintier praie thinketh he to make of them. But that Dogges ſhould inceſſauntly barke and baule at hym, that can he not abide. And therefore it is a matter of no ſmall waight and charge, to feede well, accordyng as GOD hath giuen in commaundement to doe: and it behooueth eche one in that function carefully to conſider his charge in this behalfe.

The Flocke (ſaieth he) whiche dependeth vpon you, that is, ouer whiche ye haue charge, or whiche is among you, and not whiche is ſubiect and liyng at your Feete. Care for it, and that not by cōſtraint becauſe ye can none otherwiſe chooſe, but willingly: not for filthie lucre ſake, but of a readie mynd. Here he comprehendeth in one worde, all that whiche the Prophete Ezechiell in the xxxiiij. Chapter of his Propheſie, writeth concerning Paſtors or Biſſhoppes. The meaning of this place is thus: Not onely feede ye, but take ye care alſo and prouide for them, that thei want nothing, and where any ſtandeth in neceſſitie or neede, there ſee that ye relieue them: and in eche reſpect, doe the partes and dueties of right 〈 in non-Latin alphabet 〉 , that is, good Watchmen and faithfull Eſpialles. Looke out, leaſt daunger appeare, ſtande alwaies preſte and readie on your guarde, and diligently beholde and eſpie out of your Watchtower, what it is that is wantyng, or what it is that is befallen vnto euery one within your charges. Hereby wee maie well perceiue and knowe, that a Biſſhoppe is euen the ſame that is here meant by an Elder. And therefore it is not true, whiche ſome ſaie, that a Biſſhopricke is a dignitie, and a Biſſhop onely he that weareth a forked Mitre. Epiſcopacie is not a name of Dignitie, but of Office: for he that is inueſted with that name and tytle, ought to looke to his Flocke & to be carefull for it, and to ſerue as a good Watchman, to ſee abroade & learne what thinges be amiſſe any where within his charge. As if there be any that is weake, hauing his conſcience wounded, hym ought he to confirme, comforte and heale: if any fall, him ought he to lift vp againe, and ſo as other defectes ariſe, to bee readie to helpe, whereby Chriſtian people maie bee ſufficiently looked vnto and prouided for, bothe in Soule and in Bodie. This is the reaſon that hath moued mee heretofore oftentymes to ſaie, that if wee would inſtitute a right Chriſtian Common wealth, it were neceſſarie, that in euery Citie there ſhould bee three or fower Superintendentes, to take care and regarde ouer the Churche and Congregation, and to reforme and reſtore whatſoeuer therein is amiſſe or wantyng.

And here he toucheth two ſpeciall poyntes, ynough almoſt to terrifie and diſcourage any man from bearyng authoritie ouer the people, or to take this greate charge and burden vpon hym. For, firſt there bee ſome vertuous and honeſt men, who half vnwillynglie are drawen into the Miniſterie and function of Preachyng: for that, thei ſee it to be a painfull and laborious office, to ſkoute aboute euery where, to ſee how the Sheepe liue, to ſuccour and helpe them that bee in want, to ſtrengthen and raiſe vp them that bee waueryng and readie to fall: and finallie to haue ſuche diligent care and continuall watche ouer them, that the Wolfe finde no entraunce to inuade and come ruſſhyng in among them: yea in that, he muſt not ſticke to laie downe his life for their preſeruation and ſafegarde. And alſo for that it is ſuche an harde matter & of ſo great difficultie, trulie to diſcharge the office of a godly Paſtor: yea of ſo greate daunger alſo, becauſe it muſt be throughly executed, & that not vnwillingly, or as though it were, by conſtraint. True it is, that no man ought to intrude himſelf into that Office: but if he ••• hereunto called and required, he ought willingly to take it vpon hym, and to diſcharge and perfourme as muche as to his function and office appertaineth.

For thei that take this matter vpon thē vpon neceſſitie and conſtraint, and haue neither courage nor pleaſure in the ſame, ſhall neuer with any profite fruitfully diſcharge or execute their office.

Againe, there bee others worſe then theſe, which take this Office vpon them for none other ende, but for filthie Lucre, to ſcrape and rake together wealth, and to pamper and cramme their bellies. Theſe fellowes ſeeke onely for the Wooll and the Mylke of the Sheepe, but as for good paſtures for them thei care not: and with this ſcabbe is the Popiſhe Clergie horriblie infected. And this is a moſte hurtfull, daungerous, noyſome and filthie Vice, then whiche there can not bee any ſo diſhonorable or ſhamefull for him that taketh on him the name and charge of a Chriſtian Biſſhoppe or Paſtor. Whiche was the thing that cauſed both the Apoſtles, Peter and Paule, and alſo the Prophetes ſo oft to recorde and inculke it. This cauſed Moſes to ſaie, Num. xvj. I haue not taken ſo muche as an Aſle from them: neither haue I hurt any of them. And Samuell alſo: Ye know that I haue not taken any mans Oxe, or Aſſe from hym, nor doen wrong to any &c. j. Sam. xij. For if he that hath this charge and function of feeding the Flocke, be gréedily giuen to ſcraping together of richeſſe and wealth, and to gape after filthie Lucre: ſuche a one (I ſaie) is hymſelf eaſilie and ſoone chaunged from a Paſtor into a Wolfe.

But of a readie mynde:

THat is, euen with pleaſure. Let the Paſtor or Biſſhoppe applie his Office and vocatiō, and that with a readie willingnes. Thei that thus cherefully, prōptly, and zealouſly diſcharge their function, are thoſe, which as thei dooe their dueties willingly, ſo dooe thei not greedily pull the fleeze from the Sheepe. There bee therefore twoo ſortes of falſe Paſtors. The one ſorte occupie their roume grudginglie and vnwillingly: the other willingly and gladlie: but yet for gaine and filthie lucre.

Not as though ye were Lords ouer Gods heritage.

SVche are thei that are willing to take the office vpon them, for dignitie ſake, becauſe thei would liue pompouſlie and beare greate ſwaie and authoritie in the Worlde. He therefore exhorteth Biſſhoppes, Elders & Paſtors, that thei practiſe not any Lordly tyrannie ouer the Flocke, as though the people were their Slaues and Vnderlings, or as though they had ſuche authoritie and Lordſhippe ouer them, to commaund what thei liſt. For wee haue but one Lorde whiche is Chriſte, and he it is whiche gouerneth our Soules. Elders and Paſtors haue no further charge thē to féede. And here in one word Saincte Peter vtterly ouerthroweth all the kingdome of the Pope: and concludeth that no Biſſhoppe hath any authoritie, ſomuche as in one worde to clogge and tye the conſciences of the faithfull to the obſeruation of their preceptes. For they themſelues ought to bee Seruauntes and Miniſters, and to ſaie: Thus ſaieth the Lord, and theſe be the Words of Chriſt: it is not wee, the woordes are none of ours: and therefore ye ought to doe that whiche is here commaunded. Accordyng to that whiche Chriſte ſaieth: Luc. xxij. The Kynges of the Gentiles reigne ouer them, and they that beare rule ouer them, are called gracious Lordes, but ye ſhall not bee ſo. Contrary wherevnto the Pope boaſteth and braggeth, ſaiyng. Wee ought to bee Lordes, and to vs onely it belongeth to exerciſe chief rule and ſupreme authoritie.

But that ye maie bee enſamples to the Flocke.

And when the chiefe Shepeheard ſhall appeare, ye ſhall receiue an incorruptible croune of glorie.

SEE that ye bee the formoſt in the battaile, vſyng ſuche honeſt conuerſation, that your life maie bee a Lanterne to giue light, and an example to the people, to imitate you. But our Lordly Shauelynges vſe to tel the people an other tale, bidding them to doe this and that, thei themſelues in the meane while leanyng on their ſoft Cuſſhions, and takyng their eaſe like Lordinges: laiyng vpon vs greate and greeuous burdens, whiche thei themſelues will not touche nor lift at with one of their fingers: not trauailyng any whit in preachyng the true Worde of God, but rather in commaundyng others to doe that, whiche thei themſelues neuer did, nor euer ment to dooe. And yet muſt no man tell them therof, for if he doe, he ſhould be ſure quickly to feele the ſmart of it.

Againe, to ſuche Paſtors, Biſſhoppes, Elders and Superintendentes, as here in this worlde did their dueties faithfully, truely, ſincerely and holily, Saincte Peter aſſigneth no temporall rewarde: As though he ſhould ſaie· Your Office and function is of more excellencie and dignitie, then that in this life it can bee requited and recompenced: there is due and kept for you an euerlaſtyng Crowne, that ſhall bee giuen vnto you whiche faithfullie and diligently feede the Flocke of Chriſte. And this is the Exhortation, where with S. Peter encorageth them, to whom the charge and cure of Soules is committed. Whereby is manifeſtly concluded and proued, that the Pope with his Cardinalles and Biſſhoppes is the very Antichriſt, and the profeſſed aduerſaries of Chriſte, for that they dooe nothyng of all theſe, whiche Sainct Peter here requireth. For thei neither teache others, neither doe thei any thyng themſelues, but are whollie and altogether buſied in thoſe deuiſes, and bymatters, whiche are moſt oppoſite and contrarie therevnto. Thei neither feede the Sheepe themſelues, neither will they ſuffer others to feede theim: but rather plaie the rauenyng Wolues, deuouryng and murtheryng the Flocke, and yet bragge thei that thei bee Chriſtes Vicars on Earth. Too trulie (the more pitie) are thei in the roume and ſteade of Chriſte beyng abſent: after the maner and example of the Deuill? For whereſoeuer Chriſt is not in place, there thei beare ſwaie, and as Butcherlie Tyrauntes raigne and commaunde moſte imperiouſlie.

It is therefore verie expedient and requiſite, that the Lattie and ſimpler ſort ſhould perfectly remember this and ſuche like places: by the whiche thei maie be able to anſwere againſt that Antichriſtian Kyngdome of the Pope, when ſoeuer thei ſhalbe called into queſtion and examination as touchyng their Faithe: yea, thus maie thei well ſaie, when thei are brought vnto ſuche pinches: Behold, Chriſte ſaieth thus: and the Pope ſaieth the cleane contrary: Chriſte ſaieth yea, the Pope ſaieth naye. Thei therefore thus teachyng contrarie and repugnant doctrines, the one of them muſt needes lye. Now, that Chriſt ſhould lye, it is impoſſible, and therefore it is the Pope, that is the liyng Ruffian of the worlde, and not onely a Deuiliſhe Lyer, but euen Antichriſt hymſelf. Thus oughteſt thou to bee furniſhed and armed with the Scriptures, by the whiche thou maieſt not onely boldlie call the Pope, Antichriſte, but maieſt alſo (when thou haſte ſo doen) muſt plainly and eaſily proue it, ſo that thou maieſt ſurely by the woorde of God perſiſt in thine opinion, euen to the death, againſt the Deuill and all his infernall Armie.

Likewiſe ye younger, ſubmit your ſelues vnto the Elders.

THeſe are his laſte admonitions of this Epiſtle. This order requireth S. Peter in the Church of Chriſt, that the younger ſort be duetifull and obeiſaunt to their Elders, and that in the whole courſe of their life the Inferiours ſhewe ſubmiſſion towardes their Betters. Which if it were now adaies obſerued and put in vre, we ſhould not neede ſo many Lawes. For he requireth of the Younger ſorte, their obedience toward their Elders, and willyngneſſe to be gouerned, by the directiō of their wiſedomes: For that, thei beſte knowe what is moſte pleaſyng to God, and what ſhall moſte redounde to their commendations and praiſes. But he ſpeaketh here of ſuche Elders as are learned in the holie Ghoſte, and are godlie experienced. For if they theimſelues hee not endued with godlie wiſedome, but bee ſottiſhe and fooliſhe, it is not to be thought, that thei can any waie well gouerne others. But of ſuche as be diſcrete and wiſe, it is moſt expedient and conuenient, the Youth ſhould be gouerned. And ſainct Peter here ſpeaketh not of the ciuile adminiſtration and gouernement of the Commonwealthe, but he ſpeaketh generally: namely, that thei which be Elders, either in yeares or by office, or any waie els, ſhould traine vp and gouerne the Younger ſorte in their dueties, and in matters of the Spirite.

And ſubmitte your ſelues euery man, one to an other: decke your ſelues inwardlie in lowlineſſe of mynde:

HEre he ſomwhat tempereth and qualifieth his woordes ſpoken afore, requiryng that euery one ſhould ſubmit themſelues one to an other. But how can this well agree, that all menne ſhould ſubmit themſelues one to an other, if the ſuperioritie and gouernement bee to bee giuen (as was afore ſaied) vnto them that bee of the Elder ſorte? Some will ſaie, that Peter in that former ſentence ſpake of Elders and here in this place onely of the Younger ſorte, who ought to ſubmitte themſelues firſt to their Elders, and next one to an other. But wee will take theſe woordes as ſpoken in a generalitie, euen as that ſentence of S. Paule Roma. xij. In giuyng of honour, one goyng before an other. For I take that place, as I alſo doe this preſent ſentence of S. Peter, to haue reference to all maner of perſones indifferently, and without reſpecte. The Younger ought to be obedient, & ſubmiſſaunt vnto the Elder: but yet ſo, that the Elder maie not thinke themſelues to bee Lordes ouer them, but be readie and willyng to ſubmitt them ſelues alſo, and be directed by them that bee Yonger, if any of theim bee endued with deeper vnderſtandyng, or profounder ſkill then thei haue. Euen as in the old Teſtament, the Lorde oftentymes aduaunced Yonglie men, to beare chief office and principalitie, where he ſawe theim to excell the Elder in wiſedome and foreſight. The ſame leſſon teacheth Chriſt, Luc. xiiij When thou art bidden to a feaſte, ſette not thy ſelf doune in the chiefeſt place, leaſt a more honourable man then thou be hidden, and then he that badde bothe hym and thee, come and ſaie to thee: Giue this man roume, and thou then begin with ſhame to take the loweſt roume. But when thou art bidden, goe ſitte doune in the loweſt roume, &c. Whiche parable he concludeth thus: For he that exalteth hymſelf ſhalbe brought lowe, & he that humbleth hymſelf, ſhalbee exalted. Therefore truly the Yonger ought to ſubmit themſelues, and bee in ſubiection vnto the Elder: and yet neuertheleſſe, the Elder ought againe for their partes, to bee ſo modeſtly minded that eche of them thinke hymſelf in his harte the loweſt. If we could thus dooe, the worlde would bee in a merueilous quiete ſtaie and tranquillitie. And this (ſaieth he) we ought to applie our ſelues vnto, that wee maie thereby ſhewe forth the lowlineſſe of mynde, that is emplainted and reſiaunt within vs.

For God reſiſteth the proude, and giueth grace to the humble.

THem that bee ſo loftie mynded, that thei will not yeelde and ſtoupe, God hymſelf cooleth and deiect th: and contrariwiſe, exalteth and aduaunceth thoſe which humble and throwe doune themſelues. This is a common beaten ſaiyng in euery mannes mouthe, but would God it were aſwell vſed and putte in vre in life, as it is often and almoſte euery where ſtill talked and pronounced with tongue.

Humble your ſelues therefore vnder the mightie hande of God.

FOraſmuche as God ſo requireth, that ye ſhould ſubmit your ſelues our to an other, ſee that ye doe it willingly, and ſo he will exalt you but if ye doe it vnwillyngly, yet ſhall ye doe it, becauſe he will abate your pride, and throwe doune your loftineſſe.

That he maie exalt you in due tyme.

THinke ye not that he will tarie long, but ſtedfaſtly truſt ye in hym: for ye haue his ſure promiſe, that this is the hande of GOD, and his bleſſed will: and though in the iudgement of fleſh, the tyme ſeeme ſomewhat long, yet neuer haue ye any reſpect to the tyme, but committe your ſelues to be protected and gouerned by the mightie hand of God, which moſte aſſuredly in the ende will exalt you.

Caſte all your care on hym: for he careth for you.

YE haue thoſe promiſes, by the whiche ye maie reſt in moſte perfecte aſſuraunce, that God will neuer forſake you, but ſtill take care for you: and therefore abandon and caſte awaie your owne carefulneſſe, and lette the Lorde alone deale for you. Suffer hym to take the entier charge and care, bothe of you and yours. Theſe be moſte comfortable and ſweete woordes, and to a Chriſtian Conſcience moſte chearfull and amiable. And why vſeth he ſo many, and ſuche forcible prouocations and reaſons to perſwade Humilitie? Truely, becauſe the Nature of man is ſo ſtiffe and ſo ſtoute, that no man almoſte willynglie will abaſe and deiecte hymſelf, or renounce his owne ſenſuall phantaſies. And therefore herein he ſuig •••• y comforteth vs, ſhewyng how that God dooeth not onely looke to vs, but alſo careth for 〈◊〉 , and beſtoweth euen all the vowelles of his incomparable loue vpon vs.

Bee ſobe and watche: for your aduerſarie the Deuill, as a roaryng Lyon walketh aboute, ſeekyng whom he maie deuoure.

HE admoniſheth vs to looke to our ſelues, and goeth about to open our eyes, that wee ſlumber not in ſlouthe or giue our ſelues to idleneſſe, not regardyng how nere we bee to daunger and perill. And here wee maie behold and ſee, what this life is, and how this worthie Apoſtle hath depainted and ſet out the ſame vnto vs: inſomuche that there is none, hauing his Conſcience touched with any feare of God, but continually wiſheth to bee diſſolued and to exchaunge it for that other. For here we bee in the kingdome of the Deuill and Sathan. And as a trauailer or Straunger that commeth into an Inne, where he knoweth there are none but Theeues and Murtherers, will looke well to himſelf, and bee very carefull for his owne ſafetie before he will enter into that houſe: (if the caſe ſo bee that needes he muſt goe in) and will be ſure (as neere as he can) to arme his bodie from the violence of their furies, and will not ſleepe muche in that houſe, but ſtande vppon, his guarde, that he maie departe thence without harme: Euen ſo and with like daunger liue we here on Earth, where Sathan beareth the ſwaie and is Prince, who hath ſo the hartes of men within the daunger of his power, that by them he bryngeth to paſſe whatſoeuer he liſteth: It is a terrible matter to thinke thereon, and therefore S. Peter herein giueth vs a watchworde to beware, and admoniſheth vs to be carefull and diligent in looking to our ſelues: ſaiyng: Be ye ſober. For they that be giuen to drunkennes and ſurphetting, and as Swine, care for nothyng but for their bellie, are fitte for nothyng that good is. And therefore wee muſt endeuour our ſelues to haue alwaies in readineſſe our Armor of Sobrietie.

And Watche ye (ſaieth he) and that not onely ſpirituallie but alſo corporallie. For a heauie, lumpiſhe and drowſie body, when it hath pampered, crammed and ingurged it ſelf with meates and drinks, is not fit nor able to reſiſt the Deuill ſeing it is hard enough for them ſo to doe, which are ſtrong in faith, and haue plentifull giftes of the Spirite.

But what is the cauſe why wee ſhould ſo muche giue our ſelues to Sobrietie, and watchfulneſſe? Becauſe (ſaieth hee) your aduerſarie the Deuill ſkuddeth about like a roaring Lion, ſeeking whom he maie deuour. For the Deuill neuer ſleepeth, he is throughly enured and furniſhed with guile, ſuttletie and malice, and carieth that cancarde ſtomack againſt vs, that he leaueth no waie vnattempted how he maie moleſt and enſnare vs, yea he well knoweth whiche waie to laie his baytes to catch vs & bryng vs vnto his lure, and therfore he roameth and trudgeth vp and downe, like a roaryng and rampyng Lyon, that yelleth and roareth hideouſlie and horribly, as though he would deuoure all that commeth in his waie. And therefore hath ſainct Peter left vnto vs in writyng this ſo neceſſarie and profitable an admonition: wherein he diſcouereth vnto vs our deadly and infernall Enemie, that wee ſhould take heede of hym, and with S. Paule not bee ignoraunt of his malicious driftes. For, in that he ſkuddeth and walketh about, his drift and meanyng is thereby to bryng vs into a negligence and ſecuritie: wherein if he maie once lulle vs, there ſtraightwaies iſſue and budde out from thence Anger, Wrath, Contention, Arrogance, Shameleſneſſe, contempt of God, and all other miſchieues whatſoeuer.

And here note, how he ſaieth that the Deuill walketh about. He ſetteth not vpon thee directly before thy face, where he knoweth thou art fenced and garded: but he cowardly lyeth in waite to ſurprize thee behinde at thy backe, or aſlope on the one ſide: he pryeth and tooteth within thee and without thee very diligently to eſpie thee at ſome vauntage, where he maie ſet vppon thee. For when he hath attempted thee one waie (if he ſpeede not of his purpoſe) he ſtraightwaies taketh an other in hande. If he miſſe his purpoſe on this ſide of thee, he flingeth to the other, omitting no ſuttle deuiſe, no craftie ambuſh, no cunnyng pollicie to catche thee in a trippe and ſo to poſſeſſe thee. If he finde thee ſtrongly armed and fenced on one parte, he planteth his batterie to an other ſide: if he bee diſappoincted there, he chargeth vpon thee (and that with incredible ſpeede) in an other place, he neuer ceaſſeth, but is in cōtinuall practiſe of miſchiefe, for thy ouerthrowe and confuſion: he neuer taketh any pauſe or ſtaie, but ſtill runneth about, not ſuffryng thee to haue any maner of teſt, or intermiſſion. And yet wee as men ſenſeleſſe and careleſſe make no reckonyng of this geare, neither watche wee to withſtande hym, whereby he maie eaſilie and without reſiſtaunce aſſaile and ouerthrowe vs. Let euery one therefore looke diligently and warely to hymſelf: and he ſhall finde all this to be moſt true: as thei that haue been tempted, can not bee ignoraunt. And therefore wee are more then twiſe miſerable, that liue here ſo careleſly and retchleſly. For if we would enter into cōſideration with our ſelues of this our life preſent, we ſhould ſee good cauſe for vs to crye out and call for help, none otherwiſe then if wee were beſet with a nūber of murtherous Theeues. This cauſed Iob to ſaie, that the life of man on Earth is a mere Warfare, and a continuall temptation or fight. But why then (will ye ſaie) doth God place vs in this life beeyng ſo full of miſeries? Truely for this cauſe, that our Faith maie be exerciſed and encreaſed, and that we ſhould be the gladder and willinger to departe hence: and further that Death might become more ſauoueie vnto vs, and bee the earneſtlier of vs deſired.

Whom reſiſt, ſtedfaſt in the Faithe,

WEE muſt bee ſober and watche, but yet to this ende, that our bodies maie bee fit and readie for the conflict and battaile: and yet this is not ſufficient, to ouercome the Deuill withall. Theſe weapons are onely auaileable for this reſpect, that the bodie maie bee the leſſe occaſioned to ſinne. But the true weapon wherewith wee muſt giue the ouerthrowe and foyle to our Eenemie, is Faithe. For if wee take ſure holde of GOD in his Worde, and in harte conſtantly cleaue therevnto by Faithe, the Deuill ſhall neuer bee able to vanquiſhe vs, but like a daunced Cowarde ſtraight waies runne out of the fielde. If thou canſt ſaie: This hath my Lord my God ſpoken, this I do ſtedfaſtly beleue, hereupon I ſtaie my ſelf, & hereunto doe I leane: thou ſhalt ſee the Deuill quickly like a Micher ſneake awaie and departe: with whom all beautineſſe, all ill concupiſcence and iuſte, all wrath, all couetouſneſſe, all faint-hartedneſſe and deſperation vaniſhe and packe awaie alſo. But ſuche is the uctletie and craft of the Deuill, that he will hardlie ſuffer thee to come to that poynct, but will vſe all the meanes that hee can, to plucke this weapon out of thy hande. Whiche he eaſily bryngeth to paſſe, when he hath once enſnared thee in a drowſie ſlothfulneſſe, and made thy bodie vtterly vnapt for the battaile, and giuen to nothyng els but to laſciuious wantonnes. For by that meanes with little adoe he wringeth out of thy hande the Sworde of the Spirite, which is the Worde of God, as he did by our firſte Graundmother Eue. She had the Word of God, wherevnto if ſhe had firmely and ſtedfaſtly adhered, ſhee had not fallen. But when the Deuill ſawe her negligently and careleſly to regarde the Worde, he eaſilie pulled it out of her harte, and ſo obteined that whiche he would haue.

Sainct Peter therefore hath here ſufficiently warned vs, that wee ſhould ſtriue and fight againſt the Deuill. To which battaile and encountrie, it nothyng auaileth to runne vp and doune hither and thither for any good Worke, whiche thou of thy ſelf canſt doe: but this onely muſt thou haue care vnto, that thou conſtantlie ſticke, and ſtedfaſtly by faithe embrace the Worde of God. If the Deuill then approache thee, and goe about to hurle thee into penſiueneſſe of minde and deſperation, by reaſon of thy manifolde ſinnes and tranſgreſſions before committed: betake thou thy ſelf ſtraightwaies to the Word of God, wherein remiſſion of all thy Synnes is promiſed: commit thy ſelf wholly thereunto, and thou ſhalt ſee, that he will quickly packe awaie and be gonne from thee.

Knowyng that the ſame afflictions are accompliſhed in your brethren, whiche are in the worlde.

MEruaile ye not, that ye muſt ſuffer temptatiōs of the Deuill: let this rather comforte you that you ſuffer not the ſame alone. For there bee a greate many of you, and ye are all Brethren: and ye muſt all ſuffer and endure the ſame: All they take your partes, and in this conflict are aiders and helpers vnto you.

Thus haſt thou this former Epiſtle of S. Peter ſomwhat largelie expounded: In the whiche thou art taught euen fullie and abundauntly the whole ſumme of Chriſtian doctrine, and wherein alſo thou maieſt ſee Faithe, Loue, and the Croſſe, right aptly and copiouſlie deſcribed: and maieſt alſo read many godlie inſtructions, and neceſſarie premonitions how to wage battaile, and continue fight with that greate Dragon the Deuill. Whiche Epiſtle who ſo euer hath rightly and throughlie learned, hath (no doubte) a riche Storehouſe of all ſuche thynges, as any waie concerne ſincere and true Chriſtianitie: In ſomuche that he ſhall not neede any other doctrine or helpe beſide this: as in deede there is none other: Sauyng that God of the aboundaunte ſtore of his mercie and bountie teacheth the ſame doctrine, in ſundrie and many other places of the Scriptures. For other then this that is here ſett doune by ſainct Peter, there is nothyng that can be taught, or that needeth to bee diſplaied, ſith he herein hath omitted nothyng of all thoſe thinges, whiche are expediente and behoouefull for a Chriſtian to knowe.

Finallie, he here deliuereth the partes of a faithfull Preacher and good Paſtour: to witte, that he ſhould accoumpt it his bounden duetie, not onely to feede the Sheepe, but alſo to bee carefull for them, and to praie for theim, that God maie graciouſlie encreaſe theim in goodneſſe, and ſtrengthen theim in Faithe, whereby thei maie bothe receiue and heare the Word, and alſo digeſt, vnderſtande, and bryng forthe the fruites therof. And thus with a praier in the ende, he concludeth, ſaiyng:

And the GOD of all grace, whiche hath called vs vnto his eternall glorie by Chriſte Ieſus, after that ye haue ſuffred a little, make you perfect, confirme, ſtrengthen, and ſtabliſhe you.

IN this Praier he commendeth them to God. The God (ſaieth he) who a •• de is the giuer of all Grace, and that not pinchyngly, or in parte, but who moſte liberally and aboundauntly (as it were) by full heapes, powreth all his Graces vpon you: who hath called you through Chriſte, that ye ſhould enioy and be partakers of eternal glorie, & that not for any merite of your own, but by & through Chriſt. Whom if ye haue, ye alſo haue through Faithe in him (not for any merite of your owne) eternall life and felicitie. He it is that ſhall make you perfecte, that you beeyng by hym ſtrengthened, maie growe and ſtande faſte, readie to woorke all good woorkes: He alſo ſhall confirme and ſtabliſhe you, that you ſhalbee able to ſuffer and abide all thynges.

To hym bee glorie and Dominion for euer and euer. Amen.

THis praiſe, is that Sacrifice, whiche the duetie of all vs which bee Chriſtians, is to offer. He addeth yet a fewe woordes moe.

By Syluanus a faithfull brother vnto you, as I ſuppoſe, haue I written brieflie, exhortyng and teſtifiyng how that this is the true grace of God, wherein ye ſtande.

ALthough I am not ignoraunte, that ye haue heard and learned theſe thynges afore, ſo that ye greatlie neede not to bee taught the ſame againe at my handes, yet thought I it good to write the ſame againe vnto you: to thintent I might bee as a Remembrauncer to you (as it is the duetie of al true Apoſtles to bee) to perſeuere and continue in that doctrine which ye haue learned, to practiſe and exerciſe it, and to liue accordyng to the preceptes, rules, and directions thereof: not thinkyng that I doe preache any other thyng vnto you now, then ye haue afore bothe heard and learned.

The Churche that is at Babylon elected together with you, ſaluteth you.

SAlutations were wont in this ſorte to bee ſent by letters. The Churche (ſaieth he) that is at Babylon ſaluteth you. There were twoo greate Cities of this name, the one in Chaldaea, the other in Aegypt, whiche is now called Alkair. Rome alſo by an Allegorie is called Babylon, becauſe of the greate confuſion of villainous vices, beeyng gathered thither, as into the common Sinke of the worlde. And ſome would faine haue it to be here ſo taken. But I can not bée brought to that opinion. The woorde by interpretation ſignifieth Confuſion. It is moſte like to bee that Babylon in Aſſyria or Chaldaea, where Saincte Peter was the Apoſtle of the Circumciſion.

And Marcus my Sonne.

