Commentary on Peter and Jude, Peter 1 · Commentary · Chapter 3
The third Chapter.
LIkewiſe let the wiues be ſubiect to their houſbandes, that euen thei which obey not the worde, may without the worde bee wonne by the conuerſation of the wiues,
While thei behold your pure conuerſation, whiche is with feare.
Whoſe apparailyng, let it not be outwarde, with broyded haire, and golde put about, or in puttyng on of apparell.
But let the hid man of the harte, bee vncorrupt with a meeke and quiet ſpirite, which is before God a thyng much ſet by.
For euen after this maner in time paſt did the holy women, whiche truſted in GOD, tier themſelues, and were ſubiect to their huſbandes.
As Sara obeyed Abraham, and called hym, Sir: whoſe daughters ye are, whiles ye doe well, not beyng afraide of any terrour.
Likewiſe ye houſbandes, dwell with them as men of knowledge, giuyng honour vntounto the woman as vntounto the weaker veſſell, euen as thei which are heires together of the grace of life, that your praiers bee not interrupted.
Finally, be ye al of one minde: one ſuffer with an other: louelove as brethren: be pitifull: be courteous,
Not rendring euill for euill, neither rebuke for rebuke: but contrariwiſe bleſſe, knowyng that ye are thereunto called, that ye ſhould be heires of bleſſing.
For if any man long after life, and to ſee good dayes, let him refraine his tongue from euill, and his lippes that thei ſpeake no guile.
Let him eſchewe euill and doe good: let hym ſeeke peace, and followe after it.
For the eyes of the Lorde are ouer the righteous, and his eares are open vntounto their praiers: & the face of the Lorde is vponupon them that doe euill.
And who is it that will harme you, if ye followe that whiche is good?
Notwithſtanding bleſſed are ye, if ye ſuffer for righteouſneſſe ſake. Yea, feare not their feare, neither be troubled:
But ſanctifie the Lorde God in your heartes: and bee readie alwaies to giuegive an anſwere to eueryevery man that asketh you a reaſon of the hope that is in you, and that with meekeneſſe and reuerence,
Hauyng a good conſcience, that when they ſpeake euill of you as of euill doers, thei maie bee aſhamed, whiche ſlaunder your good conuerſation in Chriſte.
For it is better (if the will of God be ſo) that ye ſuffer for well doyng, then for euill doyng.
For Chriſte alſo hath once ſuffred for ſinnes, the iuſt for the vniuſt, that he might bryng vsus to God, and was put to death concernyng the fleſhe, but was quickened in the ſpirite.
By the whiche he alſo went, and preached vntounto the ſpirites that are in priſon.
Whiche were in tyme paſſed diſobedient, when once the long ſufferyng of God abode in the daies of Noe, while the Arke was preparing, wherein fewe, that is, eight ſoules were ſaued in the water.
To the which alſo the figure that now ſaueth vsus, euen Baptiſme agreeth (not the puttyng awaie of the filth of the fleſh, but in that a good cōſcience maketh requeſt to God) by the reſurrection of Ieſus Chriſt,
Whiche is at the right hande of God, gone into heauen, to whom the Angels, and Powers, and Mighte are ſubiect.
Likewiſe let the wiues bee ſubiecte to their Houſbandes, that euen thei whiche obey not the word, maie without the woorde bee wonne by the conuerſation of the wiues.
While thei behold your pure conuerſation, which is with feare.
SAincte Peter in this place, namely ſpeaketh of thoſe Wiues, whiche in his tyme had vnbeleeuyng Houſebandes: and again, of ſuche faithful Houſebandes, as yet had Heathen and Ethnick wiues. For, it oftentymes happened in thoſe daies, that the Apoſtles preached the Goſpell emong vnbeleeuyng Pagans and Infidelles: emong whom it was often ſeen that the one of the parties, to witte, either the Houſebande or the Wife, was conuerted and wonne vntounto Chriſte, the other ſtill wallowyng and perſiſting in errour. Now, if this charge of Wiues ſubiection and obedience to their houſbandes, were ſo ſtraightly commaunded then: how muche more is it behouefull and neceſſarie to performe, and ſhewe it forth now adaies. The office therefore of a Wife, (ſaieth ſainct Peter) is this, to bee loyall and ſubiecte to her Houſebande, yea, though he bee an Infidell and a Heathen. And here he inferreth the cauſe why it is conuenient and behoouefull ſo to doe.
That euen thei whiche obeye not the worde, maie without the woorde bee wonne, by the conuerſation of the wiues.
WHen the Houſebande ſeeth that his Wife liueth orderly, innocently, and honeſtlie he is thereby moued and prouoked to embrace the like Chriſtian Faithe and godlineſſe. And albeeit, the office of preachyng bee not committed, nor allowed vntounto Women, yet ought thei neuertheleſſe, ſo honeſtly to demeane and behaue themſelues in maners and conuerſation, that euen thereby thei maie allure and drawe their Houſebandes vntounto Faithe. Wee reade, that the vertuous Matrone Monica, Mother vntounto ſainct Auguſtine, conuerted her houſeband a little afore his death, vntounto the Faithe of Chriſt: and after that her Soonne Auguſtine alſo. But wee muſt note, that this is an externall office and outward charge, not to bee doen of any woman, with intent thereby to bee iuſtified. For, by all this obedience ſhall not a woman bee ſaued. For, euen emong the Heathen Infidelles, wee maie finde ſome Wiues in eche reſpecte verie duetifull, ſeruiceable and debonaire to their houſebandes: but that obedience of theirs, raught no farther then to content, ſerue, and pleaſe their houſebandes. For, ſo did God ordaine and appoincte Geneſ. iij. when he ſaied to the woman: Thou ſhalt be ſubiecte to thy Houſebande, and he ſhall rule ouer thee: whiche is one of the puniſhmentes, that God there inflicted and laied vponupon Women. But yet this is (as I ſaied afore) appertainyng to outward conuerſation, and belongeth to the bodie, not to the Spirite.
Women hauehave here greate cauſe to reioyce, in that, thei knowe, what Worke to doe, to pleaſe God withall. For, this is ſuche a greate treaſure, as a wife can not hauehave a greater, nor more precious: in that, ſhe certainely knoweth, that when ſhe ſheweth ſuche ſubiection and obedience to her houſebande, ſhe highlie pleaſeth God therewith, and doeth that, whiche to hym is right acceptable: then whiche knowledge and perſuaſion, what can be tide vntounto her more ioyfull and gladſome? And therefore, ſhe that is deſirous to bee a right Chriſtian wiſe, let her thus thinke with her ſelf: I will not reſpect, what maner of perſone my houſebande is, with whom I am now coupled in mariage, whether he bee Iewe or Gentile, good or badde: but I will drawe my ſelf to this conſideration and reſpecte onelyonly, that God hath appoincted me to bee this mannes Wife, and linked me vntounto hym in the bandes of Matrimonie, and therefore, as I am bounde, ſo will I in all poinctes bee ſubiecte and obedient vntounto hym. This perſuaſion beeyng once throughlie ſettled in her, liuyng in ſuche duetifull obedience, all her Workes bee bothe acceptable and commendable.
If any bee ſo wilfull and waiwarde, whom theſe reaſons doe not moue, to ſuche a one (doubtleſſe) no other perſuaſions will be auaileable. By beatyng, a man ſhall doe no good, if he thinke thereby to bryng his wife to be tractable and duetifull: for in caſtyng out one Deuill by beatyng, he ſhall bee ſure to beate in twoo as badde or worſe, as in our common Prouerbe we are wont to ſaie: O that Wiues throughlie knewe this doctrine, and exhortation of Saincte Peter: how happily and bleſſedlie ſhould thei liue? But our peruerſe and crooked Nature is ſuche, that what God commaundeth, none are willyng to followe, but what mannes idle braine deuiſeth, after that men runne headlōg. Furthermore, God hath willed this Commaundement of wiues obedient ſubiection to their houſbandes, to bee ſo firmely and inuiolablie obſerued, that he hath graūted power and aucthoritie to the houſebandes, to diſſolue, vndoe, diſalowe, and to make fruſtrate, and of none effecte any vowes made by their wiues, if thei miſlike the ſame: As wee read Num. xxx. And that for none other cauſe, but to liue therby at home in peace, quietneſſe, and tranquillitie. And thus muche firſte, of the office and duetie of Wiues towarde their Houſebands: now next the Apoſtle ſetteth doune, how a Wife ought to behaue her ſelf towardes all others.
Whoſe apparailyng let it not be outward, as with broided haire, and golde put aboute, or in puttyng on of apparaile:
But let the hidde man of the harte bee vncorrupte, with a meeke and quiet Spirite, whiche is before God a thyng muche ſet by.
THis treaſure and inward garniſhement, we maie not thinke here to be commaunded and preſcribed onelyonly for Wiues, but the ſame ſtretcheth & ought to bee conſtrued, as ment alſo of Men. Here maie ſome aſke this queſtion: Whether theſe ſaiynges of Saincte Peter, concernyng Womens apparaile, bee ſtraightly commaunded or no? Wee reade of Queene Eſther, how that ſhe ware a Croune of gold on her head, and putte on her roiall apparaile that was very rich, precious, and meete for a Quene: Eſth. ij. and .v. Iudith alſo apparailed her ſelf moſte brauelie and magnificently. Iud. x. But in bothe places we finde it thus explaned, that thei did it not for any vaine delite that thei had therein, but rather that thei contemned, and little eſteemed that gorgeous furniture, whiche thei did weare but for the tyme, the better to compaſſe and bryng aboute their godlie and zealous purpoſes. The ſame aunſwere maie wee make here. That it is the duetie of eche godlie woman, to bee in mynde ſo vertuouſlie affected, as that ſhe maie wholly contemne this gaie attire and womanniſhe brauerie: for if thei once linke thē ſelues in louelove therewith, (the nature thereof is ſuche) that thei will daiely ſeeke more and more to prancke theim ſelues, and will keepe neither meane, nor order therein, but wantonly and licenciouſly without ende, couet the continuall maintenaunce of ſuche vaine and diſſolute prodigalitie.
A Chriſtian Woman therfore ought vtterly to deſpiſe this outward deckyng, and worldlie gallantiſe: but yet ſo, that if her Houſebande will hauehave her ſo to dooe, or any other honeſte reſpecte require the ſame, it is to bee borne withall, and tolerated. Howbeeit it is moſte to bee wiſhed, and thei are moſte eſpecially ſo to frame themſelues in their attire and deckyng, as ſainct Peter here teacheth them: to witte, to bee inwardly garniſhed, and decked with a milde and gentle ſpirite. Thy brauerie and furniture is gaie and gallant enough, if thou decke and attire thy ſelf, to content and pleaſe thy Houſebande. Chriſte requireth no ſuche thyng at thy handemaie, he is highly offended, if thou trimme thy ſelf to the intent to pleaſe the eyes of other men, or becauſe thou ſeekeſt thereby to bee dignified and called faire, louely, or beautifull. But thy cheefeſt care ought to bee, to carie this precious furniture, and incomparable garniſhement (afore ſpoken of) in thy harte, farre from all corruption, as ſaincte Peter ſaieth, and to leade a decent, honeſte, and chaſte life.
It is a ſure token, that thou haſte very ſmall workyng of the Spirite in thee, if thou feele thy ſelf to bee muche giuen to this phantaſtical, worldly and outward brauerie. For if Faith and the Spirite were truly ſettled within thee, thou wouldeſt ſooner ſtampe and treade it vnderunder thy feete, then to take delite and pleaſure therein. And thou wouldeſt ſaie as Eſther did: Eſth. xiiij. Thou knoweſt Lorde that I hate and hauehave no delight in this Croune whiche I weare on my head, and that I weare this gorgeous apparell euen againſte my will. If I were not compelled ſo to doe, to pleaſe my Lorde the Kynges eye, I had leifer tread it vnderunder my Feete. A wife thus mynded, can not herein but bee muche the dearer and acceptabler to her houſbande. And therefore Saincte Peter willeth Matrones and Wiues to ſett their delite in attiryng and garniſhyng themſelues with this inwarde furniture, and to bee endued with a meeke and quiet Spirite, hauyng their heartes voide and free from all corruption.
In aduiſing them to be meeke and gentle ſpirited, his meanyng is not onelyonly, to reſtraine them from licencious gaddyng abroade, and other open and outwarde miſdemeanours of the worlde: but his meaning is, that thei ſhould with muche more heede and carefulneſſe looke to themſelues, that their myndes inwardlie bee incorrupt, and that thei conſtantlie perſeuere in a true and ſincere Faithe, not ſuffryng the ſame any waie to be empayred or violated.
