Commentary on Peter and Jude — Martin Luther

Commentary on Peter and Jude · Martin Luther

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 hauehave taſted how bountifull the Lorde is.

To whom commyng as vntounto 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.

VntoUnto you therefore whiche beleeue, it is precious: but vntounto 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, vntounto 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 vnderunder merciemercy, but now hauehave obtained merciemercy.

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

And hauehave 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 vntounto all maner ordinance of man for the Lordes ſake, whether it bee vntounto the King, as vntounto the ſuperiour,

Or vntounto gouernours, as vntounto 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: louelove brotherly fellowſhip: feare God: honour the Kyng.

Seruants, bee ſubiect to your maiſters with all feare, not onelyonly 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 vntounto the ſheepherde and biſhoppe of your ſoules.

HEre beginneth he to teache vsus, the right works of a Chriſtiā life & the true fruites of the ſame. Wee hauehave oftentymes afore ſhewed that in theſe two thinges, Faithe towardes God, and LoueLove 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 vntounto you, and againſt them ſee that ye continually fight: for thoſe be the moſt daūgerous and moſt pernicious enemies that we hauehave, which lye within our owne boſomes: and in the middeſt of our fleſhe and bloud dooe watche, ſleepe and liue with vsus, 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 vsus 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 eueryevery man ſpeake truthe vntounto 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 eueryevery 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 vntounto his neighbour: not fearing any man at all. For eueryevery one ought to ſhewe hymſelf ſuche an one in the verie ſecretes of his minde, as he is outwardly accoumpted: and not vnderunder 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 hauehave 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 hauehave 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 y^t 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 vntounto vsus. Now, whatſoeuer is thereunto myngled or corrupteth and infecteth the ſinceritie thereof, is the doctrine of men. Therefore doth the holie Ghoſt here warne vsus, that eueryevery 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 eueryevery 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 vntounto mee, whiche lyeth betweene my breaſtes. The meanyng whereof is, that Chriſt onelyonly 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 vsus, and by his death hath reſcued and deliuered vsus 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 vntounto 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 vntounto 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 hauehave taſted how bountifull the Lorde is.

IT ſufficeth not once onelyonly to hauehave 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 hauehave 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 hauehave 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 hauehave 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 vntounto me, and that I hauehave 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 giuegive vntounto me but onelyonly 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 hauehave feelyng of their miſerie, and wretched ſtate, can heare nothyng that is ſo pleaſaunte as the Goſpell: thei whollie rely vntounto 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, hauehave 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 hauehave taſted how bountifull the Lorde is, as though he ſhould ſaie, If you hauehave not as yet taſted this, my preachyng to you is but in vaine.

To whom comyng as vntounto 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 hauehave ſaied: wee hauehave made a couenant with Death, and with Hell are wee at an agreement, and hauehave 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 vponupon 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 vponupon hym, is nothyng els, but that we all together repoſe our truſt, confidence and hope whiche wee hauehave in our ſelues, whollie vponupon 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 vponupon theim, reckonyng theim among Synners, and not for ſuche greate holie men, as thei would faine hauehave 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, vponupon 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 vsus, 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 vntounto vsus 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 vponupon this corner Stone ſo, that wee repoſe our whole truſte vppon hym, and that out harte leane onelyonly vponupon 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 vponupon 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 LoueLove, 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 LoueLove, 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 hauehave we had ſomewhat adoe, for that wee hauehave mainteined and affirmed, that theſe perſones whiche commonlie of late yeres hauehave been called, and tearmed by y^e 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 hauehave 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 onelyonly 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 vntounto 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 vntounto 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 hauehave frames and deuiſed, and afterward, accordyng to their accuſtomed violence and tyrannie, hauehave deriued and drawen vntounto 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 onelyonly are an holie and ſpirituall Prieſthood, whiche are the true Chriſtians and are built vponupon 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 giuegive himſelf wholly vntounto her, and al that he hath whatſoeuer. Likewiſe the wife doth giuegive, and dedicate herſelf wholly vntounto him. Now, is Chriſt an high Prieſt, and chiefe of all Prieſtes, annoynted by God himſelf, who for vsus hath offered vp his owne bodie, which is the firſt and chiefeſt office of a Prieſt. Secondlie, he, he praied for vsus vponupon 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 vntounto vsus. And ſith y^t he himſelf is thus a Prieſt, and we his Brethren, all wee that are Chriſtians hauehave not onelyonly power and authoritie, but alſo a commaundement and charge: yea it is our partes and dueties, and neceſſarilie behooueth vsus to ſet out and preache the glorie of God, to praie and make interceſſion one of vsus for an other vntounto GOD, and finallie to offer vp our ſelues vntounto 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 vsus duely and rightly executed, when wee ſacrifice vntounto 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 hauehave of the olde Adam, as afore out of the firſt Chapter we heard more at large. And this is that onelyonly ſacrifice, whiche is pleaſing and acceptable vntounto GOD. Hereby now, maie wee clerely ſee, how farre wide from truth, thoſe doltiſhe and blind guides of the blinde hauehave drawen vsus, and how ſhamefullie thei hauehave hitherto miſtaken this place.