SOme ſaie this was Marke the Euangeliſt, whom he calleth his Sonne, not after the Fleſh, but after the Spirit. As ſainct Paule likewiſe calleth Timotheus and Titus his Soonnes, and writeth to the Corinthians, that he had begotten them in Chriſt.

Greete ye one an other with the kiſſe of Loue.

THis cuſtome of Kiſſyng is now growen out of vſe. Wee reade in the Goſpell that Chriſt kiſſed his Diſciples, whiche was a cuſtome then in thoſe Countreis. Of this Kiſſe Sainct Paule alſo maketh often mention. Act. xx.j. Cor. xvj.ij. Cor. xiij. Rom. xvj.

Peace bee with you all, whiche are in Chriſte Ieſus. Amen.

THat is, whiche faithfullie beleeue in Chriſte. And this is the ende of this his former Epiſtle, wherein he commendeth theim vnto the protection and tuition of Almightie God: who mercifullie graunt that wee maie throughlie vnderſtande, and effectuallie keepe and practiſe the doctrine compriſed in the ſame. Amen.

An Induction or Preface of D. Martine Luther, into the ſeconde Epistle generall of Sainct Peter.

SAinct Peter perceiuyng and foreſeyng that the true & pure doctrine of Faithe, ſhould after his daies be corrupted, obſcured and dimmed, writeth this Epiſtle: wherein e meetet with two errors at once, ariſyng out of the falſe vnderstandyng of this doctrine of Faithe; and giueth moste profitable leſſons of either parte: to witte, firſt, that no man aſcribe any ſuche ſtrength or force to VVoorkes, as that thei ſhould be any waie able to iustifie vs before God for that is the effect of Faithe onelie. Againe, that no man ſhould thinke, that Faithe can bee without Good woorkes. For, wee can no ſoner preach of Faith, how that it alone without the helpe of any our Good woorkes, maketh vs iuste and acceptable before GOD, but ſtraightwaies ſome are readie to barke againſt vs, ſaiyng, that then it is needeleſſe and booteleſſe for any manne to doe any Good deedes: and this wee knowe by daiely experience is the common ſpeech and ſaiyng. On the other ſide, when we vrge and teache Good woorkes, & praiſe them: then Faithe falleth and looſeth muche of her dignitie. So that wee ſee it to bee a verie hard matter, in this behalfe to kepe a right meane, ſpeciallie where there is want of painfull and faithfull Preachers.

Now, the Lorde teacheth vs, that we ſhould attribute all our Iustification before God, vnto a ſincere Faithe in Christe Ieſus. But when wee haue thus ſoundly preached, & inculked this infallible doctrine of Faithe, we must alſo teache, that Good woorkes muste needes enſue. Becauſe wee maie not at any hande, (ſo long as wee be in this life) bee idle, without dooyng ſome woorke. All this doeth Sainct Peter in this Epistle purſue and diſcourſe vppon at large: meetyng with thoſe, who peraduēture out of his former Epistle, had foded themſelues with a falſe opinion, and mistaken his meanyng: in thinking Faithe to bee ſufficient, although there be no good VVorkes at all. And vpon this poinct, is the firste Chapter of this Epistle ſpecially written: wherin he teacheth and willeth the godlie to approue and declare the certaintie of their Faithe by their Good workes.

The ſeconde Chapter is against them, whiche extoll VVorkes onelie, and throwe doune Faithe. And therfore he warneth vs aforehande of falſe teachers and ſeducers, whiche by newe doctrines of their owne deuiſe, ſhould darken and aboliſhe this aſſuraunce, whiche eche one ought firmely to haue of Faithe: for he ſawe, what detestable iugglyng, Apostacie, add departyng awaie from the Faithe would bee in the worlde, whiche euen then beganne: as Saincte Paule ſaieth, ij. Theſs. ij. The Mysterie of Iniquitie doeth alreadie woorke.

Jn the third, hee plainlie deſcribeth and ſetteth out the impietie of thoſe that make a mockage and ieſte of the woorde of God: and ſheweth that in the latter daies the people through vnbebeleef, and lacke of feare of the Iudgement of the laste daie ſhalbee euen as Epicures, whollie giuen to the fleſhe.

This Epistle therfore is written to forewarne vs, to ſhewe our Faithe by our VVorkes: but yet not ſo, that we ſhould haue any confidēce or trust in our VVorkes, or thinke them any whitte, or in any respecte, meritorious, or auaileable towarde our ſaluation.

The ſecond Epiſtle Generall of Sainct Peter.
¶The firſt Chapter.

SImon Peter a ſeruant and an Apoſtle of Ieſus Chriſte, to you whiche haue obteined like precious faith with vs by the righteouſneſſe of our GOD and Sauiour Ieſus Chriſte:

Grace and peace bee multiplied to you, by the knowledge of God, and of Ieſus our Lorde.

Accordyng as his godly power hath giuen vnto vs all thinges that perteine vnto life and godlineſſe, through the knowledge of hym that hath called vs vnto glorie & vertue.

Wherby moſt greate & precious promiſes are giuē vnto vs, that by thē ye ſhould be partakers of the godly nature, in that ye flee the corruptiō, which is in the world through luſt.

Therefore giue euen al diligence thereunto: ioyne moreouer vertue with your faithe: and with vertue, knowledge:

And with knowledge, temperance: and with temperance, patience: and with patience, godlineſſe:

And with godlineſſe, brotherly kindneſſe: & with brotherly kindneſſe, loue.

For if theſe thinges bee among you, and abounde, they will make you that ye neither ſhalbe ydle, nor vnfruitfull in the knowledge of our Lorde Ieſus Chriſte.

For he that hath not theſe thinges, is blind, and can not ſee farre of, and hath forgotten that he was purged from his olde ſinnes.

Wherefore, brethren, giue rather diligence to make your callyng and election ſure: for if ye doe theſe thinges, ye ſhall neuer fall.

For by this meanes an entring ſhalbe miniſtred vnto you abundantly into the euerlaſting kingdome of our Lord and Sauiour Ieſus Chriſte.

Wherefore I will not be negligent to put you alwaies in remembraunce of theſe thynges, though that ye haue knowledge, and be ſtabiſhed in the preſent truth.

For I think it meete as long as I am in this tabernacle, to ſtirre you vp by puttyng you in remembraunce.

Seyng I knowe that the tyme is at hande that I muſt laie doune this my tabernacle, euen as our Lord Ieſus Chriſt hath ſhewed me.

I will endeuour therefore alwaies, that ye alſo maye be able to haue remembraunce of theſe thinges after my departyng.

For wee followed not deceiuable fables when wee opened vnto you the power, and commyng of our Lorde Ieſus Chriſt, but with our eyes wee ſawe his maieſtie.

For he receiued of God the Father honor and glorie, when there came ſuche a voyce to hym from the excellent glorie, This is my beloued Sonne, in whō I am well pleaſed.

And this voyce we heard when it came from heauen, beyng with hym in the holy mount.

Wee haue alſo a moſte ſure worde of the Prophetes, to the whiche ye doe well that ye take heede, as vnto a light that ſhineth in a darke place, vntill the daie dawne, and the daie ſtarre ariſe in your hartes.

So that ye firſt knowe this, that no propheſie in the Scripture is of any priuate interpretation.

For the propheſie came not in olde tyme by the will of man: but holiemen of God ſpake as they were moued by the holy Ghoſt.

Simon Peter a Seruaunt and an Apoſtle of Ieſus Chriſt, to you whiche haue obteined like precious Faithe with vs, by the righteouſneſſe of our GOD and Sauiour Ieſus Chriſt.

AS in the former Epiſtle, ſo in this, wee haue bothe a Subſcription, and an Inſcription: That wee maie knowe, bothe who writeth it, and to whom it is written: namelie to them that zealouſly heare the Woorde of GOD, and conſtantly ſtande by Faithe in the ſincere profeſſion of the ſame. But what Faithe meaneth he? Euē that (ſaith he) whiche is by the righteouſneſſe of God. In whiche woordes he aſcribeth Iuſtification to Faithe onely, euen as S. Paule Roma j. ſaieth: In the Goſpell the righteouſneſſe of GOD is reueiled from Faithe to Faithe: as it is written, The iuſte ſhall liue by Faithe. Sainct Peter therefore warneth them to ſtand readie, & not to be beguiled, nor to ſuffer the doctrine of Faithe whiche thei had receiued and learned, to ſlippe awaie from thē. And whereas he here peculierly ſpeaketh of the Righteouſneſſe of God, he thereby excludeth and putteth backe all humaine Iuſtice. For it is Faithe onely that iuſtifieth vs before GOD: and therefore, Faithe is called the Righteouſneſſe of God. For, before the worlde it is nothyng accoumpted of, nay it is rather perſecuted, and flatly condemned.

Grace and peace bee multiplied to you, by the knowledge of God, and of Ieſus our Lorde.

THis is an vſuall Salutation, wont to bee prefixed at the beginnyng of Letters and Epiſtles: The meanyng whereof is thus: I wiſhe vnto you the encreaſe of Grace and peace, and that ye maie bee therewith enriched euery daie more and more. Whiche grace iſſueth and floweth from the knowledge of GOD, and of our Lorde Ieſu Chriſt: as if he ſhould ſaie: This Grace no manne can haue vnleſſe he haue withall the knowledge of God, and of our Lorde Ieſus Chriſt.

Of this knowledge of GOD, aſwell the Apoſtles as the Prophetes dooe verie often and almoſte continually make mention in the holie Scriptures, as Eſaie the xj. In all my holie hill thei ſhall not hurte nor deſtroye, for the Earth ſhalbe full of the knowledge of the Lorde, as the waters that couer the Sea. That is, The knowledge of God ſhall bee as plentifull and abundaunt, as the waters of the ſwellyng Sea, when it breaketh out, and ſurroundeth ſome whole Countrey. And here hence ſhall ſuche peace and tranquillitie preſently enſue, that no man ſhal ſeeke to moleſt or damnifie an other. But this is not to knowe God, if thou dooe but onely beleeue that God is Almightie, and that he hath created and made all thynges: and that Chriſt was borne of the virgine Marie, ſuffred death and roſe againe: for thus muche doe the Turkes, Iewes, and Deuilles beleeue. But the true knowledge of GOD is this: That thou haue a feelyng of hym in thyne harte & conſcience, and that thou be certainly perſwaded, that God and his Chriſt is thy God and thy Chriſt: whiche belief the Deuilles and falſe counterfaite Chriſtians haue not, neither can haue. Therefore the knowledge of God is nothing els, then a ſounde and entire Faithe in Chriſt. For when thou thus fullie knoweſt GOD and Chriſte, thou wilte moſte gladlie reſigne, and committe thy ſelf vnto hym, and firmely beleeue and truſt in hym, aſwell in aduerſitie, as in proſperitie, in death aſwell as in life. This ſettled confidence and ſure truſt, can not bee in theim that haue euill conſciences: that is, in theim that want true and ſincere Faithe. For thei knowe GOD none otherwiſe, but that he is the God of S. Peter, and of all the Sainctes in Heauen: But for their God thei dooe not knowe hym, neitheir haue any feelyng of hym, but haue hym and take hym, rather as their heauie tormentour and angrie Iudge.

To haue GOD, is to haue all Grace, all Mercie, and all goodneſſe that can bee named. To haue Chriſte, is to haue a Sauiour and a Mediatour, who hath brought vs vnto God, and made hym now all ours: and at whoſe handes he hath obtained for vs all Grace, and Bleſſyng. All theſe thynges, thou muſte drawe and applie to thy ſelf, and not doubte but that Chriſt is thyne, and thou Chriſtes. And this is the true knowledge of Chriſt. An vmnaried woman ſeyng a man, maie ſaie: this is a Manne: but ſhe can not ſaie: this is my Manne, or my Houſebande. In like ſort, all of vs can ſaie: This is God: But all of vs can not ſaie, that he is our God: becauſe wee dooe not all of vs beleeue and truſt in hym, and comfort our ſelues onely in hym and by hym. This true knowledge of GOD the Scripture tearmeth the face and Countenaunce of the Lorde: whereof the Prophetes ſpeake verie copiouſlie. For thei that ſee not his face, and knowe hym not, doe ſee but onely his hinder partes: that is, doe ſee hym as their angrie and diſpleaſed God: whereas if thei ſawe his face, that is, if thei had the true knowledge of hym by Faith, thei ſhould behold and ſee nothing but Grace and Mercie.

Wee ſee here how ſainct Peter in this his ſeconde Epiſtle purpoſely entreateth not of Faithe, (for he largelie diſcourſed therevppon in his former Epiſtle) but his purpoſe is in this to write an Exhortation to them whiche beleeue, that thei ſhould ſhewe forthe their Faithe by Good workes. For he would not haue Faithe to bee without Good woorkes, nor Good woorkes without Faithe. But firſte he requireth in vs Faithe, and Faithe beeyng once ſurely grounded, to ſhewe foorthe Good woorkes. And therefore he addeth:

According as his godlie power hath giuen vnto vs all thynges, that pertaine vnto life and godlineſſe.

WHen wee throughlie knowe God by Faithe, wee are poſſeſſed of the franke gift of all his heauenly graces and benefites. Wee haue the influence of his Diuine power woorkyng in vs: whiche promoteth and furthereth vs vnto all thynges that pertaine vnto life and godlineſſe: that is, when wee beleeue, wee receiue ſo many benefites of hym, that God bountifully beſtoweth vpon vs euen the giftes of his power: whiche power is diffuſed into all and euery our actions, & bothe is, and alſo effectually woorketh in vs. What ſoeuer we ſpeake, or what ſoeuer wee doe, it is not wee but GOD in vs that ſpeaketh and doeth. He is in vs ſtrong, mightie, and omnipotence, yea, euen when wee ſuffer torment and affliction, when wee are killed and dye, and when before the worlde wee are altogether ſeelie and weake: In ſomuche that when wee haue not this power of God, there is in vs no ſtrength at all, no facultie, no habilitie.

Now, whereas Sainct Peter ſaieth, that all thynges are giuen vnto vs of his Diuine power, his meanyng is not, as though wee ſhould bee able to make Heauen and Earth, and to woorke Miracles, and doe wonders: For what good would that doe vnto vs: But wee haue all the giftes of his godly and Diuine power in vs, ſo farre as is neceſſarie and profitable for vs. And therefore the Apoſtle addeth further theſe woordes, That pertaine to life and godlineſſe: That is to ſaie: wee haue all thynges by his godlie and diuine power, moſte abundantly giuen vnto vs, that wee ſhould dooe good, and alwaies liue in vertuous eſtate and bleſſedneſſe.

Through the knowledge of hym that hath called vs.

THis mightie power and greate grace of God, proceadeth not from elſwhere, then from this perfecte and ſounde knowledge of GOD. For when thou throughlie knoweſt hym for thy God, he dealeth with thee as God. After this maner alſo ſainct Paule j. Cor. j. ſaieth. In all thynges ye are made riche in hym, in all kinde of ſpeeche, and in all knowledge, as the teſtimonie of Ieſus Chriſte hath bin confirmed in you: ſo that ye are not deſtitute of any gift This is the greateſt and the moſte neceſſarie gift of all others that God can giue vnto vs, whiche wee ought not to exchange for all other riches, that is either in Heauen, or in Earth. For what would it auaile thee, although thou couldſt goe through Fire and Water, without takyng any harme, and woorke all kinde of Miracles and wonders, if thou ſhouldeſt want this? For there bee a greate many condemned, that haue been able is woorke ſuche Miracles. But this exceedeth and farre ſurmounteth all Miracles: in that, God beſtoweth and giueth ſo greate a power vnto vs, wherby al our ſinnes are forgiuen vs, and aboliſhed quite out of remembraunce: Death, Sathan, and Hell beyng vtterlie vanquiſhed and ſwallowed vp. Whereby we poſſeſſe our Conſciences without feare, and haue our hartes ioyful, merie, and bold, without beyng afraied of any thing. All whiche, the knowledge of GOD that calleth vs, doeth affoord and bryng vnto vs.

Vnto glorie and vertue.

AND after what ſorte was that Callyng, wherewith God called vs? Forſooth this: God ſent his holie Goſpell into the World, and cauſed the ſame to bee proclaimed and preached abroade: for the whiche, no man euer made any labour, no man euer praied or made any entreatie to him but before any one ſo much as once thought of it, he offred and gaue this grace vnto vs, and powred the ſame moſte aboundantly vppon vs all, that he alone might haue all the glorie and praiſe, and wee enioying ſuche a benefite, ſhould aſcribe this power and vertue al onely to him. For it is no worke of our owne, but his. And therefore ſeeyng that this Callyng is none of our owne, neither cōmeth of our ſelues, it is not m •• te that we ſhould lift vp our ſelues in pride, as though we had brought it to paſſe of our ſelues: but he is onely to bee glorified of vs, and all thankes are to bee giuen vnto hym, for ſo mercifullie beſtowyng and giuyng his Goſpell vnto vs, and withall alſo for ſo ſtrengthenyng vs with power and vertue againſt Sathan, Death, Hell, and all miſchieues at once whatſoeuer.

Whereby moſte greate and precious promiſes are giuen vnto vs,

SAinct Peter hath added this, to ſhewe forth and declare the nature and force of Faithe. For when we knowe God to bee ours, wee haue alſo with hym, by Faith, eternall life and the power of God, wherby wee ouercome and get the victorie both of Death and Deuill. And yet for all this, we do not ſee theſe things, neither yet feele wee them, although all thinges be promiſed vnto vs. We haue al things, but thei yet appeare not: but in the laſt daie we ſhall plainly diſcouer and ſee all thinges preſent and apparantly laied open vnto our eyes.

Wee beginne here in this Worlde, but wee come not to any ful fruition or perfection thereof in this life. But we haue this promiſe, that we liue here by the mightie power of God, and that after this life we ſhalbe euerlaſtingly bleſſed. He that faithfully beleeueth theſe thinges, hath the ſome (as it were) alreadie in poſſeſſion: he that beleeueth not, hath them not, but is ſure to periſhe eternallie. How greate and how precious theſe promiſes are, Sainct Peter further yet declareth, ſaying.

That by them ye ſhould bee partakers of the godlie nature, in that ye flee the corruption, whiche is in the worlde through luſt.

THis benefite wee haue by the power of Faithe, that wee thereby are made partakers of God, and come into a certein participation and communion of his diuine nature. This is ſuche a ſentence, as the like ye ſhall not reade againe, neither in the olde Teſtament nor yet in the newe. Howbeit among the Painims and Heathen writers it is often read, that wee partake with the very diuine nature it ſelf. But what is this nature of God? Euerlaſtyng truth, righteouſneſſe, iuſtice, wiſedome, eternall life, peace, ioye, pleaſure, and al goodneſſe that can bee named. He now that is partaker of the nature of God, is ſeized and priuiledged in all theſe: to wit, that he ſhall liue for euer enioye perpetuall and endleſſe peace, pleaſure, ioye, and mirth: bee pure, holie, iuſt, and able to withſtand and ſupplant Sathan, Sinne & Death. Peters wordes therefore ſounde as though he ſhould ſaie thus: Looke how vnpoſſible it is, to take from God euerlaſtyng life and eternall truth: ſo impoſſible is it alſo, that theſe thinges ſhould be taken from you. If any man hurt you, he muſt needes alſo hurt God. For he muſt firſt oppreſſe God, that ſeeketh to oppreſſe a right Chriſtian. All theſe properties are comprehended vnder this worde Diuine or Godly Nature: whiche worde be therefore vſed, becauſe it containeth in it ſo large a ſignification. Theſe bee greate and ſinguler benefites, if wee faithfully beleeue the veritie of them. But all that is here ſet doune, is (as afore was declared) Doctrines, wherevppon the groundwoorke of our Faith is laide: for that whiche here is written is rather to declare and ſhewe what greate and excellent benefites grow vnto vs through Faithe. And therefore he ſaieth: All theſe thynges ſhall ye bee ſure to haue, if ye ſo liue, that ye ſhewe foorth your faithe, Flee and the corruption whiche is in the worlde through luſt.

Therefore giue euen all diligence thereunto: ioyne moreouer vertue with your faith:

HEre ſainct Peter exhorteth them to declare and ſhewe foorth their Faith by their good Woorkes: as though he ſhould ſaie: Seeyng that ye haue obtained ſo many and ſo greate benefites by Faithe, that what God himſelf hath, ye alſo haue, endeuour your ſelues and geeue all diligence hereunto: be not ſlouthful and ſluggiſh, but ſhewe forth the effectes and fruictes of your faith: that is, let your Faithe appeare openly before Men, let it bee dutifull, charitable, ſeruiceable, diligent, effectuall and workyng, euer occupied in well doing: not ydle, neither vnfruitfull. Ye haue a good Farme and a fertile Field to worke in: be ye diligent huſbandes therfore and take heede, leaſte through your ſlouth and ſecuritie, there growe vp in it Brambles, Weedes, Darnell and Cockle.

And with vertue, knowledge.

THis is that Knowledge, by the which ye maie chiefly know, how by reaſon to qualifie and leade your liues, and how to direct theffectes & vertues of your Faith: that ye neither ouermuche pamper and cocker your bodies, neither denie vnto it that whiche is needefull. For thus farre is the fleſh to bee brideled and kept vnder, and no further, that it maie bee ſober, watchfull, and apt to good Workes and not (as ſome Hypocrites wider the vizard of feined holineſſe doe) to hurt or deſtroye your bodies. For although GOD hate the Sinne that is in the fleſhe, yet his will is not that you ſhould therefore deſtroye your bodies. Ye ought to ſuppreſſe and reſtraine the luſtes and concupiſcences thereof, but not to deſtroye or hurt it: but rather to miniſter vnto it ſufficient allowance and maintenaunce, that it maie continue ſounde, healthfull and liuyng.

Knowledge alſo is ioigned and linked with vertue, whēas good reſpect and regard of honeſtie and modeſtie is had in all our conuerſation and dealinges: and when a conuenient meaſure is obſerued and kept, in our Meates, Drinckes, Apparaile, Wordes, and all other our actions: ſo that wee neither ſwerue from the rule of reaſon, nor giue any occaſion of offence to our Neighbour.

And with knowledge, temperaunce:

TEmperaunce conſiſteth not onely in eatyng and drinckyng, but in obſeruyng that due meane, whiche, knowledge (whereof wee ſpake afore) doeth preſcribe to bee vſed in all our life and conuerſation, aſwell in woordes and woorkes, as in maners and dealinges: that no man frame hymſelf to liue after a more ſumptuous and nice ſorte then is conuenient: that all ſuperfinitie of Apparaile and brauerie be auoided: and that no man goe more pompouſlie and gorgeouſlie then is meete, or ſtandeth with Chriſtian modeſtie. But ſaincte Peter in theſe caſes ineſcribeth no certein rule, nither limiteth any boundes for the ſame (whiche thyng our Papiſticall munckiſhe Votaries preſumed to doe) comprizyng theſe matters within the compaſſe of certein Canons and rules deuiſed out of their owne braines, tiyng men to a ſtraicte obſeruation of theſe thynges after one and the ſelfſame maner. Whiche thing to bee vſed among Chriſtians is vnpoſſible: to wit, that a certaine ſett order and preciſe anotation in theſe externall thynges, ſhould bee comprehended within the compaſſe of certein preceptes and generall rules, of euery particular perſon to bee particularlie obſerued. For, men bee of vnlike diſpoſition: one is of a ſtrong and ſounde nature, an other weake and faint: and no man is at all tymes and in all reſpectes ſo affected and giuen as an other is. And therefore euery one ough to haue a ſpeciall regarde to the conſtitution and diſpoſition of his owne bodie what he is able to beare, ſuſtaine and endure, and what he is not.

And with temperaunce, pacience:

SAinct Peters meanyng 〈◊〉 theſe words is this: Although ye liue accordyng to knowledge, modeſtie, and temperaunce, without giuyng offence to any in your conuerſation and behauiour: yet thinke ye not that ye ſhall liue quietly without temptation and perſecution. For, when yée beleeue, and leade an honeſt and Chriſtian life, agreeable to your profeſſion, the Worlde will not ceaſſe to hate and perſecute you. Here then muſt Pacience bee ſhewed foorth, whiche is one of the fruictes of Faith.

And with pacience, godlineſſe.

WHat ſoeuer wee dooe, or what ſoeuer wee ſuffer in this l fe, let vs be thankfull to GOD for theſame, not ſeekyng our owne glorie, praiſe, or commoditie: but onely that thereby God maie be glorified: and that we ſo behaue our ſelues in all thynges, that it maie appeare, that wee doe all thynges for the loue, whiche we beare vnto God.

And with godlineſſe, brotherly kindneſſe.

HEreby Sainct Peter bindeth vs one to ſerue an others turne, and to bee helpyng one to an other as Brethren: one to be carefull of an others welfare, one not to hate, deſpiſe, or hurte an other. And this is an other triall or fruicte of our Faithe, whereby we teſtifie to the worlde, that we haue that Godlineſſe, whiche is ſpoken of afore.

And with brotherlie kindneſſe, Loue.

BY Loue be meaneth that common and generall Loue, with the whiche wee are bounde to Loue as well our Enemies, and thoſe which doe not accōpt of vs as Bretheren, nor vouchſafe to liue together with vs freendlie and Brotherlie, as the •• that are our verie freendes in deede. In whiche fewe woordes, Saincte Peter hath comprehended all that appertaineth to a Chriſtian life, and what be the woorkes and fruletes of true Faithe in deede: namely, knowledge to liue well, Temperaunce, Patience, Godlineſſe, Brotherlie kindneſſe, and a generall Loue to all. And therefore he addeth further.

For if theſe thynges bee among you, and abound thei will make you that ye neither ſhalbe idle not vnfruictfull in the knowledge of our Lorde Ieſus Chriſte.

WHen ye giue your ſelues to theſe exerciſes, and woorkes, ye tread the right pathe, ye goe the right waie, and haue in you the true and ſincere Faithe: and further, the knowledge of Chriſt is effectuall and fruitfull in you. Take heede therefore to your ſelues, that ye make not light accoumpte of theſe thynges. Keepe your bodies in ſubiection, and ſo deale with your neighbours, as you knowe that Chriſt hath dealt with you.

For he that hath not theſe thynges, is blinde, and can not ſee farre of, and hath forgotten that he was purged from his old ſynnes.

HE that hath not in hymſelf theſe fruictes of his Faithe, dooeth but (as it were) grope for his waie like a blinde man in the darke, not knowyng whereto ſette his foote: yea, ſuche is his life that he reſteth doubtfull and vncertaine, in what caſe he ſtandeth towardes GOD: He neither hath true Faithe, nor any further knowledge of Chriſt, ſauyng that, he can talke of hym as he hath heard others reporte. And therefore doeth but bluſter blindly and at randō in the whole courſe of his life, like a blinde manne that ſeeketh his waie with his hande, and hath forgotten that euer he was Baptized, or that his ſinnes were forgiuen hym: and ſo becommeth he vnthankfull, Idle, and vnfruictfull, without any conſideration of his profeſſion, liuyng looſely without any remorſe of Conſcience: Hauyng neither feelyng, neither yet ſo muche as any taſte of ſo greate Graces, giftes, and benefites. And this is an exhortation wherin Sainct Peter exhorteth and ſtirreth vs vp whiche beleeue, to the practiſe of Good woorkes, thereby to declare and ſhewe foorthe, that wee haue a true, ſincere and ſounde, and not an Hypocriticall, or feigned Faithe. Neuertheleſſe, he ſtil earneſtly vrgeth and prooueth this, that Faithe onely doeth iuſtifie: and that where ſoeuer this Faithe is, true Good woorkes doe alſo neceſſarilie enſue. That whiche now followeth, maketh for our confirmation herein.

Wherfore brethren, giue rather diligence to make your callyng and election ſure.

THe Electiō and eternall predeſtination of God is ſo ſure in it ſelf, that there is no nede to make it ſurer. And ſo alſo is our calling firme and ſtable. For he that heareth the Goſpell, beleeueth, and is baptized, is (doubtleſſe) called, & is ſure of his Saluation, yea hee alreadie hath it. Seeyng therefore, that wee are called to theſe thynges, wee ought to giue all diligence (ſaieth S. Peter) to approoue and aſſure our Callyng and Election to our ſelues in our Conſciences, as the ſame is alreadie aſſuredlie knowen with God. And this is a phraze or maner of Speeche vſuall in the Scriptures, as Epheſ. lj. Ye were ſtrangers from the couenauntes of promiſe and had no hope, and were without God in the world For although there bee no man, whether he bee good or hadde, but God hath the rule ouer hym, (ſith hee is the Lorde of all Creatures) yet neuertheleſſe (S. Paule ſaieth) that hee is without GOD, whiche dooeth not acknowledge hym, loue hym, and truſte in hym. Euen ſo here, although in it ſelf the Callyng and Election of God, wherewith he hath called and elected vs, bee ſure and vndoubted: yet is it not ſure and ſtable to thee, ſo long as thou dooeſt not certainly beleeue, and vndoubtedly aſſure thy ſelf, that the ſame belongeth vnto thee. And for this cauſe doeth S. Peter exhorte vs, that wee ſhould make our Callyng and Election ſure through good Workes.

And here againe thou ſeeſt, how muche the Apoſtle aſcribeth and attributeth vnto the Fruites of Faith. For albeit thei appertaine, and ſeene to doe good with thy neighbour withall, yet alſo are thei profitable vnto thée, becauſe thereby thy Faith is ſtrēgthened and confirmed, 〈◊〉 ſtirred vp more and more to the practiſe of Good woorkes. Wherein alſo thou ſeeſt a farre other vertue and qualitie, then is in the faculties of the bodie. For, the powers of the bodie, the more thei bee exerciſed and vſed, the weaker and freebler thei be, and in th'ende vtterly decaie: whereas contrariwiſe, this Spirituall vertue (if it bee not exerciſed, decaieth and fainteth: But with muche vſe and practiſe it is ſtrengthened and greately encreaſed. And this was the cauſe, why God at the beginnyng did leade the Chriſtian Churche, through hard and rough waies, vexed it, tourmoiled it, and throughlie exerciſed it, in diuers conflictes of Faithe, through Ignominie, Perſecution, and Death. For he knewe, that hereby it ſhould receiue ſtrength, and encreaſe, and become the mightier, becauſe the more that it was oppreſſed, the more it flouriſhed. And this is that, whiche Sainct Peter here meaneth, when he faieth, that wee ſhould not ſuffer our Faithe to be Idle or vnfruictfull: ſeeyng that the nature thereof is ſuche, that it groweth and encreaſeth by vexation and perſecution, ſo long till bee fullie aſſured and certaine of the Callyng and Election of God, ſo that it can not bee deceiued.