And thus it commeth to paſſe, that the hart willingly containeth it ſelf within his limitted boundes, without breakyng out into any diſorder, and be thinketh how it maie pleaſe their houſbande. And ſuche an harte, is an exceedyng pleaſure and acceptable attyre before God. If a woman bee neuer ſo richely apparelled in cloath or beaten golde, and garniſhed all ouer (euen to the foote) with Gemmes and precious Stones of price ineſtimable, this her apparell muſt needes bee very magnificent and ſumptuous: but no woman can be any waie ſo richlie and brauely attired, as in any reſpect to be comparable to that vnualuable attyre of the Soule, whiche before God is a thyng muche eſteemed and ſet by. Golde and precious Stones in the eye of the worlde are thinges highly eſteemed and of ſinguler price, but before God, thei bee thinges filthie, abhominable and of none accoumpt. That woman therefore is gorgeouſlie and richlie attired before God, whiche hath a quiet and gentle ſpirite: for ſeeyng that before God it is a thyng ſo highly ſet by, it can not but bee a thing of ſinguler greate excellencie and ful of maieſtie. A Chriſtian ſoule alreadie hath whatſoeuer Chriſt himſelf hath: becauſe Faithe bringeth together with it al good thinges. And this is ſuche a precious treaſure and riche attire, that no man can ſufficiently and according to the worthineſſe thereof eſteeme and prize it. For it is highly eſteemed and prized by God himſelfe. The perſwaſion and inculkyng of theſe reaſons, will bee muche behouefull, expedient and forcible to drawe womens myndes from the deſire of this worldly pompous apparell, wherevnto thei are by nature otherwiſe muche enclined: and ſo to bring them in louelove with this inwarde garniſhyng, that thei maie of themſelues willingly loathe and deteſt all worldly and outwarde brauerie. For it can not be, that a vertuous Chriſtian woman hearyng theſe thinges, and inwardly in harte digeſting them, but ſhe ſtraightwaies entreth into this conſideration with her ſelf: Beholde, if this braue attyre and ſumptuous apparell bee nothyng at all regarded before God, why ſhould not I alſo contemne and deſpiſe it? But if I muſt needes weare it, I will dooe it onelyonly, to pleaſe my houſbande thereby, whoſe pleaſure it is to hauehave it ſo: and vntounto whom, God hymſelf hath expreſſelie commaunded me to be obedient. A woman thus minded, is truely garniſhed and decked in her Spirite. Now, moreouer ſainct Peter bringeth in, the example of holie women, thereby to drawe and prouoke other women to this Chriſtian purpoſe and conſideration: ſaiyng.
For after this maner in tymes paſt, did the holy women, which truſted in God attyre themſelues, and were ſubiect to their Houſbandes.
As Sara obeyed Abraham and called him, Lord:
AS thei attyred themſelues, ſo is it meete that you alſo decke your ſelues (for ſo is his meanyng) and to bee loyall and obedient to your houſbandes, as Sara was vntounto Abraham, who called him Lorde, as in the Scripture it appeareth Gen. xviij. When as the Aungell came to Abraham and ſaied to Sara his wife: this tyme tweluemonth thou ſhalte beare a Sonne, ſhe laughed and ſaied: After I am waxed olde, and my Lorde alſo, ſhall I giuegive my ſelf to luſt? Whiche place Saincte Peter here fitlie remembred and aptly alledged. For Sara would not hauehave called her houſbande Lorde, if ſhee had not been ſubiect and obedient vntounto hym, and carefully bent to pleaſe hym. Therefore he afterwarde ſaieth.
Whoſe Daughters ye are, whiles ye dooe well, not beyng afraide of any terrour.
WHat meaneth hee by this admonition? Doubtleſſe this. The nature and diſpoſition of women is for the moſte parte, tymorous and fearefull of eueryevery wagging of a Strawe, and is eaſilie drawen to ſhake and tremble at euerie ſhadow: which is the cauſe that there is in that Sexe ſuch ſtoare of magicall Impoſtures and ſuperſticious enchauntmentes, whiche thei alſo teache one an other, the number of whom now adaies is growen to bee very greate. This miſchieuous practiſe ought to be farr awaie from eueryevery Chriſtian Matrone: who ought to dwell in ſuche ſafetie of conſcience, and to liue ſo voide of ſeruile feare, that ſhe ſhould not in ſuche fearefull ſorte runne vp and downe, now ſeekyng helpe of this Enchauntreſſe, nowe of that. But rather ſo ſurely to ſtand vponupon her garde, that ſhe maie boldly and faithfullie committ all thinges to the good diſpoſition of God: not doubtyng but that all thinges ſhall happen to her for the beſt, and that no harme can betyde her. For, beeyng aſſured and certaine of her eſtate, and that her condition is allowed and liked of GOD, what cauſe hath ſhe to feare? If her Childe dye, if ſhee her ſelf bee touched with any diſeaſe, all is for her good: let her referre the caſe to God, for ſith ſhe is in that ſtate that is pleaſing and acceptable to God, what can ſhe wiſhe better? And let this be taken as ſpoken to the women: now followeth that which concerneth Men.
Likewiſe ye houſbandes, dwell with them as men of knowledge, giuyng honour vntounto the woman as vntounto the weaker veſſell, euen as they whiche are heires together of the grace of life, that your prayers bee not interrupted.
THE Wife (ſaieth hee) is a veſſell and Inſtrument of God: which God vſeth to this purpoſe that ſhe ſhould conceiue and bring forthe Children, nouriſh and bryng them vp, and gouerne the houſe. Theſe be the offices and dueties that belong to the Wife, who is a veſſell and Organe of God, created and made for the ſame purpoſe: & wherevnto he hath made her by a certain naturall propenſion, apt and enclinable. Such an Organe and meane, muſt a manne hauehave to helpe hym, and therefore ſaieth S. Peter, you houſbandes ought to dwell with your wiues as men of knowledge: And not that you ſhould accordyng to the vnruly affections of your owne conceiptes and braines ſeeke to rule ouer them. Their duties are to frame themſelues to fulfill their houſbandes commaundementes, and to ſeeke all waies to pleaſe them: But withall, it is the houſbandes charge again, to deale with his wife by reaſon, and to handle her gentlie and curteouſlie, yea yeeldyng ſomething vntounto her, and giuyng honour to her, as to the weaker veſſell of God.
The Houſband alſo is the Veſſell and Organ of God, but the Woman is the weaker, and that not onelyonly in bodie but alſo in minde, wherein ſhe is of a weaker and fearfuller moulde. And therefore thou muſt ſo handle her and ſo deale with her, as ſhee maie beare it. And herein thou muſt none otherwiſe frame thy dealinges, then thou wouldeſt doe about any other Inſtrumentes whatſoeuer, that thou haſt neede for any purpoſe to vſe: as if thou wouldeſt preſerue and keepe thy knife in a good edge, thou muſt beware that thou cutt no ſtones with it. But of this poynt there cā not any certaine rules be preſcribed. God referreth that to the diſcretion and wiſedome of eche peculier mā, to vſe his Wife with reaſon and knowledge: and as the nature, wit and diſpoſition of eueryevery one doeth require. For thou arte not allowed to vſe that power and authoritie whiche thou haſte ouer her, accordyng to the deuiſe of thyne owne ſenſuall phantaſie: for thou art her houſbande, becauſe thou ſhouldeſt helpe her kéepe her, maintaine and nouriſh her, and not to ſpoyle and marre her. Herein therefore (I ſaie) can no certaine ſcope and boundes be limited to a man for circumſtaunce how to rule and gouerne his wife, but the vſage thereof is referred to eueryevery particuler mans diſcrete dealyng and wiſe gouernement.
After this ſorte wee are likewiſe taught, as touchyng the Houſebandes, what dealynges are fitte and decent for theim, and what behauiour thei are to vſe, agreeable to Gods good will and pleaſure: To witte, that thei ſhould dwell with their Wiues, and ioyntlie with theim ſeeke to gette bothe their liuynges, helpe to maintaine and comfort one the other, and to vſe themſelues the one to the other, gentlie and courteouſlie. And although all thynges in houſholde matters, at all tymes be not handeled accordyngly as thou wouldeſt hauehave them, but many times contrary to thy mynd and appointment, yet muſt thou remember that thou art a Man, and of more wit, reaſon, and perfection then a Woman: And therefore the defects and miſſehappes, growyng through thy Wiues weakeneſſe and imperfection, thou arte by reaſon to amende and beare with: And what any waie wanteth in her, thou arte to ſupplie: Yea, ſometymes thou muſte winke at matters, and ſeeme not to knowe all thynges: ſometymes to yeeld a little, many tymes to forgiue and pardon thynges amiſſe, and eche waie to giuegive to thy wife her due honour.
This honour (I know not how) many hauehave after ſundrie ſortes interpreted. Some thinke it to bee meant, that a manne ſhould prouide for his Wife conuenient foode and raimente, and ſo cheriſhe and keepe her: Some others would hauehave it to ſignifie the louelie beneuolence, that is and ought to bee betweene maried folkes. In my opinion, the interpretation of this place, is thus muche in meanyng, that the Houſebande ſhould ſo accoumpt of his Wife, and ſo vſe her, as a Chriſtian veſſell, and the organ or Inſtrumente of God. For thei ought bothe, ſo to frame and diſpoſe their liues, that the Wife muſte obeye, louelove, and honour her Houſebande: and again, the Houſbande is to giuegive vntounto his Wife that honour, that is due vntounto her. If thei can frame themſelues after this ſorte, thei ſhould liue in moſte amiable peace and louelove together, and all thynges would goe well with theim, whereas otherwiſe, if this knowledge and mutuall zeale bee wantyng, all thynges in their maried eſtate are lothſome, tedious, cumberſome, and ful of grief. And hence commeth it, that ſuche couples (I meane ſuche Houſebandes and ſuche Wiues) as marie together, for none other cauſe, but for wanton pleaſure onelyonly, thinkyng ſo ſtill to liue in laſciuious delightes, and ſenſuall appetites, finde nothyng in their mariage, but irkeſome grief, and verie torment of mynde. But if thei would hauehave regard, and reſpect vntounto the Woorke and will of God, and thither directe all their reaſons and accoumptes, thei ſhould liue a right Chriſtian life in their maried eſtate, and farre otherwiſe then the Pagans and Ethnikes doe, who are vtterly ignoraunt of the good will and purpoſe of God in this behalfe.
As thei whiche are Heires together of the grace of life.
THE Houſebande ought not onelyonly to marke and conſider. that his Wife is a weake Creature, and eaſie to offende, and there to ſtaie: But this rather is required of him, that he hauehave ſpeciall regarde vntounto this, that ſhe is Baptized into the Faithe of Chriſte, and that ſhe is poſſeſſed of all thoſe good thynges in Chriſte, whiche he hymſelf is enheritable vntounto. For accordyng to our inner man, wee are all equall and alike, and there is no difference betweene a Manne and a Woman: But outwardlie, God requireth that the Man be the head and gouerne: and the Woman to be ſubiect and obedient.
That your praiers be not interrupted.
WHat meaneth Sainct Peter by theſe woordes: Forſooth euen this: that if wee will not directe our doynges herein, by this rule of reaſon, but deale ſenſually, roughly, ſelfwilledly, vnreaſonably, vnquietly, and waiwardly, and (as men that will neuer bee pleaſed) looke to hauehave euerie thyng to fall out iumpe, accordyng to our owne wilfull deuiſes: Wée maie not thinke but that the Wife alſo, hath her diſeaſes and imperfections, and ſo ſhall the one neuer pleaſe nor content the other, nor greatly care the one for the other: the one neuer yeeld an inche to the other, neuer pardon and forget any thyng the one to the other: Nor the one to like well of that, which is doen by the other, or of the one to thother: and in theſe outragious garboiles, how can thei praie, and ſaie: Forgiue vsus our treſpaſſes, as wee forgiue them that treſpaſſe againſte vsus. By this praier, we muſt fight againſt the Deuill, and therefore it behooueth vsus to agree emong our ſelves. Theſe are thoſe true and moſte excellent good Workes, that herein wee are required to enſue and put in practiſe. Whiche if thei were throughlie inculked, and preached vntounto vsus, and that wee effectuallie and entirely would agnize and remember theim, wee ſhould hauehave all thinges at home in moſte quiet caſe, and peaceable tranquillitie. Hitherto now wee hauehave heard how a Chriſtian man ought to vſe, and behaue hymſelf in ſundrie vocations and kindes of life: and priuatelie alſo one with an other. Now, he will teache vsus, how all maner of men generallie are to behaue theimſelues Chriſtianlie one to an other, and what comely conuerſation outwardlie thei are to vſe.
Finally, bee ye all of one mynde: one ſuffer with an other: louelove as brethren: bee pitifull: bee courteous:
ALL that he here ſaieth, carieth none other meanyng, but that wee ſhould louelove one an other. For that whiche the Scripture elſwhere comprehendeth in fewe woordes, is here ſomewhat at large paraphrazed and expoūded. The meaning therefore of ſainct Peter here is, as though he ſhould ſaie: This is the ſumme of all that can be commaūded and preſcribed, concernyng your outward conuerſation, that you bee all endued with one mynde, affected alike, and linked in harte and iudgemente alike, that whatſoeuer ſeemeth right and good to one, maie ſemblably bee ſo thought and deemed of others.
