A Commentary or Exposition upon the two Epistles general of Saint Peter, and that of Saint JUDAS. First faithfully gathered out of the Lectures and preachings of that worthy Instrument in God's Church, Doctor Martin Luther. And now out of Latin, for the singular benefit and comfort of the Godly, familiarly translated into English by Thomas Newton.  
¶ Imprinted at London for Abraham veal dwelling in Paul's Churchyard at the sign of the Lamb. 1581.   

¶ TO THE RIGHT HOnourable, Sir Thomas Bromeley Knight, one of her majesties most honourable privy Counsel, and Lord Chancellor of England.  
THE translation of these godly and comfortable Commentaries of Master Luther upon the Epistles general of the blessed Apostles Peter and Jude, being fully finished and brought to an end, it was the easiest matter of many, where to bethink me of a fit Patron, under whom to shield the labours of so worthy an Organ in the Church of God, and mine own travails therein (such as they be) from the rancorous rout of such bawling Baalites and arrogant Apistes, as with open jaws will be ready to bark at the sound doctrine of Faith and Manners, by him herein with a most bold spirit, maintained and uttered. I was (I say, soon resolved with myself, to settle my choice in your Lordship: of whose cheerful acceptance (such is your Godly zeal) I could not any whit doubt: And of whose courteous construction of my honest and harmless meaning herein (such is your honourable inclination) I deemed it almost heinous, to put any diffidence, or to harbour within me so much as a spark or Mite of the least suspicion. None so wilfully blind, nor so witleslie be sotted, but hath both seen and known, what a general benefit it pleased the Lord in mercy, to show unto the world, being almost wholly whelmed in the suds of Superstition, and desperately drowned in the dregs of idolatry, by the ministery of this one man: opposing himself (in defence of the glorious Gospel of GOD) against all the Pedlary of Pope and Popelynges, and against all the rabble of Cozening Caterpillars in the Kingdom of Darkness, characterized and brinded with the mark of the Beast. The trifling trash and ridiculous riff-raff of which Cacolike Synagogue (for so is it much rather to be termed than Catholic) this man with so vehement and zealous a spirit, hath so throughlie anatomised and unripped, ●) by such inevitable reasons out of the infallible Word of God, overthrown and confuted, that the rotten rags thereof can not possibly be eft 'zounds peeced: The crack credit of such moth-eaten stuff never again salved: nor the tottering walls of such a roisting and ruffianly reign, ever any more after the former galantise be reared up & re-established. In so much that it may be thought, that our merciful God, pitying the miserable thraldom wherein his people under that romish Pharaoh had long lain captived, and in his Justice, meaning at length to rid the world of those dead Flies (which did nothing else but corrupt and taint sweet Ointmentes) and as it were to lance those Botches and Biles, that so long had festered in the body of the Common wealth of jsrael, appointed and raised up this man, to be as the mall that should knock that blasphemous Goliath in the pate, and the leech that should apply unto him & his greased generation such a strong Pill, which they should never be able to swallow. His life also & conversation being so unblamable, that the starkest Balaamite and spightfullest rabbin among them (of which stamp there never wanteth store) could never justly reprove him of faults, other than such, as generally follow the infirmity of man.. In so much as that reverend and renowned Clerk Erasmus (whose testimony herein may stand for many, and the rather for that he somewhat to much (the more pity) for private respects, bolstered and plastered the deformities and blots of the romish Clergy) pleasantly by way of answer to a question, moved unto him by the good Duke of Saxony, said: that the only reason why poor Luther was so deadly hated, was for none other cause, but for that, by his preaching and writing, he had taken away the Crown from the Pope and Bishops, and the Beallie from the Monks: and that otherwise he was both a Godly, a learned, a virtuous, and a modest man. In the compassing and achieving whereof, little marvel was it, though in his Style and manner of writing, he seemed to some to be over crabbed, severe, sharp, and biting: For (said he) to remove sharp & gross diseases, God hath sent in this last age of the World, a sharp & austere Physician. And as we read of the Repairers of Battered Jerusalem, that with the one hand they built the Walls, and with the other held their sword, to be ready to encounter the enemy: So may we say of Luther, that he with the one half of his study, combated and conflicted with the Adversaries of God's truth, and with the other half, generally benefited the Church, by penning & writing sundry notable enarrations upon the Sacred Scriptures, and Catholic Religion. How valiantly also he played the Christian Champion against Meritemongers, and all Clouters up of their Salvation with the Figgeleaves of their own wretched works and condignity; and what an undaunted Hercules he showed himself, in chopping of still those succreasing heads of that Italian Hydra, sundry his learned Books plentifully and at large declare, and this Work among many others doth sufficiently attestifie. The which with all humility I here offer and exhibit unto your lordship: assuring myself, that for your approved wisdom, you will not only allow of it, but also for the high Authority wherein you are worthily placed, you will accordingly countenance it. The Lord from heaven bless and strengthen you with his Spirit of zeal, fortitude and boldness, to be a Buttress and Prop for the propagation, passage, and continuance of his glorious Gospel among us, your poor Countrymen of this noble Realm of England, to the encouragement of all true Professors of the same, and to the utter terror, extirpation, and weeding out of all cancarde adversaries and malicious Grinnagods, being not only pricks in the feet, and Thorns in the eyes, but even splintes in the hands, and Daggers at the hearts of all the godly: That by the prudent policy, and careful vigilancy of your Honour, with others her majesties most Noble and zealous counsellors, all dolledrenche Drones may be espied, and cast out of the Hive of the Common wealth, and either be converted, least utterly they perish, or speedily confounded, lest they procure and breed more treacherous annoyance. From Butley in cheshire, this first of October 1581.  
Your L. most humble, Thomas Newton.   


The argument of this first Epistle of S. Peter, by M. Luther.  
¶ Before we fall in hand with the interpretation of this Epistle, it shall be very requisite, first to lay down unto the Reader some brief admonition, whereby he may know, both how it is to be esteemed, and also how to attain to the certain knowledge thereof.  
FIrst of all is to be noted, that all the Apostles do handle one and the self same doctrine, and therefore is it not well done of some, in that they say there be only four Evangelists, and four Gospels, whereas all is one Gospel, what so ever the Apostles have left in writing.  
Now, the Gospel signifieth nothing else then the preaching and publishing of the grace and mercy of God through Christ our Lord, purchased for us by his death. And to take it properly, it is not that which is contained in books and comprehended in letters, but rather the vocal preaching, and the lively word and voice, which soundeth in the whole world, and is so openly uttered, that it may every where be heard. Neither is it a book that containeth the Law, wherein are many points of good doctrine, as it hath been hitherto commonly believed. For it draweth us from all confidence and hope of any work of our own, whereby to become righteous: and declareth unto us the rich graces of God, freely and without any our own merit given unto us: teaching us also Christ, who having by his intercession appeased the wrath of God, and satisfied for our sins, hath quite abolished and blotted out our iniquities and by his works, justified and made us righteous.  
Now, whosoever either preacheth or writeth these things, he teacheth the true Gospel in deed, which all the Apostles, but especially S Paul and S. Peter have done in their Epistles, Whatsoever then is preached or published concerning Christ, is one Gospel, although one handle it after one source, and in one kind of words, an other after an other source, and in an other kind. For a thing may be handled either in many words or in few and may be described either briefly or at large. Howbeit seeing all tendeth unto no other end but to teach us that Christ is our Saviour, and that we through faith in him, without any our own works, are justified and saved, it is all one Word, and one Gospel, as there is one only faith, and one Baptism in the whole Church of Christ.  
Thou readest then nothing written by any of the Apostles, which is not also contained in the writings of others that were as it were penners of the Scripture: but they that have handled this point especially and with greater endeavour and study then the rest, namely that only faith in Christ doth justify, even they are the best Evangelists of all. Hereupon thou mayest more rightly call the Epistles of Paul the Gospel, than those things which Matthew, Mark, and Luke have written. For they describe not much beside the History concerning the doings and miracles of Christ: as for the grace which Christ hath purchased for us, none doth more fully and fitly entreat thereof then S. Paul, especially in his Epistle to the Romans. Now, seeing the Word is of more importance than the actions and doings of Christ, and that if we should want the one of them, it were far better to be with out the deeds and History, than the Words and Doctrine, it followeth that those books are most highly to be esteemed, which entreat especially of the doctrine and words of our Lord jesus Christ. For asmuch as if there were no miracles of Christ, and that we were altogether ignorant of them, yet were his words sufficient for us, and without which we can not so much as live.  
Hereupon therefore it followeth, that this Epistle of S. Peter is to be accounted among the most excellent books of the new Testament, and is the true and pure Gospel, in asmuch as the Apostle herein teacheth nothing else, then that which Paul and the rest of the Evangelists do: namely sincere faith, and that Christ is freely given unto us, who having taken away our sins, is our only Saviour, as in the process of this Epistle we shall see. By this that is here said, we may likewise judge of all books and doctrines, what is the Gospel, & what is not. For whatsoever is not either preached or written after this sort, and to this end, that may we boldly judge not to be the Gospel, have it never so fair and goodly a show. This power to judge have all Christians, and not the Pope or Counsels alone, which face and crack that they and none but they have authority to judge of doctrines. And thus much may suffice for the argument: let us now hear the Epistle.   

The first Epistle general of Saint Peter.  The first Chapter. 
PEter an Apostle of jesus Christ, to the strangers that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bythinia,  
Elect according to the foreknowledge of GOD the Father unto sanctification of the Spirit, through obedience and sprinkling of the blood of jesus Christ: Grace and peace be multiplied unto you.  
Blessed be GOD, even the Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of jesus Christ from the dead,  
To an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you,  
Which are kept by the power of God through faith unto salvation, which is prepared to be showed in the last tyme.  