This is the marke that wee muſt ſhoote at, touchyng Predeſtination. There are many light Spirites, who beeyng endued with verie ſmall pi •• aunce of Faithe, will yet raſhelie preſume to deſpute vpon this poincte, and curiouſlie ſcare he in what place thei bee reckened and accepted with God. But doe not thou entermeddle with ſuch ſcrupulous curioſitie for thou ſhalt neuer by this waie attaine to that, whiche thou ſeekeſt. If thou deſire to bee ſure of thy Saluation, treade that 〈◊〉 and followe that courſe, whiche Saincte Peter hath 〈◊〉 ſhewed thee for if thou take any other waie, thou ••• iueſt thy ſelf, and ſhale bee ſure to miſſe thyne entente. Thyne owne experience muſt teache it thee, and that ſhalte thou certainly knowe, and bee aſſured of when thy faithe is throughly cried and en •• ed.

For if ye doe theſe thynges ye ſhall neuer fall.

YE ſhall ſtande firme and ſtedfaſte, ye ſhall neither ſtumble, fall, nor ſynne, but walke without offence: all thynges ſhall goe well with you, and frame to the beſte: whereas if ye leane and truſt to your owne fooliſhe cogitations, and rotten deuiſes, the Deuill will quickely and eaſily hurle you headlong into deſperation, and hatred of God.

For by this meanes an entryng ſhall bee miniſtred vnto you abundantlie, into the euerlaſtyng kyngdome of our Lorde and Sauiour Ieſus Chriſte.

THis is the highwaie to Heauen, and none other: And therefore let no manne thinke by dreames and deuiſes of his owne making, touching Faithe, to come thither: there needeth nothyng therevnto but a liuely Faithe, that is throughlie tried and exerciſed. But alas, what repugnant doctrines to this, hath there but foiſted into the Church of GOD, by our ſeducyng teachers, while thei affirmed and taught, that if a man, hauyng runne headlong in wickedneſſe all his life, and at the laſte pinche of his death, haue but a ſeelie pittaunce (bee it neuer ſo ſmall) and as it were but a verie ſparke of Faithe in hym, that he ſhould bee ſure thereby of ſaluation? But if thou putte of, and deferte thy repentaunce and Faithe till then, thinkyng and preſentyng that thou ſhalt then euen preſentlie and vpon the ſodaine, haue the gifte of ſuche a iuſtifyng Faithe, thou truſteſt to a broken Reede, and ſhalte ſeeke after Faithe and Saluation, when it ſhall bee too late. Dooeſt thou not heare, that euen thei whiche bee ſtrong, ſhall ſcarcely be ſaued? Howbeit wee ought not to deſpaire of them that bee weake, becauſe there is hope that thei maie bee called, although it hardly and not vſuallie ſo commeth to paſſe. But he whiche in this life throughlie and effectuallie exerciſeth and ſtrengtheneth his Faithe in dooyng good, ſhall haue abroade and eaſie paſſage or waie, with chearfulneſſe and aſſured confidence to enter into the life to come. Suche a one maie dye with courage and gladneſſe, ſuche a one maie (not eſteemyng this preſent life) depart hence in the peace of Conſcience: And (as it were) with mirthe and ioye, take poſſeſſion of the kyngdome of Chriſte. Whereas on the other ſide, thei that haue a languiſhyng, fainte, weake, and vnexerciſed Faithe, and haue not enured and acquainted themſelues to good and godly exerciſes, ſhall not with like confidence and ioye as the others, enter into eternall life: And if thei doe enter, yet ſhal thei not find the doore ſo open, nor the entraunce ſo eaſie into the kyngdom of Chriſte, but ſhall tremble and quake for feare, and be loathe odye: wiſhyng rather ſtill in this life, to lye be dred, ſicke and diſeaſed, then once to dye or exchaunge this life for any other.

Wherefore I will not bee negligent to put you alwaies in remembraunce of theſe thynges, though that ye haue knowledge and bee ſtabliſhed in the preſent truth.

OF this we haue oftentymes ſpoken afore. Albeit GOD hath cauſed a great light to ſhine vnto vs, in this ſo mercifull a manifeſtation of the Goſpell: ſo that we both now know what a Chriſtian life is, and alſo what Chriſtian Doctrine meaneth, and dooe alſo ſee the ſkope of the whole Scripture to tend to none other ende but this: yet, neuertheleſſe, it is expedient and neceſſarie ſtill to perſeuere and go forwarde in preachyng and teachyng without ceaſſyng, and to terate & in •• lke the ſelf ſame doctrine from daie to daie, if not to learne, yet to bee admoniſhed and put in remembraunce of doctrine before learned and receiued. For there are twoo Offices in the Church as S. Paule teacheth Rom. xij. the one conſiſteth in Teaching, the other in Exhorting. He that teacheth, let hym take heede to his teaching and doctrine, and he that exhorteth, to his exhortation. Rom. xij. Teachyng is, where wee laie the foundation of Faithe, and preache the Goſpell to them that haue not yet heard any thyng thereof. Exhortyng, or admoniſhyng is, (as here ſainct Peter ſaieth) to preache to them that haue bothe heard and learned the ſame afore, to encourage them manfully to proceede and continue in their well begonne enterpriſe, and to awake and ſtirre vp their dull and drowſie natures to goe on forwarde, from ſteppe to ſteppe and from degree to degree euery daie more and more. We are all cladde and laden with this olde rotten Sacke, our Fleſhe and Bloud: which ſtil pulleth vs doune, and draweth vs the wrong waie, whereby the Soule is eaſily ulled aſleepe and brought into ſecuritie. And therefore it is very beh m •• ful and neceſſarie for vs to bee continually exerciſed, euen as a good houſeholder keepeth his Seruauntes and Familie ſtill occupied, and calleth vppon them to looke to their buſineſſe, leaſte they ſhould growe into ydleneſſe. Now, if the dulneſſe of our nature bee ſuche, that it muſt bee called vppon and put in mynde to dooe thinges expedient and behoouefull for externall foode and maintenaunce of the Bodie, how muche more conuenient and meete is it, that the ſame bee vſed and putte in practiſe in matters appertainyng to the Spirite and Soule?

For I thinke it meete as long as I am in this Tabernacle, to ſtirre you vp, by puttyng you in remembraunce.

SAinct Peter here calleth his Body; a Tabernacle, wherin the Soule for a time ſaiourneth and it is a muche like phraze to that whiche is vſed in the former Epiſtle: wher he called the Body of the Woman, a Veſſell or Droun. And after the like ſorte ſpeaketh S. Paule ij. Cor. v. Wee knowe that if our earthly houſe of this Tabernacle be deſtroyed, we haue a building giuen of God, that is, an houſe not made with hāds, but eternall in the Heauens: for the whiche we ſigh, deſiryng to be clothed with our houſe whiche is from Heauen. For ſo long as wee are in this Tabernacle, wee ſigh and are hurdened &c. And againe: But wee are comforted and are bold in this, that wee knowe, that whiles wee are in the bodie, wee are abſent from the Lorde: But wee had leifer to remoue out of the Bodie and to dwell with the Lorde. Here wee ſee S. Paule calleth this Bodie of ours, an Houſe makyng two maner of Dwellynges, and twoo maner of Pereg inatiōs or abſences from home. By which phraze of ſpeeche, Sainct Peter alſo here in this place calleth this Bodie, a Tabernacle for the Soule to ſoiourne in: by whiche name, he doeth muche extenuate the reputation that is commonly made of it, and alſo ſeth it lower then moſte parte of men accoumpt of it: for he doeth not call it an Houſe, but a Tabernacle, 〈◊〉 poore Cotage ſuch as ſeelie Sheepeheardes vſe to dwell in The houſe is ſlender and contemptible, but the treaſure that is laied vp and kept in it, is riche and precious.

Seeyng I knowe that the tyme is at hande that I muſt laie downe this my Tabernacle, euen as our Lord Ieſus Chriſt hath ſhewed me.

I will endeuour therefore alwaies, that ye alſo may be able to haue remembraunce of theſe thinges after my departyng.

SAinct Peter here teſtifieth of himſelf, that he is aſſured of eternall life and that by ſpeciall reuelation from the Lorde, he knewe when he ſhould dye: all which was doen for our ſakes, and to confirme and ſtrengthen our Faith: For it was very expedient and neceſſarie that there ſhould bee ſome ſuche men; that had in themſelues a certain perſwaſion and ſure knowledge of their electiō: who might eſtabliſhe & laie the foundation of Faith in others, whereby it might bee out of all doubt knowen, that they preached not the dreames and fantaſies of men, but the true and ſincere Worde of God. Whiche men before thei came to that aſſuraunce and certaintie, God throughly tryed and prooued. Therefore ſaieth ſainct Peter: I will not onely with my liuely voyce admoniſhe and put you in remembraunce, but I will alſo committ theſe my admonitions to writyng, and leaue my exhortations written for your directions and inſtructions: that after my death aſwell as in my life tyme, ye maie bee thereof put in minde by others, and bee called vpon to obſerue and put the ſame in vre practiſe. Beholde here what a vigilant care this Apoſtle had for the ſafegarde and ſaluation of Soules, and yet neuertheleſſe wee ſee, through the malice of Sathan, what ſhameleſſe ſhiftes and cogging marchaundize hath been and ſtill is made of them.

For wee followed not deceiuable fables when we opened vnto you the power, and commyng of our Lorde Ieſus Chriſte, but with our eyes wee ſawe his Maieſtie:

For he receiued of God the Father honor and glorie, when there came ſuch a oyce to hym from the excellent glorie. This is my beloued Sonne, in whom I am well pleaſed.

And this voyce we heard when it came from heauen, beyng with hym in the holy mount.

HEre S. Peter bringeth in the hyſtorie of the tranſfiguration of Chriſte vppon the Mount, written by the Euangeliſt Mathewe Chapt. xvij. Wherein is declared how the Lorde Ieſus, tooke three of his Diſciples, viz. Peter, Iames and Iohn into an high Mountaine, and was there tranſfigured before them, his face ſhinyng as the Sunne, and his clothes beyng white as the Light: where alſo there appeared vnto them Moſes and Elias, talkyng with hym: till at length a bright Cloude ſhadowed them, and a voyce comming out of the Cloude, ſaied: This is my beloued Sonne, in whom I am well pleaſed: heare hym. Whiche when the Diſciples heard, thei fell on their faces and were ſore afraide. Then Ieſus came and touched them and ſaied Ariſe & be not afraide, And when thei lifted vp their eyes, thei ſawe no man, ſaue Ieſus onely. And as they came downe from the Mountaine, Ieſus charged them, ſaiyng: Shewe the Viſion to no man, vntill the Sonne of man riſe againe from the dead.

This therefore whiche here Sainct Peter writeth, hath this meanyng: That Goſpell which I haue preached and ſhewed vnto you of Chriſt and of his commyng, I haue not ſucked out of myne owne fingers endes, nor feigned out of myne owne braine, neither yet receiued I the ſame from vaine and Sophiſticall Pratlers and Ianglers, that can roundely and readily talke and tattle of matters, ſuch as the Greekes were: Whereas in truthe, all that which thei with fineneſſe of Eloquēce, and galantneſſe of phrazes painted out (thinkyng them ſelues therein greate Wiſemen) was nothyng els but mere toyes, trifles, and vanities: Theſe and ſuche like perſones wee neither haue giuen eare vnto, neither followed and ſought after: that is, wee dooe not preache vnto you the doatyng dreames, and fooliſhe fantaſies of Men: But we are moſte ſure of our doctrine, and of the certaintie thereof, that it is of GOD: becauſe we haue bothe heard it with our eares, and ſeen it with our eyes. To witte, when wee were preſent with Chriſte in the Mounte, and there bothe ſawe and heard his glorie from heauen proclaimed. Whoſe glorie was ſuche, that his face ſhined as the Sunne, and his clothes were white as Snowe, and wee alſo heard a voice from the high Maieſtie of the Father, ſaiyng: This is my beloued Sonne, heare hym.

Therefore euery Preacher ought to be ſo ſure, and ſo farre from any doubtyng of the certaintie of his doctrine, and of the Woorde whiche he preacheth, that he ſhould not feare to ſcale and confirme the ſame with his death, ſeyng it is the Woorde of Life, whiche he hath in hande. The Apoſtles therefore were certainly aſſured of the truthe of the Goſpell, whiche thei preached, and were out of all doubt that it was the true, and infallible Worde of GOD: and withall, that the Goſpell is none other thyng, then the preachyng of Chriſte. And therefore none other preachyng is to bee heard; becauſe the Father will not haue any other. This is my beloued Sonne (ſ •• th he) heale hym. Let hym be your Schoole maiſter and your Teacher: as if he ſhould ſaie: when ye heare hym, ye heare me: And therefore ſaieth S. Peter, wee haue preached and made knowen vnto you, that Chriſte s e Lorde and Ruler of all thynges, and that all power is deliuered ouer vnto hym: whiche power he alſo hath, whiche faithfullie beleeueth in hym. Theſe thynges haue not wee deuiſed, and forged by our owne imaginations, but wee haue bothe ſeen and heard them by the Reuolation of God, who hath commaunded vs, to heare this Chriſt alone. But what is the cauſe that S. Peter here ſeuereth the Power of Chriſt, from his Commyng His Power is in that he is Almightie and able to dooe all thynges. And againe, in that he hath all thinges in ſubiection vnder his feete. This his Power ſhall perpetually continue, and ſtande in force, ſo long as the worlde hath continuaunce, and ſo long as Fleſhe and Bloud hath any beeyng vpon earth. This entire power of the Kyngdome of Chriſte ſhall haue continuaunce and force, till the laſte daie, and then ſhall an other worlde begiane, when as Chriſte ſhall deliuer vp his Kyngdome vnto God his Father, whereof is ſpoken by S. Paule j. Cor. xv. Chriſte is the firſte fruictes, then thei that are of Chriſte, whiche ſhall bee at his commyng, and then ſhalbee the ende, when he hath deliuered vp his Kyngdome to GOD, euen the Father &c. And againe, When all thynges ſhall bee ſubdued into hym, then ſhall the Sonne alſo hymſelf bee ſubiecte vnto hym, that did ſubdue all thynges vnder hym.

And whereto tendeth all this? Is not the Kyngdome of God the Father now at this preſence? and are not all thynges now alſo ſubdued vnto hym: I aunſwere: S. Paule in the ſelf ſame place expoundeth hymſelf, & yeldeth a reaſon of his wordes, ſaiyng: That God maie be all in all: that is, what ſoeuer a man longeth after, what ſoeuer he deſireth to haue, that ſhall God bee vnto hym, that (as S. Peter ſaied afore) we maie bee partakers of the Diuine Nature. And therefore what GOD hath, the ſame ſhall we haue, and what ſoeuer is needefull and neceſſarie for vs, ſhalbee miniſtred vnto vs: what ſoeuer any manne requireth, as Wiſedome, Righteouſneſſe, Fortitude, and Life, it ſhalbe giuen to vs: which wee now beleeue by hearyng with our eares, and truely poſſeſſe in the Worde of God. But then ſhall the Woorde ceaſſe, and our Soules ſhall open and diſplaie themſelues, and ſhall ſee and feele all thynges preſent. And this is it that bothe S. Peter and S. Paule meane, that now in this while, the power of Chriſtes Kyngdome beareth all the aucthoritie: now dooeth the Woorde raigne and exerciſe his Empire: by whiche Woorde, he now raigneth in his humanitie ouer Deuilles, Synne, Death, and Helle. And all theſe thynges ſhall not till the laſte daie bee plainly manifeſted. For although God doeth raigne for euer & alwaies, yet is not the ſame manifeſtly to vs apparaunced. He ſeeth vs, but we ſee not hym. And therefore it behooueth, that Chriſt ſhould reſigne his Kyngdome ouer vnto hym, that wee alſo maie ſee, and then ſhall wee truely bee the Brothers of Chriſte, and the Soonnes of God. In this ſorte Receiued he of God the Father, honour and glorie, (as here S. Peter ſaieth) when as the Father ſubiected all thynges vnto hym, and made hym Lorde of all, glorifiyng and dignifiyng him with theſe woordes: This is my beloued Soone, in whom I am well pleaſed.

And in theſe woordes S. Peters meanyng is, to confirme his Doctrine and preachyng, that it might bee knowen from it whēce it was. Beſides this ſeyng of the Maieſtie of Chriſt, and hearyng of the voice of the Father concernyng Chriſte, it was needefull alſo that the holie Ghoſte muſt woorke withall, and confirme him in that he had bothe ſeen and heard: the more to make hym to beleeue it, and that he might bothe boldelie preache, and zelouſlie confeſſe the ſame to others.

Wee haue alſo a moſte ſure worde of the Prophetes, to the whiche ye doe well that ye take heede, as vnto a light that ſhineth in a darke place, vntill the daie dawne, and the daie ſtarre ariſe n your hartes.

HEre commeth S. Peter nerer to the matter: and of that whiche he here ſaieth, this is the verie meanyng. All that I preache vnto you, is to this ende, that your Conſciences maie bee ſurely ſettled & ſtrengthened in the truthe: and that your hartes maie be firmely fixed vpon the ſame, not ſuffryng your ſelues to bee caried a ware from it by any meanes, becauſe wee are out of all doubte, that wee haue the verie pure and ſincere Worde of GOD. For the Goſpell is a matter of greate waight and importaunce, and therefore we ought to be moſt diligent, carefull, and preciſe, that wee keepe and retaine the ſame ſincerelie and ſoundlie, without addyng any thyng therevnto. or myng ng any falſe and erroneous doctrine therwith. And therefore S. Peter now afterward addreſſeth hym ſelf to write againſt humaine doctrines, and newfangled deuiſes of mannes Idle and fonde imagination. But for what cauſe dooeth he ſaie, Wee haue a moſte ſure Woorde of the Prophetes? Truely I am thus fullie perſwaded, that wee ſhall neuer hencefoorthe haue any ſuche Prophetes, as in the old Teſtamente the Iewes had. A Prophete properlie is hee, that bringeth the glad tidynges of Ieſus Chriſt: and although many of the Prophetes in the old Teſtament, prophecied alſo of other matters to come, yet thei came and were ſent of God peculiarly to this ende and purpoſe, to preache and foretell of Chriſte. All thei that beleeue in Chriſte, are Prophetes: For thei haue the chief head of that thing, whiche Prophetes ought to haue, although al of them haue not the gift of Propheciyng. For euen as through the Faithe of one Ieſus Chriſt, wee are all Brothers, Kynges, and Prieſtes: ſo alſo through Chriſte wee are Prophetes. For wee can all vtter and declare thoſe thinges that appertaine to the glorie of GOD, and Chriſtian life: wee alſo (ſo farre as is needefull and expedient for vs) can foretell of thynges to come, as that there ſhall bee a daie of generall Iudgement, and that wee ſhall all riſe againe from the dead: and finally wee vnderſtande the whole Scripture. This witneſſeth S. Paule, ſaiyng, You maie all Prophecie, one by one. j. Cor. xiiij.

Therefore ſaieth S. Peter thus: We haue ſuche a worde of the Prophetes, as is ſure inough of it ſelf: Onely ſee ye that it bee firme and ſure to you. And ye dooe well, if ye take heede vnto it: As though he ſhould ſaie: It is verie neceſſarie and expedient for you to ſtande ſure in it. For, it fareth with vs in this caſe of the Goſpell, muche like as it dooeth with a man that is taken and encloſed in a darke houſe, at Midnight, who had neede to haue Candlelighte, till it bee daie light, that hee maie ſee whiche waie to goe. Euen ſo, the Goſpell is as a Candle at Midnight, and in the darcke: whereas all humaine reaſon and wiſedome, is nothyng but mere errour and blindneſſe. The Worlde is nothyng els but a Kyngdome of darkeneſſe. In this darkeneſſe, God lighteneth vs with his Candle, to wit, his glorious Goſpell: whiche directeth our ſteppes aright, that wee maie ſee whiche waie to goe, and walke in this Worlde, till ſuche tyme as the Mornyng appeare, and the daie dawne.

This place doeth alſo mainly oppugne, and beate doune all the fooliſhe tromperies of humaine doctrines. For, ſeyng that the Woorde of God is the Candle and Lanterne, that giueth light in darke corners and obſcure places, wee muſt neceſſarily therevpon conclude, that al other thinges be mere darkneſſe. For if there had been any other Light beſide the Woorde, S. Peter would not haue vſed theſe ſpeeches. Neuer conſider and waigh therefore, how ſkilfull and wiſe thoſe menne bee, that teache any other doctrine beſide the Woorde of God: neither let it any whit mooue thee, how gloriouſlie and galantly ſo euer thei couche their ſmothed reaſons. For where thou feeleſt and ſeeſt the Worde of God to bee abſent, doubt not but all which thou heareſt, is mere blindnes and erroneous darkenes. Neither lette it any thyng mooue thee, in that thei b agge and ſaie that thei haue the holie Ghoſt. For how can thei haue the Spirite of God, which haue not the Word of God? And therefore thei doe nothyng els but call Light darkeneſſe and darkeneſſe light, as it is ſaied, Eſaie. v. This Woorde of God is the Goſpell, whereby wee are through Chriſt redeemed from Sinne, Death, and Hell: he that harkeneth and giueth eare therevnto, hath a Linke or a Lampe lighted and kindled in his harte: By the which we may ſee, and are enlightened and taught what to our duties is appertainyng. But where ſoeuer this Lampe is abſent, there wee fall into our owne rotten waies, and ſeeke by Works, Merites, and deuiſes of our own Forge, to beſpeake (forſooth) & make to our ſelues a nerer waie to Heauen. Here now and in ſuche like caſes, thou maieſt with the helpe of this Lampe, iudge, and plainly perceiue all theſe doatyng Inuentions and dreames, to bee nothyng but mere darkeneſſe. The aucthours whereof haue not the Light, neither can thei abide the Light: and therefore thei muſt needes remaine in darkeneſſe, and continue in blindneſſe. For this is the Light, that teacheth vs what we ought to doe, and what thinges be needefull and neceſſarie to our Saluation: whiche be poinctes farre differyng from the wiſedome and ſkill of the Worlde. Wee daiely ſtande in greate neede of this Light, and we muſt giue heede vnto it, euen till the laſte daie. Afterwardes we ſhall not neede the Worde any longer: as a Candle is wont to be quenched and put out, when the broad daie light is once appeared.

So that ye firſt knowe this, that no propheſie in the Scripture is of any priuate interpretation.

For the propheſie came not in olde tyme by the will of man: but holie men of GOD ſpake as they were moued by the holy Ghoſt.

HErein S. Peter beginneth to oppugne falſe and erroneous doctrines, and of his words this is the meanyng. Foraſmuch as ye knowe, that wee haue the Worde of God, cleaue faſt vnto it, and ſuffer not your ſelues to bee ſeduced by falſe Teachers, although thei come and ſaie, that thei haue the holy Ghoſte. For, know ye this firſt, that no propheſie in the Scripture is of any priuate interpretation. Note this ſaiyng therefore well, and thinke not that ye ſhall euer bee able of your owne reaſon and induſtrie to expounde and explane the Scriptures.

Hereby are throwne doune to the grounde, all the proper and priuate interpretations of all the Fathers: and ſtrait charge here giuen to the contrarie, that no man ſhould relye or leane to any ſuche explanations. If either Hierome or Auguſtine or any other of the Fathers interprete and expounde any place of the Scripture, of themſelues, or by any of their owne deuiſed gloſes, we are (if the ſame be diſſonant to the doctrine contained in other textes of the ſacred Scriptures) vtterly to refuſe thoſe their interpretations. For S. Peter doth here forbidd any man to interprete and expound the Scripture by his own ſpirit. The true explanation thereof, is the woorke of the holie Ghoſt, and he it is that muſt interprete and expounde the ſame, or els it muſt be left without interpretation. Therefore, if any of the aunciēt Fathers can auerre and iuſtifie his interpretation and expoſition by the Scripture, and can thereby prooue that the place whiche he expoundeth, is ſo to bee taken and vnderſtoode, we are reuerently to accept and embrace his ſaiynges: if no, we are not bounden to beleeue hym.

Within the compaſſe of this Cenſure alſo, wee maie ſee, how S. Peter noteth and nippeth the ſpirites of thoſe greate Rabbines & Doctors, that are in countenaunce and credite accoumpted and reputed for the beſt and the graueſt Clerkes. Therfore this muſt be holden as a firme & generall rule, that no man (whoſoeuer he be) interpretyng ye Scripture after his owne humour, is to bee credited, no although he alledge and bryng Scripture for hymſelf: becauſe the true Senſe thereof can not by any meanes bee attained and founde by the priuate enarration of Man. In this poynct haue ſtumbled and foulie failed our Graund maiſters and teachers whiche haue heretofore taken vppon them to expounde and interprete the Scripture. As when thei expound and ſtretch that ſaiyng of Chriſt, Matth. xvj. Thou art Peter &c. to be meant of the Pope, which addle interpretatiō is of mans owne deuiſe, and forged by the Expoſitours themſelues, to drawe it to the pitch of their own conceit and to ſerue their owne turnes, and therefore not to be credited: for that thei be not able to prooue by Scripture, that this name [Peter] any where ſignifieth the Pope: but wee are well able to proue that Chriſt is the Rock, as S. Paule ſaith: j. Cor. x. This interpretatiō is true and ſound, for we are ſure thereof, and knowe that it is not deuiſed and inuented by man, but grounded and drawen out of the very Word of God. For, thoſe thinges that are written & mentioned in the Prophetes, were not inuented and deuiſed by men, but holy mē ſpake as thei were inſpired and mooued by the holie Ghoſt.

And thus endeth this firſte Chapter, wherein Sainct Peter hath firſt taught vs the right and true good Woorkes in deede: whiche wee ought to practiſe and walke in, thereby to notifie and declare our Faithe. And next, that in the Church of Chriſte there ought nothyng to bee preached, but onely the Worde of God, which remaineth and continueth for euer, and by the whiche our Soules are ſaued and made to liue eternallie. Now next here followeth a fruictfull admonition, wherein bothe Chriſt and his Apoſtles warne vs diligently to beware of falſe Preachers. And this alſo muſt wee with all diligent care looke vnto, that wee ſuffer not our ſelues to bee bereaued and cozened of this right and power of examining iudging and proouyng doctrines: neither to be ſo pent in and curbed, that we ſhould ſtaie and expect till we ſee what the Councelles define and decree what wee ſhall beleue, and what not: keepyng our heades ſo vnder their girdles, that thei would not willingly ſuffer vs to beleeue and embrace any thyng but what they liſt to ſet downe, ratifie and determine.

¶The ſecond Chapter.

BVT there were falſe Prophetes alſo among the people, euen as there ſhalbee falſe teachers among you: which priuily ſhall bryng in dānable hereſies, euen denying the Lorde, that hath bought them, and bryng vpon themſelues ſwift damnation.

And many ſhall followe their damnable waies, by whō the waie of truth ſhalbe euill ſpoken of,

And through couetouſneſſe ſhall they with fained wordes make marchandiſe of you, whoſe iudgement lōg agone is not farre of, and their damnation ſleepeth not.

For if God ſpared not the Angels that had ſinned, but caſt them downe into hell and deliuered them into chaines of darkneſſe, to be kept vnto damnation:

Neither hath ſpared the olde world, but ſaued Noah the eight perſon, a preacher of righteouſneſſe, and brought in the flood vpon the worlde of the vngodly,

And turned the Cities of Sodom and Gomorrhe into aſhes, condemned them and ouerthrewe them, and made them an enſample vnto them that after ſhould liue vngodly.

And deliuered iuſt Lot vexed with the vncleanly conuerſation of the wicked,

(For he being righteous, and dwellyng among them, in ſeeyng and hearyng, vexed his righteous ſoule from daie to daie with their vnlawfull deedes.)

The Lorde k oweth to deliuer the godly out of tentation, and to reſerue the vniuſt vnto the day of iudgement to be puniſhed:

And chiefely them that walke after the fleſhe, in the luſt of vncleannes, and deſpiſe the Gouernement, which are preſumptuous and ſtande in their owne conceit, and feare not to ſpeake euill of them that are in dignitie.

Whereas the Angels which are greater both in power and might, giue not railyng iudgement againſt them before the Lorde.

But theſe, as brute beaſts, led with ſenſualitie and made to bee taken and deſtroyed, ſpeake euill of thoſe thinges whiche they know not, and ſhall periſh through their owne corruption.

And ſhall receiue the wages of vnrighteouſnes, as they which count it pleaſure to liue deliciouſly for a ſeaſon. Spots thei are and blottes, delyting themſelues in their deceiuings, in feaſtyng with you,

Hauyng eyes full of adulterie, and that can not ceaſe to ſinne, be guilyng vnſtable ſoules: they haue hartes exerciſed with couetouſneſſe, thei are curſed children,

Whiche forſakyng the right waie, haue gone aſtraye, following the waie of Balaam, the ſonne of Boſor, which loued the wages of vnrighteouſneſſe.

But he was rebuked for his iniquitie: for the dumme Aſſe ſpeakyng with mans voyce, forbade the fooliſhneſſe of the Prophete.