Wee can not all of vsus doe one and the ſelf ſame Woorke: eueryevery one muſt worke for hymſelf, and in that vocation wherein it hath pleaſed God to place him. The Houſbandes charge, is not as the Wiues, nor the Seruauntes office as the Maiſters, and ſo of others. It is too too fooliſh and ridiculous, that ſome of our maiſterlie leaders hauehave taught, how that we muſt all doe the ſame thynges, and woorke the ſame Woorkes. Of this ſtampe are thoſe dreaming Popelinges, that are ſtill beatyng into our heades, their liyng Legendes of Sainctes, preachyng thereout vntounto vsus, that this holie Saincte did this, and that holie Saincte did that: inferryng therevpon, that wee alſo muſt doe the ſame. Doubtleſſe, Abraham when he would hauehave Sacrificed his ſoonne Iſaac, beeyng ſo peculiarlie commaunded to doe by God, did therein a moſte excellente and worthie act: but when the Gentiles and other Nations would imitate his dealyng therein, without any expreſſe commaundemente of God, and ſacrifice their children: that dealyng of theirs was abhominable before God. So did Salomon moſte godlie and well, in buildyng a Temple vntounto the Lorde, for the whiche God moſte liberallie recompenced hym: now thervpon ſodainlie ſtarte vp our blinde fooliſhe and pratlyng Buzzardes, who teache vsus that wee alſo muſt builde Churches and Chapells, whereas in truthe, there is no ſuche thyng commaunded vntounto vsus of God. And herevpon it commeth to paſſe, that whereas wee ought among our ſelues to hauehave all one mynde, and one iudgement, but diuerſe woorkes, the caſe is turned cleane vpſide doune: and wee all ſeeke to doe one ſelf ſame woorke, and to hauehave diſagreyng iudgementes, and contrary mindes: which is flatlie repugnaunt to the Goſpell.
All men are now therefore to be taught, that it is required at all our handes, that wee ſhould thinke all one thyng, bee all of one iudgemente and like affection, but yet that wee muſte woorke diuerſlie: that wee hauehave one harte, but yet many handes. Wee muſt not all followe one and the ſame woorke, but eueryevery one muſt exerciſe his owne woorke: For otherwiſe wee could not perſeuere and continue, in one mynde and one harte. That whiche is outward, muſt needes bee diuerſe: ſo that euerie one muſt abide in that, whiche he is commaunded vntounto, and wherevnto he is called. This is a true & ſound doctrine for this life, and needefull of all men to bee throughlie knowen, and effectuallie practized: for the Deuill is moſte buſie in this poinct, yea, and hath alreadie in many brought his purpoſe to paſſe, that fewe men continue in the function peculierlie incumbent vntounto theim, but blindlie runne on, and ſeeke to diſcharge their owne peculier offices by the woorkes of others: wherevppon there hath growen among vsus muche iarryng diſagreemente: Monkes ſnappyng at Prieſtes, and Prieſtes kickyng at Monkes, and eueryevery ſeuerall Profeſſion of life, ſpightyng an other. For eueryevery one would hauehave his owne Profeſſion and trade, to bee accoumpted beſte, and therevppon hath growen vp ſuche a table of ſondrie profeſſed Religions, one ſeekyng to be had in eſtimation before an other. Thus the Auguſtine Friers ſought to outcountenaunce, and deface the Preachyng Friers: and the Carthuſians ſtill grunted againſt the Minorites: So that thei are all growen to bee ſeuerall and diſtincte Sectes, and in no Profeſſion or trade of life hath there beene leſſe agreemente, then among theſe holie religious Orders, for ſo (ſauyng your reuerence), thei muſt bee tearmed.
But if one ſhould preache vntounto theim, that no Woorke before GOD excelleth other, but that all thynges by Faithe are made equall, that our hartes ſhould continue vniforme, and that wee all ſhould be alike mynded: or if one ſhould ſaie: This Order or Profeſſion wherin the Biſſhop liueth, is before God of no more acceptation, then the order of life wherein the poore Laiemā liueth: or that the kinde of life that a Nunne hath profeſſed, is no better then the ſtate of a maried woman, and ſo of the reſidue: I am ſure, thei can not abide to heare it: for eueryevery one ſtriueth to bee accoumpted of greater excellencie then other. What? (will thei ſaie) how can it bee, but that this ſtricte and auſtere trade of life, whiche wee hauehave vowed and profeſſed, muſte needes bee muche better and excellenter, then the plaine profeſſion of the Laitie?
Therefore to bee of one mynde and of one iudgement, ſignifieth that eueryevery one ſhould ſo thinke of his owne worke and profeſſion, as of an other mans: ſo that he accoumpt and think the maried ſtate to bee as good, as the vowed ſtate of chaſtitie and virginitie: and that all thinges are equal before God, who iudgeth accordyng to the hearte and faithe, and not accordyng to the perſones or outwarde workes. And therefore we ought ſo to iudge as God himſelf iudgeth, that is, that we muſt hauehave all one mynde and one iudgement, that vnitie and concorde maie flouriſhe and remaine in the world: that our hartes may continue vndiſſeuered, and not bee drawen aſunder for theſe outwarde by matters: ſo that we are to deeme allow and think well of the worke that any other doeth, ſo long as the ſame is not of it ſelf, Sinne.
Of this Concorde ſpeaketh ſainct Paule ij▪ Cor. xj. where hee ſaieth thus: I feare, leaſt as the Serpent beguiled Eue through his ſubtiltie, ſo your myndes ſhould bee corrupt frō the ſimplicitie that is in Chriſt: whiche is as muche to ſaie, as, I feare leaſt the Deuill likewiſe deceiue you, and drawe your ſimple heartes and agreing myndes into diuiſion and diſcord. Likewiſe Phil. iiij. The peace of God whiche paſſeth all vnderſtandyng, preſerue your hartes and myndes in Chriſt Ieſus. And why is the Apoſtle ſo carefull for our hartes and mindes? Truely becauſe therevpon al other thinges doe depende.
For if I once fall into a reprobate ſenſe, and bee poſſeſſed with a peruerſe vnderſtandyng, I make a general ſhipwrack of all together. As if I bee a Monke, and therein fullie perſwade my ſelf, that my woorkes are more regarded and eſteemed before God, then other mens: and ſhould ſaie: I thanke thee O GOD, that I am become a Monke: my profeſſion is farre better then the vulgare ſtate of maried life: therevppon ſtraightwaies neceſſarilie ariſeth a ſwelling arrogancie of the minde: and a vaine puffyng vp of the hart can not but be there, where I ſeeme in myne owne eyes to bee more iuſt and righteous then others be, and in reſpect of my ſelf contenme other men. By whiche meanes I wilfullie beguile my ſelf: for there is no maried woman liuyng in the true and ſincere Faithe of Chriſt, but is muche more eſteemed before God, then I with my lowſie Profeſſion and witleſſe Vowe. Therfore when we acknowledge & aſſuredly knowe that Faithe bringeth with it all thinges that be expedient and needefull for a Chriſtian man to hauehave, then are wee all of one mynde, heart and iudgement, without makyng any difference of workes, or preferryng one before an other.
Thinke therefore that this place of S. Peter is not to bee vnderſtoode of any externall mynde, but of a ſpirituall and internall iudgement in thinges, and ſuche as before GOD are highly ſet by: that life and doctrine maie vniformallie agree together, and that the ſame thing that ſéemeth good to an other, maie ſeeme alſo good to vsus, and alſo that that maie bee likyng and pleaſaunt to an other, that is liked and pleaſaunt vntounto vsus, as afore hath been declared. This hearte and this mynde hauehave thei that be right Chriſtians, and this ought thei with all care and diligence to looke vntounto, that by no meanes it quaile accordyng to ſainct Paules exhortation. For aſſoone as the Deuill by his malice ouerthroweth this hart and this minde: ſtraightwaies is the bonde of true vnitie broken aſunder, and all thinges at once come to an vtter confuſion.
One ſuffer with an other:
LET one hauehave a care for an other: lett the neceſſitie of thy Neighbour no leſſe moue thy hearte, then if the caſe were thine owne: yea thinke it to appertaine vntounto thee: And when hee hath ſuſtained any hindraunce, loſſe or miſchaunce, doe not thou reioyce thereat, neither thus thinke with thy ſelfe: It is well enough: if ſome worſe thing had happened vntounto him, he hath well deſerued it. For where charitie is, there is ſo muche and ſo greate care for the ſtate of our Neighbour, that if any miſhappe befall vntounto hym, it ſhould no leſſe pearce our heartes, then if it had chaunced vntounto our ſelues.
LoueLove as Brethren:
LEt eueryevery one accoumpte an other as his owne Brother: the whiche how to bee vnderſtood, is very eaſie, for euen Nature her ſelf teacheth vsus. Wee ſee that thei whiche bee naturall borne brethren, liue in a more neerer bonde of louelove, and are more carefull, zealous, willing and readie one to aſſiſt an other, then any other freends be. The ſame muſt wee now dooe, beeyng all Brethren together by Baptiſme, inſomuche that our verie Parentes after our baptiſme, are to vsus in the place and ſteede of Brethren, for that wee hauehave the ſame giftes, graces and benefites at Chriſtes hande by Faithe, whiche thei hauehave.
Be pitifull one to an other.
THE Greekes in this one word (foreign) comprehende all this ſentence: whiche to expreſſe againe in one worde in Latine, wee muſt bee driuen to call it Viſceroſi. And I knowe not how better to interprete and explaine it, then by a compariſon or ſimilitude. Behold & marke how a Father or Mother is affected towarde their Childe: that if a mother ſee her Infant to ſuffer any extremity or wāt, her harte and bowelles earne within her. And thence is this forme or phraze of ſpeakyng borowed, whiche is very vſuall and often in the Scriptures. One Hiſtorie thereof we hauehave in the firſt Booke of Kynges Cap. iij. Where it is declared, how two women contended before Kyng Solomon, for a young Infant, whoſe it ſhould be, for either of them laied claime vntounto it. The Kyng therefore purpoſing to trie out, whether of them was the right mother of the Childe, could deuiſe no better waie to bolt out the truth, then by nature it ſelf: by whiche pollicie he tryed out the matter. For hee ſaied to the women: Thou ſaieſt that the liuyng Childe is thine, and ſhe ſaieth, it is hers: Bryng mee therefore hither a Sworde, and diuide the Infant in twaine, and giuegive the one halfe to the one, and the other halfe to the other. By whiche wiſe pollicie, hee founde out which was the true mother of the Childe. For the Scripture in the ſelf ſame place recordeth, that ſtraightwaies the bowelles of her compaſſion were mooued in louelove towarde her Childe: and that ſhe cried out and ſaied: Oh my Lord, not ſo, but let her rather hauehave the whole Childe, and ſtaye hym not. Wherevpon the King preſentlie gaue iudgment, & ſaied. This is the true mother of the Childe, deliuer him vntounto her. Herehence maie wee gather the very true ſenſe of this worde, here deliuered vntounto vsus by ſaincte Peter, to ſignifie an entyer compaſſion and moſt hartie affection. And that we ſhould be none otherwiſe mutuallie affected one towarde an other, then they that are naturall Brethren by bloud: that eueryevery ones whole harte, marowe, veines and all the powers of our mynde and bodie be totallie moued with compaſſion at the miſhappes of an other: and that we ought to beare ſuche a zealous, mutuall, hartie and motherly affection one toward an other, that if any thing with thē miſcarie, it ſhould euen pearce vsus (as it were) to the death. Suche a mynde ought one Chriſtian to beare towardes an other. But I feare, there are but a very fewe to bee founde, whiche ſo entierly with their harte louelove their Neighbour, and that are ſo moued with compaſſion ouer the neceſſities and wants of others, as a mother is ouer her Babe that ſhe bore in her wombe.
Be curteous.
VSE your conuerſation ſo gently and amiably one towarde an other in theſe outwarde thinges of the world, that eueryevery one not onelyonly accoumpt the thynges whiche happen to an other, to appertaine alſo to hymſelf: euen as Parentes are wont to doe, who make no leſſe reckoning of that whiche is their Childrens then of their owne: but alſo that eueryevery one vſe louing and curteous conuerſation with his Neighbour. For there bee ſome ſo waiwarde, churliſhe, crabbed and vnreaſonable, that eueryevery one almoſt is vnwillyng to hauehave any dealyng or vſe any companie or conference with theim. And ſo it commeth to paſſe that ſuche perſones commonly be ſuſpicious and eaſilie drawen vntounto wrath and anger, ſo that none will willingly deale with them. But thei be truely curteous, freendly, fauourable, ſincere and amiable, whiche conſtrue all thinges to the beſt, bee of nature nothyng ſuſpicious, and are not eaſilie mooued vntounto anger and wrathe, but can take well in worthe whatſoeuer is doen vntounto them.