Wherein ye rejoice, though now for a season (if need require) ye are in heaviness, through manifold temptations,  
That the trial of your faith, being much more precious than gold that perisheth (though it be tried with fire) might be found unto your praise, and honour and glory, at the appearing of jesus Christ:  
Whom ye have not seen, and yet love him, in whom now, though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious:  
Receiving the end of your faith, even the salvation of your souls.  
Of the which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you,  
Searching when or what time the Spirit which testified before of Christ which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow.  
Unto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now showed unto you by them which have preached unto you the Gospel by the holy Ghost sent down from heaven, the which things the Angels desire to behold.  
Wherefore gird up the loins of your mind: be sober, & trust perfectly on the grace that is brought unto you, by the revelation of jesus Christ,  
As obedient children, not fashioning yourselves unto the former lusts of your ignorance:  
But as he which hath called you, is holy, so be ye holy in all manner of conversation,  
Because it is written: Be ye holy, for I am holy.  
And if ye call him Father, which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear:  
Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers,  
But with the precious blood of Christ, as of a Lamb undefiled, and without spot.  
Which was ordained before the foundation of the world, but was declared in the last times for your sakes,  
Which by his means do believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God.  
Having purified your souls in obeying the truth through the Spirit, to love brotherly without feigning, love one an other with a pure heart fervently,  
Being borne a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever.  
For all flesh is as grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower falleth away.  
But the word of the Lord endureth for ever: and this is the word which is preached among you.  

¶ The first Chapter.  
Verse 1 Peter an Apostle of jesus Christ, to the strangers that dwell here and there throughout Pontus, Galatia, Cappadocia. Asia and Bythinia,  
Elect according to the foreknowledge of God the Father, unto the sanctification of the Spirit, through obedience and sprinkling of the blood of jesus Christ.  
THis is both an inscription and subscription. Thou seest here in the very beginning, that that which is here written, is the Gospel. He saith that he is an Apostle, which signifieth a Legate or Messenger, that doth by word of mouth the business which he hath received in charge: which name, being so englished of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is now commonly known, what it signifieth, I have not thought it good by any other phrase or term, to express and translate it. Howbeit properly it signifieth him, that declareth something by word of mouth: not a mere carrier of letters, but a messenger that with lively voice delivereth his errand, and by words uttereth his commission and charge: and such in Latin we call Oratores, that is, Orators. Whereas then he calleth himself the Apostle of jesus Christ, it is as much as if he had said: I have charge from jesus Christ, to preach of this same jesus Christ unto you. Mark here how at the first they are excluded & debarred whatsoever they be, that preach any of the dreggie and doting doctrines of seely foolish and vain men: for he is a messenger of jesus Christ, which doth that which Christ hath commanded him: If he preach any other thing, he is not Christ's messenger, and therefore in no wise to be heard. But if he preach that which Christ hath enjoined him, then is he to be heard: and to hear him is as much as to hear Christ himself being present.  
To the Strangers, Elect.  
THe Apostle wrote this Epistle to those Countries that are here mentioned. They were in time paste Christian, but are now in miserable subjection and slavery unto the Turk, among whom thou mayest perhaps even at this day find some that faithfully believe in Christ. Pontus is a great and large country bordering upon the sea: next unto it is Cappadocia, the borders and limits of which two countries are almost conjoined. On the hinder part is Galatia, on the former toward the Sea Asia, and Bythinia, all situate toward the east, great and large Countries. Paul preached personally in Galatia & Asia, whether he did the same also in Bythinia, I do not certainly know: But in the furthermost two, it is certain that he did not preach. Strangers are they whom we call Foreigners, namely such as come from some other place, and not borne in the Country wherein we are. Now the Apostle calleth them so, because they had been Gentiles. Neither is it to be thought strange, that Peter being the Apostle of the jews, did nevertheless write also unto the Gentiles. The jews call those Proselytes, (that is, admitted to the state of the jews) who being not lineally of their stock, and of the blood of Abraham, had notwithstanding embraced judaisme, and submitted themselves to the observation of their law. To these therefore the Apostle writeth, who before had been Gentiles, and therefore no members of the common wealth of Israel, but being now converted to the faith, had adjoined themselves to the faithful jews. Wherefore he calleth them Strangers Elect, whom undoubtedly he none otherwise reputeth then true Christians, and to these alone he writeth. Which manner of calling them, containeth in it no common doctrine, as we shall hereafter more at large hear.  
According to the foreknowledge of GOD the Father.  
HE calleth them Elect, but how? Surely not of them selves, but according to the ordinance of God. For it lieth not in our own powers, to bring ourselves unto heaven, nor to have faith when we list: neither will God receive into heaven all whom so ever: Nay, he will very diligently and circumspectly sift, examine, and try all them that be his. Away therefore with all man's doctrine of free will, and of all strength in ourselves: this thing dependeth not of our, but of God's good will and election.  
Unto sanctification of the Spirit.  
God hath predestinate us to be holy, and that spiritually. These words, holy and spiritual, the Belligods of the romish Clergy, have shamelessly taken from the true professors of the Gospel, and entailed the same unto their Maumetishe Monkery, which state they do now call holy and spiritual. Even as they have done by this name Church, so that they will have none but the Pope and his mitred Bishops, to be the Church, saying, that the Church hath commanded this and that: whereas they in the mean time at their pleasures, do and determine what they list. Holiness consisteth in nothing less than in this, that one be a Monk, a friar, or a Nun, or to be a Shaveling and wear a Cowl, or some pelting religious habit.  
The word, Spirit, signifieth that we should be holy in heart, inwardly and in spirit before God. And this is said especially for this cause, to show that nothing is holy, but that which God maketh holy in us. For at that time the jews had many outward sanctifications, but the true sanctification they had not. This then is the meaning of saint Peter: God hath predestinate you to this end, that now at the last ye should be holy in deed, according as saint Paul saith in the fourth to the Ephesians: In righteousness and true holiness, that is in holiness which is sincere, and altogether entire. For such outward holiness as the jews had, is nothing esteemed nor regarded before God. After this sort doth the Scripture call us, holy and Saints, when we believe, being as yet living here on earth. But our Rabbins the Papists, have taken this name from us, saying that we are not Holy, but that they only are Holy, which are in heaven. We must therefore repossess, and again take this notable name unto us. Thou must needs be Holy, yet must thou not think that thou haste this holiness of thyself, or by thine own merit, but that thou art therefore Holy for that thou haste the word of GOD: for that the kingdom of heaven is thine, and for that thou art become entirely righteous and holy through Christ. These things must thou confess, if thou wilt be a Christian. For this were extreme ignominy, & blasphemy to the name of Christ, if we should so deny this honour to his blood, as not to believe that by it only our sins are clean washed away, and we sanctified. Thou must believe therefore and confess, that thou art holy, yet by the blood of Christ, not by thine own righteousness: and this thou must do with such certainty and constancy, that in this cause thou mayest not stick (if need be) to spend even thy life, and boldly to abide and look for whatsoever may hereupon come unto thee.  
Through obedience and sprinkling of the blood of jesus Christ.  
AFter this sort saith the Apostle, cometh it to pass that we be holy, when we believe and obey the Word of Christ, and are sprinkled with his blood. And here saint Peter hath used somewhat an other manner of speech than saint Paul: Yet is it in effect as much as when S. Paul saith, we are saved through Faith in Christ: because it is Faith which maketh that we be attentive, and obedient to Christ and his holy word. Wherefore to obey the Word of God, is as much as to be subject to Christ, to be sprinkled with his blood and to believe. For it is very grievous to Nature, to be so wholly subject to Christ, as altogether to foreslow and cease from our own matters, altogether to neglect our own causes, and to count all that we do to be sins: Nature therefore stoutly resisteth, and striveth against this doctrine, and yet nevertheless it must at the last stoop and yield itself thereunto.  
Of sprinkling we read in the 51. Psalm. Sprinkle me with Hyssop, O Lord, and I shallbe clean. He alludeth to the Law of Moses, from whence saint Peter took this kind of speech, thereby to reveal Moses unto us, and as it were to bring us into the kings highwaie of rightly understanding the Scriptures. For when Moses had builded the Tabernacle, he took the blood of Goats, and therewith sprinkled both the Tabernacle and all the people. Now this sprinkling did not inwardly sanctify in spirit, but only outwardly and in external things, and therefore is there need of a Spiritual cleansing, forasmuch as that sanctification was outward and carnal, whereof there is no regard before God: yet did God thereby as it were, by a Type or figure, signify this spiritual sanctification. That than which S. Peter here saith is thus much in effect: The jews please themselves in outward holiness, whereby they are thought righteous, and of a good life before men, but they count you among the reprobate: howbeit you have a sprinkling far better, for ye are sprinkled in spirit, and are cleansed inwardly. The jews sprinkle themselves with the blood of Goats outwardly, but ye are sprinkled in your consciences inwardly, so that your heart is clean and therefore herein you have great cause to rejoice.  
Hereof it is that the Gentiles be no more Gentiles: even as those righteous jews are no more righteous by their sprinkling, for these things are now changed and altered. None other sprinkling is required, but that which may convert us, and make us Spiritual. Now to sprinkle after this sort, is nothing else then to preach, that Christ hath for this cause shed his blood, only to make intercession for us unto his Father, and to say: Most dear Father, thou seest here my blood, which I have shed for this sinner. Here, if thou do believe, thou art truly sprinkled. And thus thou seest what is the true manner of sprinkling. Now if all the Popes, Monks, and sacrificing Priests should at once jumble together and bring all their trash, riff-raff and baggage, they are not able either to teach, or do so much as S. Peter doth here in these few words. And this is the subscription of the Epistle, wherein he declareth his office, what that is which he preacheth. Wherefore that which is here taught, is the only Gospel: all other kinds of doctrine (if men account them any way necessary to salvation) which sound not after this sort, are to be trodden under our feet, rejected, forsaken, refused, and abandoned: Yea all those books are to be loathed, and misliked, which having gay titles of good Works, Prayers, Indulgences, Pardons and such like, are not plainly, directly, and soundly grounded upon this foundation.  