But here now, maie a queſtion ariſe: If the caſe to ſtande, that we bee all of vsus Prieſtes, and that all hauehave 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 hauehave a ſhauen Croune, not for that the thyng of it ſelf is euill, (ſithē a man maie if he will hauehave 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. OnelyOnly this thei vſed to appoinct ſome, vntounto 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 onelyonly in reſpect of Office, vntounto 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 hauehave: and not, that one ſhould hauehave more power (abſolutely) then the reſt. Therefore ought no man to intrude hymſelf & take vponupon 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, vponupon iuſt occaſion the ſame Churche maie diſplace. Now, theſe ſhauelyng Prieſtes hauehave erected and … among themſelues a certaine proper ſtate and condition, as though they were ſo appoincted and conſtituted by GOD by meanes whereof thei hauehave gotten here ſuche large priuiledges, that now adaies euen among vsus our ſelues here in the middeſt of Chriſtendome there is more diuerſitie and greater difference, then is betweene vsus 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 hauehave 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, vponupon them alſo lyeth the charge to preache the Word: to pray for the Congregation: and to ſacrifice themſelues vntounto 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) onelyonly 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 vsus to offer vp ſpirituall ſacrifices, acceptable vntounto 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 vntounto all them that by Faithe are built vponupon him. Therefore teacheth S. Peter in this place, how Chriſte is that liuyng Stone: whereby plainly appeareth, what alſo Chriſte is to vsus. 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.

VntoUnto you therefore whiche beleeue, it is precious: but vntounto 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, vntounto 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 vnderunder merciemercy, but now hauehave obtained merciemercy.

I HaueHave 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 vponupon 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, vponupon 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 onelyonly be God, but he muſt alſo bee Man withall: becauſe he is to bee partaker of the building, and not onelyonly 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 vntounto vsus, and altogether of the ſame nature that other ſtones are of, whiche are builded and laied vponupon 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 hauehave alſo declared, to witte, It is that Faithe, by whiche we are ſtaied and builte vponupon Chriſt, repoſyng our whole truſt and confidence in him, by whiche meanes wee be come like vntounto 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 vponupon 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 vsus: and vponupon hym, lieth Sinne, Death, Hell, and all that we hauehave … that, beyng thus ſupported by hym, nothyng is able any whit to hurte vsus. 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 vntounto God. Therefore of bothe of vsus, the Iewes (I meane) and the Gentiles he hath made one people, by Faithe: and hath ſo bountifully dealt with vsus, that bothe of vsus can not but needes confeſſe, that of our ſelues wee hauehave no goodneſſe at all, but that we be all Synners, and that bothe of vsus ioyntly together, ought to looke for our righteouſneſſe and for heauen, not elſwhere, but from hym alone: and that we beyng the Gētiles, hauehave 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 vntounto vsus, 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 onelyonly 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 vntounto this Prophete. And therefore verie well to this purpoſe ſpake S. Peter afore in his firſt Chapter, where he ſaied, That the Prophetes hauehave enquired of the tyme and ſearched of the ſaluation, and Prophecied of the grace that ſhould come vntounto vsus. And after this maner now ought Chriſt to bee preached, that it is he whiche hath ridde and deliuered vsus 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 vponupon this Stone, the ſame to bee in a deſperate and forlorne caſe. This quite debarreth thee from attributyng any thyng at all, vntounto 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 onelyonly and wholly vponupon his goodneſſe, beeyng builded vponupon 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 vponupon 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 vntounto 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 onelyonly 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 onelyonly be a Stone, but a Stone of foūdation: whiche thing ought to make vsus 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 vntounto vsus, 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.