Beholde now and looke into the Goſpell, and there ſhall you finde Chriſte depaincted and ſett out after this maner, in whom wee maie beholde and ſee moſte euidently all theſe vertues ſingularly abidyng. The Phariſees tempted hym after ſundrie ſortes, now one waie and now an other, to entrapp and catche hym at auauntage, and yet is not hee a whit therewith mooues. And although his Apoſtles now and then ſtumbled and did amiſſe & fooliſhly, yet neuer did he roughly and hardly checke them, but vſed alwaies a myld and curteous lenitie towardes them, aſſuryng and drawyng them vntounto hym, to the intent to make them the gladder and willynger with all their hartes to liue with him, and to hauehave a greate pleaſure in adheryng and cleauyng vntounto his companie.
The ſame kinde of louyng affection wee commonly ſee to bee among tried freendes and faithfull Companions, where there bee two or three that bee ſincerely affected in mynde one towardes an other: If one of them make a fault, the other taketh it well in worth, and gentlie beareth with it.
This example ſomewhat confirmeth this ſentence and aduertiſement of Saincte Peter, but not whollie expreſſeth the full meanyng thereof. For the freendlineſſe and courteſie that is here ſpoken of, ought indifferently to bee extended and ſhewed vntounto all men.
Here thou ſeeſt the verie nature of ſincere and true LoueLove, and what a perfecte, gracious and fauourable people, Chriſtians are. The Aungelles leade this maner of life emong theim ſelues in heauen: Whiche kinde of life wee ought alſo to practiſe, and leade here on earth: but the nomber emong whom the ſame is to bee founde, is verie rare and ſcante. As ſainct Peter therefore hath taught Houſebandes, and Wiues, Menſeruauntes, and Womenſeruauntes, ſo to frame and leade their liues, as that eche one ſhould looke to his owne charge and function, and carefullie applie his owne peculier vocation: So willeth he likewiſe theſame practiſe and order, to bee putte in vre in our common dealynges emong our ſelues.
Now, the onelyonly Workes, wherevnto Sainct Peter here would hauehave vsus earneſtlie and zealouſlie to giuegive our ſelues, are theſe: to bee ſorie at the harmes and miſchaunces of our Brethren, to bee feruent in Brotherlie LoueLove, to hauehave our verie bowelles throughlie enflamed with the louelove of thē, and to ſhewe our ſelues readie, willyng, tractable, and fit to louelove, and to bee loued of all men.
Here is neuer a woorde mencioned of any of thoſe flim-flam toyes, and friuolous deuiſes that hauehave heretofore verie deuoutlie been preached, or rather prated on vntounto vsus. He doeth not here ſaie, Builde an Abbeye or a Nunnerie, giuegive ſome maintenaunce for an ordinarie Maſſe, take the holie order of Prieſthood vppon thee, profeſſe thy ſelf a Monke, weare a Cowle, vowe Chaſtitie or any ſuche like. But he ſaieth thus: Looke that thou bee milde, gentle, and courteous. Theſe are the true good Woorkes in deede, yea, rather the golden Deedes, the Pearles and the precious Stones, wherewith God is ſingularlie delighted.
But as this doctrine is a perfecte, Chriſtian, and right wholeſome doctrine: So can not the Deuill any waie abide it. For this doctrine once preuailing, would quickly ouerthrowe and ſubuerte his Kyngdome: And therefore he ſeeketh all the waies that he can to deface and extinguiſhe it, by ſtirryng vp theſe pompous Popes, and mumpyng Monkes to yell and …aule, to banne and curſe, and malapertly to affirme, that whoſoeuer he be, that ſpeaketh againſt any of their doynges, ſpeaketh by the verie inſtincte, ſuggeſtion and procurement of the Deuill hymſelf. But little knowe thei, the vſe of theſe …eedefull and neceſſarie good Workes, whereof ſaincte Peter here ſpeaketh: Namely, Brotherly louelove, beeyng entirely and in the bowelles of vnfeined ſinceritie, meante and exerciſed with all freendlineſſe, courteſie, and ſweeteneſſe. For if theſe bee …, (as needes thei muſt confeſſe them to bee) then are thei muche to blame, and to bee accoumpted as impudent liers, in preſumyng and affirmyng their owne dregges and deuiſes, to bee moſte worthie to bee preferred. It is to bee wondered at, how ſuche groſſe and palpable blindneſſe could ſincke into mennes hartes. Thomas Aquinas …e of their moſte re…erende couled Rabbines, impudently aduouched, that the Orders of Popes and Monkes, farre ſurmounted the common ſtate of the ſimple Laitie. Whiche moſte impious, ſhameleſſe, and liyng aſſertions, were afterward by the Schoolemen ratified and allowed: and thei onelyonly that were the Profeſſors thereof, inueſted with the title, dignitie, and name of right Reuerend Doctors: and afterward the Pope with the Ruffianlie route of his carnall Cardinalles and adherentes, Canonized and Calendred them for holie Sainctes.
Abandonyng therefore, and reiectyng all other doctrines, I wiſhe thée to embrace, and firmely to ſticke vntounto this. Chriſt hymſelf and his Apoſtles hauehave taught ſo. If thou wilte therefore dooe thoſe Woorkes that of all others are beſte, and take that profeſſion vponupon thee, that of all others is moſte holie, embrace Faithe and Charitie: and deteſt that groſſe impudencie of theſe Popelynges, whiche affirme and vaunte their Profeſſion to ſurmounte either Faithe or Charitie. For if their vowed Profeſſion were of ſuche worthineſſe, that it excelled Faithe, it muſte alſo excell the woorde of God: And if it excell the worde of God, it muſt needes followe, that it excelleth and paſſeth God himſelf. And here we ſee, that S. Paule ij. Theſ. ij. wrate verie truely in ſaiyng, that Antichriſt ſhould exalt him ſelf againſt al that is called God. Finally, lea… thus to iudge al theſe matters: whereſoeuer LoueLove, Mildneſſe, and Courteſie are wanting, there doubtleſſe all other Workes be damnable. Wee ſee therefore how plainely and fullie Sainct Peter hath here ſette doune vntounto vsus, how wee ought to frame our ſelues to liue a Chriſtian life, euen in our outward conuerſation: hauing afore, with no leſſe excellencie and ſkill declared, how our …nner life ſhould be framed to God warde. Wherefore this Epiſtle is fullie ſtaught with ſtoare of muche godlie and wholeſome doctrine, and therefore to bee accoumpted as golden, and among the beſte, and moſte abſolute Epiſtles that are.
Not rendryng euill for euill▪ neither rebuke for rebuke▪ …ut contrariwiſe bleſſe, knowyng that ye are the…eunto called, that ye ſhould bee heires of bleſſyng.
YEt he continueth his expoſition of LoueLove more at large, inſtructyng vsus further how we ſhould behaue our ſelues toward them, that hurte and perſecute vsus. The meanyng of the Apoſtle is this: when thei perſecute, trouble, moleſte and hurte you, dooe not you the like againe vntounto them, but for the euill that thei doe vntounto you require ye good vntounto them againe. When thei ceuile and ſlaunder you, take heede that ye doe not the like vntounto thē, but contrariwiſe bleſſe them, praie for them, and wiſhe well vntounto them. And this is a moſte excellent point and office of LoueLove: But O Lorde, how fewe is the number of ſuche Chriſtians? But why muſt wee not render euill for euil, but contrariwiſe good for euill? Doubtleſſe (ſaieth he) becauſe ye are herevnto called, that ye ſhould bee heires of bleſſyng. Whiche ought bothe to admoniſhe and to inuite, and allure you herevnto.
In the Scripture, we Chriſtians are called a bleſſed people, bleſſed euen by God hymſelf. For God ſaied vntounto Abraham. Gene. xij. In thy Seede ſhall all Nations of the Earth be bleſſed Seeyng therefore that God hath ſo bountifully powred this bleſſyng vponupon vsus, that he might take a waie from vsus all the curſe and malediction, whiche we had drawen from our firſt Parents, & which Moſes denounced vntounto all thoſe that did not beleeue, it is verie meete and requiſite, that wee beeyng thus graciouſlie bleſſed, ſhould ſo vſe and behaue our ſelues in eche reſpecte▪ as that this maie be ſaied and verified on vsus: behold, this is a bleſſed people. And therefore ſainct Peters meanyng herein is, as though he ſhould hauehave ſaied: Conſider with your ſelues and behold, GOD hath infuſed and beſtowed this his gracious fauour vponupon you, to take awaie all curſe and malediction from you, and hath not imputed nor laied to your charge the blaſphemie, where with ye hauehave diſhonoured hym, neither hath he for the ſame puniſhed you, as ye hauehave well deſerued: but contrariwiſe hath moſte liberally and franckly beſtowed the richeſſe of his grace and benediction vppon you: who in reſpecte of your continuall blaſphemie, were worthie of al maner of malediction and curſe: for where ſtedfaſt Faithe wanteth, there can the harte none otherwiſe doe, but ſtill curſe and blaſpheme God. Now therefore endeuour your ſelues, ſo to deale with others, as it hath been dealt with you. Curſe not, reuile not, but doe good and ſpeake well, yea, although others raile on you, and ſpeake all maner of euill againſt you, and paciently ſuffer when iniurie and wrong is offred vntounto you. And now he bryngeth a place out of the xxxiiij. Pſalme, where the Prophet Dauid ſaieth thus:
For if any man long after life, and to ſee good dayes, let hym refraine his tongue from euill, and his lippes that thei ſpeake no guile.
HE that would enioye a pleaſaunt and delightſome life, and not dye the, Death but ſee good daies, that all thynges maie proſpere and goe well with hym, lette hym refraine his tongue from ſpeakyng euill, and that not onelyonly againſt his freendes, whiche is a moſte vi…e qualitie, and reſemblyng the Nature of verie Serpentes and Vipers: but his meaning is thus muche more: let hym carie aboute with hym an honeſt and good meanyng mynde, let hym refraine his tongue from ſpeakyng any harme euen againſt his Enemies, yea, when hee is thereto prouoked, and hath greate cauſe miniſtred vntounto hym, to reuile and ſpeake amiſſe. Yea, lette hym reſtraine his lippes alſo (ſaieth he) that thei vtter no guile. For there be not a fewe, whiche outwardly in mouthe ſpeake well, and bidde their neighbour freendly Good morowe, whiche inwardly in harte thinke cancardly and ſpightfully: euen wiſhyng them at the Deuill. Theſe men are thei that hauehave no right nor intereſt in the inheritaunce of bleſſyng. Thei be euill fruites of an euill Tree. And thus dooeth Saincte Peter fitly referre the place whiche he alledged concernyng Woorkes, vntounto the roote inwardly, namely vntounto the Harte. And this is the verie true and proper interpretation hereof. There followeth al…o afterward in the afore alledged place of the Pſalmiſt theſe woordes.
Let hym eſchue euill and doe good. let hym ſeeke peace, and followe after it.
THE worlde thinketh the beſte waie to purchaſe this peace, is to require wrong with wrong, and one diſpleaſure with an other. But this is not the right waie to attaine vntounto it. For there was neuer yet any Kyng, that by this meanes could winne peace at his Enemies handes. The Romaine Empire grewe to ſuche might and Maieſtie, th… it ſubdued and ouerthrew all that againſtoode it: and yet could it neuer retaine the people that were Subiecte vntounto theim, in their due obeiſaunce. And therefore this courſe and order of repreſſyng our Enemies with force, is not the beſte waie to purchaſſe and confirme ſtedfaſt peace emong vsus. For if we ouercome and ſuppreſſe one Enemie, there will ariſe vp tenne, yea twentie, till we our ſelues bee brought to confuſion.
But hee taketh the right and orderly waie to ſeeke after peace, and ſhall ſurely finde it, whiche refraineth his tongue, eſcheweth euill, and rendreth good for il. This is another maner of waie then the Worlde taketh or hath ſkill of. Now, to decline from euill and to doe good, ſignifieth to refraine either from hearyng or ſpeakyng any wordes of ſpight and malice, and not to ſeeke requitall of iniuries. Seeke after peace this waie, and thou ſhalt bee ſure to finde it. For when thyne enemie hath ſerued his owne mynde and fullie ſatiſfied his angrie humour in doyng what he can againſt thee: if thou againe replie not againſte hym with bitter and bityng wordes, neither ſtorme and fret at his iniuries, thou ſhalt ouerthrowe hym in his owne turne, and get the vpperhande of hym in the ſwaie of his owne maliciouſneſſe. For in this ſort did Chriſt ouercome his Enemies vppon the Croſſe, and not with any ſworde or materiall weapon: Requitall of one iniurie with an other, and one ſhrewde turne with an other encreaſeth furie and ſetteth parties at further iarre then thei were afore: wheras pacience and ſuffraunce procureth quietneſſe and eaſe. But ſome will ſaie: how can this ſo bee? it ſtandeth not with manhood, neither can fleſh and bloud abide ſo to deale. I confeſſe, it is more then is ſimplie in man thus to dooe, but beeyng aſſiſted with ſupernall grace, and thus paciently tolerating iniuries without deſier of actuall reuenge, thou ſhalt be ſure to ſpeede as this next ſentence purporteth: to wit.
For the eyes of the Lorde are ouer the righteous, and his eares are open vntounto their praiers: and the face of the Lorde is vponupon them that doe euill.