Theſe are Welles without water, and Cloudes caried about wi h a tempeſt, to whom the blacke darkneſſe is reſerued for euer.

For in ſpeakyng ſwelling wordes of vanitie, they beguile with wantonnes through the luſtes of the fleſhe them that were cleane eſcaped from them whiche are wrapped in errour,

Promiſing vnto them libertie, and are themſelues the ſeruauntes of corruption: for of whom ſoeuer a man is ouercome, euen vnto the ſame is he in bondage.

For if they after they haue eſcaped from the filthineſſe of the worlde, through the knowledge of the Lorde, and of the Sauiour Ieſus Chriſt, are yet tangled againe therein, and ouercome, the latter ende is worſe with them then the beginnyng.

For it had been better for them, not to haue knowen the waye of righteouſneſſe, then after they haue knowen it, to turne from the holy commaundement giuen vnto them.

But it is come vnto them, accordyng to the true prouerbe, The dogge is returned to his owne vomit: and, The ſowe that was waſhed, to the wallowyng in the myer.

But there were falſe Prophetes alſo amōg the people, euen as there ſhalbe falſe teachers among you:

ALL true Prophecie hath his proceedyng from the holie Ghoſt, and ſo hath had frō the beginnyng of the worlde, and ſhall haue till the ende of the ſame: ſo that nothyng is to be preached, but the ſound and ſincere Worde of God. Howbeit it hath alwaies béen ſeen, that as there haue been true Prophetes, ſincerely vtteryng the pure Woorde of the Lorde, ſo haue there ſtill been falſe Teachers, and malicious Seducers: And ſhall ſo hencefoorthe continue till the ende of the Worlde. When ye therfore haue the true Worde of God, thinke none otherwiſe, but yt ye alſo ſhall haue falſe Teachers. This admonition maie ſtand for a generall and infallibe rule: that whereſoeuer the Worde of GOD is ſincerely preached and taught, there alſo by and by ariſe falſe Teacher's, and diſſemblyng Hypocrites. The reaſon is, becauſe although the Worde bee preached to all, yet doe not all embrace and beleeue it. Thei that beleeue it, doe followe it, and conforme their liues thereafter. But the greater number, whiche bee thei that beleeue not, dooe conſtrue and take the ſame Woorde in a falſe ſenſe, contrary to the true meanyng of the holie Ghoſte, and thereof it commeth to paſſe, that there ſpryng and growe vp ſo many falſe Teachers. But ful ſlenderly haue we heretofore harkened vnto this admonitiō: For what dreames ſoeuer haue been obtruded and preached vnto vs, wee raſhely and without iudgement haue been readie to accept, embrace and allowe the ſame. And by this meanes wee haue ruſhed headlong into ſuche a brainſicke doltiſheneſſe, that wee haue verily thought the Pope, with the rable of his Chapleins and Mūkiſhe Clergie could not erre. And thei whiche ſhould and ought to haue kept vs from errour, were the firſte, that taught this doctrine vnto vs. Here wee learne, that wee are vnexcuſable, if wee beleue amiſſe, or followe and allow any falſe and erroneous doctrines: ignoraunce ſhall not excuſe vs, ſeeyng wee haue been ſo diligently warned aforehande. And God hath expreſſely charged, that euery one ſhould bee able to iudge of that whiche is preached, and to giue a reaſon of the doctrine, whiche he hath receiued: if wee neglecte or make ſmall accoumpt thereof, wee are in a forlorne caſe, it ſhal not auaile vs (I ſaie) to plead ignoraunce. The daunger is no leſſe, then the hazarde and loſſe of the ſaluation of our own Soules. And therefore it behooueth eche one to knowe whiche is the true Woorde of God, that he maie adhere and cleaue vnto it: and whiche is falſe doctrine, that he maie flee and eſchue it.

Of ſuche kinde of admonitions, that we ſhould take heede of falſe doctrines, wee haue in many places of the Scriptures greate ſtore. Sainct Paule in the laſte Sermon that he made to the Epheſians, when he tooke his leaue of theim, and was now readie to departe toward Hieruſalem, forewarned theim of theſe thynges, ſaiyng: I knowe, that after my departyng greeuous Woolues ſhall enter in among you, not ſparyng the flocke: And of your owne ſelues ſhall menne ariſe, ſpeakyng peruers thinges, to drawe Diſciples after them. Act. xx. Chriſt alſo foreſheweth no leſſe to his Diſciples. Math. xxiiij. When any ſhall ſaie to you, Loe, here is Chriſt, or there, beleeue it not. For there ſhall ariſe falſe Chriſtes and falſe Prophetes, and ſhall ſhewe greate ſignes and wonders, ſo that if it were poſſible, thei ſhould deceiue the verie electe. Againe S. Paule j. Timo. iiij. hath theſe woordes: The Spirite ſpeaketh euidentlie, that in the latter tymes ſome ſhall departe from the Faithe, and ſhall giue heede vnto Spirites of errour, and doctrines of Deuilles, whiche ſpeake lyes through hipocriſie, and haue their Conſciences burned with an hote yron, forbiddyng to marie, and commaundyng to abſtaine from meates, whiche God hath created to be receiued with giuyng thankes, &c. As theſe premonitions were bothe vehemently and ſeriouſly vttered, ſo ought we to haue taken more heede, and to haue been the wiſer in looking to our ſelues. But we haue had no regard to theim, thei haue little or nothyng auailed vs: yea, we haue ſuffred our ſelues ſtill to be wilfully ſeduced and nozzeled in errour. Let vs now ſee, who theſe falſe Teachers are, of whom S. Peter here ſpeaketh. Truely I doe thinke it was not without the ſinguler and hidden councell of God, that our Popiſhe Prelacie were called and tearmed by the name and title of Teachers and Maiſters, to the ende euery one might plainly ſee who thei were, whō S. Peter meant. For he vſeth here the ſame verie woorde, Falſe Teachers, or falſe Doctours and Maiſters: he ſaieth not, falſe Prophetes or falſe Apoſtles.

Whiche priuilie ſhall bryng in damnable hereſies.

HEreſies, Sectes, vowed Orders, and Profeſſions of life, he therefore calleth damnable, for that, who ſoeuer haltereth hym ſelf into any of the ſame, is in a damnable caſe, and in the ſtate of perdition. Thei ſhall priuillie (ſaith he) bring in Hereſies and Sectes. For thei ſhall not openly detecte the Goſpell and Scripture of falſhood, nor directly charge it with vntruthe, for that were a cleane contrary courſe, and would flatly & altogether marre the drift of their malicious plat: but thei ſhall vnder pretence of greate cloked holineſſe, ſtill retain the names of God, Chriſt, Faithe, Churche, Baptiſme, Sacramentes, and ſuche like: and ſhall bee contente to ſuffer the ſame to bee honoured and reuerenced: But vnder theſe names thei ſhall ſ ilie creepe in, and priuilie foiſte in doctrines of their owne forgyng and ſtampe, altogether diſcrepant and derogatorie from the right honour and worſhip that is due vnto God. And therefore there is greate difference, betweene preachyng directly againſt Chriſte, and preachyng couertly and hypocriticallie vnder colour of truely worſhippyng Chriſte. As for example, if I ſhould thus preache: Chriſte is the Soonne of God, perfect God and perfect manne, and he that beleeueth in hym, ſhalbee ſaued: this preachyng is true and aduouchable by the Goſpell and Scriptures. Now, if another ſhould come and preache thus: Chriſte is not the Sonne of GOD, neither was he euer incarnate, and Faithe doeth not Iuſtifie: this maner of preachyng were moſte falſe, and moſte directly contrarie vnto all truthe. But of ſuche plaine and palpable godleſſe doctrine, S. Peter doeth not in this place ſpeake, neither dooe our Papiſtes and Munkiſhe Mawmettes ſo groſſelie deale: but thei priuilie coigne a counterfaicte kinde of doctrine, and foiſte it in among vs, in ſteede of true and ſounde religion. As when thei ſaie thus: It is true that Chriſte is bothe perfecte God, and perfecte Manne, and that he ſuffred death for our ſinnes, in whom whoſoeuer beleeueth not, cā not be ſaued. Theſe and ſuche like Articles, as thei affirme to bee true, ſo doe thei holde, that thei appertaine and ſerue for the vulgare and common ſorte of people. Lett vs therefore (ſaie thei) inſtitute ſome perfecter waie and preciſer trade of Life. Let vs binde men by Vowe to Chaſtitie, to Pouertie, and to an Obedience to their profeſſed Rules, let vs teache them to builde Abbaies, Monaſteries, Celles, and Hermitages, and lette vs flatly perſwade them, that if thei zelouſly and deuoutly doe the ſame, thei ſhalbe ſure, aſſone as the breathe is out of their bodies, to goe ſtraight to Heauen. When theſe and ſuche like dotages are preached, and colorablie inſtilled into mennes myndes, that there is nothing more excellent & bleſſed then Virginitie: nothing more meritorious then counterfaite & feigned Obedience: that Mū kes and Freers liue a farre better and perfecter life then others. Here in theſe poinctes there is no open defiaunce in flat woordes, made againſt the ſinceritie of Chriſtian doctrine: herein is neither Faithe nor Baptiſme expreſſelie denied, neither yet doe thei renounce or denie Chriſte to bee the Sauiour of the Worlde: but yet (neuertheleſſe) the doctrine of truthe is here couertly impugned, and clouded with deuiſes of mannes owne inuention: and menne are thereby drawen and ſeduced from the right waie, and are brought to an ouerweenyng and ſelflikyng of theimſelues, truſtyng in their owne Merites, Woorkes, and rotten Ceremonies. Thei beleeue that Chriſt the Sonne of God, in his humanitie ſuffred death, and roſe againe the third daie, & that he is the Sauiour of the worlde, &c. but thei doe not firmely and onely truſt in hym: for if thei did, thei would not ſo ſcrupulouſly bee tied to their owne Lowſie traſhe, and beggerly Traditions.

After the ſame maner, did thei beare the Laitie in hande, that they could not attaine to ſaluation, except they did after their directions. Ye are Chriſtians (ſaie thei, we confeſſe) but this is not enough: ye muſt doe ſuche and ſuche good workes: ye muſt build Churches in the honor of this and that Sainct: ye muſt erect and founde Monaſteries and Abbayes: ye muſt buie certaine Trentalles of Maſſes to be ſaied or ſong for you: ye muſt pyue awaie your ſelues with faſtyng and ſuche like. Thus haue the ſéely poore people been beguiled, and thus haue thei been perſwaded and brought to ſhew themſelues as well likers of theſe trumperies, thinkyng it to be the Kynges high waie to heauen: and theſe rotten workes of blinde deuotion to be of all workes the beſt, becauſe they ſawe them which caried the tytle of the Church, to allowe and followe the ſame: ſo that in proceſſe of tyme, there grewe to bee as many Factions, Sectes and Religions as there were Cities, yea, almoſte as there were Men. Whereas they ſhould rather haue taught them thus: Ye are Chriſtians, aſwell as thei that bee an hundred myles diſtant from you: ye haue all one Chriſt, one Baptiſme, one Faith, one Spirite, one Worde, one God: there is no worke that ye of your ſelues are able to doe towarde your ſaluation, or able to bring you to the perfection of a right Chriſtian. If this Doctrine might generally bee preached, men ſhould be kept in the fellowſhippe and vnitie of one Common Faith, neither would there bee any difference at all in thinges appertainyng to God, but all would be alike: and one the ſame that an other is. This Communion and vnitie thei haue broken and diſioynted, in that thei ſeduce and miſleade vs, in teachyng vs that wee muſt merite heauen by our Workes: drawyng vs thereby from Faith to our own Phariſ icall deedes. S. Peters wordes therefore if he bee well marked, ca ie this meanyng: There ſhall ariſe among you, Sophiſticall Scholemen, Doctors, Teachers, Prieſtes, Munkes, and ſuche like, beyng the very offall and Skumme of the Worlde, who ſhall bryng in pernicious ſectes, odible orders, damnable hereſies, and ſeduce the Worlde with their lying and falſe Doctrines. Theſe, theſe, (doubtleſſe) are thei of whom the Apoſtle here ſpeaketh. For thei are all thus perſwaded and verely beleeue, that their willfully Profeſſed Orders are meritorious to thē, and ſhall bryng them to ſaluation: and perſwade others alſo to put confidence and truſt in them. If this were not their opinion, who would thinke but thei would rather liue free abroade, then (as thei do (cage and empound themſelues in their Cloyſters, as it were in Priſons.

Euen denying the Lorde that hath bought them.

THei are readie to ſaie, that thei doe not denye the Lord: but if this queſtion be demaunded of them: what thei meane or what they ſeeke to get through theſe their vowed Profeſſiōs, if thei beleeue (as thei ſaie thei doe) that they are redéemed by Chriſt, and that their ſinnes are waſhed awaie by his bloud: Thei will quickly aunſwere, that (forſooth) Faith alone is not ſufficient, and therefore they muſt haue the helpe of good Workes. Thus with mouth they confeſſe God, and in harte flatly renounce hym.

Conſider alſo what pithie and vehement words S. Peter here vſeth. They denye (ſaieth he (the Lord that hath bought them. Thei ought to bee ſubiect vnto hym, as vnto their ſupreme Souereigne Lord, whoſe inheritaunce thei are. Now, they dooe beleeue that he is the Lorde, and that he redeemed the worlde by the ſheadyng of his precious bloud: but that he redeemed them, thei cannot nor doe not beleeus, neither dooe thei acknowledge and take hym for their Lorde: for thei ſaye and confeſſe, that he hath bought and redeemed them, but yet thei are not perſwaded that that is enough and ſufficient: becauſe thei muſt (thei ſaie) diſcharge and ſatiſfie for their ſinnes by their Works. To whom, this anſwere maie wel be made: If thou canſt doe any worke to take awaie thy Synnes, what good hath Chriſte by his death doen vnto thee? For there can not bee twoo Chriſtes to take awaie Synnes. Hee (as good right it is) muſt bee acknowledged to be the onely Redeemer and taker awaie of Sinnes. Whiche beeyng graunted to bee true (as it is moſte true) thou thy ſelf canſt dooe no maner of worke to take away thy ſinnes. If thou do goe about or think any whit by thy works to merite Heauen, thou canſt not truly ſaie, thou beleeueſt that he taketh awaie thy Sinnes. And this is flatly to denye Chriſte. For although theſe fellowes doe acknowledge Chriſte to bee the Lorde, yet doe they denye that he bought them. Thei beleeue that he ſitteth in heauen, and is Lorde: but the takyng awaie of Sinnes, whiche is his proper and peculier office, thei nippe and take quite from hym, and attribute it vnto their owne woorkes: and by that meanes, leaue nothyng to hym but the bare name and tytle: aſcribyng his power, woorke, vertue and office vnto themſelues. And therefore Chriſt moſte truely foretolde, that there ſhould come many in his name and ſaie, I am Chriſt, and ſhal deceiue many. Math. xxiiij. Mar. xiij. For theſe Iuſticiaries and Meritemongers thus tying Saluation to Woorkes, ſhewe foorth in their ſo doyng (as though they ſhould ſaie) not I am [called] Chriſte, but I [am] Chriſt. Whereby thei ſnatch and applye vnto themſelues that office, whiche is onely proper and peculier vnto Chriſt: and ſo thruſt Chriſt out of his ſeate, and place themſelues therein.

This is ſo euidently knowen, that no man can truely denye it. And therefore worthily doeth S. Peter tearme them damnable & pernicious Hereſies, for thei leade a man ſtraight to Hell, inſomuche that I greatly feare, leaſt in a thouſande of them, there is ſcarcely one ſaued. For whoſoeuer of them wilbee ſaued, muſt quight abandon himſelf and all that of himſelf he hath or can doe: yea he muſt franckly confeſſe and from the harte pronounce theſe wordes: The rules of my vowed Obedience are nothyng worth, my Chaſtitie can not ſaue me, my workes can not take awaie any parte of my Sinnes &c.

And bryng vpon themſelues ſwift damnation.

THeir damnation ſhall come vppon them ſooner then thei thinke: although God ſeeme to deferre his commyng, and to tarie long, yet will he haſten his iudgment, and come tyme enough to their coſt. But this ſhall not bee corporallie and viſiblie to the eye, but ſo and in ſuche ſorte as it is ſett downe in the l.v. Pſalme. They ſhall not liue out halfe their dayes: that is, Death ſhall catch holde of them ſooner then thei think, ſo that thei ſhalbe driuen to ſaie as Ezechias did: Eſay. xxxviij. I ſaied in the middeſt of my daies, I ſhall goe to the gates of the graue. As if he ſhould ſaie: O Lorde God, is Death come vppon mee ſo ſodainly? For thei that liue without faithe, are loath to dye: the longer they liue, the more they deſire to liue: and the more of this painted holineſſe that hath appeared in them, the terribler and dreadfuller is Death vnto them, namely to thoſe that haue ſuch tender & ſpiced conſciences, & exerciſe and afflict themſelues in theſe woorkes of their owne, whiche they take to be meritorious. For it is vnpoſſible, that any man ſhould ouercome Death by any humaine ſtrength. Whereſoeuer Faithe is not, there muſt the conſcience needes tremble and diſpaire. But where Faith is, there Death ſeemeth many times to tary too long ere he come: whereas to the Faithleſſe and vnbeleeuyng, it alwaies commeth ſooner then thei would haue it.

Sainct Peters meanyng therefore is, that thei whiche ſet abroache ſuche Sectes and Hereſies, and conſequently denye Chriſt, dye moſte vnwillingly, and that with horrour and deſperation. For it can not otherwiſe bee, ſeyng thei ſtand doubtfull of their ſaluation, vſing theſe or ſuche like tearmes: Who can tell whether God wilbee mercifull vnto mee and forgiue me my Sinnes or no? And thus while thei ſtande in doubte, with theſe wordes, [Who can tell? and who knoweth] their conſciences can neuer be merie nor quiet. And the longer that thei continue plunged in this waueryng doubte, the more terribler ſtill will Death bee vnto them: whiche can neuer bee ouercome, vnleſſe ſynne and guiltineſſe of conſcience be firſt taken awaie. Sodaine Death therfore, deſtruction and damnation ſhall come vppon them, ſo that thei ſhall alwaies remaine in perpetuall death.

And many ſhall followe their damnable waies,

THat this hath come to paſſe accordyng to Peters prediction, all men well knowe. For there were almoſte no Parents, but thei deſired and were willyng, to make ſome one of their Children either a Prieſt, or a Munke, a Nunne, or ſome like ydle Votarie. Therefore fooliſhe Fathers made fooliſher Children: while they miſlikyng and beeyng wearie of the troubles, diſquietnes and diſcommodities of Matrimonie, meant hereby to eaſe and ridde their children from the ſame, by tying them thus to a vowed Profeſſion, thinkyng thereby to make them liue both quietly, ydlie and delicately. Wherein thei ſhewed themſelues merely ignoraunt, what an holy thing Mariage is, and how bleſſed the troubles and greeues thereof are. Sainct Peter therfore in theſe wordes foretolde, how the worlde ſhould bee peſtered with Prieſtes, Munkes, Nunnes and Votaries. To whiche Profeſſion moſt of the Youth of the worlde betooke themſelues, euen as if it had bin into the clutches and clawes of the Deuill: ſo that (alas) too truely hath S. Peter foreſhewed, that theſe damnable waies ſhould bee followed of many.

By whom the waie of truth ſhalbe euill ſpoken of,

AND this alſo wee both haue ſeen, and at this daie in many places of the Worlde dooe ſee to come to paſſe. For, he that feareth GOD, and ſtudieth to leade a Chriſtian life, is ſure to bee euill reported of, rahated and deteſted: and the true ſyncere profeſſion of the Goſpell ſhal not eſcape the rancorous note of ſpightfull reprehenſion, but hee ſpurned againſt and ill thought of, as though it were Hereſie and Errour. If any man in zeale of truthe ſhould preache and tell them, that their Sectes bee contrarie to the doctrine laied downe in the Goſpell, for that, thei carie men awaie from Faithe to Workes, thei ſtraightwaies with open mouth crye out againſt him, and ſaie: Accurſed art thou, for thou ſeduceſt the worlde. They heinouſlie alſo blaſpheme God, toſſyng and turnyng the wordes of Chriſte which waie thei liſt, to ſerue their owne turnes: of expreſſe Commaundementes, makyng Conſultations, Counſailes, deliberations, and diſpenſations: forbiddyng that whiche Chriſte plainly allowed, and did: and makyng that to bee as Sinne, which is no Sinne: yea whoſoeuer he bee that ſpeaketh againſt theſe their blaſphemous treacheries and enormious prankes, ſhalbe ſure to bee condemned and burned to aſhes. For the waie of truthe is a right vertuous life and ſyncere conuerſation without any halting or hypocriſie. This truth beeyng onely ſett downe in the Worde of God, and by faith firmely beleeued, is that waie wherein all true Chriſtians ought to walke. Which waie and truth, theſe fellowes can not in any wiſe abide, but blaſpheme, reuile, ſlaunder and condemne it, to the ende they maie eſtabliſhe, extoll, magnifie and mainteine the peeuiſhe pedlarie of their owne ſhameleſſe Sectes.

And through couetouſneſſe ſhall they with fained wordes make marchandiſe of you,

COuetouſneſſe for the moſte parte is the companion of Hereſie: Theſe ſowers of fa •• e doctrine generally haue chiefeſt reſpect vnto their bellie, as in our daies hath been manifeſtly ſeen. For none of them would either patter up a Maſſe of mumble vp their Vigiles (as thei called them) without money. Among them, no peine, no Pa er oſter No 〈◊〉 nor Colledge, no Monaſterie nor Freerie was erected and peopled, till order was taken for their maintenaunce, and that euen riotouſly and abundantly: neither was there any of theſe Houſes, that for Gods ſake onely, would doe any thyng for any man. Money muſt be had, without it there was no dealing, if purſe were penileſſe, there was nothyng to bee gotten at the handes of theſe pitifull Lurdaines, and holie Maiſters. But where true Faith beginneth to be preached, there is very little money ſtirryng, it bryngeth no ſtoare of pence at all: for then downe goe Pilgrimages: Bulles and Pardons will not bee bought of any man, Abbayes and Nunneries are not eſteemed: vpon all whiche (notwithſtandyng,) more then halfe the wealth of Chriſtendome was beſtowed: and no profite at all redoundyng or commyng thereof to any man, ſauyng onely to theſe greaſie Prieſts, Munkes, Freers and Nunnes. But by what waies and meanes doe thei thus ſcrape together and rake to themſelues, ſo muche money? With fained woordes (ſaieth S. Peter) ſhall they make marchandiſe of you. For they haue coigned certaine ſmooth ſpeeches to ſerue their turnes, whereby to cozen men of their money: as when thei ſaie: If thou wilt beſtowe ſo many hundreth Crounes vppon our bleſſed Ladie, or vpon this or that Sainct, thou ſhalt therein doe a merueilous meritorious woorke: thou ſhalt buye therewith ſo many Pardons: and for ſo many thouſande yeres: thou ſhalt haue cleare remiſſion of all thy Sinnes: and finally thou ſhalt deliuer ſo many of thy Freendes Soules out of Purgatorie &c. Theſe and ſuche like wordes are deuiſed and feigned for none other purpoſe, but to picke mens purſes, and gleane their money from them. For in all theſe triflyng traſhe, which thei ſell ſo deare, and where withall thei ſcratch together ſuche huige Summes of money, there is not a mite of merite grace or remiſſion of Sinnes, how muche ſoeuer they boaſt & wreſt the holie and precious Worde of God, to bleare the eyes of the Worlde, and to ſerue their auaritious appetites. So alſo of the Sacrament of the bleſſed bodie and bloud of Chriſte, what other thyng practized they, but a ſhameleſſe marchandyzing? for they vſed the ſame in a maner to none other purpoſe, but as a baite to catche men, and to wryng money from them. Iudge and conſider now (good Reader) whether ſainct Peter many hundreth yeeres agoe, hath not notably and liuely ſet forthe and deſcribed our holie Romiſhe Clergie with their vſuall properties.

Whoſe iudgement long agone is not farre of, and their damnation ſleepeth not.

THeir iugglyng & paltrie (for that is S. Peters meaning) ſhal not alwayes cōtinue in ſuch iolitie, neither ſhal thei choppe and chaunge and vſe marchandize of you euer: when thei are come to their higheſt ruffe and ſtatelineſſe, then ſhall they haue a ſodaine downefall, and a heauie iudgement and deſtruction ſhall quicklie light vpon them. It is euen now at hande, they ſhall not eſcape. As S. Paule alſo ſaieth ij. Tim. iij. Their madneſſe ſhalbee euident to all men, that thei maie be confounded. God open their eyes and graunt thē grace to turne vnto hym by true and earneſt repentaunce, and to forſake and deteſt theſe their wicked and fruictleſſe Sectes: ſith they here maie learne, that they are nothyng els then Sectes of perdition and condemnation. For albeit there bee ſome, not altogether peruerted and deſperatelie ſeduced in theſe Sectes, yet are the Sectes themſelues nothyng els then vndoubted and certein Sects of damnable perdition. After this ſorte therefore hath S. Peter here deſcribed the filthie and wicked life of theſe Popiſh Monſters, which he ſawe would come to paſſe, after the ſyncere Doctrine of the Goſpel preached by yt Apoſtles. Now, laieth he before our eyes three ſtraunge and terrible examples of them whom God hath condemned and in his iuſtice puniſhed: to wit, the Aungelles, the whole Worlde, and the Cities of Sodome and Gomorrhe.

For if God ſpared not the Angels that had ſinned, but caſt them downe into hell and deliuered them into chaines of darknes, to be kept vnto dānation:

IN theſe words S. Peter terrifieth thē that liue in ſecuritie, and wilfully wallowe in their wickedneſſe: as we ſee in thē whiche bee the Popes ſworne Suppliantes, and are deepely drowned in the dregges of his filthy Traditions: for thei looke ſo bigge, and vaunt thēſelues ſo impudentlie, as though thei would treade whom thei liſte, vnder their feete. S. Peter therefore in this place ſpeaketh to this purpoſe, as if hee ſhould ſay: Is it not a meruailous malapert ſaucineſſe, and preſumptuous boldneſſe in them, thus impudently to ſeeke to eſtabliſhe and maintaine by force and violence, their Heiliſhe impietie? as though thei thought that GOD were in awe to theim, and that he would ſpare and winke at theim, who ſpared not the Aungelles. As if he ſhould ſaie: The verie Sainctes and holie ones are wonderfullie afraied to ſee ſo ſeuere a Iudgemente, namely in that, GOD ſpared not his excellent Spirites, and moſte noble Creatures, which were farre perfecter and wiſer then wee, but bindyng theim in Chaines of darkeneſſe, caſte them into Hell. This is that ſeuere Iudgement and dreadfull damnation, wherein the priſoners appoincted to the ſame, are kept in Chaines, and can not by any meanes eſcape out of the handes of God, but are kept in holde, to bee throwne into vtter darkeneſſe, whereof Chriſt ſpeaketh in the Goſpell. Math. viij.xxij. and xxv. Here alſo doeth S. Peter ſhewe, that the deuilles haue not yet that puniſhement laied vpon them, wherevnto thei are condemned. but remaine and continue in obſtinacie and deſperation, lookyng euery minute and momente for their Iudgement: euen as a Felon or other malefactour that is condemned to die, and deſpairyng of any releaſſe, hardeneth hymſelf in obſtinacie, and groweth ſtill worſe and worſe. The puniſhement wherevnto thei are iudged, is not yet laied vpon them, but thei are kept for it, in chaines of darkeneſſe, that is, in their malicious obſtinacie of miſchief and deſperation.

Neither hath ſpared the olde Worlde, but ſaued Noah, the eight perſon, a Preacher of righteouſnes, and brought in the floud vpon the worlde of the vngodlie.