VntoUnto you therefore whiche beleeue, it is precious: but vntounto 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 vntounto ſome precious and moſte highlie regarded: Againe, vntounto 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, vntounto 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: VntoUnto 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 vsus: and therefore it behooueth that he muſte bee precious vntounto vsus: to the ende it maie enriche vsus with many ſinguler good thynges: Like vntounto 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 vntounto 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 vntounto them it turneth vntounto 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 onelyonly 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 vntounto 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 onelyonly, 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 hauehave 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 vntounto 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 onelyonly 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 vsus 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: HaueHave 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 vponupon 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 vsus: for vnderunder 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, vntounto 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, vponupon 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 vponupon hym, he hath cauſed hym by preachyng of the Goſpell to bee notified, and declared vntounto 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 vponupon 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 vntounto the Lorde thy God: the Lord thy GOD hath choſen thee to bee a precious people vntounto hymſelf, aboue all people that are vponupon the Earth. And in the xix. of Exod. he ſaieth. Ye ſhalbee my cheef treaſure aboue all people ye ſhalbee vntounto 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 eueryevery man in Gods name, tearme them as he liſte, but cleaue thou faſte vntounto 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 giuegive 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 vntounto theim, as afore I hauehave taught thee, and aſke them, to whom Saincte Peter here ſpeaketh, and thou ſhalte quicklie ſee theim laye theim ſelues open vntounto 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 hauehave 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 vntounto me, who hath a farre better teſtimonie and warrant from God, then thei hauehave: and alſo is elder then thei, and therefore I will ſubſcribe and yeelde vntounto 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 vsus 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 hauehave, 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 vponupon them, onelyonly to be good Chriſtians, or onelyonly Baptized: So neither ought I to ſuffer this, that thei would onelyonly hauehave them ſelues to bee Prieſtes. Although notwithſtandyng, thei hauehave violently haled and pulled this worde, as pertinently and properlie ſpoken vntounto theim, euen with the like preſumption and brainleſſe boldneſſe, as thei hauehave called that onelyonly the Churche, whiche the Pope with his Mured Crewe hath hitherto concluded and decreed. But the Scripture teacheth vsus 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 onelyonly 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 vponupon 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 vntounto hym: and praiyng for the whole Churche: vntounto 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 vnderunder 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 vnderunder his power and iuriſdiction: and to ſpeake all at once, all thynges muſt be ſubiect vnderunder 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 vntounto 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 vponupon 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 vponupon hym, then ſhall his Kyngdome ceaſſe and hauehave an ende, and then ſhall he (vnleſſe he beleeue aright) be ſubiecte vnderunder the feete of them that truely beleeue. Wee in this place ſpeake of an eternall Kyngdome and Prieſthoode: of the whiche ſorte is eueryevery 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 hauehave, 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 vntounto 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 vntounto an other, that greate, and wonderfull worke of Gods admirable vertue: how Chriſt hath deliuered vsus from Sinne, Death and Hell, and all other miſeries, and hath called vsus vntounto eternall life.

Hereof you ought to admoniſhe others alſo, that thei in like ſort maie attaine and come vntounto this Light. For vntounto 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 hauehave 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 onelyonly 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 vntounto 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 eueryevery one of us, that we grope in darkneſſe and vtter blindneſſe, if God dooe not call vsus into his true Light.

Experience alſo teacheth vsus 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 hauehave neede of a Mediator, to make interceſſion vntounto God for vsus, and to reconcile vsus vntounto 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 vntounto vsus 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 vsus doen, are thoſe which ſomewhat afore we hauehave ſpoken of: namely, how that Chriſt by the vertue of God hath ſwallowed vp Death, deuoured Hell, conſumed Sinne, and placed vsus 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 vsus Chriſtians, the doctrines of men: they ought rather to preache vntounto vsus 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 eueryevery 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 hauehave alſo ſpoken muche of Light and of Darkeneſſe, and that it is neceſſarie for vsus 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 vnderunder merciemercy, but now hauehave obtained merciemercy.

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 vntounto 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 vntounto 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 vntounto the Gentiles, and not vntounto 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 hauehave all thynges that Chriſte hath: ſo that in the meane tyme thei hauehave onelyonly a ſtedfaſt beliefe.