. Grace and peace be multiplied unto you.  
HEre S. Peter observeth that manner which the Apostle Paul in his saluting useth, although not in every respect. And that which he saith is in effect thus much: Ye have now peace & grace, but not perfectly, therefore must ye continually profit, until that old Adam be wholly killed and mortified in you. Grace is the favour of God: here hath it his beginning in us, but needful and requisite is it that it always become daily more and more effectual in us, and take increase even till our dying day. He that acknowledgeth, believeth and is fully persuaded in his conscience, that God is favourable unto him, is assuredly possessed of this grace: and his heart comfortably enjoyeth peace, so that he feareth neither the world nor devils. For he knoweth that God, who hath power over all things, is favourable and merciful unto him, and that he will deliver him from death, hell, and all incommodities whatsoever: hereupon his conscience is at peace within itself and is joyful and glad. This doth Saint Peter here wish unto the faithful, which is a true Christian salutation, wherewith all Christians ought to salute one an other. Thus have we the inscription with the salutation, and now beginneth he the matter of his Epistle.  
Blessed be God, even the Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of jesus Christ from the dead,  
To an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for us,  
Which are kept by the power of God through faith unto salvation, which is prepared to be showed in the last time:  
Wherein ye rejoice, though now for a season (if need require) ye are in heaviness through manifold temptations:  
That the trial of your faith, being much more precious than gold that perisheth (though it be tried with fire) might be found unto your praise and honour and glory at the appearing of jesus Christ:  
Whom ye have not seen, and yet love him, in whom now though ye see him not, yet do you believe, and rejoice with joy unspeakable and glorious,  
Receiving the end of your faith, even the salvation of your souls.  
IN this Induction or Preface we see the words and nature of a true Apostolical Pastor: such a beginning (I say) wherein we may plainly perceive and note that to be true, which was said afore: namely that this Epistle among all the rest is of most singular excellency. For, in the very entrance he beginneth to declare what Christ is, and what benefit we receive by him, when as he saith, that we are begotten again of God unto a lively hope by the resurrection of jesus Christ. Also that all gifts are bestowed upon us of the Father, of his mere mercy without any our desert. These are in deed true and right evangelical phrases, these are comfortable speeches most meet to be published and preached. But (alas) what small store of such kind of preaching is there to be found in the Books, even of them that are accounted the best. The written works even of Jerome and Augustine, what small consonancy and agreement have they with these words? And yet must jesus Christ be thus preached, that he died and rose again, and why he died and did rise again: that men being thoroughly moved with this kind of preaching, may believe in him, and believing may obtain salvation. This it is to preach the true Gospel in deed. Whatsoever is not preached after this sort, is not the Gospel, whosoever he be that preacheth it.  
The very sum then and effect of these words is this: that Christ by his resurrection hath brought us to his father, and hereby also Saint Peter goeth about even by our Lord jesus Christ to bring us to the Father, and to set him a mediator between GOD and us. It hath been hitherto preached that we must call upon Saints, to be our intercessors with God. Hereupon we have run to the holy Virgin Marie, and have made her our Mediator, leaving Christ in the mean season as an angry judge. So doth not the Scripture, it cometh and approacheth nearer: it giveth this glory to Christ our Lord, that he is our only mediator, by whom alone we must come unto the Father. O inestimable treasure which is given us by Christ, namely that we may go to the Father and ask the inheritance whereof Saint Peter here speaketh.  
These words do moreover plainly show what mind the Apostle had, why that so earnestly and with such vehement ardency he began to praise the Father, and will have us also to praise and bless him, for the incomparable riches which he hath given unto us, in that he hath begotten us again, and that before we could even so much as think thereof, much less prevent him, so that here is nothing remaining to preach and praise, but the only mercy of God. And therefore can we boast of no works at all, but must confess that we have all through his only mercy, whatsoever we have. Here is now no more Law, no wrath as in time passed there was, when it made the jews to flee, being stricken with terror, so that they durst not go unto the Mount. God doth not now still urge and strike us, but handleth us as favourably as may be, fashioning and making us anew: neither giveth he us grace to do one good work or two, but frameth in us a new creature and a new life, so that we be now an other thing than we were before when we were the sons of Adam: namely we are translated from the inheritance of Adam to the inheritance of God, that he may be our Father, and we his children, and therein his heirs even of all good things that he hath. See what excellent things are in the Scripture handled concerning this matter. Now inasmuch as we are regenerate, and the sons and heirs of God, we are equal in dignity and honour with Saint Paul, Saint Peter, the holy Virgin Marie, and all the Saints. For we have the same treasure from God, and all good things as largely as they. They were no otherwise regenerate than we, wherefore they have no more than all other Christians.  
Unto a lively hope.  
OUr life here upon the earth, is for none other cause, but that we should help others, otherwise it were best that God should even strait after our baptism, and the receiving of faith, end our days, and suffer us to die. Howbeit he permitteth us to live here to this end, that we may bring others also unto the faith, which he himself hath done to us before. Now while we live here on the earth, we live in hope. For albeit we be certain that through faith we have all the good things of God (for faith as it assuredly bringeth with it regeneration, so doth it bring also adoption and inheritance) howbeit we see not this as yet, and therefore doth it as yet consist in hope, being somewhat removed from our sight that we can not see and behold it. Now this the Apostle calleth the hope of life: which is an Hebrew kind of speech, as is this, The man of sin. We call that a lively hope, whereby we certainly hope & assuredly look for eternal life, which is now hid as it were with a veil, that it can not be seen, neither is it presently perceived but in the heart through faith, as john in his first Epistle Chap. 3. writeth: Now are we the sons of God, and yet doth it not appear what we shallbe: but we know that when he shall appear, we shallbe like him: for we shall see him as he is.  
Because the life present, and the life to come can not be together, neither can it be that we should eat, drink, sleep, watch, and do other works of Nature which this life bringeth with it, and be therewith also blessed: therefore can we not attain unto this, to live for ever, unless we first die, and forego this present life. Wherefore while we here live, we must still stand in hope until it please God to call us hence to behold and see, those good things which we now hope after. And how may we come unto this lively hope? By the resurrection, (saith the Apostle of jesus Christ) from the dead. I have oftentimes said, that none can rightly believe in God, and come unto him without a mean, for asmuch as we are all the children of wrath, and of ourselves can do nothing that is acceptable before God: we have therefore need of an other, by whom we may appear before him, who may make intercession for us, and reconcile us unto him. Now there is none other mediator than the Lord Christ, who is the Son of God. It is therefore no true faith which the Turks and jews have, who say and believe that GOD is the maker both of heaven and earth: for thus doth the Devil also believe, and yet doth this belief nothing at all profit him. They presume to come into the sight of God without Christ the mediator. Thus saith Saint Paul in the fift to the Romans: We have access unto God through faith, (not by ourselves, but) by Christ. Wherefore we must have Christ with us, we must come with him, we must satisfy God by him, and do all things with God by him and in his name. The same is this in effect which Saint Peter saith in this place: for it is asmuch as if he had said: we certainly look for eternal life although we live here on the earth: yet no otherwise then by the resurrection of Christ, that is to say, even therefore, because he is risen again, ascended into heaven, and sitteth on the right hand of his Father. For this cause did he ascend, that he might give unto us his spirit, whereby being regenerate we might be bold to go to the Father and say: Behold I come before thee O merciful father, and pray unto thee, not that I put any trust or confidence in any prayer of mine own, but for that my Lord Christ doth make intercession for me, and is mine Advocate. All these words carry an ardent efficacy and fiery force, where there is a heart that believeth: where the heart believeth not, there all such words are cold, neither doth the conscience feel any comfort thereby.  
We may here also judge and know, which is sincere doctrine and true Christian preaching and which is not. For, he that is a Preacher of the Gospel, must most zealously and diligently preach forth the resurrection of Christ: which he that doth not, is no Apostle. For this is the Sum of our faith. And those Books of all other are the best and the excellentest, which teach and treat upon this point principally and chief, as before hath been declared. This article of our Faith is of most weighty importance. For if Christ had not risen again, all our comfort and hope were in vain: and all whatsoever Christ hath either done or suffered, should be to us in no steed. And therefore this manner of teaching is most requisite. Behold, Christ hath died for us, and taken upon him to satisfy for us to the justice of his Father, against Sin, Death and Hell, with whom he had a most sharp and bitter encountry, yet could none of them overcome him, but were by him all conquered and subdued, for that he was the stronger. He rose again (maugre the forces of them all) & brought them in subjection to himself, and that for none other cause, but to set us free and at liberty, out of the danger and thraldom of them. This if we steadfastly believe, we have a perfect assurance and full possession of all these benefits: which being each way impossible to be brought to pass by our selves or any strength that is in us, it behoved that Christ should perform the same. Otherwise, there had been no cause, why he should have descended from heaven hither among us, vile wretched and sinful men.  
And therefore when men in preaching attribute any of these things to our works, they do nothing else but cause that these so necessary points of doctrine cannot afterwards take any place in the hearts of the hearers, nor be rightly understood of them. O, how well ought these things to be known to us Christians? how thoroughly ought this Epistle to be understood of us?  
To an inheritance immortal and undefiled, and that fadeth not away.  