IF thou thy ſelf ſeeke not priuate reuenge, neither recompence euill for euil, there ſitteth one in the Heauens, euen the Lorde, who can not abide to ſee his Seruauntes to take wrong: and therefore thei hauehave the beſt and the iuſteſt cauſe whiche ſtrike not againe, neither ſeeke reuenge. God hymſelf careth and reſpecteth thē, and their praiers ſound in his eares. He is our protectour, ayder and mainteinour, he is our Guardian and ouerſeer, he will not be vnmindfull of vsus, neither can wee ſlide out of his ſight, for his eyes are alwaies vppon vsus. And this is it that ought to erect and ſtirre vp our courages, and to perſwade and prouoke eueryevery Chriſtian paciently to ſuffer all maner of iniurie without requiring one euill with an other. For al I cōſider the matter with my ſelf aright, I mu… thus thinke, that the Soule of that man whiche hurteth me, (without earneſt repentaunce) ſhalbe in endleſſe tormentes in hell▪ and there vppon a Chriſtian harte can not chooſe but th…s burſt out in hartie and zealous praier vntounto God and ſaie: moſt louyng and gracious Father, forſomuche as this man hath ſo horriblie incurred thy diſpleaſure, and ſo miſerably thereby throwne himſelf into the daunger of Hell fier? I humbly praie and beſeeche thee, that thou wouldeſt pardon and forgiue hym this his fault: and ſo doe to him as thou haſte doen vntounto me, in deliueryng me frō this thy heauie wrath and anger. For as he hath his eyes euer readilie bent and with fauour moſte graciouſlie beholding them that be good: ſo looketh he with a ſterne and frounyng countenaunce vppon them that bee euill. Wee therefore whiche knowe, that hee fauourably and graciouſlie looketh vponupon vsus: but vponupon them angerly, frouningly and with indignation: ought to pitie their wofull caſe and to be throughly ſorie for their miſerable eſtates, and hartily to praie for thē.
And who is it that will harme you, if ye followe that whiche is good?
WHen wee followe that whiche is good, and recompēce not euill for euill, but rather moſt curteouſlie and with the very bowelles of tender affection embrace and louelove all menne, there is none that can doe vsus any harme. For although thei ſhould take from vsus our wealth, our name and bodie, yet are not wee in any poynt harmed, becauſe wee poſſeſſe ſuche abundant ſtoare of good thinges: vntounto whiche, the thinges taken from vsus, can by no meanes and in no reſpect bee compared. Thei that perſecute and ſeeke after vsus to dooe vsus harme, hauehave no goodes at all, ſauyng onelyonly theſe lame, momentarie, vnperfect and tranſitorie traſhe of the worlde, and ſhall afterward if thei continewe in impenitencie, bee caſt into Hell fier, there for euen to bee tormented. But our goodes are eternall and incorruptible, although wee ſuffer a little loſſe of theſe worldly and temporall goodes.
Notwithſtanding, bleſſed are ye, if ye ſuffer for righteouſneſſe ſake.
HE not onelyonly ſaieth that no man ſhalbe able any whitt to harme you, if ye ſuffer any thyng for Gods ſake: but he further addeth Bleſſed are ye for the ſame: ſo that ye hauehave greate cauſe of reioycing, if ye ſo be afflicted. For ſo ſaith Chriſt Matth. v. Bleſſed are ye when men reuile you and perſecute you and ſay all maner of euill againſt you for my ſake, falſelie: Reioyce and bee glad. Hee that rightlie and throughlie waigheth theſe wordes, and conſidereth that the Lord hymſelf ſpeaketh them, and that ſo louingly and ſo comfortably, how ſhould he but conſtantlie ſtande to his tacklyng, and paciently abide all that can or maie happen? Againe, thei that in theſe wordes feele no comfort and inwarde conſolation, can not but bee voide and vtterly without all ſtrength, ioye and comfort.
Yea, feare not their feare, neither be troubled:
But ſanctifie the Lorde God in your heartes:
THis place againe hath ſainct Peter cited out of the Prophete Eſay, where he hath theſe words: Feare ye not their feare, neither bee ye afraied of them: but ſanctifie God in your hartes, and let hym bee your feare, and let hym bee your dread &c. Eſay. viij. Here wee hauehave a ver… greate protection and refuge, ſo that we maie boldly repoſe ourſelues in ſafetie, and bee aſſured that none ſhall harme vsus▪ Let the worlde terrifie, and rage, threaten and menace neuer ſo tyrannouſlie, yet ſhall their terrour come to an ende, whereas our ioye and conſolation ſhall be endleſſe. And therefore we ought not to feare the worlde any thing a… all, but rather to bee valiauntlie minded and conſtantly encouraged againſte it: but before God to humble our ſelues and …o feare with all reuerence.
And what meaneth ſainct Peter, in bidding vsus to ſanctifie the Lord God ▪ How can we ſanctifie hym, of whom we muſt be ſanctified? I anſwere, that wee after this ſort, praie, Hallowed (or ſanctified) bee thy name: for that it is our dueties to ſanctifie his name: whereas (notwithſtandyng) he hymſelfe ſanctifieth his owne name. Wherefore, ſainct Peter is thus to bee vnderſtoode: Sanctifie the Lorde God in your hartes, that is, whatſoeuer it ſhall pleaſe God to laie vppon vsus, whether it ſeeme to vsus good or badde, pleaſaunt or greeuous, honorable or ignominious, luckie or vnluckie, it is our partes and dueties, not onelyonly to embrace and take the ſame in good par…e, as thinges ſent to vsus for our furtheraunce and benefite, but alſo to accoumpt the ſame as holie, and therevpon to ſaie: This that I now receiue from the Lordes hande, is a thyng ſo precious and holie, that I am not worthie to bee partaker thereof. So ſaieth the Prophete Dauid Pſal. Cklv. The Lord is iuſt in all his waies, and holie in all his woorkes. When as I therefore in theſe thinges doe thus glorifie God, and repute his workes as precious and holie. I doe thereby ſanctifie hym in my harte. But thoſe fellowes that dwell ſo muche vponupon the poinctes of the Lawe, that thei thinke not God to bee righteous, but that he doeth them wrong: and that he is aſleepe and neither wil maintaine his owne iuſtice and righteouſneſſe, nor yet repulſe wrong and iniurie doen vntounto hym, theſe fellowes (I ſaie) diſhonour God, in thus deemyng him to bee neither iuſt nor holie. But hee that is a true Chriſtian, muſt entierlie aſcribe all iuſtice vntounto God, and vntounto himſelf (as truthe it is) all iniuſtice: to acknowledge God euer holie, and himſelf prophane: and ſincerely to profeſſe and confeſſe that God is in all his doinges moſt iuſt and holie. This harty acknowledgment he requireth at the handes of eueryevery one of vsus. And foreade we Dani. ix. O Lorde God, iuſte and true are thy Iudgmentes which thou haſt doen vntounto vsus, for we hauehave ſinned and committed iniquitie, and hauehave doen wickedlie, yea wee hauehave rebelled, and hauehave departed from thy preceptes and from thy iudgementes: and therefore vntounto thee O Lorde belongeth Righteouſneſſe, honour and glorie, but vntounto vsus open ſhame and confuſion. To conclude, when any calamitie or miſhappe (as it is commonlie taken) betydeth vsus, let vsus hartilie thanke God and bleſſe his holie name for it, and that is it which ſainct Peter and Eſay doe here cal, the right ſanctifiyng of the Lord our God.
Notwithſtanding, it is not hereby required at our handes, to ſaie, that he whiche hath harmed vsus, hath doen therein well and iuſtly. For the Iudgment that is betwene God and thee, is of a farre other ſorte, then the iudgment betweene thee and me. I maie foſter and nouriſh in my harte, hatred, euill luſtes, and diſſolutes deſires, wherein I nothyng at all hinder or harme thee: as thou likewiſe hurteſt not mee in that whiche thou doeſt: but yet before God I am vnjuſt and hauehave deſerued ſharpe puniſhment: and therefore if he puniſh me for the ſinne, he dealeth iuſtly with me and doeth me no wrong, for I hauehave deſerued it. If he doe not puniſhe me but pardon my treſpaſſe & offence, yet he doeth therein iuſtlie, for alwaies and in all thinges iuſtice and righteouſneſſe is to bee aſcribed vntounto hym: albeit herevpon it followeth not, but that he doth vniuſtly which perſecuteth mee. For although I hauehave grieuouſlie ſinned and am guiltie of hainous offences before the Maieſtie of God, yet hauehave I not thereby wronged hym, that without cauſe perſecuteth mee. Therfore when God giueth leaue to the Deuill and euill perſones to hauehave power to woorke any harme vntounto thee, and to afflict thee, hauyng doen no harme vntounto them: knowe this, that God vſeth them as Executioners of his Iuſtice: that thou maieſt thereby learne, that godleſſe perſons and wrongfull practiſes, are to the godlie, thinges bothe good, expedient and profitable.
For ſo reade we, Ezech. xxix. of Kyng Nebuchadnezzar, where the Lorde by his Prophete ſaieth: Dooeſt thou not knowe that he is my ſeruaunte, and ſerued a greate ſeruice for me. And then he further ſaieth: Behold, I will giuegive hym a rewarde▪ for I hauehave not as yet recompenced hym, for the labour and ſeruice that he did for me. I will giuegive vntounto hym, the lande of Aegypt for his labour, and it ſhall bee the wages for his Armie, for he ſerued againſte it, and thei wrought for me, ſaieth the Lorde God. This Kyng had neither right, nor aucthoritie ouer the Egyptians, but GOD had bothe: And therefore it pleaſed hym, by this Kyng and his Armie, as by his inſtrumentes, to take puniſhement on theim. And in this ſorte alſo are euill and graceleſſe perſones the Seruauntes of GOD, and ſerue hym: becauſe thei ſhould not bee fedde at his hande francklie and freelie, without doyng ſomewhat for their liuyng. For God commonlie franketh and pampereth theim full of theſe Temporall pleaſures, and worldlie delightes: in lieu whereof he vſeth their miniſterie and ſeruice, to woorke his will, and that thei ſhould Butcherlie perſecute his Sainctes. Whiche purpoſe of God, becauſe theſe bloodie Wolues by their fleſhelie reaſon, can not looke into: thei thereby nozzle themſelues in this errour, that thei thinke themſelues to deale therein verie well and godlie. Whereas in deede thei are in this preſent worlde, onelyonly rewarded with wealth, proſperitie, Pompe, Dignities, Reuenues, Iuriſdictions and Seigniories: and that for none other cauſe, but for that thei bee Gods Hangmen and Executioners, to perſecute the godlie Chriſtians. And therefore if thou pacientlie ſuffer, and ſanctifie God in thy dealynges, yeeldyng vntounto hym thankes for all thinges, whatſoeuer it pleaſeth him to ſende vntounto thee, there is no doubt but all goeth well with thee, For, he will neuer faile them that vnfeinedlie truſte in hym, but will aſſuredlie throwe and caſte thy perſecutours (excepte thei earneſtlie repent) into hell fire, there to bee perpetually tormented euen for the wronges that thei hauehave dooen vntounto thee: whereas thée he will mercifullie receiue into endleſſe bliſſe and felicitie. And therefore be contented to let hym iudge and requite: for of hym ſhall eueryevery one receiue, accordyng to his deſertes.
An example hereof wee hauehave in the holie man Iob. Who after that all his goodes were conſumed, his Cattall taken awaie, his Children ſlaine, and al that he had, waſted: brake out into no worſe woordes then theſe: The Lorde hath giuen, and the Lorde hath taken awaie againe, euen as it hath pleaſed the Lord, ſo is it come to paſſe, bleſſed be the name of the Lord. Iob. j. And when as his wife came to hym, mocking and ſkornyng hym, ſaiyng: What meaneſt thou? What getteſt thou by this thy vprightneſſe? Blaſpheme God and dye. But he ſaid vntounto her, Thou ſpeakeſt like a fooliſhe woman what? Shall wee receiue good at the hande of God, and not receiue euill? Wherefore euen as it hath pleaſed him, ſo is it come to paſſe: as the Lorde hath giuen (ſaieth he) ſo hath he taken awaie againe: It was not God that gaue, and the Deuill that tooke awaie, but yet the Deuill was the meane or Inſtrumēt whereby all this was doen: but he did it none otherwiſe then as a miniſter or Tormentor appoincted therevnto by GOD. This man righly ſanctified God: wherefore God alſo highly commended hym and wonderfully enryched and dignified hym.