THis example alſo is ſo terrible, and ſo full of horror, as none in the whole Scripture more: beeyng able to appall and ſhake the conſcience euen of him that is right ſtrong in Faithe. For when this and ſuche like places of Scripture, and ſuche ſharpe Iudgemētes of God, come into a mannes minde that is diyng, who in his harte deepely conſidereth theim, how can hee but tremble and ſhake, and be brought to the verie brinke of deſperation, vnleſſe his Faithe be moſte ſtrong and conſtant? For what man is he in all the worlde, that would not be merueilouſly daunted and diſmaied, to conſider how that emong ſo many thouſandes of men, as were then in the worlde, no mo ſhould be ſaued aliue but eight perſones? And what had thei committed, thinke ye, why God ſhould ſo in his ſeuere iudgemente at once deſtroye the whole worlde in the floud, drounyng bothe Men and Women, Maiſters, and Seruauntes, Yong and Old, Beaſtes of the field, and Birdes of the Aire? Forſoothe, the cauſe of ſo generall a deſtruction, was their wicked and abhominable life. Noah was a iuſte manne, and a preacher of righteouſneſſe, he liued fiue hundreth yeres before the floud, what tyme GOD commaunded hym to builde the Arke, whiche he made within the ſpace of an hundred yeres after, and liued alwaies an holie and godlie life. Wherein wee are to note and conſider, what a Croſſe this good man bare, in what perilles, daūgers, and extremities he was lapped, when as he muſt in worde and deede openly profeſſe hymſelf a Chriſtian, that it, one that truely and vnfeinedly truſted in God. For it is not poſſible, that Faithe ſhould be Idle or lye hidde, without ſhewyng it ſelf openly to the Worlde before menne, aſwell in preachyng, as in ſinceritie and integritie of life. It is therefore verie like, that long before he was commaunded to builde the Arke, hee executed the office of Preachyng, and francklie vttered the Worde of God, and that not in one place and Region onely, but (doubtleſſe) in many other and ſundrie Countries. And therefore it could not be choſen, but that he ſuffred many, and the ſame verie greuous perſecutions: In ſo muche that S. Peter here ſaieth) it had neede to be a ſpeciall priuiledged protection, and a peculiar and Spirituall aſſiſtaunce from aboue, that ſhould in ſuche a deſperate and forlorne tyme, relieue and helpe hym: els had he been quickly diſpatched, and no waie could hee haue eſcaped death: For he that ſincerely and zelouſly preacheth the Worde of GOD, can not eſcape the enuious onſettes, and bitter battries of many, and that of them whiche cary the countenaunce of wiſedome, modeſt life and ſanctimonie. But when this holy manne had ſo long tyme in vaine continued his preachyng to the men of that Age, and thei neuer a whit repentyng their lewde life, but ſtill contemnyng the Word of God, and growyng worſe and worſe: GOD ſaied at length, after that hee ſawe their obſtinate perſeueraunce in Sinne, My Spirite ſhall not alwaies ſtriue with Manne, becauſe he is but fleſhe: his daies ſhalbe an hundreth and twentie yeres. Geneſ. vj. And a little after in the ſame Chapter. I will deſtroye from the Earth the Man, whom I haue created, from Man to Beaſt, to the creepyng thyng, and to the Foule of the Heauen, &c. Theſe wordes did Noah in his daiely Sermons preache, and beate into their heades: withall alſo buildyng the Arke, accordyng as God had commaunded hym, and that in the full ſpace of an hundreth yeres. But thei were ſo ſenſeleſſe of their eſtate, and ſo frozen in the dregges of their accuſtomed Synnes, that thei laughed him to ſkorne, and grewe ſtill more and more obſtinate and rebellious. The Sinnes wherefore God brought the Floud vppon the Worlde, as it appeareth in the ſame ſixte Chapter of Geneſis, were, that the Soonnes of God, that is, the Children of the holie Fathers, degenerated from the Faith and knowledge wherein thei had been trained & taught, For, ſeing the daughters of Mē that thei were faire, thei tooke them wiues of all that thei liked. Of whom were borne mightie Gyantes, and lawleſſe Tyrantes, whiche did all thynges accordyng to their owne luſtes, and as beſte liked themſelues. This was the cauſe, why God puniſhing their ſinnes, drouned the whole Worlde.

And tourned the Cities of Sodom and Gomorrhe into aſhes, condemned them and ouerthrewe thē, and made theim an enſample vnto them that after ſhould liue vngodly.

THis third example is of the fiue Cities, whiche God deſtroied, as we read Geneſ. xix. Ezechiel alſo in his xvj. Chapter, ſpeakyng hereof in the perſone of God, and appliyng his woordes by waie of vpbraidyng to Hieruſalem, ſaieth: This was the iniquitio of thy Siſter Sodom: Pride, fulneſſe of Bread, & abundaūce of Idleneſſe, both in her and in her daughters: neither did ſhe ſtrengthen the hande of the poore and needie: but thei were hautie and committed abhomination before me, therefore I tooke theim awaie, as pleaſed me. Sodome and Gomorrha and the Territories thereof, till the Lorde deſtroyed them, were as Moſes witneſſeth Geneſ. xiij. as the Paradiſe or gardein of the Lorde, aboundyng and flowyng with plentie of Wine and Oile: in theim all thynges that to the life of man were either neceſſarie, delightfull, or commodious, were in moſte aboundaunce to bee had, in ſo muche that the common ſorte beleeued, that God hymſelf had choſen it for his owne peculier habitation and dwellyng. And therefore as Moſes in the ſame Chapter ſaith, the people thereof were wicked, and exceeding ſinners againſt the Lorde, leadyng their liues accordyng to the leuell of their owne leude luſtes. Whiche inordinate, beaſtly, and wicked luſtes, their owne vaine curioſitie and the greate plentifull aboundaunce and Idleneſſe whiche thei enioyed, procured and brought vnto them. As wee at this daie by experience doe ſet, that the wealthier a y Cities be, the wantoner and diſſoluter life the people therein lead: but where Famine, Penurie, or other extremities pinche, there the Citezeins are nothyng ſo muche giuen to looſeneſſe and Sinne. And therefore God vſeth to exerciſe, and enure thoſe that be his, and whom he loueth with hard cheere and ſlender pittaunces becauſe they maie the better walke in integritie of life.

Theſe therefore are the three dreadfull Examples, wherewith S. Peter threateneth the vngodlie: whiche he here aptly alledgeth and bringeth in, as fitlie hittyng the perſones of whō he here ſpeaketh: who (he ſaieth) liued euen as theſe Sodomites and Gomorrheans did: whoſe greeuous puniſhement is heere laied before them, for their greater terrour. And therefore theſe thynges agree in eche reſpect: and verie fittly are to be applied namely and ſpecially vnto the Pope, with his Cardinalles, Biſſhoppes, Munkes, Friers, Nunnes, and all the reſt of his filthie Spiritualtie, and rumpwood retinue. For thei beyng appoincted to be as it were Angels, & in the places of Apoſtles, truely to preache and expounde the Woorde of God, in ſteade of beyng ſuche Angelles (for the name Angell is a worde of Office, and not of Nature, ſignifiyng a Meſſenger, or an Embaſſadour: wherevppon all Preachers of the Truthe, who are the Meſſengers of GOD, are called in the Scriptures, Mala. ij. & j. Cor. xj. by ye name of Angels) thei do cary vs headlong with themſelues, into the dungeon of error, and quite reuolte from their loyall allegiaunce to GOD, by mere Pride and Apoſtacie, like theſe of whom S. Peter here ſpeaketh: aduauncyng theimſelues aboue God, and will haue no Lorde ouer them, but bee Lordes themſelues and of them ſelues. And yet will thei bee called Apoſtolicall, hauyng nothyng in theim, but onely a vaine braggyng ſhewe of the bare name and title: as heere afore in this Chapter, thei are named by the name Angelles, who properly are not ſo. This blaſphemous route therefore of Pope and Popelynges, for that thei haue conſpired with the Deuill againſt God, and denied hym that is their Creatour, are kepte faſte fettered in Chaines of darkeneſſe vnto damnation, whoſe Iudgement (as he ſaied afore) ceaſſeth not, neither dooeth their damnation ſleepe, although as yet it bee not fullie and completly come vpon them.

Againe, thei bee herein alſo like vnto the old Worlde, who although thei haue the Prophetes, and the Woorde of GOD preached vnto them, yet did thei blaſpheme and (as it were) defy hym: and as Moſes writeth of them, tooke to theim ſelues Wiues, accordyng to their owne luſtes and likynges, and became mightie Tyrauntes and Gyantes in the earth. Gen. vj. Now a little let vs ſee, whether all the properties and dealynges, reported by Moſes, to be in thoſe men of the old World, bee not nowe moſte manifeſtly reſiaunte and inueſted in our Popiſhe Clergie. For thei now be greate, mightie, and dreadfull Tyrauntes, thei liue of all menne moſte delicately, moſte riotouſlie, and euen as thei liſte theimſelues, thei haue moſte aboundaunt ſtore and plentie of all thynges, thei oppreſſe the Worlde, and with their tyrannous exactions, and bloodie cruelties ouercrowe all Chriſtendome: and yet maie no manne ſpeake one woorde, or once open his mouthe againſt them, no not Kynges and Princes. Againe, if thei bee diſpoſed to take a waie a mannes Wife, or his daughter from hym, thei maie with ſuche impunitie dooe it, that no man maie dare ſo muche as complaine of their violence: and if any doe complaine, yet are thei themſelues, the iudges of the matter, and ſo it ſhall be euen as good to ſaie nothyng at all: for amendes hee ſhall haue none at all. Finallie, by all the ſhiftes and driftes, by all the waies and meanes that thei can poſſibly deuiſe to pill and poll, robbe and ſpoile, rake and ſcrape, by coſonage, pillage, exaction, tribute, commaundementes, licenſes, depredations, and al other ſuttle trickes whatſoeuer, thei hale and pull, thei catche and ſnatche vnto theim, without hoe, without meaſure, without conſcience, without ſhame. And if any manne in any ſorte laye his lawfull claime, or touche any thyng, whiche thei pretende to be theirs, and whiche thei haue in theirs poſſeſſions, by and by thei bawle and barke, howle and crie againſt hym that the ſame thing ſo claimed is Spirituall liuelihoode, Spirituall patrimonie, & the goods of the Church, which hath and ought to haue and enioye a free immunitie, ſo that no manne may or ought ſo much as once to touche them. But thoſe, that ſincerely preach the worde of God, and charitable reprehende their looſe and diſſolute life, denouncyng and declaryng vnto them the iudgementes of God, that tarieth them ſuche: preachers of Iuſtice (I ſaie) can thei not abide to heare, but mocke and ſkorne them: and not onely ſo, but alſo cruelly perſecute, impriſon, baniſh, kill and murther them. But their Style and Tytle [to bee called Spirituall fathers] as theſe others in the daies of Noah were called the Sonnes of God, thei holde faſt with toothe and naile: and needes will they rule all the roſte with mere violence, force and power, euen as thei liſt themſelues. But in the ende (notwithſtandyng) they ſhall periſhe and bee deſtroyed, whereas the true Preachers of the Woorde of God (who are reſembled to Noah) are ſaued, kept and preſerued.

Thirdly, as the Countrey wherein the Cities of Sodome and Gamorrhe ſtoode, flowed moſte abundantly with ſtoare of all thinges that the Earth yeelded, ſo that the Inhabitants thereof liued ydlie, giuyng themſelues to nothing but banquetyng, drunkenneſſe and belly cheere, without lendyng any reliefe to the poore: ſo alſo fareth it with the ſtate of this pompous Clergie. The beſte landes, the fatteſt ſoyles and fruictfulleſt groundes in euery Countrey haue thei gotten to their ſhares: the beſt Cities, the goodlieſt Caſtles, the richeſt reuenues, and cleareſt rentes haue thei catched into their poſſeſſiō: ſo that thei maie lye downe and ſleepe, ſhort, tipple, ſurphett and cramme, as long as thei liſt, and that of freecoſt: and as for eaſe, there is no kinde of people in the World ſo loytering and ydle, ſo ſlothfull and ſecure, as thei be, or that fareth more deliciouſly and daintilie without takyng any maner of paines, but liuing altogether by the ſweate of other mēs browes. And what commoditie is engendred of ſloth and ydlenes (ſpecially when it is ſo rooted in lazineſſe) wee can not bee ignoraunt. The Pope forbiddeth his forked Stalions to marie: and if any of them keepe a breedyng whore or twaine, that bryngeth foorth children, the Biſſhoppes then (forſooth) becauſe they maie not ſéeme altogether to winke at ſuch notorious crimes, aſſeſſe ſome pecuniarie puniſhment vppon them, and ſo for a little money they are not onely for this fact releaſed, but alſo permitted ſtill to keepe their Concubines as afore: as though this were a ſufficient remedie againſt the ſinne of fleſhly luſte. I will not here ſpeake any thyng of other their ſecrete, enormious and ſhameleſſe pranckes, whiche no modeſt and chaft mynded man can almoſte without bluſſhyng ſo muche as either heare or name.

To conclude: wee here ſee how S. Peter accoumpteth the ſtate of theſe Shauelinges no better, nor any otherwiſe then theirs of Sodome and Gomorrhe. For ſuch be the diſpoſitiōs and dealinges of al yt whole table of that viperous broode, that no good groweth from them to any: but catche and get all that thei can to themſelues, vnder a pretence and colour that what ſoeuer is giuen to them, is giuen to God: whom they haue alwaies in their mouth, the eaſilier to beguile the Worlde. And therefore as Sodome and Gomorrhe were burned to Aſhes, ſo ſhall they in the laſt daie bee conſumed and brought to nothyng.

And deliuered iuſt Lot vexed with the vncleanly conuerſation of the wicked,

WAS not this a merueilous abhomination in them, that they not onely committed all kindes of fornications and Adulteries, but other horrible factes and enormities alſo, whiche are not to bee named, and that openly, boldly, preſumptuouſlie and without all ſhame: inſomuch that thei forbare not the Angels that came to Lot: into whiche madneſſe thei ranne all hedlong together with one mynde and conſent, both young and olde, in euery corner and quarter of the Citie. Againſt theſe their diſordered dealinges the godly man Lot did daily preache, and reprehended them, but all in vaine. The more he exhorted them to amendment and repentaunce, the more they hardened themſelues in diſſolute life and deſperate demeanor, ſo that not findyng in them any hope of recouerie, he ſawe he might aſwell holde his peace as ſpeake. In the like deſperate caſe are we nowadaies: in whom (alas) there is no hope of better amendment: wee ſo turne the deafe eare to all good exhortations, and make ſo ſmall accoumpt of theim that giue vs good and godly counſaile out of the infallible Booke of God.

(For he beeyng righteous, and dwellyng among them, in ſeeyng and hearyng, vexed his righteous ſoule frō daie to daie with their vnlawfull deedes.)

HEre S. Peter deſcribeth what Croſſe this holie man was forced to beare, preachyng vnto ſuche deſperate and forlorne perſons, and bringyng vp his daughters in the Faithe of Chriſt and nurture of the Lorde: in whiche office, vocation and trade he zelouſly and inceſſantlie continuyng and liuyng there among them, was ſaued and preſerued from the deſtruction of the reſte, by the mercifull hande of Almightie God. Finallie, S. Peter concludeth and knitteth vp the matter, that he beganne withall: namely, how that the wicked are kept vnto damnation and torment at the daie of Iudgement.

The Lorde knoweth to deliuer the godly out of tentation, and to reſerue the vniuſt vnto the day of iudgement to be puniſhed:

IF God ſpared not the young World, when it was but newe, how muche more ſeuerely and ſharpelie will he now puniſh it, ſéeyng the Goſpell hath been ſo long tyme manifeſted and ſo openly preached? For there was neuer aforetyme ſuche light, as wee haue now ſince the propagation of the Goſpell enioyed, as Chriſte hymſelf ſaieth, Matth. xj. Woe be to thee Capernaum, which art lifted vp vnto heauen, but thou ſhalt be brought downe to hell: for if the greate workes which haue been done in thee, had been done among them of Sodom, they had remained to this daie. But I ſaie vnto you, that it ſhalbe eaſier for them of the Lande of Sodom in the daie of Iudgement, then for thee. But theſe comminations and threatninges maketh a greate ſorte at this daie neuer awhitt the warier and godlier after ſo muche and ſo long preachyng and teachyng. The wicked ſtil perſiſt in their rebellious waies, and vtterly contemne and care not for theſe or any the like reprehenſions.

And chiefely them that walke after the fleſhe, in the luſte of vncleanneſſe: and deſpiſe the Gouernemente: whiche are preſumptuous, and ſtande in their owne conceit, and feare not to ſpeake euill of them that are in dignitie.

Whereas the Angells whiche are greater bothe in power and might, giue not railyng Iudgemente againſt them before the Lorde.

TO walke after the Fleſhe in the luſtes of vncleanneſſe, is to liue like vnto Beaſts accordyng to the likyng of ſenſuall appetite, and ſelfwill. As in the Popes Decretalles, wee ſee how all thynges be ſet doune, as it pleaſeth the Pope to appoincte: eche thing muſt •• oupe and bee determinable by the doome of his lawleſſe Tyrannie: he and his adherentes haue wrinched, wreſted, and expounded all thynges, as beſte pleaſed theimſelues. And now loſte of all thei haue boldly pronounced, that the holie See of Roome can not erre. Not one of theim taught any thyng of Faithe or Charitie, but of dreames and dotages of their owne braineleſſe deuiſyng.

By Gouernemente and Dignitie, he meaneth Kynges, Princes, Lordes, and all Ciuile Magiſtrates, not the Pope with his Cardinalles and Biſhoppes, who ought to bee nothyng leſſe then Lordes: For Chriſte in the newe Teſtament appoincted none to be any otherwiſe then Seruauntes, & that one Chriſtian ſhould ſerue and helpe to benefite an other, and one to reuerence and honour an other. Saincte Peters meanyng therefore, is, that thei whiche boaſte themſelues to be of Chriſt, ſhould in all thynges be Subiecte and obedient to the Ciuile and externall Magiſtrate, and ſhould ſtande in awe of the power of the Sweard, beeyng Gods Inſtitution and Ordinaunce. Contrarie wherevnto, theſe Shauelynges in eche reſpecte dooe deale: who haue exempted themſelues from their due obedience to Ciuile Magiſtrates, and affirmed themſelues not to be ſubiect vnto them: yea, thei haue not onely exempted themſelues from this their due ſubiection, and lawfull obedience vnto the Magiſtrate, but thei alſo moſte arrogantlie haue made the Ciuile Magiſtracie ſubiect vnto thē, and haue trodden it vnder foote: And withall moſte impudently ſuffer theimſelues to bee called Lordes, ouer Kynges and Princes. The Pope alſo calleth hymſelf Lorde bothe of Heauen and Earth, and braggeth that hee hath in his handes bothe the Sweardes, the Spiritual and the Temporal, & that euery one ſhould fall doune before hym, and kiſſe his feete. Alſo ſaieth S. Peter, Thei feare not to ſpeake euill of theim that bee in dignitie. For it hath hitherto been but a plaiyng matter, and a tricke of ſmall regarde with the Pope, at his pleaſure to curſe Kynges and Princes, and to depoſe theim from their Regall crounes and aucthorities. And this to all Popes hath been a thing vſual and familier, to ſet Princes together by the eares, and to ſowe inextricable diſcorde, warre, and diſſenſion betweene them.

If any reſiſted or withſtoode this bloudie Tyrannie of theirs, hym thei ſhortly ſuppreſſed and ſnatched vp: not as one that had committed any thyng repugnainte or contrarie to Chriſtian Charitie, but as a rebellious Childe, and wicked member, that would not enthrall & ſubiect himſelf to the See of Rome, and kiſſe the feete of that Italian Prieſte the Pope: whoſe power thei affirme ſo farre to ſurmounte and excell the dignitie of any earthly Kyng or Ciuile Magiſtrate, as the Sunne in brightneſſe of light exceedeth the Moone, and as farre as the Heauen is higher then the Earth. Beholde howegregiouſly thei blaſpheme, and how impiouſlie thei lye. For thei which ought to be ſubiect, and to ſhewe all humble obedience vnto Kinges & Magiſtrates, to bleſſe thē and to praie for them (as Chriſte ſhewed obedience to Pilate, and paied Tribute vnto Caeſar) ſhake of the yoke of all obedience, and bee the aucthours and Seedemen of al Obſtinacie, Rebellion, Contempt, and Diſorder. Thei ought at the hearyng of any euill ſpoken againſt Princes and Magiſtrates, beyng placed in ſoueraigne dignitie, to tremble: But thei are ſo ſhameleſſe, ſo graceleſſe, ſo voide of reuerent awe and duetifull feare, that thei moſte ſaw ily and malapertlie theimſelues without all feare, blapheme and ſpeake euill of theim. Not waighyng and conſideryng, that if the Angels whiche be of greate power and might, can not abide the heauie iudgement of GOD againſt theim, how muche leſſe then ſhall thei (wretched caitifes) be able to abide it, whiche boldly reſiſte and blaſphemouſly ſpeake euill againſt them?

But theſe, as brute beaſtes, led with ſenſualitie and made to bee taken and deſtroyed, ſpeake euill of thoſe thynges whiche thei know not, and ſhall periſhe through their owne corruption.

And ſhall receiue the wages of vnrighteouſneſſe,

HE calleth them brute and vnreaſonable Beaſtes, for that thei haue not in them any ſparke of the ſpirite of God, neither giue themſelues to that ſpirituall function whereunto they are charged, but liue like filthie Swine, altogether ſwallowed vp in the beaſtly pleaſures of the fleſhe. Whereas he ſaieth, Thei are made to bee taken and deſtroyed, it maye bee vnderſtoode after two ſortes: either that they doe deuoure and deſtroye that whiche they haue taken, as the maner of Lyons, Beares, Hawkes, Egles and Vultures is (for after the maner of theſe Beaſtes, dooe our Polleſhorne Prelates take and catche to themſelues all wealth, honour, promotion, dignitie and preeminence that poſſibie thei can) Or els becauſe thei ſhalbe taken, caught, enſnared and made a praie to others, to bee deſtroyed, and (as it were) ſlaughtered in iudgement at the laſt daie.

As they which count it pleaſure to liue deliciouſly for a ſeaſon.

BEholde how angrie S. Peter ſheweth hymſelf to be with theſe Bellygods. They thinke, if thei maie liue delicately & ydly, and fare deliciouſlie, that then they are throughly happie, and haue raught to the tippe of their wiſhed deſires. This euidently appeareth in their owne Decretalles, wherein they pronounce hym the Sonne of the Deuill and an accurſed perſon, that dare preſume to touch or meddle with their pompous wealth and reuell, or with their pampered paunches and embolned bellyes. Wherein they ſo manifeſtly, ſo apparauntly, and in ſo good earneſt handle the cauſe of their Belly, that thei can not themſelues denye, but that their whole Canons and Lawes, and the whole pollicie of their Churche is purpoſelie directed to this ende, that they maie lye ſnortyng in eaſe and careleſſe ſecuritie, and liue in moſt abundant ſtoare of all thinges without either paine or labour, makyng others to labour in the meane while for them. And other cauſe to pretende and alledge for themſelues why thei ſhould thus dea e, haue they none, ſauyng that (forſooth) thei muſt chaunt, ſing and pipe God a daunce in the Churche, or pray. But God hath expreſly commaunded all men without exception, that thei ſhould eate their breade in the ſweate of their owne browes, and vppon euery one hath he laied ſome burdens and troubleſome charges to exerciſe themſelues in from which; theſe our Lordly Rabbines and Maiſters would bee exempted, and by their good willes would do nothing but leane on their pillowes. And this is the greateſt blindneſſe and blockiſhnes that can be, to think that ſuche a beaſtly and ſhamefull life, is either good or worthie to be any waie dignified or had in any honor or eſtimatiō.

Spottes thei are, and blottes,

THeſe Drones and Humblebees in their own conceites thinke themſelues the Pillers and Ornamentes of the Churche, euen as the Sunne and the Moone are the beautie and ornamentes of the Heauen: they looke to bee accoumpted of all others the beſt, the nobleſt and the excellenteſt: euen as in the Worlde, Golde and precious Stones are of greateſt price and higheſt eſtimation. But S. Peter here in plaine tearmes calleth them foule Spottes, filthie Blottes and opprobrious Staines. For a true and ſincere Chriſtian life conſiſteth wholly in Faith, it ſerueth all men by loue, and beareth his Croſſe. This is the right colour and true beautie of the Chriſtian Churche: this is her ornament, glorie & renowne. But theſe Shauelings in ſteede of bearyng the Croſſe haue betaken themſelues to pleaſure: in ſteede of loue to their Neighbours, thei haue choſen delicacie, nyceneſſe, loue of themſelues, deſire of ſelf gaine and priuate commoditie: rakyng all thinges to themſelues, and not hauyng any regard or remorſe to ſerue any other bodies turne or benefite. And as for Faithe, thei knowe thereof nothing at all. They are therefore nothyng but Spottes and Blottes, of whom the Churche hath iuſt cauſe to bée aſhamed: becauſe for their ſakes ſhe is euil ſpoken of, and pitifully ſlaundered. Hereby me thinkes theſe our ſpirituall Tyrauntes are wel enough diſcouered, and ſufficiently reprooued.

Delytyng themſelues in their deceiuynges, in feaſtyng with you,

THE reliefe and ſuſtentation whiche at the firſte was giuen by charitable & deuout perſons, of mere Chriſtian loue, to bee as publique Almes, for the vſe of poore Widowes, fatherleſſe, and other ſeelie poore mēbers of Chriſt, becauſe there might bee no Beggers or any diſtreſſed with pinching penurie: all this whatſoeuer being giuen to this good ende, hath been ſince, conuerted into Freeries and Monaſteries: ſo that now theſe Shauelings doe there with crāme and pamper their owne paunches, and fare moſte deliciouſlie and liue moſte pleaſurablie: finallie thei affirme that all theſe doe properly appertaine vnto them, and that it is lawfull for no mā to reprehend or finde fault with them for it. But doubtleſſe, the holie Ghoſt can not abide, that the true Miniſters of the Churche ſhould liue in delicacie and ydleneſſe, vppon the gaine of other mens labours, or vpon that which is appointed for the ſuſtentation, ſuccour and reliefe of the poore, needie, impotent, and weaklyng.

Hauyng eyes full of adulterie,

FOR, this vicious effect can not chooſe but needes followe, when the bodie is ingluuiouſlie crammed and gurmandized with exceſſe of meates & drinks, and walloweth in eaſe and ſlothfull ydleneſſe. But what is the cauſe, that S. Peter here ſaieth not, that they bee Adulterours, but that thei haue eyes full of Adulterie. Truelie, his very meaning is this: Al their cogitations & thoughtes are ſtil vpon Whordom & Adulteries: their fleſhly deſires and inordinate luſtes can neuer with the diſſolute haunt of ſinne be ſatiſfied, glutted or wearied. And the cauſe is, for that thei are continually giuen to ryot, and bellicheere. To conclude, they boldly and impunely doe what thei liſt.

And that can not ceaſſe to ſinne,

FOR the Pope hath cōmaunded, that neither Prince nor other ciuile Magiſtrate preſume to controll or chaſtice that Romiſhe Clergie: whiche if thei ſhould attempt to dooe, he ſtraightwaies excommunicated them. The cenſure ouer them, muſt bee referred to their Ordinaries and Biſſhoppes: who beeyng lewde and vicious themſelues, winke at the ſhameleſſe and enormious villanies of others. In this ſorte therefore, they haue exempted themſelues from vnder the power of the temporall Sword, ſo that no man dare withſtande or againſaie their lawleſſe luſtes and wicked proceedinges: thei liue ſo abhominablie, and ſo ſenſually, euen as the Gyantes and Tyrauntes did before the Floud.

Beguilyng vnſtable ſoules:

VNder this gaie & glorious ſhewe, which thei pretende in the whole courſe of their wicked life (as mumbling of Maſſes, chattering and chaunting, praiyng and ſinging) thei beguile and deceiue light and vnſtable ſoules, that want Faithe. And herehence it grewe that all men ſo deſired and wiſſhed to beecome Prieſtes, becauſe they liked that ſtate better then any other: and therefore the greateſt ſorte of Parentes thought themſelues happie, if they could traine and bryng vp their children to that profeſſion: ſo that within awhile this opinion was commonly receiued, that in this kinde of life, there wanted nothyng (nay rather al thinges moſte plentifully abounded) whereby they might bothe in this preſent Worlde liue commodiouſly and delicately: and againe, becauſe thereby thei were fully perſwaded in their conſciences that this was the very right high waie and ſtraight paſſage vnto Heuen.

But he that would ſomewhat more neerely ſifte the truth and founde the depth of this matter, ſhall (doubtleſſe) finde, that therein they ſought none other thyng, but how to fill the belly with delicious fare, and pamper this filthie ſacke of the fleſhe with exceſſiue ſuperfluitie and choyſe of the daintieſt Iunkettes.

They haue hartes exerciſed with couetouſneſſe,

AND this vice alſo is among theſe Shau lynges ſo groſſely and openly c ••• mitted, that none almoſte euen of the blunteſt 〈…〉 common people, but both ſeeth and complaineth of it. He doeth not ſaie (They are couetous) but they haue a harte exerciſed with couetouſnes, and through practiſe notablie enured and acquainted therewith. Whiche hereby euidently appeareth, in that they haue deuiſed ſuche a number of ſuttle ſhiftes and craftie conueighaunces, whereby they haue catched and gotten into their handes the wealth and richeſſe almoſt of the whole Worlde. Yea, whatſoeuer this rable of Monſters goeth aboute or taketh in hande, is nothing els but curſed couetyſe: it muſt bring money to their purſes, or els thei will not meddle with it. But their liues, behauiours, dealinges, practiſes and conuerſations be ſo generally to all the Worlde manifeſted, and euery man ſeeth them ſo readily bent to the fingeryng of money, and to catche by hooke or crooke, all that commeth to hande, that S. Peter needeth not to feare to bee herein reprooued, as though he had herein ſpoken vntruly of them.

Thei are curſed children,

BY this Trope or figure of the Hebrewe tongue, is aſmuche meant as if he had ſaied, They bee accurſed perſons, and vnder the malediction of God: ſo that with God they haue no ioye, nor conſolation, but become euery daie worſe and worſe, and encreaſe dailie in blaſphemie and hatred of God, bringyng the full meaſure of Gods heauie wrath vpon them. Theſe be very ſharpe and terrible ſaiynges. Whereby wee learne that it is more then high tyme for them to be diſpatched out of this horrible and execrable life. For if they bee tearmed and called by this moſt dreadfull tytle of the children of curſe, their caſe is moſt miſerable. When the high Maieſtie of GOD doeth thus greeuouſly reprooue, curſe and condemne, who is he that is able to abide it?

Whiche forſakyng the right waie, haue gone aſtraye,

THey ought to preache and teache the right waie, how wee ſhould by faithe cleaue vnto Chriſte, and by hym haue acceſſe vnto God: how by loue we are to help and further our Neighbours, and afterwarde how to beare the Croſſe, and paciently ſuffer whatſoeuer for this cauſe is layed vpon vs: whereas thei teach nothing els, but bidd and enioyne vs to gadde on Pilgrimage to this place and to that place, to profeſſe our ſelues Mūkes & to weare a Friers Weede: to become ſacrificyng Prieſts, to build Churches, & to giue exhibition and maintenaunce for Maſſes &c. By theſe meanes they drawe men from Faith, to Workes of their owne appoynctment, no maner of way auaileable or profitable to our Neighbour.

Following the waie of Balaam, the ſonne of Boſor, whiche loued the wages of vnrighteouſneſſe.

But he was rebuked for his iniquitie: for the dūme Aſſe ſpeakyng with mannes voyce, forbadde the fooliſhneſſe of the Prophete.