WE hope not for such a substance and inheritance, as is not present: but we live in hope of an inheritance which is present in deed, and is immortal, is also undefiled, and fadeth not away. This inheritance we have perpetually, and without end: howbeit we do not as yet ●ee the same. These are words forcible, and of wonderful efficacy: and he in whose mind they are firmly fixed, will be (as I think) little moved with desire of riches, and pleasures of this world. For how can it be, that one should so set his mind upon these transitory riches and delights, if he believe those things, which be here spoken? For when worldly wealth, and terrene treasures be compared to these things, it appeareth strait, how those things of the world endure but a small time, and do soon pass away: but these things continue for ever, and do never fail nor fade. Moreover, all the things of the world are unpure, and do defile us, for there is no man here so godly, but in one respect or other he is carried away, and defiled with the vanities and pleasant things of this life: but this inheritance is undefiled and pure, and he that possesseth the same, remaineth for ever immaculate. Finally, this inheritance doth not fade, doth not decay, neither is ever subject to any corruption: but every earthly thing, although it be as hard as Iron and Stones, is nevertheless changed, and continueth not still. As soon as man also becometh old, his beauty is gone, and he becometh loathsome and unamiable. Howbeit, this inheritance is far from mutation or change, it always remaineth, it is always fresh and flourishing. There is no pleasure so great on the earth, which will not by continuance become loathsome and tedious, as we see there is at the last a tediousness in all things: but our good things here spoken of, are otherwise, whereof there is not satiety for ever. All which we obtain in Christ, through the mercy of GOD, when we firmly believe, that they are freely given unto us. For how should we miserable men by our own works merit those so great good things, which no reason or understanding of man is able so much as to comprehend, or by imagination of heart once to conceive?  
Reserved in heaven for you.  
THis inheritance immortal, undefiled, and that fadeth not away is undoubtedly ours: it is only for a little while removed and kept from our sight, until these eyes be closed up, and this mortal life ended: Then shall we certainly find and see the same, unless we be unbelieving. And because we should not doubt of the certainty thereof, the Apostle here addeth that this inheritance, whereunto no corruption can cleave, is reserved for us in heaven.  
Which are kept by the power of God through faith unto salvation.  
WE in hope (saith the Apostle) look for this excellent inheritance, whereunto we come by faith. For these do in this sort follow one an other: By the Word is wrought in us Faith: by faith that new birth, and by this new birth we come unto hope, so that we certainly look for these things, and are throughly assured thereof. Wherefore saint Peter fitly here saith that these things must be done by faith, and not by our works.  
The Apostle here expressly saith: Ye are by the power of God kept unto salvation. There are many who having heard the Gospel, how that faith only doth justify without works, do by and by burst forth and say: We also do believe: thinking that that bare opinion, which they feign unto themselves, is right faith. We have already taught, and that out of the Scriptures, that it is not in our power to do even the least good work that is, without the especial assistance of God's Spirit, how then shall we by our own strength arrogate that, which of all other is most excellent, namely to believe? These cogitations therefore are a mere dream, and things vain and fond: God's power must be present to work in us, as Saint Paul writeth, Ephes. 1.17. God give unto you the Spirit of wisdom, that ye may know what is the exceeding greatness of his power to us ward which believe, according to the working of his mighty power. etc. For it is not only by the will of God, but also by a certain Power of his, that we do believe: whereby we are to learn, that it is no less matter to make faith in one, than it is to create again heaven and earth.  
We may evidently perceive therefore, that they little know what they say, which use such words as these: how can only faith do all, seeing many believe which do no good works at all? For they think their own imagination to be faith, and that faith also may be without good works. But we say with saint Peter, that faith is the power of GOD: In whom soever God worketh thus, the same is a regenerate and a new borne creature, so that then of faith there can not but naturally follow good works. Wherefore, it shallbe needless to say to a Christian: do this or do that good work: forasmuch as of his own accord, unbidden, he worketh nothing but good works. Howbeit he is to be hereof admonished, that he do not deceive himself with any false, counterfeit, and supposed faith. Do not therefore take any regard to those vain talkers, that can prattle much of these things, whose words notwithstanding, are but as wind & me●e trifles. Of such, Paul speaketh, 1. Cor. 4. I will come unto you, and will know, not the words of them that are puffed up, but spiritual power. For the kingdom of GOD consisteth not in words, but in power. Where this power of GOD is not, there is neither true faith, nor good works. Wherefore they undoubtedly are liars, which boast themselves of the name and faith of Christ, and do (notwithstanding) lead a lewd and wicked life. For assuredly if the power of God be present, they can not but become other manner of men than such.  
But what meaneth that, whereas S. Peter saith: By the power of God ye are kept unto salvation: surely even this: Faith (which the power of God being in us, and wherewith we are replenished) doth work in us, is a thing so noble and excellent, that by it we have certain and manifest knowledge of all things, that pertain to salvation: being now able to judge, and freely pronounce of all things, which are in the earth, as for example: This doctrine is sincere, and sound, that is corrupt and false: this life is good, that is evil: this was well done, that otherwise. And what soever such a man doth define, and determine, is so in deed. For he can not be deceived, but is preserved and kept by the power of God, & remaineth judge of all doctrines. Contrariwise, where faith and the power of God is not, there is nothing but error and blindness: there reason is carried away hither and thither, from one work to an other, in asmuch as it striveth by her own works to come unto heaven, and therefore always thinketh: Behold, this will bring me to heaven, let me work this, and I shall be partaker of eternal felicity and blessedness. Hereupon have overspread the world such rabble's and swarms of Monasteries, Altars, sacrificing Priests, Monks, Friars, and Votaries. Into such great blindness doth God suffer them to fall, which do not believe: but to us that believe he preserveth and affordeth a right understanding in all things, that we may not be condemned through this blindness, but through his mercy attain salvation.  
Which is prepared to be showed in the last tyme.  
THat is, the inheritance whereunto ye are appointed, is already purchased, and from the beginning of the world prepared, but now it is hid, it is as yet covered, and as it were closed and sealed up: but after a while it shall in a moment be opened and revealed, that we may plainly see it.  
Wherein ye rejoice, though now for a season (if need require) ye are in heaviness, through manifold temptations.  
IF thou be a Christian, and lookest for this inheritance or salvation, thou must needs wholly depend upon it, and utterly conteinne all earthly things: thou must also confess, and openly affirm, that all the understanding, wisdom, & holiness of this world is altogether nothing. Wherefore thou must look for no other, but that the world will condemn and persecute thee: And therefore hath Saint Peter rightly joined together these three, Faith, Hope, and the cross or affliction, for asmuch as one of these proceedeth out of an other. Howbeit, he giveth no small comfort to them that suffer persecution: for his words do sound thus: This heaviness shall endure but a little while, afterward ye shall for ever rejoice. For salvation is already prepared for you, wherefore be in the mean season patient in afflictions, which ye suffer. This is a right and Christian consolation, not as the doctrines of men do comfort, which have relation no further but to be rid and delivered from outward discommodities. The Apostle speaketh not here of any such corporal comfort. It is no discommodity, if outward troubles come: with a good courage sustain & suffer ye them: think not how ye may shake them of, and be delivered from them, but rather think thus with yourselves: Mine inheritance is already prepared, these afflictions shall shortly cease. So shall that temporal comfort be taken away, and that eternal consolation which we have in God, supply the place thereof. Moreover these words are diligently to be noted, which the Apostle addeth, when he saith (If need require) which in effect he uttereth also afterward Chapter 3. in these words: If the will of God be so. There be many men which (as it were), with a certain force strive to come unto heaven, and even by and by to chruste in: and therefore lay upon themselves a cross, and an affliction according to their own opinion and judgement: so fondly is reason given to extol her own works. But God utterly disalloweth all such dealing. For our own works which we make choice of, are not of any force before him, we must look what he will lay upon us, and what he will send unto us: that we may walk and follow whither he doth lead and guide us. Wherefore there is no need why thou shouldest seek or procure to thyself affliction: If need so require, that is, if it be the will of God that thou shalt suffer, then cheerfully take the Cross upon thee, and comfort thyself with hope, and expectation of that salvation, which is not temporal, but eternal.  
That the trial of your faith, being much more precious than gold that perisheth (though it be tried with fire) might be found etc.  
THis is the effect of the cross and of those manifold afflictions which we suffer in this life, that sincere faith may be known from that which is false and counterfeit. And for this cause doth the Lord so afflict us, that our faith may be tried, exercised and made manifest to the world, that others also may be invited and won to the same faith by our example, and we at the last may attain unto glory. For as we praise God: so will he again also praise, glorify, and honour us: when as those counterfeit and lying Hypocrites, who have contemned the right way, shall be subject to shame and confusion. The Scripture doth often compare the cross unto fire: so here Saint Peter compareth gold which is tried with fire, to the trial of faith which is made by the cross and afflictions. The fire doth not diminish Gold, but cleanseth and purifieth it, that whatsoever drossy substance is mixed with it, may be separated from it. After the same sort layeth God the cross upon all Christians, whereby they may be (as it were) scoured and polished. And it was well said of the Apostle: That the trial of your faith etc. That is your faith must be tried and purified, even as the word is pure, whereunto alone ye must stick, and trust unto nothing else. Now, this purging, scouring and polishing of us by the cross, is daily very necessary for us, because otherwise that old and dull Adam would still to much hang upon us, and dull the spirit, and make our faith unpure.  
Such then is the life of a true Christian, that it continually becometh better and purer. For when through the word of the Gospel we do believe, we are justified and begin to be purged: yet as long as we are in the flesh, we can not be altogether clean and pure. And therefore doth God cast us into the midst of the fire, that is, into affliction, ignominy and trouble, whereby we are daily more and more purged, until such time as we die. This purging we can attain unto by no works of our own: for how should the outward work purify the heart within? Now, when faith is after this sort tried, whatsoever was mixed with it, or was feigned and counterfeit, must needs be removed and separated from it. Hereupon at the last when Christ shall appear, shall follow magnificent honour, praise, and glory.  
And rejoice with joy unspeakable & glorious:  
Receiving the end of your faith, even the salvation of your souls.  