And bee readie alwaies to giuegive an anſwere to eueryevery man that asketh you a reaſon of the hope that is in you, and that with meekeneſſe & reuerence,
WEE muſt needes confeſſe, that ſainct Peter writeth theſe wordes vntounto all Chriſtians in general, aſwell to Popes and Popiſhe Clergie as to the Laitie, to Women aſwell as to Men, to yong aſwell as to old, of what ſtate, ſexe or condition ſo euer they bee: willyng eueryevery one that profeſſeth Chriſtianitie, without any exception, to hold faſt the ſure ground worke of their Faith: wherby thei maie at all tymes bee able to yeeld a reaſon of the ſame, and to aunſwere for it, when and whereſoeuer occaſion requireth, The Laytie hitherto hath been debarred and inhibited the readyng of the Scriptures: in whiche practiſe the Deuill vſed a meruailous ſuttle deuiſe, to terrifie, abaſhe, waine, and eſtraunge men from the Scriptures: wherein (the more to bee lamented) he preuailed and attained to the verie ende and pitche of his firſte conceiued drifte. For thus thought he with hymſelf: If I maie once bryng to paſſe, that the Laitie may not read the Scriptures, I doubt not but within a while, I ſhall driue the Popes themſelues from the Scriptures alſo, to the ſtudie of Ariſtotle, and of the Schoolemen. Whereby it ſhall come to paſſe, that ere it bee long, thei ſhall babble and prate on nothing ſo muche, as their owne dreamyng deuiſes, and make a Religion of their owne fooliſhe and abſurde phantaſies: and as for the Laitie, thei ſhalbe driuē to hauehave none other inſtruction, but what it ſhall pleaſe the Clergie to tattle and preache vntounto them. For, if it were otherwiſe, and that the Laitie alſo might bee ſuffered to reade the Scriptures, then ſhould the Popes alſo theimſelues, bee driuen to applie the Scriptures, leaſt thei ſhould be iuſtly reprehended of the Laitie, and their falſhoode and forgerie detected. But marke theſe woordes of Sainct Peter, thus generally ſpoken vntounto vsus all: that we ſhould all bee readie to yeeld an accoumpt and reaſon of our Faithe. When thou dieſt, it is neither I, nor yet the Pope, that is able to helpe thee, if thou ſtande not vppon a ſure foundation of the hope that is in thee: or if thou ſhouldeſt hauehave nothyng to ſaie, but that thou beleeueſt and wilt beleeue, as the Councelles, as the Pope, and as thy forefathers hauehave beleued. For the Deuill will by and by replie againſte thee, and ſaie: What if thei hauehave erred? Whereby he will driue thee to hauehave neuer a woorde to ſaie, and ſo hale and drawe thee into Helle. And therefore it ſtandeth vsus vponupon, to bee certainly perſwaded and grounded in thoſe thinges whiche we beleue, namely, that the Woorde of God is not that, whiche the Pope, or whiche our holie Fathers doe either beleeue or ſaie. For wee muſt not depende vponupon, nor truſt vntounto any perſone whatſoeuer, but onelyonly vponupon the verie expreſſe and onelyonly Woorde of God.
And therefore when thou art rebuked, reprehended, or (as though thou were an heretique) demaunded any queſtions concernyng thy Faithe, or why thou beleeueſt that by Faithe onelyonly thou ſhalt be ſaued: let thine aunſwere bee thus: Becauſe I hauehave the expreſſe Worde of God for my warraunt, and euident textes of the Scriptures that ſo teacheth me, as namely, ſainct Paule Rom. j. The iuſte ſhall liue by his Faithe. And againe, the woordes afore alledged by ſainct Peter out of Eſaie Chap. xxviij. as touchyng the liuely Stone Chriſte, where he ſaieth: He that beleueth on hym, ſhall neuer be confounded. Theſe ſure groundes doe I ſticke vntounto, and in ſo doyng, I am certaine and ſure that I cannot be deceiued. But if thou wilte wilfully (as many fooliſhe mynded perſones vſe) ſaie: Sir, we will relie and adhere to what ſoeuer the Generall Counſell in this or in that poinct ſhall define and determine: and whatſoeuer is there concluded, wee will ſtande vntounto and maintaine: I tell thee, who ſoeuer thou bee that ſo ſaieſt, thou art a forlorne perſone, and in a moſte miſerable caſe. Let this rather bee thy ſaiyng: what is it to me, what either this man or that man, either beleeueth or decreeth: For if he bryng not the ſincere and true Woorde of God, wherewith to direct and perſwade me, I will neither heare hym nor beleeue hym.
Peraduenture thou wilt ſaie: All thynges are now ſo perplexed and ſo intricate, that no man certainly knoweth, what to beleeue and therefore we muſt ſtaie till ſuche tyme as it bee concluded, what we muſt obſerue, and what we muſt followe, I ſaie againe, that if thou dwell vponupon that poinct, thou ſhalte in the meane ſeaſon goe ſtraight to the Deuill. For when thou art come to the laſte pinche of life, and ſeeſt thou muſt dye, and yet knoweſt not what thou art bounden to beleeue, then canſt thou neither bee holpen and relieued by me, nor yet by any other. And therefore it behooueth thee to knowe perfectly what thou art to beleeue, and not herein to depende vppon the determination and appoinctment of any other manne: But firmely and ſtedfaſtly to cleaue vntounto the woorde of GOD, if ſo be that thou deſire to eſcape the paines of hell.
It ſhall alſo bee verie expedient and neceſſarie for ſuche as be vnlearned, perfectly to learne, and faithfully to beare in memorie ſome plaine and euident places of Scripture, and ſome ſuch certaine and infallible ſentences, whereon as vponupon a foū dation thei maie leane & truſt. Among the which this maie be one, where the Lord ſaied vntounto Abrahā Gen. xij. In thy Seede ſhall all nations of the earth bee bleſſed. This place beeyng firmely fixed in memorie, thy ſureſt Auckerholde and ſtate is ſtedfaſtlie to beleeue it, and ſtrongly to relie vntounto it with this perſwaſion in thy ſelf. Beholde, although the Pope and all his Cardinalles and all Councelles mainteined the contrarie, and would affirme anything otherwiſe then is here ſet downe, yet will I vnmooueablie confeſſe and ſticke vntounto this, becauſe I certainlie knowe this to bee the Woorde of God, whiche abideth faſt for euer, and can neuer deceiue mee. Nothyng can be bleſſed but through this Seede. And to bee bleſſed, is nothyng els, but to bee freed and deliuered from all curſe, that is, from Sinne, Death and Hell. Wherevpon it neceſſarily followeth, that hee whiche is not bleſſed by and through this Seede, is a damned Soule and a member of Sathan: and that therefore our own Works and Merites are nothyng at all auaileable to vsus towarde our Saluation.
The verie ſame thing is meant vp that afore mentioned place of Sainct Peter: He that beleeueth in that Stone, ſhall not bee aſhamed. Therefore if thou be appreached by any, and aſked a reaſon of thy Faithe, aunſwere out of this place, and ſaie: This is the foundation and groundworke of my Faithe, which I knowe can not deceiue me: and therefore, I little care what Pope or Biſhoppe either teacheth or defineth. If they were true Biſhoppes, as thei ought to bee, thei ſhould ſo zealouſlie, ſo painfully and ſo continually preache this foundation of Faith, that none among the Chriſtians ſhould be ignorant of it. Whereas thei (contrari wiſe) crye out and ſaie, that it is not lawfull for the Laie people to reade the Scriptures. And therefore if thou bee aſked, whether thou wilt conſent and beleue that the Pope is the head: anſwere thou, Yea: and ſafe that thou ſo takeſt hym to be: to witt, the head and ringleader of all ruffianlie Ve…lettes and bloudie Tyrauntes in the worlde becauſe thou haſt a place out of ſainct Paule. j. Ti…. illj. teaching thee: That there ſhould come ſome in the lati…e tyme, that ſhould teache the doctrines of Deuilles, forbiddyng to marie, and commaunding to abſtaine from meates, which God hath created to bee receiued with thankesgiuyng of them whiche beleeue and knowe the truthe. &c. Theſe thynges hath the Pope forbidden, whiche is ſo generally well knowen that none can denie it, and therefore he is Antichriſt. For what ſoeuer Chriſte either teacheth or commaundeth, againſt that hee bothe kicketh, and endeuoureth all that euer hee can, eche waie to infring it, and to eſtabliſhe the contrarie. That which Chriſte hath left free, the Pope bindeth, and that which Chriſt plainly ſaieth not to be Sinne, that doeth the Pope affirme to bee Sinne.
After this ſorte therfore thou muſt learne to yeeld a reaſon of thy Faith. For, of this bee aſſured, that a reaſon thereof thou muſte yeelde: if not in this life, doubtleſſe in the tyme of thy death, thou ſhake bee charged there with. Thyne Enemie the Deuill will bee readie at thy elbowe, to ſaie: Why haſte thou called the Pope Antichriſt? Now, if thou bee not fullie furniſhed with ſufficient reaſons, to yeeld vntounto hym the cauſe, why thou didſt ſo, he will triumph ouer thee and goe away with the victorie. And therefore ſainct Peters meanyng is here to premoniſhe vsus thereof: That ſeeyng wee hauehave beleeued in Chriſt Ieſus, wee muſt make our reckonyng to bee exerciſed with diuers temptations and ſundrie kindes of perſecutions: in all whiche, wee muſt bee ſtrongly armed and comfortably ſhielded with the hope and expectation of eternall life. And therfore when wee ſhalbe aſked, why we ſo hope, it ſhall moſte needefully ſtande vsus vppon, to bee furniſhed and inſtructed with the Worde of God, and therevnto onelyonly to ſticke.
Furthermore, the crabbed and Sophiſticall Schoole men hauehave vtterly peruerted, wreſted and miſconſtrued this place, as thei hauehave (in a maner) all the reſte of the Scripture: mainteyning and holdyng, that Heretiques are to be confuſed and conuinced by Reaſon and by the light of Nature, by Ariſtotle and ſuche like: becauſe in the Latine texte it is tearmed, rationem reddere. As thaugh ſainct Peter meane that this ſhould bee doen by humaine Reaſon. Wherevpon thei grewe ſo farr in their dreamyng dotage, that in the ende thei were not aſhamed to ſaie, that the Scripture was too weake to refell and confute Heretiques: and therfore that the defectes therof muſt be ſupplied by Reaſon: and that the right triall of true Faithe muſt bee fetched out of the wiſedome of mans braine. Whereas our Faithe farre paſſeth all reaſon, as that whiche is the greate power and vertue of God. Therefore whē thei wil not beleeue thee, it ſhall be beſt for thee to holde thy peace: and to, reſt thy ſelf inwardly, ſatiſfied, that thou canſt and doeſt drawe all the foundation and ground woorke of thy Faithe out of the pure and liuely Woorde of God. But ſome of them will here ſteppe forthe and ſaie. What Saieſt thou that wee ought not to obſerue the doctrines of men? Were not Peter and Paule, yea and Chriſte himſelf, Men? When thou meeteſt with any ſuch ſhameleſſe and impudent perſons, ſo blinded & obſtinate, as either to denye or to doubte whether that whiche thou preacheſt out of the Worde of God, be the Woorde of God or no: giuegive them no anſwere, hauehave neither ſpeeche … communication with them, but refraine them: giuyng this reaſon … them for a farewell, that thou wilt and art readie to giuegive ſufficient reaſon of that whiche thou preached out of the ſacred Scriptures: if that they will beleeue and giuegive credite to the Scriptures, thou doeſt a good deede ſo to winne and confirme them: if thei will tooke for other helpes beſides, deale not with them. But here will ſome ſaie. So ſhall the Worde of Godlie open to confuſion, and bee troden doune. Commit th… that is God, whoſe quarell it is, and who is beſte able to defende his own cauſe. It ſhall therfore be very expedient …, throughlie to acquaint our ſelues with the ſacred Scriptures, whereby wee ſhalbe able to ſtoppe the mouthes of …: becauſe the number of theim that vſually make theſe and ſuche like obiections is now adaies very riſe.
And that with meekeneſſe and reuerence.
WHen ye are queſtioned withall, & aſked … touching your Faithe, anſwere ye not with any opprodr…s or malaper…termes, neither with ſo … ſtrugling diſtemperaunce, as though you would howe downe a mayne Tree, but doe it with ſuche in idlneſſe and ſubmiſſion, as if ye ſhould ſtande to anſwere euer before the Iudgement of God. For it maie be, that it thou … to anſwere concernyng thy Faithe, before Kinges and Princes, and that thou hardeſt a certaine time afore, very well prepared and furniſhed thy fr…t for the ſame purpoſe with ſufficient flo…e of ſundrie places of the Scriptures, and … thinkeſt with thy ſelf: I am now readie for all my … ſhall be very well able to … their … their obiections: it maie bee (I …) that the Deuill … wa…te to …rippe thee, will bee … thy … and of thy hande, and by thee meanes ſo … the … of … and diſmaie thy courage, … be able to doe that whiche thou pretendedſt, but diſcredite the cauſe and thy ſelf, and ſo thy former furniture nothyng auaile thee. For, he is ſo enured with malicious ſkill, that hee knoweth well enough how to wring from thee (as it were thy fighting ſword out of thy hands) thoſe places wherwith thou chieflie haddeſt armed thy ſelf to buckle with thyne aduerſaries, and to maintaine the cauſe that thou haddeſt in hande: and ſo thy good purpoſe ſhould come to none effect. For he knoweth aforehande thy purpoſed deiuſes, and God ſuffreth it ſo to come to paſſe, thereby to repreſſe and pull downe thy pride, and inſolencie, and to make thee to humble thy ſelf.