THis ſtorie is taken out of the xxij.xxiij. & xxiiij. Chapters of the Booke of Nombers. Wherein is mentioned how the children of Iſraell commyng out of Egypt, into the lande of the Moabites, Balak the King thereof ſent meſſengers into Syria to Balaam, to requeſt hym to come and curſe the people of Iſraell, whereby hee might bee able to ſmite theim with the Sword, and driue them out of his lande. Then came GOD vnto Balaam, and commaunded hym, not to curſe the people: wherevppon Balaam ſent awaie the Kynges meſſengers, and denied to goe with theim. But when the kyng ſente to hym the ſeconde tyme, and promiſed to giue hym greate wealthe, and to promote hym to greate honour, God permitted the Prophete to goe with them, but withall he commaunded hym to ſpeake nothyng, but what he ſhould direct and appoinct him to ſpeake. Then ſaddled he his Aſſe and went. And in the waie, the Angell of the Lorde ſtoode againſt hym, with a naked Sworde in his hande, whiche when the Aſſe eſpied, ſhe turned out of the waie, ſo that Balaam ſmote her, to turne her into the waie againe. Then the Angell of the Lorde wente further and ſtoode in a narrowe place, where was no waie to turne, either to the right hande, or to the lefte: where the Aſſe ſeeyng the Angell, with his Sworde ſtill drawen, thruſte her ſelf vnto the wall, and daſſhed Balaams foote againſt it: whervpon he ſmote her again· And at laſt, ſhe laie doune vnder Balaam: Wherefore Balaam was verie wrothe, and in a greate rage cudgelled his Aſſe with his ſtaffe. Then God opened the mouthe of the Aſſe, that ſhe ſpake in the voice of a manne, and ſaied: what haue I dooen vnto thee, that thou thus beateſt and bounſeſt me? To whom Balaam anſwered: If I had a ſword in myne hande, I would ſurely kill thee. The Aſſe ſaied again to her Maiſter, am not I thyne Aſſe, whiche thou haſte ridden vpon, ſince the firſte tyme vntill this daie? Was I euer wont to doe thus vnto thee before? Then the Lorde opened the eyes of Balaam, that he ſawe the Angell of GOD, ſtandyng afore hym in the waie, with a naked Sworde in his hande: Wherewith he beeyng greatly agaſt, would haue gone backe againe, but the Angell commaunded hym to goe foreward: but withall, he gaue hym in charge, that hee ſhould ſaie nothyng, but that whiche he ſhould appoincte and tell hym. So when Balaam was come to Kyng Balak, the Kyng brought hym into an high place, from whence he might deſcrie, and take a full viewe and ſight of the whole people of Iſrael. In which place, Balaam commaunded ſeuen Altars to bee made, and Sacrifice for euery Altar. Then wente he to aſke counſell of the Lorde what he ſhould ſpeake: to whom the Lorde deliuered his woordes: ſo that he in excellente Parables and Sentences, in ſteede of curſyng, did bleſſe the people of Iſraell, and that thrée tymes one after an other. Then the Kyng beeyng exceedyngly angrie, ſaied: I ſent for thee to curſe myne enemies, and behold, thou haſte bleſſed them now three tymes. I thought to haue promoted thee vnto honour, but loe, the Lorde hath kept thee backe from honor. To whom Balaam anſwering, ſaied: Tolde I thee not by thy meſſengers, which thou ſenteſt vnto mee, that if thou wouldeſt giue me thy houſe full of ſiluer & gold, I could ſpeake none other thyng, thē what God ſhould put in my mouth? Notwithſtandyng, afterward Balaam gaue counſell to Balak, how hee ſhould deale with the people of Iſraell, to make them to ſynne againſt their God, becauſe he hymſelf was neither able to curſe theim, neither the Kyng by force able to vanquiſhe and ſubdue theim. Then the Kyng erected and ſett vp an Idoll, whiche had to name Baal Peor, and cauſed the chiefeſt of the Madianitiſhe women, and the daughters of the Princes and Nobles, to drawe and allure the people of Iſraell to the ſacrifice of their Gods: who anone with them beganne to commit Idolatrie, to banquet, to feaſte, yea, to commit whoredome with them. Wherefore the Lorde beyng angrie, commaunded that all the chief heades of the people ſhould be hanged vp in the Sunne, that the indignation of the Lordes wrathe might bee tourned from Iſraell: and there died in one daie of the people xxiiij. thouſande perſones. All this miſchief was brought in among theim, by Balaam, for the couetouſneſſe of money.

Of this matter doeth ſainct Peter now here ſpeake, meanyng that our greaſed Popelynges and Romiſhe route, with all their Diſciples, Fauourers, Abetters, and Sectaries, are the verie children of this Balaam. For as hee gaue Peſtilente counſell to erecte and ſet vp an Idoll to be worſhipped, whereby the Iſraelites beeyng drawen to ſynne, prouoked the vengeaunce and wrathe of God againſt them, and were greeuouſly puniſhed for theſame, with the death of ſo many thouſandes: euen ſo in like maner our Biſſhoply Balaamites haue erected an Idoll, vnder the name of God, to witte, their owne peeuiſhe Traditions and lowſie Inuentions, Doctrines of Merites and Iuſtifiyng Woorkes, excludyng and baniſhyng Fatther and thus thei ſteale awaie mennes conſciences, and cauſe them to leaue the true and liuyng God, and to goe a whoryng vnto ſtraunge Idolles. Whiche rebellion and diſobedience hath ſo prouoked Gods wrathe and indignation, that he hath long puniſhed the worlde with ſuche greate blindneſſe and obſtinacie, wherein many a Soule hath periſhed. For al whiche miſeries and miſchiefes, wee maie thanke none but theſe our graunde Spirituall Lordynges.

Saincte Peter therefore peculiarly and properly reſembleth and likeneth theſe falſe Teachers, vnto Balaam the Prophete: becauſe like as he, ſo dooe thei, for money ſake, bryng in moſte abhominable Id latrie, and deſtroie infinite numbers of Soules. The verie interpretation of the name of this Prophete, maketh ſomewhat to the better openyng of this matter. For Bileam or Balaam, in the Hebrue tongue ſignifieth a Deuourer, or a Sweepeſtake, or a Supper vp, who with open mouthe deuoureth and gulleth vp all that cōmeth to hand. He had this beaſtly and odious name therfore giuē vnto hym, becauſe he allured, and was the cauſe that ſo many men ſinned, whereby thei were brought to their deathes and deſtruction. Suche maner of fellowes be our Balaamites, the Clergie of the Romiſhe Sinagogue now a daies, who with their wide opē throates, are verie Deuilles, dououryng and ſwallowyng vp innumerable Soules. The Sirname of this Prophete, is the Sonne of Boſor, whiche ſignifith Fleſhe, or as Moſes calleth hym Beor, whiche ſignifieth Fooliſhe. So likewiſe are our Polleſhorne Doltes, blinde, blockiſh and fooliſhe: who ſeekyng to beare rule ouer others, haue moſte neede themſelues to be ruled and gouerned by others. For ſuche bee the menne, that are begotten of Fleſhe: the Spirite beegetteth other maner of perſones. Thus hath God in his Scriptures very properly and aptly tearmed, and ſette them out in liuely colours: namely, thereby to giue vs to vnderſtande and knowe, what is to bee thought of them.

The Aſſe beeyng a dumme beaſte, and daiely accuſtomed to the yoke and burdēs, ſignifieth the People, whiche muſt bee content bothe to bee ſnaffled, brideled, ſadled, ridden vpon, and to goe whiche waie thei are bidden. And as this Aſſe was violently dealt withall, and greeuouſly beaten, when ſhe went out of the waie, and was forced to goe ſtill forwarde, till ſhe came into ſuche a ſtraite Lane, where ſhee could not any waie either ſtarte aſide for the narowneſſe of the place, nor goe on, for the Angell that withſtoode and ſtopped her, ſo that ſhe was driuen to fall doune: So, the poore people, ſo often as thei feele theim ſelues to be hardly dealt withall, and to be caried into vnſuffe able errours, and faine would goe aſide out of that wicked waie, ſtraighwaies theſe ſeducyng Balaamites were readie with rigour and violence, to bryng them into their erring waie againe, and therein compelled and enforced them to goe, till it pleaſed God to open our mouthes, and to putte his Woordes therein, ſo that now (his name be praiſed) euen young children doe talke of it. Whereby their brainſicke madneſſe, is ſo notoriouſly detected, that though thei be moſte ſhameleſſe and impudent, yet can thei not chooſe, but bluſhe thereat.

And here, out of this place, our Balaamites maie very fitly bee anſwered, when as thei bragge and crie out, accordyng to their wonted order, that it is not meete for the Laie people (as thei call thē) to read the Scriptures, nor to talke and conferre of the ſame one with an other: but rather to giue eare and hearken what the Generall Councelles doe decree: and what ſoeuer thei agree vpon, that onely to bee beleeued and embraced. Maie we not thus anſwere them? That GOD ſpeaking by a poore Aſſe, reprooued the Prophete whiche ſatte on her backe, of madneſſe. Thei now therefore beeyng infatuated, and their harte whollie poſſeſſed with couetouſneſſe, what marueile is it, though God ſtirre vp the poore common people, to declare and ſhewe foorthe his truthe, whom thei hitherto haue ſurcharged with heauie burdeins, and driuen whiche waie thei lifte, none otherwiſe then a dumme ſeelie Aſſe, ſeruyng onely to carie burdens. This is therefore the ſimilitude that ſainct Peter ſheweth betweene Balaam, and our blinde Popiſhe Guides.

Theſe are Welles without water, and Cloudes caried about with a tempeſt,

SOlomon in the xxv. of his Prouerbes vſeth a ſimilitude, ſaiyng: A manne that boaſteth of falſe liberalitie, is like Cloudes and Winde without Raine. So ſaieth ſainct Peter here in this place: Thei are Welles without water, and Cloudes caried about with a tempeſt, that is: they boaſte of great things, but thei performe nothyng: thei are like Welles that are ſtopped and dried vp, hauyng in them no water at all, and yet thei beare theimſelues highly vppon that title, and boſte themſelues to bee the true Welles. But the Scripture calleth theim, Welles, whiche teache, and from whom doeth flowe and iſſue good and wholeſome doctrine, wherewith the Soules of men maie be refreſhed. This is the office that thei ought to doe, and for this are thei appointed. But alas, ſauyng onely the name, there is no ſuche thyng in theim: as likewiſe thei call theimſelues Shepeheardes, whereas in verie deede thei be rather rauenyng Wolues.

Againe, thei be as Cloudes, caried hither and thither with the winde: Not as the thicke and blacke Cloudes, that deſtill and droppe doune Raine vpon the earth: but as the thinne and light fleetyng Cloudes in the Aire, whiche are toſſed and caried about hither and thither, out of whom there commeth no Raine at all. Euen ſo likewiſe doe theſe Pompous Prelates vaunt and bragge, and carie loftie and high countenaunces in the Churche, ſeducyng the worlde with their owne vaint guegawes and Traditions: beyng like to light windetoſſed Cloudes, and are contented to ſwaie whiche waie ſoeuer Sathan lifteth to carie them, and to preache what ſoeuer maie be to his likyng: but not ſo much as one Worde of the pure and ſincere Goſpell of God. Which Goſpell & Word becauſe none preacheth but thei that be true Preachers and Teachers, therefore are thei in the v. of Eſaie, and other places of the Scriptures tearmed Cloudes, becauſe thei doe deſtill and lette fall into the hartes of their Auditorie, the ſweete and comfortable Water of Gods truthe and mercie.

To whom the blacke darkneſſe is reſerued for euer.

THey liue now euen at their own pleaſures: euery thing accordyng to their owne hartes deſires proſpereth and hath good ſucceſſe: but there is a glommie daie toward them, there ſhall come vpon them euerlaſtyng darkeneſſe, although now thei neither beleeue it nor feele it.

For in ſpeakyng ſwelling wordes of vanitie, they beguile with wantonnes through the luſtes of the fleſhe, them that were cleane eſcaped from them whiche are wrapped in errour,

IF ye aſke, how they can bee called Welles without water and Cloudes without raine, ſith thei preache very much euery where, S. Peter maketh you this anſwere: thei preach (in deede) and rayne enough and enough: but their preachynges are nothyng els then ſwellyng and proude woordes, wherewith they accloye and fill the eares of the poore ſeelie people, whom thei make to beleeue, that what thei ſpeake, is right good and Catholike, whereas indeede there is nothyng more vaine, fonde, and childiſhe. Thus are our lubberly Monkes wont with braue and plauſible words, to boaſte and vaunt their Obedience, Pouertie, and Chaſtitie, and all becauſe thei would be thought of the common people, to be of all menne the holieſt: whereas all their doings and preachinges, are nothyng but mere iugglynges, deceites, and colluſions, not hauyng in theim, either Faithe or Charitie. And ſo is alſo this loftie vaine bragge of theirs, that the ſtate and office of a Biſhoppe, is an eſtate of perfection: whereas thei that bee in that mitred ſtate, dooe nothyng but Pompouſly ieſte the ſtreates, awaited vppon with a greate retinue of Suiters and Seruauntes, as though their were great Lordes: and fare like Princes, riding vpon braue horſes like gallant Caualieres: Without any regard had to their Paſtorall charge, ſauyng that now and then thei hallowe a Churche, or conſecrate an Altar, or Baptize Belles: for with theſe and ſuche like ſwellyng and vaine wordes, their whole Pontificiall Law is full thwackte & peſtred.

Thei beguile with wantonneſſe through the luſtes of the Fleſhe, them that were cleane eſcaped from them whiche are wrapped in errour.

THE drifte of theſe Welles and theſe Teachers is none other, but to entangle and catche in their ſnares, the ſelie Soules that had ſcarcely afore eſcaped. As namelie, children lately Baptized, and newly receiued into the Church, and waſhed from their ſynnes, deliuered from Adam, and engraffed into Chriſt: them I ſaie, waxyng ſomwhat bigge, thei lye in awaite to enſnare, and drawe into errour. Whom thei ought rather to teache the principles and groundes of Faithe and Charitie, and how to beare the Croſſe of Chriſt: but alas thei inſtill nothyng into their tender myndes, but praiſes of their Hypocriticall Woorkes: whereby it commeth to paſſe, that thei (ſeelie younglynges) are caried backe againe into errour, although afore thei had eſcape out thence. But how doe thei thus beguile men with wantonneſſe, to the luſtes of the Fleſhe, and what baites dooe thei vſe for the accompliſhyng thereof? Forſooth, theſe holie Prieſtes, Monkes, Freers, Nū nes, and the reſte of thoſe marked mates dooe ſaie and teache theim, that thei ought not to Marie, but to liue in ſingle life, vnto the whiche thei binde theim faſte by Vowes and preceptes: In whiche dooyng thei clogge and beguile menne, incenſyng and incityng theim to the luſtes of the Fleſhe: wherein thei ſuffer theim miſerably to burne, without allowyng vnto theim that lawfull remedie, whiche God hath ordeined. Here wee ſée that S. Peter ſpeaketh of none other, but of thoſe falſe Teachers and Buſſardly guides whiche are aflote, and raigne like Princes in the Churche of God, ouer poore Baptized and beleeuyng Chriſtians.

Promiſyng vnto them libertie, and are themſelues the ſeruauntes of corruption: for of whom ſoeuer a manne is ouercome, euen vnto the ſame is hee in bondage.

THei extoll, praiſe, and vaunte their holie Orders, their religious Sectes, and ſinneleſſe profeſſions: into the whiche, who ſoeuer doeth enter, ſhall bee ſaued, as that moſte Swiniſh and impudent Dominicane Thomas writeth: affirming that who ſoeuer profeſſeth hymſelf a Mōke is in that ſtate of perfection wherein he was at the tyme, whē he was newlie Baptized, and that thereby he ſhall aſſuredlie merite the ioyes of heauen, and haue full remiſſion of his Sinnes, through his owne Workes. Theſe and ſuche like blaſphemies of them, muſt wee liſten and giue eare vnto: beeyng nothyng at all aſhamed, to compare their owne dirtie dreames and triflyng toyes, vnto Faithe and Baptiſme, whiche bee Gods owne proper Woorkes and inſtitution. Who hauyng the Spirite of GOD in hym, and hearyng theſe horrible blaſphemies, can ſuffer them and holde his peace? Now, theſe and ſuche like madde concluſions, and impious Sentences, our Monkes doe traine vp Youth withall. Finallie, whiche is not the leaſt poinct to be meruailed at, theim that be the aucthours of theſe deteſtable errours, thei haue canonized and Saincted: whereas theim that bee the true Sainctes in deede, thei haue murthered and burnt to aſhes.

For if they, after they haue eſcaped from the filthineſſe of the worlde, through the knowledge of the Lorde, and of the Sauiour Ieſus Chriſte, are yet entangled againe therein, and ouercome, the latter ende is worſe with them then the beginnyng.

SAinct Peter heere proueth and ſheweth reaſons why thei be the Seruauntes of corruption. For to knowe Chriſte throughly and truely, is to knowe what he is: to wit, our onely Sauiour and Redeemer, who of his owne mere goodneſſe and grace hath freelie pardoned and forgiuen vs our Sinnes. Through this knowledge wee eſcape iniquitie, and are deliuered from the filthineſſe of the Worlde. Whiche corruption and filth they hauing in their baptiſme, renounced and put of: are againe myered and throwne hedlong into the ſame, whenſoeuer they departe and ſtart from Faith, to truſt in their owne vile Works. For, where Faith faileth and is abſent, there is not the Spirit preſent: and where the Spirite is wantyng, there is nothing but fleſhe, and there can no cleanneſſe bee. And after this ſort, hath it fallen out hitherto in the Churche. Rome at the firſt hearkened vnto, & embraced the pure Goſpell: but afterward it declined and turned aſide into bypathes of mās deuiſed doctrines, ſo that now it ſwarmeth with al maner of abhominations, and is become the common Synke of all blaſphemous impietie. The latter ende thereof is therefore farre worſe then the beginnyng, becauſe they are now become farre more deſperate and forlorne Ethnikes, then euer they were, before they heard the Worde of God.

For it had been better for them, not to haue knowen the waye of righteouſneſſe, then after they haue knowen it, to turne from the holy Commaundement giuen vnto them.

But it is come vnto them, accordyng to the true prouerbe, The dogge is returned to his owne vomit: and, The ſowe that was waſhed, to the wallowyng in the myer.

THis Prouerbe hath S. Peter taken out of the Booke of the Prouerbes, where Solomō hath theſe words: As the dogge turneth againe to his owne vomite: ſo a foole turneth to his fooliſhneſſe, Prou. xxvj. And ſo alſo by the m ••• when as in Baptiſme thei haue forſaken all wickedneſſe & are waſhed cleane from their filthie life, and haue be taken themſelues co ••• re conuerſation of Faithe and Charitie, and afterwarde fall backe and infidelitie, and a truſt in their owne Workes, they •• myere and deraye themſelues againe in the filthineſſe of their formed 〈◊〉 . This place therefore ought not in any wiſe to bee applyed to Workes: as theſe Papiſtes vſe was to doe, who after auriculer confeſſion and ſhrift, were wont thus to enioyne thē whoſe confeſſion thei heard: Take heede that from hencefoorth thou bee chaſt, milde, gentle, pacient &c. But thei ought rather thus to enſtruct and teache them: If thou haue a deſire to become vertuous and godlie, humbly praie vnto GOD by hartie and earneſt praier, that it would pleaſe hym to graunt vnto thee a true and ſincere Faith: and thence beginne to liue godlie, and to departe from wickedneſſe and impietie. For when thou art poſſeſſed of a true & ſincere Faith, good Works will ſtraightwaies followe and iſſue from it: then ſhalt thou liue chaſt and pure: other remedie is there none, to ridde thee from the daunger of ſynne. For although for a whyle thou mayeſt hide and reſtraine wickedneſſe and impietie in thyne harte, yet will it burſt out in open flames at length.

This is now the ſeconde Chapter of this his ſeconde Epiſtle, wherein the Apoſtle hath forewarned and foretolde vs, what maner of Teachers & falſe Seducers ſhould afterward come among vs, and miſerablie miſleade vs. We can pretend no excuſe, but that we haue had ſufficient warnyng aforehand, howbeit wee haue little regarded it: and therefore our fault is the greater in that wee haue thus ſleightly eſteemed the Goſpell, and ſwerued from the ſweete doctrine comprized in the ſame: whereby wee haue through our lewde liues prouoked the heauier wrath of God againſt vs. Wee are all not vnwillyng to heare the Pope with his lubberly Drones to bee inueighed againſte, and for their monſtruous marchandize of Chriſtian Soules to bee condignely taunted and reproued: but few of vs taketh any occaſion thereby to amende his owne life, or to refourme his former conuerſation. For it is no tryfling matter, or laughyng toye, but a ſerious caſe and of greate importaunce, & ſuche whereat our hartes ought to trē ble and quake for feare. Theſe thinges therefore are moſt earneſtly, and diligētly to be bothe ſpoken and heard: and God is moſte humbly to bee deſired and praied vnto, to turne his heauie wrath and plague from vs. For this calamitie and wretchedneſſe commeth not vpon vs by chaunce or blinde fortune, but it is ſent vnto vs from God, as a plague for our wickedneſſe and impietie, as S. Paule witneſſeth ij. Theſ. ij. Becauſe (ſaieth he) they receiued not the Loue of the truth, that they might bee ſaued, therefore ſhall God ſende them ſtrong deluſion, that they ſhould beleeue lyes. For if this puniſhment and reuenge of God had extended no further, but to the periſhing onely of theſe falſe, counterfaite, and ſeducing Teachers thēſelues, it might haue ſeemed very tollerable: but now they hauyng maiſtered and ouerruled the whole Worlde at their own pleaſures, they haue caried with them to hell whole multitudes of people, that haue beene bewitched and enchaunte with their ſpirituall ſorceries. There is no remedie therefore for vs to recure this miſchiefe, but to proſtrate our ſelues before the mercie ſeate of almightie God, in all feare and humilitie, moſte penitently confeſſyng our faultes, and ſuppliauntlie imploryng his diuine grace and aſſiſtaunce , that it might pleaſe him to vouchſafe to remoue and take awaie this plague from vs. It is earneſt and hartie praier, wherewith wee muſt impugne and withſtande theſe falſe and deceiptfull Teachers: for Sathan our Aduerſarie the Deuill will not bee driuen awaie with any other weapons.

¶The third Chapter.

THis ſeconde Epiſtle I now write vnto you, beloued, wherewith I ſtirre vp, and warne your pure myndes,

To call to remembraunce the wordes, whiche were told before of the holie Prophetes, and alſo the commaundement of vs the Apoſtles of the Lorde and Sauiour.

This firſte vnderſtande, that there ſhall come in the laſte daies, mockers, whiche will walke after their luſtes,

And ſaie, Where is the promes of his comming? for ſince the Fathers died, all thynges continue alike from the beginnyng of the creation.

For this thei willyngly knowe not, that the Heauens were of olde, and the Earth that was of the water and by the water, by the woorde of God.

Wherefore the worlde that then was, periſhed, ouerflowed with the water.

But the Heauens and Earth, whiche are now, are kepte by the ſame Woorde in ſtore, and reſerued vnto fire againſt the daie of Iudgemente, and of the deſtruction of vngodlie men.

Dearely beloued, bee not ignoraunt of this one thyng, that one daie is with the Lorde, as a thouſande yeres, and a thouſande yeres, as one daie.

The Lorde is not ſlacke cōcernyng his promiſe (as ſome men count ſlackeneſſe) but is pacient toward vs, and would haue no man to periſhe, but would all men to come to repentaunce.

But the daie of the Lorde will come as a Thief in the night, in the whiche the Heauens ſhall paſſe awaie with a noyſe, and the Elementes ſhall melte with heate, and the Earth with the woorkes, that are therein, ſhalbe burnt vp.

Seeyng therefore that all theſe thinges muſt bee diſſolued, what maner perſones ought ye to bee in holie conuerſation and godlineſſe:

Lookyng for, and haſtyng vnto the commyng of the daie of God, by the whiche the Heauens beeyng on fire, ſhal be diſſolued, and the Elementes ſhall melt with heate?

But we looke for newe Heauens, and a newe Earth, accordyng to his promiſe, wherein dwelleth righteouſneſſe.

Wherefore, beloued, ſeyng that ye looke for ſuche thinges, bee diligent that ye maie bee founde of hym in peace, without ſpot and blameleſſe.

And ſuppoſe that the long ſufferyng of our Lorde is ſaluation, euen as our beloued brother Paule, accordyng to the wiſedome giuen vnto hym wrote to you,

As one, that in all his Epiſtles ſpeaketh of theſe thinges: emong the whiche ſome thynges are harde to bee vnderſtande, whiche thei that are vnlearned and vnſtable, peruert, as thei doe alſo other Scriptures vnto their owne deſtructiō.

Ye therefore beloued, ſeeyng ye knowe theſe thynges before, beware leaſt ye be alſo plucked awaie with the error of the wicked, and fall from your owne ſtedfaſtneſſe.

But growe in grace, and in the knowledge of our Lord and Sauiour Ieſus Chriſt: to hym bee glorie bothe now and for euermore. Amen.

This ſecōd Epiſtle I now write vnto you, beloued, wherwith I ſtirre vp and warne your pure mindes,

To call to remembraunce the wordes, which were tolde before of the holy Prophets, and alſo the cō maundement of vs the Apoſtles of the Lorde and Sauiour.

IN this Chapter wee are admoniſhed to bee in a readineſſe and euery minute of an hower to looke for the laſt daie. And firſt S. Peter declareth vnto them how that he hath not written this Epiſtle to theim purpoſely and with intent to laye doune vnto them the foundation of Faith (for that had he laied doune very ſubſtancially, effectually and ſufficiently afore) but to excite and ſtirre them vp, and to admoniſhe and put them in remembraunce that thei forgett not thoſe thinges whiche thei had afore heard and receiued, but rather that thei ſhould perſeuere in that ſinceritie of mynde and vnderſtandyng, whiche was requiſite, fitte, expediente and appertinent vnto true Chriſtianitie. For the office and duetie of all true Preachers is, not onely to teache, but alſo continually to admoniſhe and exhort. Becauſe ſo long as wee bee clad with this fleſhe and bloud, wee haue greate neede to haue the Worde of God to dwell plentifully in vs, & to raigne & beare ſoueraigne authoritie in vs: whereby wee maie reſiſt the motions, ſuggeſtions, delites and concupiſcences of the Fleſhe, and with faithfull conſtancie valiantly ſubdue, reſiſt, and ſtriue againſt the luſtes thereof.

This firſt vnderſtande, that there ſhall come in the laſt dayes, mockers, whiche will walke after their luſtes,

And ſaie, Where is the promiſe of his commyng? for ſince the fathers dyed, all thynges continue alike from the beginnyng of the creation.

THere bee ſome yet at this daie very waueryng and ficklemynded, being caried awaie through certaine reaſons ſette downe in a Booke, entituled and written of Antichriſt, in whiche Booke is declared, that before the latter daie men ſhould fall into ſuche groſſe and Deuiliſh errour as to denye God, and to mocke & deryde all that thei heare preached of Chriſte and of Domeſdaie. And this ſaiyng is true, from whence ſoeuer it was borowed. But it ought not ſo ſtraictly to bee taken, as though the whole World ſhould fall into ſuche a generall Apoſtacie, and ſo vniuerſally blaſpheme God: but that the greater parte and portion thereof ſhould fall awaie. For we ſee it now plainly come to paſſe, and more and more dailie will it burſt out, that when and where the Goſpell ſhall be publiſhed and openly preached among men, many wicked ſhall be wraie themſelues, and the inward hartes of many ſhalbe openly detected, whoſe wickedneſſe and impietie now ſecretly lurketh, & is diſſimuled. And the number now adaies is not ſmall, that beleeue little or nothyng of the latter daie, neither thinke that euer it will come.

Of ſuche mockers and ſkorners S. Peter here forewarneth vs, tellyng vs that there ſhould be ſundrie whiche would think there were none other life after this, and therfore would paſſe their daies lewdely, inordinately and accordyng to the deuiſes of their own ſenſuall luſtes. In deede, at Rome and in Italie, this Propheſie is long ago fulfilled: and thei that come from thence to vs, bryng with them this opinion: that what filthie and wicked life they leade there, the ſame doe they teach vs, and thoſe Countries where they chaunce to inhabite. But a little before the latter daie, ſuche maner of men muſt needes bee, as Chriſte himſelf foretolde Matth. xxiiij. As the dayes of Noah were, ſo likewiſe ſhall the commyng of the ſoonne of man be. For as in the daies before the floud, thei did eate and drinke, marie and giue in mariage, euen vntill the daye that Noah entred into the Arke, and knew nothing till the floud came, and tooke them all awaie: ſo ſhall alſo the commyng of the ſonne of man be. And a litle after in the ſame Chapter: Bee ye readie, for in ſuche a tyme as ye thinke not, will the ſonne of man come. Againe Luc. xxj. As a ſnare ſhal that day come vppon all them, that dwell on the face of the whole earth. Againe Luk. xvij. As the Lightening that lighteneth out of the one parte vnder Heauen, ſhineth vnto the other parte vnder Heauen: ſo ſhal the ſonne of man be in his daie. That is, it ſhall come merueilous ſodainly and moſte vnlooked for, when as the Worlde ſhall liue in moſte ſenſeleſſe ſecuritie, and the Woorde of God altogether deryded, and contemptuouſly ſkorned.

This therefore ſhalbee a ſigne and a token of the neere approchyng of the latter daie, when as menne ſhall looſely liue, accordyng to their owne wilfull luſtes and pleaſures: and whē as thei ſhall preſumptuouſly aſke, Where is now the promiſe of his commyng? The Worlde hath continued thus long, and euery thyng is in the ſame caſe as it hitherto hath been, what ſtraunge thyng ſhall there now happen? Sainct Peter therefore forewarneth vs, that we bee not lightly caried awaie with theſe wicked ſpeeches, but rather knowe that thei bee vndoubted ſignes and tokens, that this daie will come, and that verie ſhortlie.