THE Apostle saith they have unspeakable and glorious gladness and joy, because it bringeth with it honour and glory, when as the world hath such joy, whereof cometh ignominy and shame. Saint Peter speaketh here of true spiritual joy more plainly than thou shalt read almost in the whole Scripture: yet could he not fully utter & declare the same. Now, these things which have been said are part of the preface, wherein the Apostle showeth both what faith in Christ is, and also how the same must be proved and purged by adversities and afflictions which God doth send. It now followeth that this faith is contained and promised in the Scriptures.  
Of the which salvation the Prophets have inquired and searched, which prophesied of the grace that should come unto you,  
Searching when or what time the Spirit which testified before of Christ which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow.  
Unto whom it was revealed, that not unto themselves, but unto us they should minister the things which are now showed unto you by them which have preached unto you the Gospel by the holy Ghost sent down from heaven, the which things the Angels desire to behold.  
HEre Saint Peter calleth us to the Scriptures, wherein we may see that God of his only grace, and by no merit of ours performeth those things which he hath before promised. For hereunto tendeth the whole Scripture, that withdrawing us from all confidence in our own works, it may bring us to faith: and very needful it is that we he very diligent in learning the Scriptures, whereby we may be certain and thoroughly confirmed in faith. After the same sort doth Saint Paul also call us to the Scriptures, when as in the first Chapter to the Romans, he saith that God had promised his Gospel afore by his Prophets in the holy Scriptures. Also when as he saith Rom. 3. that the faith whereby we are justified, was witnessed before in the Law and the Prophets. We read also in the 17. of the Acts that he did the same when he preached of faith to them of Thessalonica, whom he called to the Scriptures and expounded the same unto them: who also on the other side searched the Scriptures daily, whether those things were so or no which saint Paul did teach. This it behoveth us to do also, that those things which we read in the new Testament, we may learn to confirm out of the old. Wherein we shall see those promises concerning Christ, whereof Christ himself also hath admonished us john. 5. Search, saith he, the Scriptures, for they bear witness of me. And again: If ye did believe Moses ye would also believe me, for he wrote of me. Those vain janglers therefore are not to be regarded, which contemn the old Testament, and presumptuously say that we have no more need thereof: when as notwithstanding out of it alone must be taken the foundation and ground of our faith. For to this end God sent his Prophets to the jews, that they might testify unto them of Christ that was to come. Wherefore the Apostles did every where convince and refel the jews out of their own Scriptures, proving jesus to be Christ. And for this cause the books of Moses and the Prophets are Gospels, forasmuch as in them we read the same things foretold concerning Christ, which afterward being doeu and accomplished, the Apostles did preach and write. This difference only there is, that whereas the books of both were committed to writing, yet is it (not withstanding) not so much requisite that the Gospel or new Testament should be contained in writing, as preached by the voice, which may openly publish and sound it forth, that it may be heard every where in the world. Now, whereas it was also written, that was more than necessary. For whereas the old Testament doth speak only of Christ to come, the Gospel is that lively word and vocal preaching of Christ who is already come. Between the books of the old Testament, moreover this difference there is: first the five books of Moses are the sum of the whole Scripture, and are peculiarly called the old Testament. Then are there Histories also and Books, wherein are described the deeds and divers examples of them which observed Moses law, and also of them which transgressed the same. Lastly there are Prophets, which have plain relation to the writings of Moses, and have more largely and in plainer words expressed the same. Howbeit there is one and the same meaning both of Moses and of all the Prophets. Now, whereas it is wont to be said that the old Testament is abrogated and rejected, it is thus to be understood. First, this difference there is between the old and new Testament, as we have said, that the old signifieth Christ to come, and the new doth perform and exhibit present, those things which in the old were promised and by figures shadowed forth and signified. Wherefore those types or figures do now cease, forasmuch as that is accomplished and performed which they did signify, and that fulfilled which they did promise. Neither aught there to be observed hereafter any choice of meats, apparel, places, and times: they are all in and by Christ (to whom they were referred) made of an indifferent use. For these observances did not save the jews, neither were they given them to this end, that they should thereby be justified: but that they should by them (as it were) set forth Christ, who was to come.  
Furthermore, in the old Testament God had a double rule or government: the one inward, the other outward: For he governed his people both inwardly in heart, and outwardly in body and external affairs. Therefore did he give unto them so many Laws, and so mingled one with an other. As where the househande might give a bill of divorcement to the wife, if he would not keep her, but put her away from him, it pertained to outward rule or regiment. But it belonged to Spiritual government, whereas God commanded them to love their neighbour as themselves. Howbeit, now he ruleth only Spiritually over us by Christ: corporally & outwardly by the civil Magistrate. Wherefore, when Christ was come, that external or outward government was taken away: he doth not command us to put any more difference between the outward persons, times, or places, but doth so govern us spiritually by his word, that we are Lords of all things that are without us, and are bound and tied to no corporal things. But those things which pertain to spiritual administration or government, are not taken away, but are still in force, as are those things which thou readest in Moses, concerning the love of God and thy neighbour. These GOD will have duly observed: for by the Law he will condemn all those that do not believe. The figures also have their place and sense Spiritually, that is, they were Spiritual things which were signified by these outward figures: Which outward things are now taken away▪ as where the husband did refuse his wife for adultery's sake, and put her away from him: which was a figure, and had a certain spiritual signification, which was afterward spiritually fulfilled. For God did after the same sort refuse the obstinate jews, which would not believe in Christ, and chose the Gentiles, which he doth even yet also: providing that when any refuseth to live in the faith, he be cast out of the Church of Christ, that he may repent. After the same sort is that constitution also, wherein it was ordained, that a woman should be married to the brother of her husband being dead, and to bring forth children by him, who must be called by the name of him that was dead, and possess his substance. Albeit this be now abolished, yet is it nevertheless a figure, which signifieth something concerning Christ. For he is our brother, who hath died for us, and before his Ascension into heaven commanded us, that we should by the Gospel make souls (which are his spouses) as it were pregnant and fruitful: hereupon we retain his name, and are named of him, to whose most excellent riches we succeed. Yet must we not boast and say, that we have converted and won men: for all such effects must be only attributed unto Christ. The same may be said also of other figures of the old Testament, which it were too long and tedious severally to rehearse.  
Whatsoever then in the old Testament, is not external or outward, is yet in force and efficacy, as are all the sayings of the Prophets, concerning Faith and love. Which Christ confirmeth, Matth. 7. Where he saith: Whatsoever ye would that men should do to you, even so do ye to ●hem: for this is the Law and the Prophets. Moreover Moses and the Prophets are witnesses of Christ being to come: So that if I at any time preach of Christ, that he is our only Saviour, I shall do very conveniently, if taking that place which is in the 22. Chapter of Genesis, namely: In thy seed shall all the Nations of the earth be blessed, I do thereupon with a lively voice infer, that by Christ, who is that seed of Abraham, all men must be blessed. Hereof now it followeth, that in Adam we are all cursed and damnable, and that therefore it is necessary, if we desire to be delivered from damnation, that we believe in that Seed. Upon such seiynges as these, we must ground our Faith, wherefore we ought duly to regard, and reverently to esteem them, in as much as they testify and bear witness of Christ, so that our Faith may be established and confirmed by them. And this is that which S. Peter doth in the words following.  
Of which salvation the Prophets have enquited and searched, which Prophesied of the grace that should come unto you.  
AFter the same sort saint Paul also speaketh in the last Chapter of his Epistle to the Romans By the revelation of the mystery, which was kept secret since the world began, but now is opened and published among all Nations, by the Scriptures of the Prophets: Many sayings thou mayest read in the new Testament, taken out of the Prophets, whereby the Apostles have proved, that all things were so done and accomplished, as thet were foretold by the Prophets. For Christ Matth 11. rehearseth that saying out of isaiah: The blind see, the halt go, etc. None otherwise, then if he would say: Those things which ye there read written, ye see here truly done, and in very deed performed. The same we read also of saint Paul, Acts 9 and of Apolios' Act. 18. How they convinced the jews, and proved by the Scriptures that jesus was Christ: in whom whatsoever the Prophets had foretold, was now accomplished and fulfilled. More evil Acts 15. the Apostles did after the same sort show, that the Gospel must be preached to the Gentiles, that they also might be brought to the Faith. Be assured that all these things, were therefore done by the common endeavour of all, that the jews might be convinced, and as it were compelled to acknowledge, that all things were then so done, as they read them foretold in the Scriptures.  
Searching when or what time the Spirit, which testified before of Christ which was in them, should declare the sufferings that should come unto Christ.  
THe meaning of saint Peter is this: Albeit the Prophets did not plainly know any certain and definite time, yet generally they did all signify the circumstances, both of time and place, as how Christ should suffer, what death he should die, and how the Gentiles should believe in him, so that by the signs which they foretold, it might be certainly known, that the same time was come. The Prophet Daniel came very near the matter, nevertheless, he spoke thereof obscurely and darkly, namely at what time Christ should suffer and die, and when this or that thing should come to pass. So they had an undoubted Prophecy, that the Kingdom of the jews should cease before Christ did come, but the day and certain time, when the same should be fulfilled, was not expressed, forasmuch as it was sufficient to know, that when that time was come, the coming of Christ was not then far of. So joel in the second Chapter of his Prophecy, foreshowed the time, when the holy Ghost should come: In the last days I will power out my Spirit upon all flesh. Which Prophecy Saint Peter in the second Chapter of the Acts rehearseth, and thereby proveth, that it was foretold of that his time, and those his brethren which then lived.  