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

And hauehave 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 eueryevery 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 vsus, 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 vntounto vsus 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 onelyonly by Faithe, and finally how that by this faithe, all that whiche God hath, is made ours. If God now hauehave thus dealt with vsus, and hath giuen and beſtowed all his riche gifes vponupon vsus, 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 vponupon vsus, to doe in lieu of this ſo ſurpaſſyng bountie? Shall wee giuegive our ſelues to idleneſſe? God forbid. It were beſt (in deede) euen ſtraight waies to dye, that we might preſently hauehave 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 eueryevery reſpect towardes our neighbours, as God hath dealt and ſhewed himſelf towardes vsus. Therefore it is Faithe onelyonly that ſaueth vsus: & LoueLove requireth of vsus, that we ſhould ſerue our neighbours and bee carefull ouer them. For that whiche Faithe receiueth from God, LoueLove beſtoweth vponupon 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 vntounto 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 onelyonly ſuche thinges as be needefull and neceſſarie, and ſtraightwaies addreſſe themſelues forward to the diſpatch of their iourney. So alſo we, vntounto whom this life is nothyng then a certaine paſſage to an other place, (for here wee hauehave no abidyng place, but muſte paſſe to an other) ought not to rake vntounto 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, vntounto 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 onelyonly of an externall and outwarde intemperaunce.

This profitable leſſon (notwithſtanding) is hereby taught vsus, that no man in this life can be perfectly holie, and throughly pure from ſinnes. This place the Schoole men hauehave groſſely miſtaken, rouyng farre wide from the true meanyng thereof. For thei thinke it to bee onelyonly 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 eueryevery 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 hauehave 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 vntounto 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 vntounto 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, hauehave Chriſt all and entire, and are aſſured of eternall life: but our perfecte and conſummate healthe wee hauehave not yet obteined: for ſome reliques of the old Adam remaineth yet ſtill within vsus.

To the ſame purpoſe, ſerueth that other Parable, mentioned by Chriſte Matth. xiij. The Kyngdome of heauen is like vntounto 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 vntounto it. So alſo, whatſoeuer thou oughteſt to hauehave, 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 hauehave 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 hauehave been accoumpted worthie and famous for their holineſſe and ſanctimonie, and who hauehave taught and written verie muche. Origene ſpeaketh not one worde hereof in his Bookes. Hierome neuer vnderſtoode thē. Auguſtine alſo would hauehave 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 hauehave your full righteouſneſſe, there now remaineth nothyng for you, but y^t you ſtoutly fight againſte theſe wicked and naughtie affections. And ſo alſo ſpeaketh Chriſte, Iohn xiij. He that is waſhed, needeth not, ſauyng onelyonly 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 hauehave 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, vntounto 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 y^e 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 hauehave 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, hauehave 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 vntounto 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 hauehave 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 vntounto 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 onelyonly. 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 hauehave hitherto taught vsus, 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 hauehave 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 vntounto 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 hauehave ſuche a feeling of thē, as that thou do not withall yeeld thy conſent vntounto 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 vsus. 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 hauehave taught vsus, 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, y^t Baptiſme doth ſo, ent…erly cleanſe & waſh awaie all Sinnes, that no remnaunt thereof at all remaineth, and therevpon hauehave thought thus with them ſelues: well, now ſhall I bee ſure to enioye reſte and quietneſſe. The Deuill ſtraight waies chargyng vponupon 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 merciemercy 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 vntounto God, and vtterly deſpaire of all humaine power or worldly ſtrength.

And hauehave 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 vsus, 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 hauehave 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 vntounto Chriſt. Whiche is a worke of true louelove in deede: for wee knowe, how that thei both ſlaunder, raile and backbite vsus, and accoumpt of vsus no better then of very leude and naughtie perſons: and therefore it ſtandeth vsus vponupon, 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 onelyonly this, that thei worſhipped Chriſt and honoured hym as a God, as maie appeare by certain letters thereof written by Plinie vntounto Traiane then Emperor: wherein hee ſpecifieth that hee could perceiue no harme nor ill behauiour in the Chriſtians, ſauyng onelyonly that eueryevery mornyng before daylight, thei aſſembled together and ſong Pſalmes vntounto 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 giuegive 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 hauehave ſlaundered you, and ſhall therby beginne to glorifie God in you.

