Commentary on Peter and Jude — Martin Luther

Commentary on Peter and Jude · Martin Luther

¶The first Chapter.

Verſe 1 Peter an Apoſtle of Ieſus Chriſt, to the ſtraungers that dwell here and there throughout Pontus, Galatia, Cappadocia. Aſia and Bithynia,

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

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

To the Straungers, Elect.

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

Accordyng to the foreknowledge of GOD the Father.

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

VntoUnto ſanctification of the Spirite.

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

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

Through obedience and ſprincklyng of the blood of Ieſus Chriſte.

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

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

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

. Grace and peace be multiplied vntounto you.

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

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

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

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

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

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

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

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

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

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

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

VntoUnto a liuely hope.

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

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

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

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

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

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

Reſerued in heauen for you.

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

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

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

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

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

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

Which is prepared to be ſhewed in the laſte tyme.

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

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

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

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

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

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

And reioyce with ioye vnſpeakeable & glorious:

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

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

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

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

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

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

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

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

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

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

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

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

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

And the glorie that ſhould followe.

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

VntoUnto whom it was alſo reueiled, that not vntounto them ſelues, but vntounto vsus they ſhould miniſter the thynges whiche are now ſhewed vntounto you by them whiche hauehave preached vntounto you the, Goſpell by the holy Ghoſte ſent downe from heauen.

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

Whiche thinges the Angels deſire to beholde.

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

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

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

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

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

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

Girde vp the loynes of your mynde.

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

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

. Bee ſober.

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

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

Truſte perfectly on the grace that is brought vntounto you.

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

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

By the reuelation of Ieſu Chriſte.

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

As obedient children.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But with the precious bloud of Chriſt.

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

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

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

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

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

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

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

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

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

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

As of a Lambe vndefiled and without ſpotte.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To louelove brotherly without fainyng.

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

LoueLove one an other with a pure harte feruently:

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

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

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

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

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

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

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

Beeyng borne anewe.

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

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

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

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

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

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

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

And this is the Worde whiche is preached among you.

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

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

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

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

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

p. 4¶The first Chapter.

¶The first Chapter.