For this they willingly knowe not, that the heauens were of old, and the earth that was of the water and by the water, by the woorde of God.

Wherefore the worlde that then was, periſhed, ouerflowed with the water.

THei are ſuche peruerſe and frowarde perſones (ſaieth he) that thei diſdaine and grudge to beſtowe any tyme or labor in learnyng the truth: in ſo muche that with a flearyng diſdaine, thei reſiſte, and can not be brought ſo muche as euen to reade the Scriptures: Yea, thei are ſo wilfull and obſtinate, that thei will not ſeeme either to thinke or know, how that the ſame thyng came to paſſe alſo in the olde worlde, when Noah builte the Arke. Namely, how that the Earth beeyng ſeparated frō the water, was in the beginnyng made by the Woorde of God, and how againe the ſame Earth was whollie ouerflowed and drouned with water: and how that menne liued then ſo ſecure and careleſſe, that thei looked for no harme to come vnto theim, neither thought of any deſtruction at hande. And yet ſodainly the Floud couered theim all. Of all whiche, theſe peruerſe and froward perſones, are willyngly and wilfully ignorant. The plaine meanyng of his woordes is, as if he ſhould ſaie: If God then deſtroied the Worlde with water, and by a terrible example declared, that he was able to droune it vniuerſallie: how muche more will he deſtroie it now, hauyng ſo muche and ſo often in plaine and ſundrie wordes, and in ſo many ſeuerall places threatened and promiſed theſame?

Heauen and Earth had their Beginnyng and Creation by the Woorde of God, thei were not from euerlaſtyng. And the Waters that reſted aboue in the Cloudes, were by a Firmament ſeparated from the Waters, whiche were in Seas and Riuers vpō the Earth belowe. So that the Earth which was ouerwhelmed and ſurrounded with the Deepe, was by the Worde of GOD parted from the Waters, and became drie lande: ſtandyng and beeyng hemmed in by the Waters. And that whiche Moſes at large deſcribeth, is by Saint Peter here but lightly touched. By the ſame Worde of GOD whereby thei were made and created, are all thynges therein preſerued and gouerned. For it is not there Nature ſo to ſtande, or to remaine in ſuche ſituation: and therefore if God by his vnſpeakable power did not vpholde, preſerue, and gouerne theim, all thynges would quickly come to a wrecke and ruine, and bee ſonedrenched, couered, and wholly ouerflowed with Water. But mightie is thee Worde, whiche God ſpake, whē he ſaied: Lette the waters vnder the heauens bee gathered into one place, and let the drie lande appeare: That it, let the Waters depart aſide and giue place, that the drie lande maie bee ſeen, and that menne maie dwell thereon for otherwiſe, (as I ſaied afore) by Nature the water would ouerflowe and couer the whole Earth. Whiche that it ſo commeth not to paſſe, is as ſtraunge a miracle as any is, among all the woorkes of God. Now ſaieth Sainct Peter: Theſe wilfull flouters and ſtiffenecked deriders, are ſo peruerſe and incōſiderate, that thei maliciouſly thinke ſkorne to ſhewe this honor to the holie Ghoſt, to reade the Scriptures, and therein to ſee how God keepeth, preſerueth, and gouerneth the worlde within the water wherby thei might well perceiue and ſee, that all thynges are in the handes of GOD: and therefore ſithe he hath once alreadie deſtroied the world by bringing therevpon the general Deluge, ſo alſo when it pleaſeth him can he doe vnto vs. For the example thereof ought ſo greatly to mooue eche one of vs, that as he then performed that, whiche afore he threatened, ſo we ſhould now none otherwiſe think, but that he will ſurely abide by his woordes, and doe that whiche he hath ſpoken concernyng vs.

But the Heauens and Earth, whiche are now, are kepte by the ſame Woorde in ſtoare, and reſerued vnto fier, againſt the daie of Iudgement, and of the deſtruction of vngodlie menne.

IN the old tyme when God drouned the whole Worlde in the generall Floude, the waters in moſte abundaunce guſhed out of the Cloudes aboue: ſpouted out of the bowelles of the Earth belowe, and on euery ſide ſuche ſtreames encreaſed, that nothyng was now to bee ſeene but Waters: the Earth accordyng to her Nature, beyng all drouned, and couered vnder the Waters. But God promiſed that hee would neuer thence forthe deſtroie the Worlde with waters any more: makyng a couenaunt and giuyng his Rainbowe in the Cloudes, for a ſigne thereof, Geneſ. ix. Therefore he will nexte conſume and deſtroye it with Fire: ſo that there ſhall then nothing appeare but Fire, as aforetyme there was nothyng ſeene but water. Hereof alſo S. Paule ij. Theſs. j. When the Lorde Ieſus ſhall ſhewe hymſelf from heauen with his mightie Angells, in flamyng Fier, rendryng vengeance to them that doe not knowe God, and whiche doe not obeye vnto the Goſpell of our Lorde Ieſus Chriſt. Againe, j. Cor. iij Euery mannes woorke ſhalbee made manifeſt: for the daie ſhall declare it, becauſe it ſhalbee reueiled by the Fire. Therefore, when that laſte daie ſhall (like a ſodaine flaſhe of Lightnyng) come vppon vs, all thynges in this Heauen and this Earth, ſhall in the twincklyng of an eye be conſumed to Cinders, and ſodainly chaunged with Fire, euen as in the tyme of Noah, all thynges were chaunged with the water: and that GOD will not faile in this his threatening & commination: wherof we ought to take his former dealyng for an infallible token, the whiche he hath left vnto vs for a ſigne.

Dearely beloued, bee not ignoraunte of this one thing, that one day is with the Lord, as a thouſand yeres, and a thouſande yeres, as one daie.

The Lorde is not ſlacke concernyng his promiſe (as ſome men counte ſlackneſſe) but is pacient toward vs, and would haue no man to periſhe, but would all men to come to repentaunce.

But the daie of the Lorde will come as a Thiefe in the night, in the whiche the Heauens ſhall paſſe awaie with noyſe, and the Elemētes ſhall melt with heate, and the Earth with the woorkes that are therein, ſhalbe burnt vp.

IN theſe woordes S. Peter meeteth with thoſe cauillers (of whom he ſpake afore) whiche ſaie, that the Apoſtles haue foretold many vaine and fooliſh tales of the latter Daie, and that al thinges ſtande ſtill in the ſame courſe and order as thei did before, notwithſtandyng ſo long a ſpace of tyme, ſince thei foretold and Prophecied thereof. And this place borowed he out of the praier of Moſes in the lxxxx. Pſalme. A thouſand yeres (ſaieth he) in thy ſight are as yeſterdaie when it is paſte. This is after twoo ſortes to bee vnderſtoode and taken: One, as it hath reſpecte and relation to God, the other as it reſpecteth Men and the Worlde: Againe, this life is to be conſidered after one ſort, the life to come after an other. This life can not bee the life to come, becauſe into that none can paſſe, but by Death: that is, till he ceaſſe from the functions of this mortall life. This preſent Life, conſiſteth and is preſerued by eatyng, drinkyng, ſleapyng, digeſtyng, &c. all whiche conſiſte and are doen within the limitation of Houres, Daies, and Yeres. But when thou wilt throughly conſider the life to come, thou muſt quight forget and put out of thy cogitation and remembrance, all the courſe of this preſent life, and neuer thinke, to make any conference or compariſon, betweene this Life and it: For all thynges in it, are as one Daie, one Houre, one Minute, one Moment.

Seyng therefore, that there is no Dinumeration of tyme with God, it followeth that a thouſande yeres with hym, are as one daie: and therefore the firſt manne Adam is as neere to God, as he that ſhalbe laſte borne, the daie next afore the Generall daie of Iudgement. For God reſpecteth not tyme, according as the ſame is in length, but rather (as it were) aſlope: as if a man ſhould behold and looke vpō a verie long Tree, liyng ouerthwarte or aſlope afore hym: For ſo ſhould he with one glaunce of his eye, beholde bothe the endes thereof at once: whiche he could not doe, if he ſhould ſtande at the one ende, and beholde it long wiſe. Now, we mortall Creatures can not by our owne reaſon, beholde and conſider the Tyme, but accordyng to the length, by numbryng and addyng yere to yere, from Adam till the laſte daie. But with God, all thynges are lapped vp as it were in one bundle, and ſeen with one bluſhe: What we thinke to de long, the ſame with hym is ſhorte, and contrariwiſe. A man when he dieth, lieth buried in the Earth, and his bodie is conſumed into duſte, neither knoweth he any thyng: but when he ſhall ariſe againe in the laſte daie, he ſhall thinke he hath ſlept as it were ſcarcely as houre then ſhall he ſee and beholde a greate multitude that liued after hym, of whom hee knewe nothyng at all. Saincte Peters meanyng therefore is this: The Lorde is not ſlacke to performe his promiſe, as theſe Mockers and Skorners doe thinke that he is, but is pacient and long ſuffryng: therefore be ye ready againſt the laſte daie, whiche will come ſooner then ye looke for: and will ſodainly ouertake the wicked Worldlynges, as Saincte Paule ſaieth: j. Theis v. When thei ſhall ſaie, peace and ſafetie, then ſhall come vppon them ſodaine deſtruction, as the trauaile vpon a woman with child, and ther ſhall not eſcape That daie ſhall come with ſuche a noiſe, and ſhall ſo ſodainly (as it were a terrible tempeſt) fall vpon the world, that al thinges ſhalbe conſumed in a moment.

Seyng therefore that all theſe thinges muſt be diſſolued, what maner perſons ought ye to be in holy conuerſation and godlineſſe,

Lookyng for, and haſtyng vnto the commyng of that daie of God?

SEyng that ye know, that all theſe thinges ſhall paſſe awaie, bothe Heauen, Earth and all thinges therein: conſider and waigh with your ſelues with what holineſſe of life and godlineſſe of conuerſation ye ought to ſtande readie againſt that daie. For S. Peter ſo deſcribeth this daie, as that it is euen now at hande: againſt the whiche, wee ſhould not onely be in a readineſſe, but alſo moſte ioyfully and gladly expect and looke for the commyng thereof. Yea, he would haue vs with moſte willing myndes to goe to meete the Lorde in that daie, as in whiche, wee hope at length to bee clearely ridde and deliuered from the tyrannie of Sinne, Death and Hell.

By the whiche the heauens beyng on fier, ſhalbee diſſolued, & the Elementes ſhall melt with heate.

But we looke for newe Heauens and a new Earth, accordyng to his promiſe, wherein dwelleth righteouſneſſe.

THE Lord by his Prophetes in ſundry places hath promiſed that he will create newe Heauens and a newe Earth, as Eſay. Lxv. Loe, I will create newe Heauens and a newe Earth, and the former ſhall not be remembred not come into your mynde. Againe: Eſay xxx. The light of the Moone ſhalbee as the light of the Sunne, & the light of the Sunne ſhalbe ſeuenfold, and like the light of ſeuen daies. And Chriſt ſaith Matth. xiij. that the iuſt ſhall ſhine as the Sunne, in the kingdome of their father. But how & after what faſhion al this ſhall come to paſſe, we cā not tell, ſauing that it is faithfully promiſed by him who can not deceiue, that there ſhalbee newe Heauens and a newe Earth, in which ſhall dwell no ſinne & vncleanneſſe, but righteouſneſſe and they that bee the children of God, as Paule alſo Rom. viij. witneſſeth. There ſhalbe nothyng but ioye and perpetuall ſolace, to wit, the kyngdome of God and all felicitie.

Here he that would bee inquiſitiue to knowe, whether the elect and bleſſed ſhal at that tyme bee in the Heauens or on the Earth: Truely this place ſoundeth, that thei ſhal remaine and dwell on the Earth, ſo that al, both Heauens and Earth ſhalbe as one Paradiſe, wherein God himſelf will dwell. For he not onely dwelleth in the Heauens, but euery where: and therfore where he is, there ſhall the elect alſo bee.

Wherefore, beloued, ſeeyng that ye looke for ſuch thynges, bee diligent that ye maie bee founde of hym in peace, without ſpot, and blameleſſe.

FOrſomuche (ſaieth he) as ye haue eſcaped ſo great miſchieues and daungers, and ſhall come to ſuche and ſo great ioyes, this ought not a little to moue you, to contemne and deſpiſe all the thinges of the Worlde, and with pacient myndes to ſuffer what aduerſitie ſoeuer ſhalbe allotted vnto you: and this is it, that he ſaieth, ye ought diligently to endeuour yourſelues to liue without ſpot and blame, and after this orce in peace to expect and looke for that daie.

And ſuppoſe that the long ſuffryng of our Lorde is ſaluation,

IN that, hee ſo long ſpareth you and deferreth his iudgement, and doth not by and by iudge you, think ye it your greate gaine and auaile. He hath cauſe enough to be angrie with you, and euen by and by to take preſent reuenge vpon you, but ſuche is his mercie and clemencie, yt he ſpareth you & pardoneth all your tranſgreſſions.

Euen as our beloued brother Paule, accordyng to the wiſedome giuen vnto hym, wrote to you:

As one that in all his Epiſtles ſpeaketh of theſe thinges: among the whiche, ſome thinges are hard to bee vnderſtande, which they that are vnlearned and vnſtable, wreſt, as thei do alſo other Scriptures vnto their owne deſtruction.

SAinct Peter here giueth expreſſe teſtimonie and allowaunce of the ſounde doctrine contained in S. Paules Epiſtles: whiche prooueth that this Epiſtle was written long after the Epiſtles of Paule. And this is one of thoſe places, whereby a man maie take occaſion to thinke, that this Epiſtle was not written by S. Peter: as alſo an other ſentēce a little afore in this preſent Chapter expreſſed, dooeth inſinuate, and purporte: where he ſaieth, that God would haue no man to periſh, but would all men to come to repentaunce. For it ſeemeth to ſauour of a lower ſpirite, and to carie a meaner grace, then to one inſpired with an Apoſtolicall ſpirite is vſuall. Yet is it not altogether incredible, nor amiſſe to thinke, this Epiſtle to bee written by Peter. For ſeeyng that in this Epiſtle his purpoſe and meanyng was, not to write of Faithe, but of Loue and Charitie: be purpoſely abazeth hymſelf in his Style, as the nature of Charitie alwaies is to dooe, to the intent thereby to humble hymſelf to his Neighbour: as on the other part, Faith alwaies mounteth and lifteth vp it ſelf to Godwarde.

And this 〈◊〉 he well ſee would come to paſſe, that many light and vnſtable Spirites would wreſt and wring, inuert and peruert S. Paules wordes in ſundrie places: For that, in his Epiſtles there are ſome Textes harde to bee vnderſtoode as where he ſaieth, that no man is iuſtified by workes, but by Faithe onely. Rom. iij. Againe, that the Lawe was giuen to knowe Sinne. Rom. iiij. & vij. And moreouer, Where ſinne abounded, there grace abounded muche more, Rom. v. and ſuche like places. For aſſoone as they heare this, they ſtraight ways breake out into theſe or ye like ſpeeches f it be thus, we will liue ydlie and merilie, wee will doe to good worke at all, and yet ſhall wee (neuertheleſſe) be ſaued and iuſtified: and after this ſorte euen nowadaies doe they aiſe on vs and ſhamefullie helpe vs, faiyng: that wee in our Sermons condemne and diſpraiſe good Workes. But wee maie not thinke it any meruaile or ſtraunge thyng, ſeeyng, thei haue not ſpared to wreſt and miſconſtrue S. Paules wordes.

Ye therefore beloued, ſeyng ye knowe theſe thinges before, beware, leſt ye bee alſo plucked awaie with the errour of the wicked, and fall from your owne ſtedfaſtneſſe.

But growe in grace, and in the knowledge of our Lorde and Sauiour Ieſus Chriſte: to him bee glorie bothe now and for euermore. Amen.

SEyng therfore ye perfectly know all theſe thinges afore declared, and are certainly giuen to vnderſtande that many falſe Teachers ſhalbee chopped and foyſted in among you to ſeduce the Worlde, and many froward mockers ſhal wilfully miſtake and wreſt the Scriptures, not beyng willyng to vnderſtande them aright, it greatly ſtandeth you vpon, to take good heede to your ſelues, and moſte carefully to beware of them, leaſt with their falſe and erroneous doctrine thei carie you awaie from the right Faithe: but looke rather that ye dailie encreaſe in godlineſſe and knowledge, that from daie to daie through continuall preachyng and exerciſe of the Worde of God, ye maie bee more and more confirmed and ſtrengthenes.

And here wee are to beholde and note, the greate care that the Apoſtle had ouer them which had now receiued the Faith: whiche cauſed hym to write vnto them theſe twoo Epiſtles, wherein is largely and plentifully layed doune, al and whatſoeuer is expedient and neceſſarie for a Chriſtian man to know, yea concernyng thoſe thynges alſo whiche are to come. God graunt vnto vs his grace, that we maie both rightly vnderſtand alſo effectually keepe and obſerue the ſame, to the glorie of his holy and bleſſed name, and to the comforte and conſolation of our own Soules and conſciences. Amen.

THE GENERALL Epiſtle of S. Iude.

IVDE a ſeruaunt of Ieſus Chriſt, and brother of Iames, to theim whiche are called and ſanctified of God the Father, and reſerued to Ieſus Chriſt:

Mercie vnto you, and peace and loue bee multiplied.

Beloued, when I gaue all diligence, to write vnto you of the common Saluation, it was needefull for me to write vnto you, to exhorte you, that ye ſhould earneſtly contende for the maintenaunce of the Faithe, whiche was once giuen vnto the Sainctes.

For there are certaine men crept in, whiche were before of old ordained to this condemnation: vngodlie men thei are whiche tourne the grace of our God into wantonneſſe, and deny God the onely Lorde, and our Lorde Ieſus Chriſt.

I will therefore putt you in remembraunce, foraſmuche as ye once knewe this, how that the Lorde, after that he had deliuered the people out of Egypt, deſtroied them afterward whiche beleeued not.

The Angelles alſo whiche kept not their firſt eſtate, but lefte their owne habitation, he hath reſerued in euerlaſtyng chaines vnder darkeneſſe, vnto the Iudgement of the greate daie.

As Sodom and Gomorrhe, and the Cities about theim, which in like maner as thei did, cōmitted fornicatiō & followed ſtraūge Fleſh, are ſet forth for an enſample, & ſuffer the vengeance of eternall Fier.

Likewiſe notwithſtādyng theſe dreamers alſo defile the Fleſhe, and deſpiſe Gouernement, and ſpeake euill of theim that are in aucthoritie.

Yet Michaell the Archangell, when he ſtroue againſt the Deuill, and diſputed aboute the bodie of Moſes, durſte not blame hym with curſed ſpeakyng, but ſaieth, The Lorde rebuke thee.

But theſe ſpeake euill of thoſe thynges, whiche thei knowe not: and whatſoeuer thynges thei knowe naturallie, as beaſtes, whiche are without eaſon, in thoſe thynges thei corrupt themſelues.

Wo bee vnto: them for thei haue followed the waie of Cain, and are caſte awaie by the deceipt of Balaams wages, and periſheil the gainſaiyng of Core.

Theſe are ſpottes in your feaſtes of Charitie when thei feaſt with you, without all feare, feedyng themſelues: cloudes thei are without water, caried about of windes: corrup trees and without fruit, wiſe dead, and plucked vp by the rootes.

The late the ragyng waues of the Sea, fomyng out their owne ſhame: Thei are wand yng Staires, to whom it reſerued the blackneſſe of darkeneſſe for euer:

And Enoch a ſo the ſeuenth from Adam, propheſied of ſuche, ſaiyng, Behold, the Lorde commeth with thouſandes of his Sainctes,

To giue Iudgement againſt all men, and to rebuke all the vngodlie emong them of all their wicked deedes, whiche thei haue vngodlie committed, and of all their cruell ſpeakynges, whiche wicked ſynners haue ſpoken againſt hym.

Theſe are murmurer , complainers, walkyng after their owne luſtes: whoſe mouthes ſpeake proude thynges, hauing mennes perſones in admiration, becauſe of avantage.

But, ye beloued, remember the woordes whiche were ſpoken before of the Apoſtles of our Lorde Ieſus Chriſt,

How that thei told you that there ſhould bee mockers in the laſte tyme, whiche ſhould walke after their owne vngodlie luſtes.

Theſe are makers of ſectes, Fleſhely, hauyng not the Spirite.

But, ye beloued, edifie your ſelues in your moſte holie Faithe, praiyng in the holie Ghoſte,

And keepe your ſelues in the loue of God. lookyng for the mercie of our Lorde Ieſus Chriſt, vnto eternall life.

And haue compaſſion of ſome, in puttyng difference.

And other ſaue with feare, pullyng them out of the fier, and hate euen the Garment ſpotted by the fleſhe.

Now, vnto him that is able to keepe you, that ye fal not, and to preſente you faultleſſe before the preſence of his glorie with ioye,

That is, to God onely wiſe, our Sauiour, bee glorie, and Maieſtie, and Dominion, and Power, bothe now and for euer, Amen.

IVDE a ſeruaunt of Ieſus Chriſt, and brother of Iames, to them whiche are called and ſanctified of God the Father, and reſerued to Ieſus Chriſt:

Mercie vnto you and peace & loue be multiplied.

THis Epiſtle is attributed vnto S. Iude the Apoſtle, brother of Iames the leſſe, and Symon: Mark. vj. Luk. vj. Whoſe mother was Marie the wife of Cleopas, and Siſter of the bleſſed Virgin Marie the mother of Chriſt: Ioh. xvj. But it appeareth not expreſſely to bee written by that Iude who was the Apoſtle, becauſe heerein hee ſpeaketh and maketh mention of the Apoſtles, as though hee were but one of their Diſciples, and had written certaine yeares after them. Neither conteineth it any ſpeciall or peculiar matter in it, other then that maie well and fullie bee gathered out of the afore going ſecond Epiſtle of S. Peter: vnto the which it hath entier reference, and out of which, al his reaſons and ſaiynges are in a maner taken. To conclude, this is nothing els, but an: Epiſtle directly painetyng and poinctyng out the abuſes, fleightes and treacheries of our Papiſticall Clergie.

Beloued, when I gaue all diligence to write vnto you, of the common ſaluation, it was needefull for mee to write vnto you to exhorte you, that ye ſhould earneſtly contend for the maintenaunce of the faith which was once giuen vnto the Sainctes.

THE effect of his meanyng is this. I could not chooſe but write vnto you, to admoniſhe and exhorte you to perſiſt and manfully gooe forwarde in that Faithe, whiche hath now once been preached vnto you. As if he ſhould ſaie, It is needefull and neceſſarie that I ſhould put you in remembraunce, to ſtriue and with al your endeuour to continue and perſeuere in the right waie. The cauſe why it is ſo needefull and neceſſarie, here followeth.

For there are certaine men crept in, whiche were before of olde ordained to this condemnation:

THis is the cauſe why I haue taken in hande to admoniſh you, to perſeuere and continue in that Faith whiche ye haue heard: becauſe euen now there are creepyng in, and alreadie are entred, certaine falſe ſeducers and deceiptfull Preachers, whiche goe about to teache and ſowe among you other counterfaite Doctrines, contrarie to thoſe rules of Faith whiche ye haue ſoundly learned: take ye heede therfore, for they be ſuche a miſchieuous and flye generation, that thei will ſuttlie and ſodainly ſteale a waye mens conſciences, and with their erroneous tromperie ſeduce and eatie them out of the right waie of truthe, before they can perceiue it or bee a ware of their fetchyng colluſions. So ſaied S. Peter afore. There ſhalbee among you falſe teachers &c. And S. Iude here ſaieth, they were long agoe foreordained to this cōdemnation & iudgement. Which thing is eaſie for vs to vnderſtande, which knowe that no man is iuſtified by any of his owne Woorkes, but by Faithe onely in Chriſte: in whom who ſo aſſuredly and faithfully beleeueth, and ſtaieth, as vpon his chief buttreſſe and onely piller of ſafetie, is made partaker of al his benefites: & all Chriſtes Workes, by Faith are become his. After this ſure groundworke of Faith once layed: all our workes that wee are able to doe, ought to tende to the benefite and commoditie of our Neighbour. What workes ſo euer are wrought to any other ende then this, are Deuiliſhe and damnable. Let a man therefore diligentlie take heede how he dealeth, and lette hym direct his woorkes as fruictes of his liuely Faith, to the helpe and benefite of his Neighbour: for al other be odious and abhominable in the ſight of God, of which ſorte are theſe vowed Profeſſions, and meriting Woorkes of Maſſyng Prieſtes and mumbling Munkes. He therfore that carieth men from the ankerholde of faithe to the ••• ſhe bables and lowſie Ceremonies of theſe greaſie Votaries, and their woorkes, is a deceiuer and a ſeducer, and draweth men with them into the like daunger of condemnation.

Vngodlymen they are, whiche turne the grace of our God into wantonneſſe,

THE preachyng whiche is opened vnto vs of the grace of God, and wherein Chriſt is ſet foorth and commended vnto vs, and how hee with all his good benefites is exhibited and freely giuen vnto vs, ſo that wee are now cleerely freed and deliuered from Sinne, Death, Hell and all miſerie: This free grace and gift (I ſaie) thus offred vnto vs in the Goſpell, theſe ſeducyng and falſe deceiptfull Hypocrites dooe abuſe, to the maintenaunce of themſelues in all laſciuious wantonneſſe. That is, they beare themſelues bolde vnder the name of Chriſtians, and they b aſt and prate muche of the Goſpell but they liue ſo diſſolutelie and diſorderlie, that they dooe all thynges accordyng to the pitche of their owne wilfull affections and lawleſſe luſtes, ſpendyng the tyme in ry t, banquettyng, carowſing and Gluttonie. They vaunt and bragge, ſaiyng, that thei haue taken vpon them in a ſpirituall kinde of life, and vtterly renoūed the delightes of the ſeculer ſtate, and worldly dealynges: whereas vnder the vizarde of this pretended ſimplicitie, thei haue inuaded and raked into their handes (in a maner) all the wealthe, delites and dignities in the Worlde. This is alreadie (ſaieth Iude) begunne to bee put in practiſe. For wee reade, that this miſchiefe of Biſhoppes ſeeking Lordly authoritie, and higher prerogatiue then other Chriſtians, beganne aboue a thouſande yeares agoe, whiche thyng in the Epiſtles of Hierome is euidently to bee ſeen.

And deny GOD the onely Lorde, and our Lorde Ieſus Chriſt.

SO alſo writeth Sainct Peter in his Chriſts But that Deniyng (as it is there and here in 〈◊〉 ) is not with the mouthe, (for outwardly in woordes thei confeſſe that GOD is the Lords) but in their woorkes and dealynges: thei flatly deny the Lorde Chriſt, not acknowledgyng hym to bee their Lorde, but chalenge rather a Lordineſſe and predenimation vnto themſelues.

For when as thei Preache, that Faſtyng, Pilgrimage, buildyng of Abbaies, Chaſtitie, Obedience, Pouertie, and ſuche like, is the right high waie to felicitie, thei th re •• miſerablie ſeduce, and drawe men from the truthe, to them wretched Workes, vtterly ſuppreſſyng, concealyng, and keepyng Chriſt, doune. Which is no leſſe, then if thei ſhould ſaie: Chriſt auaileth that nothyng, neither can his woorkes and 〈◊〉 fires any whitte helpe thee. Thou muſt needes truſt to thy ſelf, and merite Heauen with thyne owne Workes. And thus thei •• ny the Lorde, who hath bought and redeemed vs with his owne precious bloud, as S. Peter afore declared.

I will therefore putte you in remembraune, for as muche as ye onto knewe this, how that the Lorde after that he had deliuered the people out of Aegipt deſtroied them afterward whiche beleeued not.

The Angels alſo whiche kept not their firſt eſtate, but left their owne habitation, he hath reſerued in euerlaſtyng chaines vnder darkneſſe, vnto the iudgement of the greate daie.

As Sodome and Gomorrhe, and the Cities aboute them, whiche in like maner as thei did committed Fornication, and followed ſtrange fleſhe, are ſett forthe for an enſample, and 〈◊〉 the vengeaunce of eternall Fier.

HEre he inferreth three ſeuerall examples, whereof the two laſt are mētioned why S. Peter. One onely he here addeth more, and 〈◊〉 it of the children of Iſral, whom God by many wonders brought out of the Lande of Egipt, and who for their vnbelief dyed in the Wilderneſſe and were deſtroyed: ſo that of ſixe hundreth thouſande men, beſide women and children vnder twentie yeares, that came out of Egipt; there were left no moe but onely twaine. Num. xj. This example he bringeth for an admonition and terrour: as if hee ſhould ſaie, let thoſe that are called by the name of Chriſtians and vnder colour thereof turne the grace of God into wantonneſſe, take heede and looke well to themſelues, leaſt that happen vnto them, whiche light vppon the Iſraelites. And truely, ſince the tyme that blind Poperie beganne, and the clere light of the Goſpell was couered and reſtrained from beeing publiquely preached, one plague hath ſtill fallen in the necke of an other, whereby GOD hath ſtill from tyme to tyme taken reuenge of the vnbeleeuers, and giuen them ouer into the very Iawes of Sathan.