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

Or vntounto gouernours, as vntounto 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: louelove brotherly fellowſhippe: feare God: honour the Kyng.

AFter this ſort proceedeth ſainct Peter in his orderly methode of teachyng vsus, how and what maner of perſones wee ought to ſhewe our ſelues in eche reſpect. Hitherto he hath reaſoned in a generalitie, how in eueryevery ſeuerall condition of life, wee ſhould frame our ſelues and direct our conuerſations: now he inſtructeth and teacheth vsus, 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 vsus what we are to doe and performe to all other Men in generall. This therefore is his meanyng: Firſt of all, when you hauehave performed theſe vniuerſall and generall dueties, whiche I hauehave afore layed downe vntounto 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 vntounto the Magiſtrate, & vntounto the Lawes ſet doune by him. For, as the Laws and Statutes by GOD enacted, are of vsus 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: vntounto whiche Statutes wee alſo ought to bee obedient.

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

Or vntounto Gouernours, as vntounto 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 vntounto the ciuile Magiſtrate, is not (ſaieth ſainct Peter) for their owne ſakes, but for Gods ſake whoſe childrē we bee. Whiche obedience vntounto 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 y^t 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 hauehave 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 vntounto 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 onelyonly bee ſufficient to a Chriſtian; and Workes do not iuſtifie, why then and for what purpoſe ſhould we neede to be ſubiect vntounto 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 vntounto them, that the mouthes of the Enemies of God (whiche diffame and ſlaunder vsus) 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 vnderunder Heathen Princes, vāquiſhed and ſubdued their Enemies, and in all thinges were ſubiect and ſeruiceable vntounto theim, no leſſe then wee now are bounde to yeeld obedience vntounto 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 vsus on the one Cheeke, wee ſhould turne the other: and how then (will thei ſaie) can it bee lawfull for vsus 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 vntounto 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 onelyonly 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 louelove, 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 onelyonly, that beleeue and hauehave LoueLove: 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, hauehave neede to bee vnderunder an other power and rule, namelie the Sworde: becauſe thei can not abide to be obedient vntounto the Worde of God. But if wee were all Chriſtians, and obedient to the Goſpell, wee ſhould not hauehave 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 vnderunder 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 vntounto 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 y^t 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 hauehave 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 vntounto vsus, that hauehave heard of Chriſtian libertie, and yet dooe not abuſe the ſame: that is, that vnderunder 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 hauehave 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 vntounto God) are deliuered out of the ſnares of humaine Traditions, and freed from that violence, wherein thei had before entrapped vsus: And now are wee made free, and not tyed vnderunder paine of damnation to doe ſuche thynges, as thei enioyned and commaunded vsus. 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 hauehave 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 vntounto 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 vponupon them. VntoUnto 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 vntounto 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 onelyonly a Cloake for their filthie and wicked impuritie, doe diſgrace and pollute the precious name and excellente title of Libertie, whiche agreeth onelyonly to true Chriſtians.

This doeth ſainct Peter in this place forbid vsus 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 louelove 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 vntounto him. Thou couldeſt hauehave 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, hauehave no right vnderſtāding nor knowledge what Chriſtiā libertie meaneth, brag thei neuer ſo much of their Religiō, & vaunt thei thēſelues neuer ſo gloriouſlie vnderunder the ſhewes and titles of the Goſpell. Wee are (in deede) freed from all Lawes, howbeeit it is of vsus neceſſarily required, that withall wee helpe and relieue the weake and vnſkilfull Chriſtians, our brethren: whiche is the verie office of LoueLove. Wherevppon Sainct Paule Roma. xiij. ſaieth thus: Owe nothyng to any man, but this, that ye LoueLove 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 louelove and helpe his neighbour: and then afterward vſe Chriſtian Libertie after this ſorte. If Pope or any other whatſoeuer, would compell and tye hym vntounto 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 giuegive vntounto 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 vsus. 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 onelyonly conſideryng and waighyng, that Brotherlie louelove 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 vntounto 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 eueryevery 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 vntounto 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, louelove 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 vsus. Wee therefore that hauehave 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 vsus, that in giuyng honour, one ſhould goe before an other, ſo that eueryevery one ſhould be ſubiect and humble himſelf vntounto an other, and preferre an other before himſelf. The giftes that are giuen vntounto vsus 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 eueryevery one (though here in this worlde he bee placed in neuer ſo high callyng) ought to deiect and humble himſelf, and to yeeld honour vntounto his Neighbour.