Hereby thou seest with what diligence, always the Apostles rendered reasons of those things, which they preached and taught, approving them same by the Scriptures: but Counsels and the Pope would do all things with us, without the Scriptures, commanding us by the obedience of the Church and under pain of excommunication to believe them. The Apostles were replenished with the holy Ghost, & were certain both that they were sent of Christ, & also that they did preach the true and undoubted Gospel: yet did they humble and submit themselves thus far, that they required to be believed in nothing, which they did not prove soundly out of the Scriptures, to be so as they affirmed: that the mouths of Infidels might be stopped, and be able to say nothing against them with reason. And shall we believe these gross and unlearned Lubbers, which neither preach the Word of God, neither can do any thing but jangle and prate, bavie and revile? It could not be that the Fathers should thus err, so long is it since it was so concluded, wherefore of these things there ought now, no reason to be given to any man. We are able to prove certainly out of the Scriptures, that none shallbe saved, but he that believeth in Christ, so that these men are not able to speak any thing there against. And also they shall never be able to prove unto us their childish trifles by the Scriptures: as namely, that he is in a damnable ease, which fasteth not this or that day, and such like: wherefore it is not meet, neither ought we at any hand to believe them. Sainete Peter now saith moreover.  
And the glory that should follow.  
That which is here spoken of the Apostle, may be understood both of the afflictions which Christ himself suffered, and also of those which we Christians being his members do suffer. For saint Paul calleth that the suffering of Christ, which every Christian doth suffer. As the affiance, name, word and works of Christ are mine (forasmuch as I firmly believe in him) so are my afflictions also his, in asmuch as I am afflicted for his sake. Wherefore the afflictions of Christ are daily accomplished in Christians, even unto the end of the world. This now is no small comfort unto us, that howsoever things fall out, we are certain, that all our afflictions are so common together with Christ and us, that he counteth them no otherwise then his own. This also may not a little increase our comfort, that glory shall undoubtedly follow these afflictions. Howbeit we must know this also, that as Christ came not unto glory before he had suffered, so we also must first bear the cross with him, that we may afterwards rejoice together with him. All things therefore, saith the Apostle in effect, which we dode now preach, the Prophets have long since manifestly declared and foretold that they should come to pass, the holy Ghost revelling the same unto them. Now whereas we do so little understand the Prophets, the cause is for that we are ignorant of the tongue wherein they did write: for they have written very plainly and manifestly. Wherefore to them that are skilful of the tongue and have the Spirit of God, which undoubtedly all that believe have, it is not hard to understand them, for as much as they know where unto the whole Scripture tendeth. But where both the tongue is not understood, and the spirit is wanting, it appeareth no otherwise then if the Prophets were mad or drunken. Howbeit, if we should want either of these, it were far better to have the Spirit without the tongue, than the tongue without the Spirit. The Prophets spoke after an other sort than did the Apostles; yet did they signify the same things which afterward the Apostles preached. For both show many things of the afflictions aswell of Christ as of those that believe in his, and also of the glory that followeth the same▪ So David, Psal. 22. when he speaketh of Christ in this sort: I am a wo●●e and no man, 〈◊〉 doth he else declare but his exceeding debasing and 〈◊〉 which in his passion he suffered? Also Psal. 44. he writeth of the afflictions of Christians, saying We are counted as sheep appointed to be slain etc.  
Unto whom it was also revealed, that not unto themselves, but unto us they should minister the things which are now showed unto you by them which have preached unto you the, Gospel by the holy Ghost sent down from heaven.  
IT was sufficient for the Prophets that they knew these things, but in that they left the same behind them in writing, it was for out sakes, making themselves herein as it were Ministers, to 〈◊〉 as to the 〈…〉, and understanding hereof, and that we might learn the same of them as of our masters. And thus have we a sure help and strengthening of our faith for our further and better instruction, whereby we may be able to defend ourselves against all false doctrines.  
Which things the Angels desire to behold.  
SO great things have the Apostles delared unto us by the holy Ghost, which came down upon them from heaven, that even the very Angels do desire to behold and see them. Here we must with great attention shut our eyes, and see what the Gospel is, wherein surely we can not but have exceeding delight, joy and consolation. We can not yet see these things with our bodily eyes, but we must believe, that we are made partakers of righteousness, truth, salvation, and of all good things which God hath. For inasmuch as he hath given unto us Christ his only begotten Son, the fountain and head of all good things, how should he not through and with him give us also all his good things, riches and treasures, whereat the Angels in heaven do take marvelous joy and delight? All these things are offered unto us by the Gospel: so that if we believe, we must needs likewise take marvelous delight and pleasure therein: howbeit, our delight and pleasure while we live on the earth, can not be so perfect as that of the Angels is. For here it beginneth in us, so that by faith we have a certain feeling thereof: but in heaven it shall be so great, that the heart of man is not able to comprehend it, yet shall we enjoy the same when we come thither. Thus thou seest how Saint Peter teacheth us to arm and prepare ourselves by the Scriptures. For hitherto hath he described what it is to preach the Gospel: and how it was foretold by the Prophets, that it should be after this sort preached and taught. Now he proceedeth and hereafter exhorteth us by faith to embrace, and by love to follow such preaching of the Gospel, saying:  
Wherefore gird up the loins of your mind: be sober, and trust perfectly on the grace that is brought unto you, by the revelation of jesus Christ:  
As obedient children, not fashioning your selves unto the former lusts of your ignorance:  
But as he which hath called you, is holy, so be ye holy in all manner of conversation,  
Because it is written: Be ye holy, for I am holy.  
THis is an exhortation to faith, the meaning whereof is this: Forasmuch then as so great things are preached and given unto you by the Gospel, which even the Angels do desire with pleasure to behold, see that ye faithfully cleave unto them, and with an assured trust and affiance repose your hope therein, that your faith may be sincere and sound, and not any feigned opinion or dream.  
Gird up the loins of your mind.  
Saint Peter speaketh here of the spiritual girding of the mind, like as if a man should corporally gird a sword upon his loins. Of which girding Christ maketh mention Luke 12. where he saith Let your loins be girded about. In some places of the Scripture, Loins signify carnal lust or concupiscence. But saint Peter speaketh here of Spiritual Loins. Whereas the Scripture speaketh of the body, and calleth that part the Loins, from whence from the Father proceedeth natural generation, according as we read Gen. 46. that Christ should spring out of the Loins of juda. Wherefore corporally to gird the Loins signifieth nothing else then chastity, as it is in Esay Chap. 11. Righteousness shall be the girdle of his Loins, and faithfulness the girdle of his reins: that is, by only faith, filthy and unlawful lust is restrained and bridled. But the spiritual girding whereof the Apostle here speaketh, is after this sort. As a Virgin is in body chaste and entire, so the mind through faith whereby it is espoused to Christ, is spiritually sound and sincere Howbeit, as soon as it revolteth from faith to false and erroneous doctrine, it is violate and corrupted, whereupon the Scripture commonly calleth Infidelity and Idolatry, by the names of adultery and fornication, namely when the mind sticketh to the doctrines of men, and forsaketh faith in Christ. From this Saint Peter here dehorteth, when he biddeth to gird up the loins of the mind, which in effect is asmuch as if he should say: Ye have now heard the Gospel, & attained unto faith: see then that ye persist therein, and suffer not yourselves to be defiled & corrupted with false doctrine, wavering in uncertainty, now this way, now that way. The Apostle saint Peter useth here a certain peculiar and proper kind of speech, (not such as saint Paul useth) when he saith: Gird up the loins of your mind. He calleth that the Mind which we otherwise call the thought: as when I say, I think thus, that this is right, and as saint Paul saith, so do we think, such is our opinion, so it seems unto us. And by this means doth the Apostle here most properly signify Faith, meaning thus much in effect: Ye have now attained to a true thought, and are settled in a right persuasion, that we are justified by faith only: persist strongly herein, gird it fast unto you and valiantly stick thereunto, let no man pull these sound opinions out of your hearts, and then shall ye prosperously persener and stand.  
There will many false teachers arise, who will forge doctrines of men, thereby to corrupt your mind, and looze this girdle of Faith, wherefore in heart receive this admonition, which I give you aforehand, that the Doctrine of Truth may be well fixed in your mind, and that you may valiantly persist therein. Those Hypocrites which trust to their works, and live an honest and virtuous life, as it appeareth outwardly, do verily think, and are fully persuaded, that God must needs receive them into heaven, because of their works. This maketh them proud, presumptuous and glorious in their own conceits: As that Pharisey mentioned in the 18. of Luke, and whereof also Marie maketh mention in her song, commonly called Magnificat, where she useth the same word, which thou readest here in Saint Peter: He hath scattered the proud in the imagination of their hearts, that is, he hath overthrown and brought them to confusion, in the devices of their own minds and thoughts.  
. Be sober.  
THis Sobriety pertaineth outwardly to the body, and is an especial work of Faith. For although man be justified, yet is he not free from evil desires. In deed Faith hath begun to restrain and bridle the flesh, notwithstanding the same doth continually strive against it, and assaulteth it with sundry sorts of desires, which go about according to the concupiscence thereof, again to burst forth and prevail. Wherefore the Spirit hath daily much ado, to bridle and restrain them: and it must therefore without intermission, have continual fight with them, and always take great heed of the flesh, lest that at any time, (such is the craftiness thereof) it undermine and supplant Faith. By the premises it appeareth, how far they deceive themselves, which boast that they have Faith, and count that sufficient: living in the mean season, according to their own lusts and desires. For where true Faith is, there must needs be an earnest endeavour to keep the body under, and to hold it as it were with a bridle from outraging and doing what it listeth: hereupon it is that saint Peter here exhorteth us to be sober. Howbeit, he biddeth us not as it were to destroy our body, or to weaken it more than is meet, as some have done which have made themselves mad by over much fasting, yea some have quite pined and consumed themselves a way. In this fond error for a time was saint Bernard, although he was otherwise an holy man. For he afflicted his body with so great abstinence, that by reason of noisome breath which he got thereby, no man could abide to stand near him, or be in his company. But he was at length delivered from this error, and willed his brethren that they should not too much pine and pinch their bodies. For he well saw that by that undue abstinence, he had made himself unfit to serve his brethren. Wherefore Saint Peter requireth no more, then that we be sober, that is, that we do so much and so far restrain the flesh, as we feel the wantonness and unruliness thereof to require. He appointeth no certain time, as the Pope hath done, how long we must fast, but leaveth it to every one's judgement, so to fast that he be always sober, that he do not so surcharge his body with overmuch eating and drinking, but that he may have the perfect use of reason, and know how to use his senses aright, and how to live profitably and beneficially to others in his vocation. For it is a very preposterous, absurd, and unprofitable thing, to give a general precept hereof unto the whole people, or to the Church: for asmuch as we are unlike among ourselves, one hath a strong body, another a weak, so that it is needful for one to abstain much, for an other to abstain little, that the body may nevertheless remain in health, and be fit to do good works.  