Likewiſe notwithſtandyng theſe Dreamers alſo defile the fleſhe,

THeſe Doctors & Teachers he calleth Dreamers, becauſe that as when one dreameth, he thynketh himſelf to haue ſomewhat, and to ſee many thynges, whiche in truth are but vaine phantaſies: and when he awaketh and ſeeth himſelf to haue nothyng, then perceiueth he all to bee but a dreame, & ſo maketh he no accoumpt thereof. So, whatſoeuer theſe iuggling Rabbines and Lordly maiſters doe ſaie, is nothyng but mere dreames: whiche they ſhall one daie, when their eyes ſhalbee opened, well finde and know to haue been nothyng at all. And namely, when thei goe about to perſwade men that their ſhauen crounes, their forked Cappes, their wilfull Pouertie, their counterfaite Chaſtitie, their vowed Obedience, & ſuche like traſhe and guegawes are thinges very acceptable vnto God Herein they merueilouſlie blea •• themſelues in their owne imaginations, and thinke themſelues to ſee that, whiche in deede is but falſe and phantaſticall, and no better then a very fonde and fooliſhe dreame: as in truthe, all this their traſhe and tromperie is before God nothyng els but mere dreames and lyes. Therefore, in callyng them Dreamers, he did very wel, and hit them home with their right name, for that, with their dreames they ſeduce and beguile bothe themſelues and the Worlde.

This vice of liuyng looſelie and wantonlie, the Apoſtles doe peculiarly attribute and aſcribe to thoſe whiche bee greazed Prieſtes and marked Baalamites. God long agoe foretolde vs, that they ſhould bee a Sect liuyng without Wiues. And Daniell alſo prophecying of the kyngdome of the Pope, foretolde long agoe, that, their luſt ſhould be vpon women, Dan. xj. becauſe he foreſawe that thei would be ſuche, as could not abide to bee linked in lawfull mariage with any women, but burne in luſt and wicked concupiſcence. And this is one of the outwarde iolie vertues, not muche vnlike to that their other inwarde properties, namely that they are dreamyng Sleepers.

And deſpiſe gouernemente, and ſpeake euill of thē that are in aucthoritie.

THeir third qualitie is, that thei refuſe to bee ſubiecte to the Temporall Sworde, and Ciuile Magiſtrate. But wee knowe, and ſo teache, that ſo long as wee liue vppon Earth, wee are bounde by the Worde of GOD, to yeeld our obedience vnto Magiſtrates. For the Faithe of Chriſte doeth not violate, infringe, and diſanull externall Pollicie: and therefore it is not lawfull for any man to exempt hymſelf from his obedience toward them. Wherevpon we ſee it plainly and conſequently prooued, that the Popes Canons and Decrees, touchyng Eccleſiaſticall Immunitie, bee nothyng but verie deuiſes and inuentions of Sathan.

Yet Michael the Archangell, whē he ſtroue againſt the Deuill, and diſputed about the bodie of Moſes durſt not blame hym with curſed ſpeakyng, but ſaied, The Lorde rebuke thee.

THis is one of the places, for the whiche, this Epiſtle was of the old Fathers not allowed and receiued for Canonicall: becauſe he here alledgeth an example, whiche is not read els where in any place within the whole bodie of the Bible: Namely, that Michaell the Archangell contended with the Deuill, about the bodie of Moſes. This contention ſome thinke grewe herevpon, becauſe there are ſo many notable ſtories written of Moſes, namelie, in the laſte of Deuter: where wee reade that the Angell of God buried hym, but that no man knoweth of his Sepulchre where it is vnto this daie. Againe, becauſe the Scripture teſtifieth of hym, in the ſame Chapter, that there aroſe not a Prophete in Iſraell like vnto Moſes, whom the Lorde knewe face to face. &c. Seyng therefore in what greate eſtimation and reuerence Moſes was among the Iewes: ſome of the Interpreters and Expoſitors, that write vpon that ſame laſte Chapter of Deut. ſaie, that Moſes was buried by God, and that his Sepulchre was neuer hitherto knowen, or founde by any man. Whiche God did, to the intente the Iewes ſhould bee kept from all occaſion of committyng Idolatrie, whereinto thei might eaſily and quickly haue ſlipped, if thei had had the bodie of ſo noble and renoumed a Prophete emong theim, as Moſes was. Wherevpon thei gather, that this contention (here mentioned by S. Iude) aroſe: becauſe the Deuill would gladly haue had the bodie of Moſes to bee manifeſtly knowen where it was, to the intent the people might haue had occaſion to committe Idolatrie, thereby miniſtred vnto them. Now, albeit Michael were an Archangell, yet durſt be not (ſaieth S. Iude) rebuke hym with curſed ſpeakyng, and railyng Sentence. But theſe blaſphemous mouthes and peruerſe perſones, are not aſhamed to deſpiſe, treade vnder foote, and ſpeake euill of the Powers, whiche are ordained by God, and to curſe theim to the eight and ninth generation. And whereas thei themſelues are nothyng els then wretched Caitifes, and ſeelie fraile Creatures: yet ſee thei here, that Michael one of the chiefeſt Angelles, was afraied to curſe and raile vpon the Deuill, beyng a moſte wicken Spirite: Not daryng to ſaie any farther, then, The Lorde rebuke thee.

But theſe ſpeake euill of thoſe thinges whiche thei knowe not: and what ſoeuer thynges thei knowe naturallie, as beaſtes, whiche are without reaſon, in thoſe thynges thei corrupt themſelues.

THeſe kinde of perſones be curſed ſpeakers, and blaſphemous railers, becauſe thei haue ſkill of nothing but of Excommunicatyng, Accur ng & deliuering ouer to Sathā, not onely Kinges, Princes, Potentates, and Powers, but euen GOD hymſelf, and his bleſſed Sainctes: as in the Bull of the Supper of the Lorde is to be ſeen. Thei knowe not, that their Saluation conſiſteth in Faithe and Charitie: Thei can not abide to haue their Woorkes diſpraiſed, reiected, and condemned: Neither will thei ſuffer any to preache to the people, that wee muſte onely looke for our Saluation by the Merites, Death, and Workes of Chriſt: And therfore thei condemne, Accurſe, Reuile, and Blaſpheme all true Chriſtian doctrine: wherein thei plainly diſcouer themſelues how vtterly blinde and ignoraunt thei bee. But thoſe thynges whiche thei knowe by their owne naturall vnderſtanding, as Trentalles, Maſſes and ſuche like Legierdemaine, whiche filleth bothe their pouches and their paunches, and bryngeth in ſtore of pelfe, m n y and wealth, thereto thei whollie emploie themſelues, and therby carie bothe themſelues and others into perdition.

Woe bee vnto them: for the haue followed the waie of Cain.

CAin killed his brother for none other cauſe, but for that his brother was iuſter and godlier then hymſelf: and for that God had more reſpect and greater delight in his brothers Sacrifice, then he had in his. Therefore the waie of Cain, is to truſt in our owne Workes, and to renounce and reiecte thoſe Workes that bee true, and good Workes in deede: Finallie, to murther and ſlaie all thoſe that walke in the truthe, and in the tight waie. Whiche nature and practiſe wee ſee the Papiſtes moſt earneſtly with tooth and naile, daiely to put in vre.

And are caſt awaie by the deceit of Balaams wages.

THei ſhould bee inwardly hidden with Chriſt, in an aſſured truſt and confidence of Gods diuine grace: but thei licentiouſly breake out, and actually diſpoſe themſelues into ſundrie ſortes of externall and outward Workes: and doe all thinges for greedineſſe of gaine, and pecuniarie reward, to fill their beallies, after the example of the Prophete Balaam, as was declared in the ſeconde Chapter of the ſecond Epiſtle of S. Peter aforegoyng.

And periſhe in the gainſaiyng of Core.

OF the ſedicious rebellion of Core, and how he with his wicked confederates, was ſwallowed into the Earth, wee reade in the fourth Booke of Moſes, Chapt. xvj. Moſes was appoincted and called of God to this ende, that he ſhould bryng and conducte the people of Iſraell out of Egypt: and his brother Aaron, to bee the high Prieſt. This Core beyng alſo of the ſame Tribe and Familie and ambielouſly aſpiryng to cary ſome high aucthoritie, adioyned vnto hym twoo hundred and fiftie Captaines, of the beſte and moſte renoumed emong all the people: with whom he raiſed vp ſuche a mutinous faction, and ſeditious Tumulte, that brought all the companie into an vprore, and welnere cauſed Moſes and Aaron to flee, and giue place to their furie. But Moſes fallyng doune vppon his face, praied vnto the Lorde, that hee ſhould not looke vnto their offryng and Sacrifice: and when he had ſpoken to the people, that thei ſhould ſeparate themſelues, and departe from the companie of thoſe wicked conſpiratours, he ſaied: Hereby ye ſhal knowe, whether the Lord hath ſent me, or no. If theſe men dye the common death of all men, or if they bee viſited after the viſitation of all men, the Lorde hath not ſent me. But if the Lorde make a newe thyng, and the Earth open her mouthe, and ſwallowe downe theſe men quicke into the pitte, then ye ſhall vnderſtande that theſe men haue blaſphemed, and prouoked the Lorde. And aſſoone as he had made an ende of ſpeakyng all theſe woordes, euen the grounde claue aſunder thas was vnder them, and the Earth opened her mouthe, and ſwallowed them vp with their families, and all the men that were with Core, and all their goodes. So thei and al that thei had, went doune aliue into the pitte, and the Earth couered them. And there came out a Fier frō the Lorde, whiche conſumed the twoo hundred and fiftie men, that had adioyned themſelues to Core, and offred Incenſe.

This Example doeth ſainct Iude bryng againſt theſe our horrible and blaſphemous Popelynges: who charge vs to bee the Aucthours of Sedicion and mutinie, when wee preache againſt theim: whereas in deede, it is thei that are the cauſers of all garboile and trouble. For Chriſt is our Aaron and high Prieſt: whom onely we ought to heare, and acknowledge for the Biſhoppe of our Soules. But that can not the Pope and his greazed Biſhoppes abide: for thei aduaunce themſelues alofte, and chalenge to theim all domination and power: and flatly oppoſe themſelues againſt Chriſte. Theſe beeyng altogether drouned and buried in Earthly conuerſation and pleaſure, and beeyng the verie worlde it ſelf, doeth S. Iude compare and reſemble to Core and his companions, whom God ſtraungely puniſhed, ſo that the grounde opened and ſwallowed them vp aliue.

Theſe are Spottes in your feaſtes of Charitie whē thei feaſt with you, without all feare, feedyng them ſelues: Clouds thei are without water, caried about of windes: corrupt Trees and without fruite, twiſe dead, and plucked vp by the rootes.

Thei are the ragyng waues of the Sea, fomyng out their owne ſhame: Thei are wand yng Staires, to whom is reſerued the blackeneſſe of darkeneſſe for euer.

ALL this wee haue alreadie heard largelie diſcourſed in the Epiſtle of S. Peter. The greater parte of Chriſtendome, hath trained and brought vp their children to the order of Prieſthoode, and for none other cauſe, but to liue idlie and delicately without any labour of their owne handes, or trouble of preachyng: Voluptuouſlie enioiyng and ſpendyng at their owne eaſe and pleaſure thoſe goodes, whiche poore men painfullie gotte in the ſweate of their browes. Thei are among the common people reputed and taken for the worthieſt Pillers, & (as it were) the Iewelles, and ornamentes of the Chriſtian Congregation: whereas in deede thei be but the Spotts and Wennes of the Common wealth, the Skumme and Filthe of the people, and the deteſtable vizardes of hypocriticall holineſſe: thei keepe iolie cheare, and fare moſte deliciouſly, accordyng to the old Adage or Prouerbe, whiche calleth delicate and daintie cates, morſelles for a Prieſt. Finallie thei are without feare and care, verily thinkyng that Sathan hymſelf is not able to ouerthrowe them. The flocke thei feede nothyng at all, but are rather themſelues the rauenous Wolues, that deuoure and eate vp the Sheepe. Thei are Cloudes that are caried on high, and ſwaied alofte in the Aire. For thei haue enſtalled themſelues in the chiefeſt places, and beſte roumes, and carie all the credite and countenance in the Churche: thei ought to teache others, but thei care nothing at al for that: ſuffryng them to bee caried hither and thither into the Foggie miſte of errour and ignoraunce by the Deuill, the profeſſed enemie of mankinde. Thei are alſo fruitleſſe and naked Trees, ſuch as are in the beginning of Winter, bearing neither fruite nor leaues, yet thei occupie a roume as other Trees doe. Thei beare a ſhewe of the Biſhopps of Chriſt, but thei haue in them no peece nor parte neither of hym, nor yet of his Woordes or Workes, but are dead at the rootes.

They are alſo ragyng waues of the Sea, that is, euen as the windes in the Sea do toſſe and ſtirre the waues this waie and that waie: ſo are thei alſo caried whither ſoeuer Sathan driueth them. They foame out their owne ſhame, euen as a pot, that hath a greate heate vnder it: thei are ſo full of malice, that it runneth ouer at the brim, thei are ſo nozzeled in ſpightfulneſſe and crueltie, that their ſwellyng and cankered ſtomackes can not holde it, but muſt needes caſt vp and vomite out all their beaſtly filthineſſe, and therwith alſo defile and pollute others. They are wandryng Starres, ſuch as they call planetes retrograde hauyng their motion backwarde: in like maner theſe fellowes, whoſe life and doctrine is nothyng but errour, ſeduce and beguile bothe themſelues and all thoſe that followe them. And therefore there is reſerued for them, the miſt of darkeneſſe for euer.

In theſe wordes and examples, Iude hath depaincted and ſet out our Maſſyng mates and pollſhorne Prelates, who vnder the name of Chriſt and of the Churche, doe bring in a Sea of moſte lewde and execrable maners: and yet neuertheleſſe vnder pretence thereof dooe catche and rake vnto themſelues all the wealth of the Worlde, and bryng all mens heades vnder their girdles.

And Enoch alſo the ſeuenth from Adam, prophecyed of ſuche, ſaiyng, Behold the Lorde commeth with thouſandes of his Sainctes, to giue iudgment againſt all men:

THis place is not any where read in the Scripture: which is an other reaſon why ſome of the auncient Fathers would not admitt & receiue this Epiſtle as canonicall: howbeit this is no ſufficient cauſe, whereby to diſallowe or reiect any Booke: for S. Paule alſo ij. Timot. iij. nameth Iannes and Iambres, two aduerſaries of Moſes, whoſe names (notwithſtandyng) are not read in the whole Byble beſide. Howſoeuer mens iudgements haue béen or bee, we will not preſently ſtande vpon that poinct. But this is true, that God from the beginnyng of the Worlde hath euer reueiled his Woorde to ſome, wherein to the beleeuers grace and ſaluation is promiſed, but to the vnbeleeuers, iudgement and damnation is threatened, and ſo it ſtill continued euen till the Aſcenſion of Chriſt: from whiche tyme, the Word of God hath been openly and generally preached ouer all the Worlde. But before the natiuitie of Chriſt, GOD ſtill choſe ſome to himſelf whom he vſed as it were a certaine threede, from hande to hande to deliuer the manifeſtation and publication of his Word: firſt from Adam to Abrahā: then from him to Dauid, and ſo to the Virgin Marie, the mother of Chriſte, and others moe to whom he reueiled and deliuered his truth.

The Goſpell therfore was alwaies preached in the world, but neuer ſo openly as now in theſe latter daies. After this ſorte did this Patriarch Enoch preache and publiſh the Word of the Lorde: whiche (vndoubtedly) he had learned of his Father Adam, by influence from the holy Ghoſt.

For it is recorded of hym in the Scriptures, Gen. v. that he led an vpright and godly life, and therefore was taken vp of God and was no more ſeen. Wherevppon ſprong that fable, that hee ſhould come againe before the daye of Iudgement: whiche thing is not to bee looked for, vnleſſe wee will vnderſtand it in this ſenſe, that he ſhall come againe in ſpirite: namelie, for that, his preachyng dooeth fitly iumpe and agree to the tyme next afore the generall Iudgement: as here this preſent place very truely agreeth thereto: wherein he ſpeaketh ſo certainly of the laſte Daie, as if he had preſently ſeene it with his eyes. The Lorde (ſaieth he) commeth with thouſandes of his Sainctes: that is, with an infinite multitude. For, theſe words muſt needes be vnderſtood, onely of the laſt Daie, wherein the Lorde will come to Iudgement with all his Saintes. For when he firſt came into the Worlde, he came not with many thouſandes of his Sainctes, but alone: and that, not to iudge, but to giue Grace.

And to rebuke all the vngodlie among them of all their wicked deedes, whiche they haue vngodlie committed,

THis place doth Iude not vnaptly here inferre, directly ſounding againſt falſe Guides and counterfaite Teachers, whiche he knewe in greate ſwarmes ſhould come a little afore the laſt Daie: but it ſeemeth alſo very aptly to beare this interpretation and ſignification, that the Lorde at his comming will firſt deſtroye and quight ouerthrowe the Pope with al his imperious Pōtificalitie. For, to ſuch a great miſchieuous euill there is none other helpe or remedie, for the vtter aboliſhyng and quite takyng of hym awaie. For ſo long as the Worlde endureth, there will neither bee ende of hym, neither can there any reformation and amendment in hym be hoped for. And truely, this place can not bee vnderſtoode of any other then of our Papiſtes, who ſo miſerably and lamentablie ſeduce the Worlde. For a more forlorne, deſperate and wicked life, then that of the Papiſtes, can not poſſiblie be imagined: wherein as thei impiouſly alreadie wallowe, ſo wil thei ſtill continue worſe and worſe, pretending (notwithſtanding) greate ſanctimonie and holineſſe vnder the name of Chriſte, whom thei vſe as a cloke to contriue and hide all their villaynous treacherie. Vnder the name of Papiſtes wee may vnderſtande both them and all the rable of ſeducyng Impoſters and deceiuers beſide, which ſhal come a little before the laſt Daie, and all ſuche as embrace and follow their godleſſe impietie. This place therfore that he here alle geth, is to be vnderſtood of the laſt daie of Iudgement. Wee ſee, of whom he ſpeciallie meaneth that the ſaied Iudgement is to be looked for. Whervpon wee conclude that our tyrannous Shauelinges and ſhauen. Tyrauntes are with tremblyng expectation reſerued ſorthe laſt daie and commyng of the Lorde, whether the ſame come and approche with ſpeede, or ſtaie yet ſomewhat longer.

And of all their cruell ſpeakynges, whiche wicked ſynners haue ſpoken againſt hym.

IN theſe wordes he both reprooueth their life, and reprehendeth their ſaiynges: and it is as much as if he ſhould ſaie: Thei ſpeake preſumptuouſly and malapertly againſt the Lord, and againſt his commyng, they bee impudent and tooto arrogant, thei deryde and blaſpheme hym, as S. Peter alſo in his Epiſtle writeth of them. He ſpeaketh not here, of their life, as it is defiled and deformed with ſinnes and iniquities, but as it is giuen ouer and entierly addicted to woorke all impietie. I call that Impietie, when the life is led without Faith, although the outwarde conuerſation bee not altogether flagitious and damnable . Euill works be in deede the fruictes of Impietie: but Impietie it ſelf is properly called that life, whiche glittereth outwardly with a gaie ſhew of hypocriticall workes, whereas the harte is vtterly voyde of Faithe. Suche impious perſons (ſaieth he) the Lord will reproue, becauſe the preſumptuous doctrine whiche thei boldly teache, thei ſtiflie defende and obſtinately maintaine: leanyng alwaies to their owne brainſicke gloſſes and conſtructions, and not ſufferyng themſelues to bee conuerted and turned to the truthe: but are harder then the Flint, and will neuer deſiſt from condemnyng and blaſphemyng the doctrine of true godlineſſe! Here we ſee, how liuely theſe wordes of Enoch paint out and deſcribe theſe kinde of perſons that are and ſhould foyſt themſelues into the Churche towarde the latter ende of the Worlde, whiche vndoubtly are ye Papiſtes, as to euery man euidently appeareth.

Theſe are murmurers, complainers, walkyng after their owne luſtes: whoſe mouthes ſpeake proude thynges,

IF a man finde fault with their dealynges, and reproue them as vnlawful and diſſonaunt to the Worde of God, he ſhalbee ſure to bryng himſelf thereby into a pecke of troubles: they will murmure, repine and gnaſhe their teeth at him. As for example: if a man ſhould but leaue out or omit any peece or parte of the Biſhoppes ordinarie ſtyle and wonted tytle, they ſtraightwaies with open throates crye out, (Contempt and Diſobedience.) There is no waie left, to withſtand their lawleſſe luſtes and ſelfwilled dealinges, for thei bragge that they haue power bothe ouer our bodies & ouer our ſoules: thei haue gotten into their handes bothe the Swordes: ſo that they can not bee compelled by Lawe to dooe that is iuſt and right: and that any man ſhould preache againſt them, that can thei not at any hand abide. They haue exempted thēſelues and all theirs, from all maner of taxe, tribute and impoſition, ſo that no man dare once touche any thing that belongeth vnto them: finallie, thei are growen to that degree of tyrannie, that no man dare preſume to preache a worde contrarie to the order of their peeuiſh Proceedings. To alledge any Scriptures againſt them, it is altogether booteleſſe: for they ſaie, that none maie expoūd or enterprete the ſame, ſauing thei themſelues. By which meanes it is come to paſſe that in all places and in all thinges they liue as licentiouſly as thei liſt. For theſe ſaiynges can not bee wreſted or applied againſt vs profeſſours of the true Goſpell, for that wee reuerently and dutifully ſubmitt our ſelues, and yeeld our obedience aſwell to the Scriptures, as to the ciuile Power: from bothe whiche, thei wilbe free and not compellable by any. Laſt of al, their Decrees and Cannons be peſtered and thwacked full of proude, arrogant, and ſwellyng wordes, vtterly voyde of all good and godlineſſe.

Hauing mens perſones in admiration, becauſe of a vantage.

THis hitteth their natures and diſpoſitions very iumpe, for thei iudge all thinges accordyng to the perſon. In all the whole Popes. Canons, ye ſhall not once finde it commaunded, that the Biſſhoppe ſhould humble himſelf beneath the poore Pariſhe Prieſt, nor any of the fruictes of a Chriſtian life whatſoeuer. But al thinges rather ſounde thus. Let the Curate bee vnder the Prieſt, the Prieſt vnder the Biſſhoppe, the Biſſhoppe vnder the Archbiſhoppe, the Archbiſhoppe vnder the Patriarch, and the Patriarch vnder the Pope. Finallie, how euery one ſhould weare his Habite, his Amyſe, his Weede and Cowle, after what faſhion he ſhould clippe his hayre, ſhaue his crowne, and beard, and make his apparaile, how many Benifices and how many Prebendes he might keepe &c. Thus, thei brought all thinges to certaine externall Ceremonies and traditions of their own makyng, and wholly occupied themſelues in mere, childiſhe, fooliſh, and friuolous trifles, which thei had in greate accoūpt and eſtimation: yea thei iudged it no leſſe then deadly ſinne, if any man ſhould refuſe to adore & reuerence theſe their boyiſhe toyes. And therefore very well ſaieth Iude in this place, Thei haue mens perſons in admiratiō, for thei lappe vp their lewd and loude lyes in vizardes of hypocriſie, and only admire thoſe gaie ſhewes that are viſiblie obiect to the eye. All this while thei neuer ſpeake woorde, neither knowe any thyng as they ſhould knowe, of Faith, of Charitie, or of the Croſſe. And yet the poore vulgare people ſuffer themſelues ſtill to be beeſotted with theſe Popiſhe Bugges, and thinke themſelues to doe very acceptable ſeruice to God, in giuing all their Goods, Subſtaunce and Patrimonie to feede theſe filthie Swine in the Stye of this their lewd ſenſualitie.

But, ye beloued, remember the woordes whiche were ſpoken before of the Apoſtles of our Lorde Ieſus Chriſt,

How that thei told you that there ſhould be mockers in the laſte tyme, whiche ſhould walke after their owne vngodlie luſtes.

THis place alſo giueth ſome occaſion to thinke, that this Epiſtle was not written by Saincte Iude the Apoſtle, becauſe the Aucthour hereof reckeneth not hymſelf among the other Apoſtles, but ſpeaketh ſo of theim, as though thei had preached long before his tyme: whereby it maie well bee thought, that this was rather written by ſome other godlie man, that had read Sainct Peters Epiſtle, and out of it culled and gathered theſe woordes and Sentences. Who theſe mockers bee, wee haue afore declared, and who thei alſo bee, that walke after their owne luſtes: not onely carnall and fleſhely luſtes, but thoſe rather that ſauour of horrible impietie, wherin thei liue in eche reſpect, accordyng to their owne inordinate deſires: neither reuerencyng the Ciuile Magiſtrate, nor obeiyng the Worde of God, but liue ſo looſely and contemptuouſly, that thei neither obediently acknowledge any externall, nor yet internal Gouernement. Al Lawes aſwell Diuine as Humaine, thei flatly deſpiſe and ſette at naught: and ſo flye in the Aire, in the middle betweene Heauen and Earth, euen as thei are hoiſed vp and caried aloft by their Maiſter the Deuill.

Theſe are makers of ſectes, Fleſhely, hauyng not the Spirite.

HEre he alludeth to that, whiche ſainct Peter in his Epiſtle ſaied, That there ſhould come falſe Teachers, whiche priuilie ſhould bryng in damnable hereſies. Theſe are thei that diſobediently breake aſunder the vnitie of Faithe: and beyng not contented with the common profeſſion, and generall appellation of Chriſtians, (wherein eche one is to ſerue and doe good to his neighbour) thei deuiſe and inuent certaine newe vpſtart Sectes of their owne, wherby thei feigne a falſe counterfaite ſeruice to Almightie God. Furthermore thei are Naturall, and fleſhly, as brute Beaſtes, hauyng no more Spirite and vnderſtandyng, then hath an Horſe or an Aſſe: thei followe the iudgement of Nature, and are caried awaie with the concupiſcence and luſte of the Fleſhe. Finallie, thei haue not the Worde of GOD, to direct and leade them, how to frame their liues and conuerſations.

But, ye beloued, edifie your ſelues in your moſte holie Faithe, praiyng in the holie Ghoſte,

And keepe your ſelues in the loue of God,

IN theſe fewe woordes he hath briefly comprehended, the whole ſumme & effect of all true Chriſtianitie. Faith is the grounde worke and foundation, wherevpon wee muſte builde: and this buildyng or edifiyng is daiely and howrely, to profite and goe foreward in the knowledge of God, and of our Lorde Ieſus Chriſt: whiche is not doen but by the operation of the holie Ghoſt. Beeyng in this ſort builded, wee are not to dooe any Worke, whereby to purchaſe and winne to our ſelues any Merite, or Saluation, but onely to profite and doe good to our neighbours. And herein muſt wee haue a moſte diligent care, that wee continue and perſeuere in true and ſincere Loue, without any intermiſſion: not as dooe theſe fooliſhe people, whiche ſtaie themſelues vpon their owne rotten Workes, and deuiſe certaine peculiar Sectes, wherewith they drawe awaie and ſeduce men from brotherly Loue and Charitie.

Lookyng forthe mercie of our Lorde Ieſus Chriſt, vnto eternall life.

HEre is Hope taught, and the Croſſe commended. For our life ought ſo to bee framed and ledde, that it ſhould bee nothyng els, then a ſeruent ſighyng and a longyng deſire for the life to come. But yet ſo, that this our deſire and longyng muſte bee whollie ſtaied vppon the onely mercie of Chriſte: vnto whom wee muſte ardently praie, that it maie pleaſe hym, (euen of his owne mercie, and not for any Merite that is in vs) to take and trāſlate vs hence into the life to come, where endleſſe ioyes for euer abounde.

And haue cōpaſſion of ſome, in puttyng difference:

And other ſaue with feare, pullyng theim out of the fier:

THis place is ſomewhat darke and obſcure to bee vnderſtanded, but yet this is the true meanyng thereof: Haue ye compaſſion of ſome: and ſaue ſome. That is, ſo leade your liues, that it maie euen greeue you at the hart, to ſee ſome ſo miſerablie blinded, and wilfully obſtinate: Reioyce ye not at their miſerie, neither take ye any pleaſure or delite in their lamentable miſcreauncie. But meddle ye not with their Atheiſme, ſeparate your ſelues from theim, and haue no dealyng or companie with them. Other ſome, whom ye maie pull out of ſo greate a daunger, ſaue and deliuer by fearyng theim and holding them backe with godlie ſeueritie: deale with them courteouſly and gentlie, euen as God hath dealt with you: not roughly, not ragyngly and ſharpely, but mieldely and Charitablie. Dooe not with churliſhe ſterneſſe terrifie and ſo ſpoile theim: but deale with theim, as ye would with thoſe that lye in the Fier: whom ye ought with carefull diligence, wiſely to pul out and ſaue. If thei bee not contented to be pulled out and deliuered, thei are with gentle meanes and tender mercie to bee borne withall: not (as the Pope and his hereticall Rabbines vſe is) to bee burned and ſpoyled.

And hate euen the Garment ſpotted by the fleſhe.

WE haue receiued the holie Ghoſt by Faith, and thereby are wee purified: but yet neuertheleſſe, ſo long as wee here •• tie, this rotten ſacke of Fleſhe and Bloud ſtill hangeth vpon vs, which is neuer without whoſe ſwarmes of euill luſtes. And this is that ſpotted Garment, which while wee here liue, wee ought to laie aſide and put of.

Now, vnto him that is able to keepe you, that ye fal not, and to preſente you faultleſſe before the preſence of his glorie with ioye.

That is, to God onely wiſe, our Sauiour, be glorie, and Maieſtie, and Dominion, and Power, bothe now and for euer, Amen.

THis is the concluſion and end of this Epiſtle. And thus are the Apoſtles wont in the ende of their Writynges, Preachynges, Exhortations & Prophecies, to praie, to wiſhe and to giue thankes. Wee ſee therefore in theſe two Epiſtles, aſwell this of Iude, as that ſeconde of S. Peter, what a true Chriſtian life is: and how wee maye diſcerne the ſinceritie of that Doctrine which is pure, Catholike, and Chriſtian, from that whiche is corrupt, counterfaite, and altogether Antichriſtian.

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