Therefore if thou wouldeſt not that ſuche a foyle ſhould happen vntounto thee, it behdoueth thee to take it ill hande with tremblyng and reuerent feare, and not to repoſe any maner of truſt in thyne owne ſtrength & abilitie, but onelyonly in the Word of GOD, and promiſe of Chriſt, Matth. x. When ye ſhall be brought before Kynges and Rulers for my ſake, take ye no thought how or what ye ſhal ſpeake: for it ſhal be giuen you in that houre, what ye ſhall ſaie: for it is not ye that ſpeake, but the Spirite of your Father, which ſpeaketh in you. Thou doeſt very well, at ſuche a tyme when thou muſt in ſuche caſe anſwere, to furniſh thy ſelf with ſufficient ſtoare of textes and ſentences of Scripture: but this withall thou muſt take ſpeciall heede vntounto, that thou doe not truſt too much in the ſame, or inſolently deale therin: leaſt God take aſwell out of thy mouth, as out of thy memorie, that place or Texte, wherewith thou diddeſt purpoſe moſte ſpeciallie and ſtrongly to aſſaile and encounter thyne Enemie, although thou were afore armed and ſtoared with all the places and textes within the Scripture. Therefore thou haddeſt neede to tremble and feare. Wherewith if thou together with the ſentences of Scripture, be furniſhed, thou ſhall be able to defende thy ſelf and the cauſe that thou haſte in hande before Princes and Magiſtrates, yea before the Deuil himſelf. OnelyOnly take heede, that the ſtaffe whervnto thou leaneſt, be the pure, Woorde of GOD, and not the dreggie deuiſes of mans fantaſticall imagination.
And hauehave a good conſcience, that whē thei ſpeake euill of you, as of euill dooers, thei maie bee aſhamed, whiche blame your good conuerſation in Chriſte.
OF this ſpake Sainct Peter afore. For we can not eſcape (if we ſticke faſt to the profeſſion of the Goſpell) but be euil ſpoken of, reuiled, yea and condemned of the worlde: in ſomuche that we ſhalbe accoumpted no better then the lewdeſt fellowes and naughtieſt perſones that liue. And therefore we muſt arme our ſelues paciently and willyngly to beare all theſe thynges, and onelyonly before GOD to ſtande in reuerent feare, and to hauehave within vsus the teſtimony of a good conſcience: And then let the Deuill rage at vsus, and all the worlde ſtamps and ſtare at vsus: let them bothe backbite, reuile, and ſlaunder vsus as muche as euer thei liſte: in the ende thei muſt be put to confuſion and ſhame, for ſo falſely and ſlaunderouſly accuſyng vsus. For when the Lorde God in the daie of viſitation (as Sainct Peter ſaieth) ſhall laye all thynges open and manifeſte, then ſhall we ſtande in ſafetie before hym, with a good conſcience. Theſe excellente and pithie ſentences, are ſufficiently able to confirme and ſtrengthen vsus, and alſo to keepe and conſerue vsus in awe and feare.
For it is better (if the will of God be ſo) that ye ſuffer for well doyng, then for euill doyng.
IT can not poſſibly bee, that thei (to whom heauen is appoincted for their enheritaunce) ſhould here in this worlde liue in quiet ſtate according to the deſire of Nature: ſeeyng the ſame happeneth not to thoſe that be of the worlde, and which hauehave neither parte nor portion in the kyngdome of heauen. It is an Iniunction indifferently appertainyng, and equally alike liable vntounto all Adams children and poſteritie, whiche was denounced to Adam by the mouthe of God hymſelf. Gene. iij. In the ſweate of thy browes ſhalt thou eate thy breade: And vntounto Eue, In ſorrowe ſhalt thou bryng forthe Children. Seyng therefore that theſe externall incommodities, are indifferently and alike inflicted vponupon all perſones, how muche more meete is it, for them to beare the Croſſe vponupon their ſhoulders, who ſhortly after ſhall bee tranſlates hence into the heauenlie kyngdome, there to enioye endleſſe bliſſe, and life euerlaſting? Therefore (ſaieth he) if the will of God bee ſo, it is better that ye ſuffer for well doyng. Thei whiche ſuffer for euill dooyng, and deſeruedly, cary aboute with them an euill conſcience, and are tormented with a double puniſhemente: Whereas true Chriſtians abide onelyonly but ſhe one haſte of that paine: becauſe although thei ſuffer outwardly muche paine, grief, anguiſhe, ſmarte, vexation, tribulation and torment in their Fleſhe, yet hauehave thei inwardly in their Spirite and conſcience, greate ioye and conſolation.
But here he hath ſet doune certaine limited boundes, how we ſhould ſubmit our ſelues to affliction. And in that he ſaieth If the will of God bee ſo, he giueth vsus a profitable leſſon and warnyng, that none ſhould bee ſo madde, to imitate the cuſtome and maner of the Donatiſtes, of whom Saincte Auguſtine maketh mention: who ſnatching certaine textes and places of the Scripture, touchyng ſuffryng and affliction, killed themſelues, and wilfully threwe themſelues headlong doune into the Sea. GOD hath no pleaſure in ſeeyng vsus to doe any kind of harme vntounto our ſelues, or to ſeeke any new…angled deuiſe of bodily annoyance. Let this bee our drifte and ſhoote anker, ſincerely to w…lke in Faithe and brotherly louelove and then if it pleaſe the Lorde to laye the Croſſe vpō vsus lett vsus ioyfully embrace it aſ it pleaſe hym to exempte vsus from tr…ble, let vsus not wilfully and willyngly … it. And therefore … prepoſterous courſe doe thoſe … h…te Spirites take, whiche vſe to whippe and per…e, yea many tymes to … themſelues with beatyng, thinkyng by that meanes to … and winne Heauen.
This kinde of newe founde Religion, and wilfull counterfaite humilitie and affliction, in this outward puniſhement of the bodie, S. Paule forbiddeth to be vſed, Coloſs iij. We muſt mortifie our bodie, and ſubdue our members, that thei growe not wanton, …r waxe …aſei…i…s, but wee maie not violently deſtroye them. This is the meanyng of theſe wordes. (If the will of God b… ſo) whiche is as muche to ſaie, as, if God bee pleaſed to … any kinde of Croſſe or perſecution vntounto vsus▪ For then it is better to ſuffer, and them therein out the happier and bleſſedder, if for well doyng thou abide and ſuffer afflictiō.
For Chriſte alſo hath once ſuffred for ſinnes, the iuſte for the vniuſte.
HEre againe doeth ſainct Peter propounde and ſette before vsus, for a paterne to imitate, our Lorde Chriſte and his bitter Paſſion: after the rule whereof, wee ought to frame our ſelues, and not preſume to preſcribe vntounto our ſelues, any newe deuiſed ſingularitie. For as Chriſte is a Patterne to all Chriſtian Beleeuers, and to them all is ſette doune for an Example, ſo ought all men in generalitie to imitate his ſteppes: and in all their actions, profeſſions, and functions of life, what ſoeuer betide, to hauehave reſpect vntounto him, and after his dealynges ſemblablie to conforme themſelues. And Sainct Peters woordes in effecte ſounde thus: Chriſt was iuſte and ſuffred for well dooyng, for our ſakes that were vniuſte: But he ſought not to ſayng the Croſſe vponupon hym, but taried the tyme till the will of GOD did ſo appoincte, that he ſhould drinke of the Cu…e of his painfull Paſſion. Hym now ought wee to take is by Example, and in the whole courſe of our life, diligē tly …preſſe and reſemble. And this example Saincte Peter here namely ſetteth doune vntounto vsus, becauſe he hath alreadie taught eueryevery ſorte of perſones, in what trade ſoeuer thei liue, their ſeuer all offices and dueties, concludyng the ſame with this example of Chriſtes Paſſion.
And this is here to bee noted, that he ſaieth that Chriſt ſuffred once: which is as much to ſaie, as that Chriſt ſuffred and ſatiſfied once for al, euen for all the ſinnes of the whole worlde, and not that he ſhould for eueryevery ſeueral ſinne, ſeuerally die. By which his death, once for all, he hath cleane taken awaie al the Synnes, of ſo many as in Faithe approche nexe vntounto hym, and faithfully beleeue in hym: All which are now deliuered frō the daunger of Death, as ſurely and as certainly as he hymſelf is now deliuered and freed from the power of Death.
The iuſte for the vniuſte.
AS though he ſhould ſaie: How muche more ought we to bee willyng to ſuffer, beyng ſo ſinfull, and ſo many waies deſeruyng it, ſeeyng that Chriſt was content to ſuffer death for our ſakes, beeyng hymſelf moſte iuſte, for vsus that were vniuſte, and clogged with the chaines of ſo many moſte horrible Sinnes, wickedneſſe, and tranſgreſſions?
That he might bryng vsus to God.
ALL this is ſpoken, onelyonly to inſtructe and teache vsus in what ſorte the Paſſion of Chriſte was, to witte, ſuche, that he died not for any cauſe of his owne, but to the intent to reconcile and bryng vsus to GOD. How can that bee, wilt thou ſaie? Did he not offer vp hymſelf? I aunſwere: True it is, that he offred vp hymſelf on the Croſſe, for ſo many of vsus as beleeue in hym: In whiche his offryng and oblation he offred vsus vp alſo, ſo that ſo many of vsus as ſtedfaſtly beleeue on hym, muſt alſo with hym, accordyng to the fleſhe ſuffer and be killed, euen as he ſuffred and died. God hath here in ſuch eſtate placed vsus, that wee liuyng in the Spirite, might yet due in the fleſhe, as afterwardes ſainct Peter declareth. But as we are offred vp with Chriſt (that is) as we dye with Chriſt, euen as he, accordyng to the fleſhe truely died, ſo doe we liue with hym in Spirite, euen as he hymſelf doeth Spiritually liue.
And was put to Death concernyng the fleſhe, but was quickened in the Spirite.
THis woorde Fleſhe in the Scripture is a common vſuall woorde, as alſo this woorde Spirite is: whiche twoo vocables the Apoſtles doe euer in a maner ſet, the one againſt the other. Now, the meanyng of theſe woordes is this: Chriſte in his Paſſion died and was taken out of this life, whiche is fleſhe and blood: ſuche fleſhe and blood as manne here in this worlde is cladd withall: the offices and functions whereof are theſe, Goyng, Standyng, Eatyng, Drinkyng, Sleapyng, Watchyng, Seeyng, Hearyng, Touchyng, Feelyng, and to ſpeake all at one woorde, what ſoeuer is naturally to bee doen in this bodie, and is fraile and tranſitorie. To all theſe died Chriſte. Saincte Paule calleth theſe, the Naturall or Animall bodie, for that all other Creatures, hauehave the vſe of all theſe actions as well as we. But his fleſhe died not, in any other ſorte but accordyng to the fleſhe: that is, accordyng to thoſe Naturall and corporall functions, whiche are done and exerciſed by the bodie: To this life (I ſaie) Chriſte died, ſo that all theſe functions likewiſe died and ceaſſed in hym, and hee hymſelf tranſported into an other life. And beeyng quickened accordyng to the Spirite, tooke vntounto hym a life Spirituall and ſupernaturall, comprehendyng and poſſeſſyng in it ſelf, all that life whiche Chriſte now poſſeſſeth, as well in Bodie as in Spirite. Who now hath not any longer ſuche a carnall Bodie as he had afore, but a Spirituall bodie. And thus doeth ſainct Paule expounde this place.
The very ſame, hope wee alſo at the latter daie to enioye: to witt, that our fleſhe and bloud ſhall paſſe and bee altered in to a ſpirituall life, wherein theſe our Bodies ſhal no more eate and drinke, begette children, digeſt, concoct, euacuate or any ſuche like: but ſhall … in Spirite, and this bodie ſhall bee as clear… as n…w the S…nne is, yea … clearer. Fleſhe and bloud ſhall not thenceforth bee naturall, there ſhall then be no ſuche function either … or corporall, ſuche as other Creatures now … aſwell as wee.
Theſe bee in a maner the woordes whiche ſainct Paule vſeth. j. Cor. xv. The firſt man Adam (ſaieth he) was made a liuyng Soule, and the laſt Adam was made a quicknyng Spirite. And it there followeth, That as we hauehave borne the Image of the earthie and naturall Man, ſo ſhall we beare the Image of the ſpirituall and heauenlie. From Adam wee hauehave all the offices and functions naturall, euen as brute Beaſtes hauehave, accordyng to our outwarde ſenſes and faculties. But Chriſte liueth in the Spirit, and is fleſhe and bloud, but not ſo as he did afore: all outwarde functions of bodily Senſes are ceaſſed in hym, he neither ſleepeth nor watcheth, and yet knoweth he all thinges and is in eueryevery place. Suche alſo ſhall wee bee: for he is the firſt fruictes, the oblation and firſt box…re (as S. Paule ſaieth) of the …: that is, he is the firſt that aroſe from the dead and tooke vntounto him a ſpiritual life. Therefore Chriſt doeth now liue accordyng to the Spirite, that is to ſaie, He is ſtill very perfect Man, but he hath a ſpiritual Body. And therfore that whiche is here ſaied, is not ſo to … taken as we vſually doe, whē we ſeparate Fleſhe and Spirite aſunder the one from the other: but that the Bodie and Fleſhe are now ſpirituall, and that the Spirite is bothe in the Bodie and with the Bodie. For ſainct Peters meanyng is not here, that Chriſte was raiſed by the holie Ghoſt, but he vſeth this worde Spirite after a general maner: … if a man ſhould ſaie, the Spirit doth this or that. In whiche wordes, is not ſimplie meant the holie Ghoſte, but rather that inwarde working, and effectuall force whiche worketh in vsus by the operation of the holie Ghoſt.