Again, there be some that deal clean contrarily, and think they do very well in fasting nothing at all: supposing that they may without respect of time, eat what they will. But herein they do not well, for albeit they have somewhat tasted of the Gospel, yet have they profited little or nothing, like unto the former. For they have profited no further, but only to contemn the Laws of the Pope: They will not gird up their mind and senses, as Peter here biddeth, neither do they bridle the desires of their body, that the sluggishness and lasciviousness thereof may be repressed. It is good to fast, howbeit the right Fast in deed is, to give the body no more nourishment, then is needful to preserve it in health: also to exercise it with labours and watchings, lest this old Ass of ours, become more wanton and lascivious then is meet. Let him be restrained and bridled, and obedient to the Spirit, which Saint Peter calleth here to be sober. Not as some are wont to fast, who so excessively engorge and pamper themselves with fish, and the best sorts of wine at one dinner, that they make their beallies like a Taber or Drum, with stuffing and cramming them so full.  
Trust perfectly on the grace that is brought unto you.  
such is Christian Faith, that with all affiance it wholly trusteth to the word of God, quietly committeth itself unto it, and confidently attempteth whatsoever it teacheth. Whereupon S. Peter saith, then are the loins of the mind girded up, then is your faith sincere and sound, when ye do quietly and confidently commit yourselves to the word of God, and be bold upon trust therein: having no regard whatsoever thing of yours cometh into peril, whether it be riches or good name, body or even the life itself. Excellently therefore hath he in these words described a sincere and unfeigned Faith. For Faith must not be sluggish and sleepy, which is rather a dream then a Faith, but it must be lively and effectual, so that one would with all confidence offer himself to all afflictions and troubles whatsoever, and depend wholly on the Word, esteeming indifferently whatsoever state God sendeth, that we may patiently sustain adversity, as well as enjoy prosperity. As for examples sake: when I must die, I must confidently commit myself to Christ, I must quietly offer my life for his sake, and trusting to the Word which can not deceive, I must boldly and courageously triumphed over mine adversaries. It is needful moreover that Faith should pass through, without declining any way, and that it suffer itself to be hindered and terrified by no means, that it remove from the eyes whatsoever it seethe, heareth or feeleth. Such a faith doth Saint Peter require, which consisteth not in thinking and words, but in mighty power, and effectual virtue.  
Further saith saint Peter: Trust perfectly on the grace that is brought unto you, that is to say, You have not deserved this exceeding great grace, but it is even freely offered and brought unto you. For, the Gospel which declareth and publisheth this grace unto us, we ourselves have neither devised nor found out, but the holy Ghost hath sent it from heaven into the world. And what thing is it that is brought unto us? Forsooth even the things which we have afore mentioned. Namely, that whosoever believeth in Christ, and cleaveth fast unto his word, hath together with him, all the benefits and blessings which be his▪ in so much that he is thereby, even a Lord over Sin, Death, Devil, and Helle: and is most certainly assured of everlasting life. This so great a treasure is brought home to us, (as it were) to our own doors, and laid up in our bosoms, without any our own help, merit or deserving, yea, even unhoped and unlooked for, when we neither knew of it, nor so much as once thought of any such matter▪ And therefore the Apostle exhorteth us, that we should boldly and undoubtedly look for this Grace, because that God, which offereth and bestoweth the same upon us, can not in any wise lie.  
By the revelation of jesus Christ.  
GOD offereth his Grace to none, but by Christ: and therefore without this Mediator, let no man presume to come into his sight, as we have afore admonished. For he will hear no man, but him that bringeth with him Christ, his most dear Son, to be his Advocate and Spokesman: as one, whom he only hath respect unto, and for his sake, to all those that by Faith cleave fast unto him. And therefore he requireth at our hands, that we acknowledge his Son, as the person by whose blood we are at one with him, and now dare to present ourselves before him. For to this end, came our Lord Christ, who taking flesh and blood unto him, joined himself with us, that he might obtain pardon, and purchase Grace for us at that hands of his Father. By this faith in Christ were all the Prophets and patriarchs saved. For it behoved all men generally to believe this promise made unto Abraham: In thy seed shall all Nations be blessed. And therefore the jews, Turks, and all they that repose any trust in their own works, hoping thereby to win heaven, have no Faith at all in them. And therefore doth Peter say: Grace is brought to you, but yet by the revelation of jesus Christ, or (to speak it more plainly) by this, that jesus Christ is revealed unto you. In the Gospel it is showed unto us what Christ is, that we may thoroughly know him, namely that he is our Saviour, that he taketh away our Sins, that he delivereth us out of all miseries, that he reconcileth us unto his Father, and that without any our works, he doth justify and save us. Who soever doth not thus acknowledge Christ, is altogether deceived. For albeit thou know him to be the Son of GOD, who died, rose again and sitteth now at the right hand of his Father, yet hast thou not thereby thoroughly known Christ, neither shall this knowing of him any whit avail thee: unless thou proceed a step further, and both know and also believe, that he did all these things for thee, to help, relieve and comfort thee. Vain therefore are all those things, which hitherto have been obtruded, and preached unto us by the Schoolmen, insomuch as they were without this knowledge of Christ: and entered commonly no further in consideration thereof, but only to think how much sorrow and grief our Lord Christ sustained in his passion: as though that now he sitteth idle in heaven, taking no further care for us, but ioiing with himself, whereby the people's hearts remain utterly dry, without the right use of that heavenly dew, and water of their souls, so that no lively faith can grow or take root in them. Now, Christ ought not thus to be preached, as that he liveth and reigneth for himself, but that he is ours. For other wise, what need was it for him to descend into the world, and to shed his precious blood? Sith than he was sent into the world, that by him the world might be saved, as be himself in the third of John declareth, needful it was, that he should accomplish and perform that self-same thing, for the which he was sent of his Father. For this word (sent or coming) is not to be understood of the divine Nature of Christ only, but rather of his humane Nature, and office which he bore and executed. Immediately after he was baptized, he began to deal in this his office, and to do that whereunto he was sent, and for which he came into the world: Namely, to show and declare the truth unto men, that as many as believed in him should be saved. After this sort therefore, he openly published himself, working the means that he might be known, and offering Grace by his own self unto us.  
As obedient children.  
SO behave yourselves, as becometh obedient children. Obedience in the Scriptures, signifieth Faith: but the Pope with his Doctorlie Schoolmen, and Cloistered Divines, hath with their Gloss mangled this word, and wrested it to the maintenance of their lies and trifles, as they have done whatsoever else is read in the Scriptures concerning this obedience. As namely, that notable saying. 1. Reg. 15. Obedience is better than Sacrifice: after that they saw, how highly Obedience was commended in the Scriptures, they haled and forced the same, as proper unto themselves, thereby to blind the world, and to bring men into this error, to think that the Obedience so greatly commended in Scriptures, is nothing else, then to embrace and allow what soever they should enjoin and lay upon them. And by this means do they draw us from the Word of God, to their lying Legendaries, and devilish obedience. Whereas in deed, he is the obedient child of God that heareth the Gospel and word of GOD, and with Faith embraceth the same. Therefore whatsoever is not the Word, give no ear unto it, but rather stamp and tread it under thy feet.  
Not fashioning yourselves unto the former lusts of your ignorance.  
be not of those manners that you were of before, neither have you such conversation as aforetime you have had: let no man see that life in you, which heretofore you have led and lived. Heretofore you were Idolaters, and lived in lust, Surphette, Drunkenness Covetousness, Pride, Wrath, Envy and Hatred, which was an evil and Heathennishe life, yea rather mere infidelity: and in this desperate and forlorn conversation you walked, as blind and ignorant, not wotting what you did. Now therefore put ye away these evil desires. Here thou seest how he imputeth all these mischiefs unto Ignorance, as unto the Spring, out of whom they proceed and flow. For where perfect faith and true knowledge of Christ is lacking, there can be nothing else then Error and blindness: so that men live utterly ignorant what is right or what is wrong, and thereby run headlong without stop or stay, into all mischiefs and inconveniences.  
After this sort hitherto have we been dealt withal, when as Christ was darkened, and almost abolished and banished out of the world: when in steed of truth, we were nozzeled in Error, and in place of the sincere knowledge of the Truth we were fast chained and clogged in Ignorance: in so much that within a while this question was moved and debated all the world over, how and by what means we might attain felicity. This was an infallible sign of Blindness and ignorance, and that the sincere knowledge of Faith, was extinct and taken away. Hereupon it grew that the world was pestered with such a number of Sects, and all things torn a sunder and disordered, while every man framed after his own imagination, a peculiar and several way for himself to heaven. And out of this Evil (sith we are not able any way to help ourselves) we can not choose but always be drowned deeper and deeper, in the gaping gulf of utter blindness. And therefore saint Peter's words here are, as if he should say: You have long enough walked in foolishness, now cast the same away from you, as being wise, and having reached unto the true knowledge.  
But as he which hath called you is holy, even so be ye holy, in all manner of conversation:  
Because it is witten, Be ye holy, for I am holy.  