LoueLove brotherly fellowſhippe,

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

Feare God, Honour the Kyng.

HE biddeth vsus not onelyonly 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 eueryevery one ought to fall downe and proſtrate himſelf at his feete. I aunſwere. True it is, that if he vſurped and tooke vponupon 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 vponupon 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 hauehave 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 onelyonly 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 vnderunder 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 vntounto 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 vsus concernyng outwarde and worldlie thinges, yea although thei plaied the partes of very Tyrauntes towardes vsus. For, to him that taketh awaie our Coate, wee are commaunded to let hym hauehave our Cloake alſo. But when thei entermeddle and take vponupon 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 onelyonly violently challenged vntounto hym and forcibly intruded vponupon this externall power and outwarde Iuriſdiction▪ but alſo goeth about to rake, catche and chalenge vntounto 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 vntounto 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 vntounto 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 vntounto 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 vntounto 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 vntounto him ſelf within any of your Dominions: yea, if he ſhould but onelyonly 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, onelyonly 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 onelyonly 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 vsus, how wee ſhould be ſubiect vntounto the ciuil Magiſtrate, and what honour wee ought to giuegive vntounto the ſame. In the diſcourſe whereof wee hauehave 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 vntounto 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. OnelyOnly 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 vntounto their Maiſters, honour them, reuerence them, be ſeruiceable vntounto 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 vntounto their Maiſters and Maiſtreſſes. As the eyes of the Seruauntes looke vntounto the handes of their Maiſters: and as the eyes of a Maiden vntounto 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 onelyonly true Chriſtians, who hauehave 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 eueryevery particuler charge to doe. For ſo writeth ſaincte Paule Ephe. vj. Seruauntes, bee obediente vntounto theim that are your Maiſters, accordyng to the fleſhe, with feare and tremblyng, in ſingleneſſe of your hartes, as vntounto 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 hauehave in their conſciences, and to giuegive 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 hauehave 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 vponupon 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 vntounto 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) eueryevery one ſeeketh after and followeth.

But here will ſome peraduenture ſaie: what if I hauehave 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 onelyonly 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 eueryevery 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 vntounto God, and a pleaſyng worſhip. Behold here plainly deſcribed and ſet out vntounto thee, thoſe true and excellent woorkes, whiche thou oughteſt to doe, and yet we fooliſhemen hauehave ſet at naught, and troden vnderunder our feete this good and wholeſome doctrine, and in ſteede thereof hauehave 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 vsus with handes holden vp to heauen, yeelde moſte humble thankes vntounto God for this ſo greate a benefite, and let vsus hartily and entirely reioyce in the Lorde for the ſame.

For herevnto ye are called: for Chriſte alſo ſuffered for vsus, leauyng vsus 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 vntounto the Shepeheard and Biſſhoppe of your Soules.

HErevnto (ſaieth Saincte Peter) ye are called. VntoUnto 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 vntounto 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 eueryevery 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 hauehave had all honoure at their handes, he deſerued to bee kneeled vntounto, and (as it were) to bee caried in the armes of all menne. Finallie, he had power and aucthoritie enough to hauehave 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 hauehave 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 vntounto 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 vntounto 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 vntounto Chriſte, as ſainct Peter in the knittyng vp of this Chapter ſaieth.

For ye were as ſheepe goyng aſtraye: but are now returned vntounto 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 hauehave gone aſtraie: wee hauehave tourned eueryevery one to his owne waie. But now ſaieth ſainct Peter, wee hauehave gotten a Sheepeheard. The Sonne of God is come doune for our ſakes, to bee our Sheepeheard and our Biſhoppe: hee by giuyng vntounto vsus his Spirite, feedeth vsus, and ſo guideth & leadeth vsus 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 hauehave.

Thus hauehave 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 LoueLove: 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 vntounto the Magiſtrate, as alſo thoſe dueties that Seruauntes owe vntounto their Maiſters. And what ſainct Peter here ſpeaketh of Seruaunts, theſame alſo appertaineth vntounto 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.

Commentary on Peter and Jude, Peter 1 · Commentary · Chapter 2

p. 34The ſeconde Chapter.

The ſeconde Chapter.