By the whiche he alſo went, and preached vntounto the ſpirites that are in perſon.
Whiche were in tyme paſſed diſobedient,
THis place I dooe take to bee as obſcure and harde to bee vnderſtoode, as any in the newe Teſtament: inſomuche that I confeſſe my ſelf not yet to hauehave founde out the certaine meanyng thereof. Firſt the words them ſelues doe ſounde, as though Chriſte had preached vntounto Spirites: I meane, the Soules of them that would not beleeue in the tyme that Noah built the Arke. The ſenſe thereof beeyng ſomewhat harde to conceiue, hath hitherto ſo entangled mee, that neither can I aduouche any ſounde interpretation of it, neither any other as yet that hath takē in hand the expoſition thereof. Some peraduenture will not ſticke to take theſe woordes ſo, as that Chriſte after his deathe on the Croſſe, went downe into Hell, and preached to the Soules there: with whiche vain opinion I meane not here to enter diſputation. But mee thinkes, theſe wordes doe very well admit an other ſenſe & meanyng, to wit, that our Lorde Chriſt, after his aſcenſion into Heauen, came in Spirite and preached, albeeit not bodilie. For hee ſpeaketh not now with any bodilie voyce, as he alſo vſeth none of the other functions of corporall or bodily nature. And therefore, let vsus take the wordes to ſignifie and meane, accordyng as thei ſounde, that is, in Spirite: and that he preached to the Spirites in that his ſpirituall life. Wherevppon it alſo followeth that his preachyng then was ſpirituall, emplantyng the ſame in their hartes and Soules: ſo that, there was no neede for him to goe in bodie and preache with mouth for the ſame. Theſe words of ſainct Peter proue not, that after he dyed, he went doune vntounto the Ghoſts that are in Hell to preache vntounto them. For he ſaieth thus: In whiche he went &c. Whiche is aſmuche as if he had ſaied: After he was deade accordyng to the fleſhe and quickened accordyng to the Spirite, (that is) after hee had laied doune and left his life in the fleſhe, and all other naturall workes and functions of his bodie, and had now taken vntounto him a ſpirituall life and conuerſation, as now he hath and doeth in heauen: then hee went and preached to the Spirites &c. Now it is moſt euident and certaine, that Chriſt deſcended not eftſoones to Hell, after he had receiued this his newe glorified life. And therefore wee muſt vnderſtande, that he made this preachyng, after his Aſcenſion into Heauen.
Seyng therefore that the wordes doe well beare to be vnderſtood of a Spirituall preachyng: wee are to thinke that S. Peter in this place ſpeaketh, of the Office of Chriſte: for that as the worde is outwardly preached by Voyce, ſo worketh he inwardly in the harte. Hee enioyned his Apoſtles, to preache the Goſpell bodily, but yet is hee hymſelf preſent ſpiritually: and whatſoeuer the Apoſtles vtter in outwarde ſpeeche to the bodily eares of men, that doethe he ſpeake and preache into the hartes and myndes of them inwardlie. And then preacheth hee to the Spirites, whom the Deuill holdeth captiue and in thraldome: ſo that wee take this worde (went) and theſe wordes preachyng to the Spirites that are in priſon accordyng to the accoumpt and computation of God himſelf, becauſe in the ſight of Chriſte thei that hauehave been long ſince, are euen in the ſame ſtate as thei bee that now preſently liue. For his Kyngdome reacheth to the deade aſwell as to the liuyng. In that life wherein hee now liueth, the Beginning, the Middle and the ende of the Worlde, are conteined and reckened after one and the ſame accoumpt & all as one: although in this life theſe thinges bee not reckened ſo, but eche thyng accordyng to his orderly ſucceſſion, as the Sonne after the Father, and ſo of others. All thinges lye naked to the ſight of GOD, and are as now preſent vntounto his eyes: and he in one moment or minute of tyme ouerlooketh and ſurueigheth all that is, was or ſhalbee. A thouſande yeeres with hym are but as one daie, as ſaincte Peter in his ſeconde Epiſtle declareth. And therefore the firſt man is as preſent vntounto him, as the man that ſhalbe laſt borne, for with one glaunce he beholdeth at once the whole Worlde.
Let this therfore be the meanyng of this place: that Chriſt now preacheth not any more corporallie, but is preſent in his Woorde, and thereby preacheth to the Spirites in their hartes. And here wee muſt note, that Saincte Peter vſeth a Figure, named Synecdoche, which is, when the whole is taken for a parte: and contrariwiſe, when the parte is taken for the whole. For hee preached not altogether vntounto them alone, but vntounto all that are like vntounto them, and of ſemblable diſpoſition to theirs: As if a mā (for example ſake) ſhould now ſaie: This man preached among the Heluetians, who ſometymes were vnderunder the gouernement of the Dukes of Auſtria. It herevppon by and by followeth not, that hee preached to theim that ſometymes were Vaſſalles to the Dukes of Auſtria, and are now long ſince dead: but it ſufficeth to ſaie, that he preached to the people dwellyng now, in that Countrie, which afore liued in ſuche ſubiection. And thus vnderunder the name of the parte, the whole is many tymes vnderſtoode, and the whole againe oftentymes is put to ſignifie the Parte. And after this ſorte muſt we by this life hauehave reſpect, and conſideration of the other life.
This is the beſte interpretation in my Iudgemente that can bee for this place: howbeit if any manne bryng a better, I will bee glad (as meete it is) to allowe of it. But to be plaine, I can not at any hande bee perſwaded to beleeue, that Chriſte beeyng quickened in Spirite (that is, hauyng now taken vntounto hym a Spirituall life) did deſcende into Helle, and preache to the Soules there: ſpeciallie, ſeeyng the Scripture is flatte againſte any ſuche matter: affirmyng that when thynges are brought to that poinct, eueryevery one ſhall receiue accordyngly as he hath dooen and beleeued. Againe, it is not certaine in what ſtate the dead remaine. To conclude, the woordes themſelues are againſt any ſuche meanyng for the deade. Now, this is vndoubtedly true, that Chriſte is preſente and preacheth in the harte, when as the faithfull Miniſter or vocall Preacher, with fruite vttereth and inſtilleth the Woorde of God into the Eares: and therefore wee maie boldly and without daunger, admit and embrace this interpretation of this place. He to whom God hath reueiled, and opened a better expoſition, I wiſhe to be followed. The verie ſumme therefore of this our Interpretation is this: Chriſte beyng now quickened in Spirite (that is, after he was aſcended into Heauen) preached afterwarde vntounto the Soules of menne, who afore vſed to preache to their bodies: emong whiche Soules there were many Vnbeleuers in the daies of Noah.
When once the long ſuffring of God abode in the daies of Noah, while the Arke was preparyng, where in fewe, that is, eight Soules were ſaued in the water.
HEre againe perſiſteth Sainct Peter, in alledging and inſertyng the Scriptures, in whiche, his purpoſe is to drawe vsus to enure and exerciſe our ſelues. And out of theim he bryngeth the figure of Noah his Arke, whiche be alſo explaneth. It is verie cōfortable and proper, to fetche Similitudes from ſuche maner of Examples as this: whiche order Saincte Paule alſo followed: Gala. iiij. where he recordeth the myſterie of the twoo Sonnes of Abraham, and alſo his twoo Wiues, and afterward expounded the ſame. And Chriſte alſo Ihon. iij. ſpeaketh of the Braſen Serpent, whiche Moſes lifte vp in the wilderneſſe, Num. xxj. Suche pithie Similitudes are eaſily learned, and willyngly hearkened vntounto, and menne commonly take greate delight in the hearyng of theim. And therefore Saincte Peter here bryngeth in by waie of compariſon, the Similitude of the Arke of Noah: whereby he briefly and in fewe woordes, and yet with a certaine pleaſure, ſetteth doune a ſure leſſon to confirme Faithe. And that whiche he here ſetteth doune, to hauehave come to paſſe when Noah made the Arke: after the ſame ſort ſtandeth the caſe now: that as he and his, (euen eight Soules) were ſaued in the Arke, whiche was caried vponupon the Waters, ſo muſt wee alſo bee ſaued through Baptiſme: that Water did then once ſaue bothe menne and all Creatures beſide: and ſo Baptiſme beyng receiued in Faithe, drouneth in vsus whatſoeuer is carnall and naturall, and maketh vsus Spirituall: And this commeth to paſſe, when wee betake our ſelues into the Arke, whiche ſignifieth and figureth our Lorde Chriſt, or the Churche of Chriſt, or the Goſpell whiche Chriſte preached, or the Bodie of Chriſte, in whiche wee all hange together by Faithe, and are deliuered from all euilles, euen as Noah by the Arke was ſaued from beeyng drenched in the Waters. Gene. vij. Thus we ſee, how this example by hym here brought, comprehendeth (as it were) compendiouſly and briefly, bothe what Faithe is, and what the Croſſe is: what is Life, and what is Death? Now, where ſoeuer there bee men that whollie depende vponupon Chriſt, there certainly is the Churche of Chriſt: and there is vtterly drouned and killed, what ſoeuer is in vsus that is euill, and that iſſueth and commeth from our old Adam.
To the whiche alſo the figure that now ſaueth vsus, euen Baptiſme agreeth (not the puttyng awaie of the filthe of the fleſhe, but in that a good conſcience maketh requeſt to God)
YE are not hereby ſatted, in that the filth of your bodies is cleane waſhed awaie, and nothyng els cleanſed but the Bodie, as the Iewes preciſely obſerued and vſed to doe, (for ſuche kinde of purifiyng is of no moment nor force: but it is a good Conſcience makyng requeſt to God, that ſaueth you. When as ye feele within you a good Conſcience, chearfullie and confidently daryng to ſhewe it ſelf, and to appeare before God, as though there were a couenaunt or bargain betwéene theim, and therevppon dare boldly ſaie: This hath my Lorde God promiſed me, and I am ſure he will performe it, for he is ſuche a one, as can not deceiue. If ye thus ſtedfaſtly cleaue vntounto his Woorde, and whollie depende vppon hym, you can not miſſe but bee ſaued. And the Meane whereby we thus obtaine Saluation, is Faithe: and not any outward Worke, that we our ſelues are able any waies to doe.
By the reſurrection of Ieſus Chriſte.
THis ſmall portion of woordes hath Saincte Peter purpoſely added to that whiche went before, to ſhewe a reaſon of the Faithe that is grounded herevpon: becauſe that after Chriſte died, and deſcended into the lower partes, he ſtaied not ſtill there, but anone aroſe againe from the deade. For if he had continued ſtill in Death, we had remained ſtill in our miſerable eſtate, forlorne as wee were afore: But becauſe he is riſen againe from the deade, and now ſitteth on the right hande of his Father, and hath cauſed the ſame to bee publiſhed and preached vntounto vsus, to the intente wee ſhould beleeue on hym, we hauehave therefore a certaine couenaunt, or promiſe with GOD, vntounto the whiche wee certainly and vnfeignedly dooe truſte, and by the whiche wee are ſaued and preſerued, euen as Noah was by the Arke. Thus therefore hath Saincte Peter laied before our eyes, and made the whole Arke ſpirituall vntounto vsus: in whiche is neither Fleſhe nor Blood, but a good Conſcience to Godward, and that is Faith.
Whiche is at the right hande of GOD, gone into heauen, to whom the Angelles, and Powers, and Mightes are ſubiecte.
ALL this he ſpeaketh, to make our Faithe the perfecter and ſtronger. For it behooued, that Chriſte ſhould aſcende into Heauen, and bee made Lorde of all Creatures, and that all Power what ſoeuer, and where ſoeuer, ſhould bee ſubiected vntounto hym, to the ende he might aduaunce and bryng vsus thither, and make vsus alſo Lordes of all thynges.
All whiche be of ſinguler force and efficacie, to comfort and confirme our hartes and mindes. For hereby are we aſſuredly perſwaded, that all thinges through Chriſt and by Chriſt, are made to ſerue vsus: That whatſoeuer power there is in Heauē, or in Earth, yea Death & Deuill, all are hereby enioyned and cōpelled to ſerue vsus, and for our vſes, euen as thei are bound to ſerue Chriſt, and to lye in all ſubiection vnderunder his feete.