HEre doth Saint Peter allege a place out of the old Testament, in the 19 of Levity: where the Lord saith, Be ye holy, for I am holy: that is to say: Because I am your Lord and God, and you my people, meet it is, that you should be as I am. For he that rightly and thoroughly playeth the part of a Lord in deed, bendeth his care to make his people like unto himself, dutifully in each respect to behave themselves towards him, and frame themselves serviceable to his will. Hereupon it falleth out, that as our Lord and God is holy, so also should his people be holy, and that is, when we walk in faith. Very little mention is made in the Scriptures, of any Saints or holy men departed out of this life, but always in a manner it speaketh of those holy men, that as yet were alive: as the Prophet David pronounceth himself holy in the 86. Psalm, saying. Preserve thou my Soul Lord, for I am holy.  
But our smattering doctorlie Divines and Schoolmen have also misconstrued, & perverted the true sense of this place saying: that the Prophet hath a peculiar revelation, in that he calleth himself Holy: Wherein they flatly bewray themselves both to lack Faith, and also to be utterly unacquainted with this revelation of Christ: for if they had any, they might easily by the effect feel in themselves the power thereof. For he that is a Christian, hath a feeling of such revelation in his conscience: and he that hath no feeling of it, the same is no Christian. For he that is a Christian, cometh into a Communion with Christ, and is partaker with him of all his goodness: and therefore seeing that Christ is holy, his members must also needs be holy, or else deny that Christ is holy. For if thou be baptized, thou haste put on the garment of holiness, which is Christ, as saint Paul testifieth.  
This word Holy, signifieth that which is only proper unto God himself, and to him only doth it appertain, the which we commonly do call consecrated. And therefore doth saint Peter now say: You have consecrated yourselves unto God, and therefore it standeth you upon so to look to it that ye suffer not yourselves to be carried away again into the vain lusts and desires of this world, but give you place unto God, that he may reign, live and work in you, and so shall ye be holy even as he is holy.  
Thus hath he hitherto described the Grace that is offered unto us by the Gospel and preaching of Christ, and hath taught us how again we ought to behave ourselves toward the same, namely to persist and continue in a pure and sincere persuasion of Faith, being well assured that no work whatsoever, that we either can do or devise, can any thing avail us toward our salvation: But where this doctrine is preached, then straightways reason cometh in and inferreth thus: If the case so stand, what need have I to do any good work? Then do these grosseheads enter into this fond opinion, or rather mere madness, making of a right Christian life a carnal licentiousness, deeming it lawful for every man to do what him listeth. With such manner of persons doth saint Peter here in this place meet withal, and by prevention taketh aforehand from them that their foolish imagination: teaching us that Christian liberty, without depending upon any good works is to be used towards GOD, because on him we are only to build our Faith without any Works: for hereby we attribute unto him his due due honour, and acknowledge him for our good God, who is both just, true and merciful. Such a Faith as this delivereth and offereth us from our sins and all other mischiefs whatsoever. Now, after that we have attributed this unto God, all the residue of our lives that we have to live, we are to bestow to the benefit of our neighbour, to serve and do good unto him. The very chiefest & principallest work of all others proceeding and issuing out of Faith is, with our mouths be ready to confess Christ, and with our blood also to bear witness unto him, and if the case so require to bestow our very lives also for his sake. And yet hath not God any need of this or any such work of ours: but therefore must we do it, that our Faith being thereby thoroughly tried and manifested, may also draw and allure others to the like. Furthermore, there be other Works, which do generally also serve to this end, that we may thereby do good unto our neighbours: all which notwithstanding, not we ourselves but God is he that must work and bring the same to pass in us. Thus have we nothing at all in the world of our own, that we can ascribe in any respect unto ourselves.  
Hereby now it evidently appeareth, how far of it is, that this preaching of the Gospel doth open any (yea never so little) a window to live carnally, or that every man may lawfully do what he listeth. And therefore saith Saint Peter furthermore.  
And if ye call him Father, which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear:  
Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers,  
But with the precious blood of Christ, as of a Lamb undefiled, and without spot.  
Which was ordained before the foundation of the world, but was declared in the last times for your sakes,  
Which by his means do believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God.  
THE meaning of saint Peter in this place is this: Ye are now by Faith come to this point that ye are the Sons of God and he your Father. Ye have attained an incorruptible inheritance, whereof hath been spoken afore: now therefore there remaineth nothing behind, but that the veil being taken away, that may be openly showed which erst was hidden. This must ye yet expect and look for, till the time come that it be given you to see it. You therefore are come to this good point, that you may with boldness and trust, invocate and call upon God your Father, because he is (nevertheless) just, as he that will render unto every one without respect of persons according to their works. Let no man persuade himself, for that he is dignified and entitled with this worthy name to be called a Christian or the Son of God, that therefore God will spare him, if he live without his fear: and account it enough because he hath such an excellent name. The world in deed judgeth according to respects of persons, not judging all persons equally and indifferently, but spareth such as be their Friends, wealthy, rich, fair, learned, wise, mighty, and in high authority. But God respecteth none of all these, he dealeth in all things with indefferencie, be the persons never so high of calling. So did he in Egypt slay the Child aswell of the king, as of the poorest Shepherd. Exod. 10. And therefore the Apostle here warneth us that we looking for the like judgement should stand in fear, and not so to vasit our title because we are called Christians, that therefore we should presume that God will any whit more spare us than he will others. For this vain persuasion long ago deceived the jews, who bragged themselves to be the Seed of Abraham, and the people of God. The Scripture maketh no difference according to the flesh, but according to the Spirit. Very true it is that God promised, that Christ should be borne of the seed of Abraham, and that out of him should come an holy people: but it followeth not thereupon, that all they be the children of God which descended from the line of Abraham. He also promised salvation to the Gentiles, but he said not, that he would save all the Gentiles.  
But here now ariseth a question. When we say that God doth save us only by faith without respect of good works, how happeneth it that Saint Peter doth here say, that he will not judge according to the person, but according to every man's work? I answer. Whatsoever we have taught concerning faith, how that it alone doth justify us before God, is without all doubt very true: forasmuch as the Scripture declareth and witnesseth the same more plainly than that it can be denied. Now, whereas saint Peter doth here say, that God judgeth according to works, that also is as true. But this by the way must undoubtedly be believed, that where Faith is not, there neither can any good work be: and again, that there is no Faith where there be no good works. Therefore thou must bring both thy Faith and thy good works into one, as in the which being both together, is comprehended and contained the sum of a true Christian life. As thou livest therefore, so shalt thou receive, and so will God judge thee. And therefore although God judge us according to our works, yet nevertheless, this remaineth also alike true, that good works are only the fruits of Faith, whereby it shallbe easy to find and try where Faith is, and where is Infidelity. And therefore will God judge thee according to thy works, and will thereby lay it face to face to thy charge whether thou have Faith or no. As no man can better confute a Liar then by his own words: And yet nevertheless it is plain that by those words he is not made a Lior, but he was a Liar afore that he uttered any lie, because that a lie must needs proceed from the heart into the mouth.  
Take therefore these same words of Saint Peter in a most simple sense, and in such sort that you understand works to be the fruits and seals of Faith, and that God doth judge men according to these fruits, which can not but ensue and follow a true and sound Faith: to the intent it may manifestly appear, where Faith remaineth in the heart, and also where Infidelity lodgeth. God will not judge according to these interrogatories and questions: whether thou be called a Christian or no: or whether thou be baptised or not: but he will thus question with thee: Sirrah, if thou be a Christian, where be thy fruits, whereby thou art able to confirm and approve thy faith.  
And therefore saith saint Peter, forasmuch as you have such a father, which judgeth not according to any man's person, see that ye have your conversation in the time of your dwelling here, in fear: that is to say: Fear ye this Father, not in the fear of punishment and revenge (for so the wicked reprobates and devils do fear him) but fear ye him, lest he should forsake you, or withdraw his holy hand from you. Even as an honest and good child standeth in fear lest he should offend his father or commit any thing that should not be well liked of him. Such a fear doth God require at our hands whereby we may loath and abhor sin, and diligently study to help out neighbour so long as we have to live in this world.  
That Christian that believeth well, is possessed of all the goods and benefits of God, and is the child of God, as we have heard afore declared: but the time that he here hath to live, is nothing else then a kind of Sequestration or Pilgrimage. For his Spirit by faith is already in heaven, by the which he is even a Lord of all things. But God therefore suffereth him yet for a time to live in the flesh and to be conversant in body upon the earth, purposely that he should help others, and bring them with him to heaven.  
And therefore we ought no otherwise to use this world, nor to make any other account thereof, but as Strangers or wayfaring men are wont to do: who coming into their Lodging or Inn, make no further reckoning, but to have at their Hosts hands, meat, drink and lodging for one night and no longer: they do not challenge and lay claim unto their Hosts whole substance.  
After the same sort ought every one to account of his wealth and richesse, even as though they were none of his: to take thereof only so much as is sufficient, for the maintenance and nourishment of his body, and with the rest to relieve and help his needy neighbours. Therefore the life of a Christian man is no otherwise but as a mansion for one night. For we have here no permanent dwelling place, we must have our desire thither, where our Father is, namely heaven. And therefore, we ought to abandon and lay aside all lasciviousness and dissolute life, and to pass (as saint Peter saith) the time of our dwelling here in fear.  
Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers,  
But with the precious blood of Christ.  
THis (saith he) ought to provoke and stir you to employ your conversation in the fear of God, considering how great a price your redemption cost. Heretofore ye were citizens of the world, living under the tyrannous rule of the Devil: now hath God delivered you from such lamentable and desperate conversation, and hath brought you into an other place, so that now you are Citizens in heaven, and but Strangers and Pilgrims on earth. But mark ye well, how much God hath bestowed on you, and how unvaluable and exceeding great that treasure is wherewith you are redeemed, and brought into that happy case to become the children of God. Therefore pass your time and conversation in fear, and take ye good heed lest if ye should contemn and neglect these things, ye lose this so excellent and precious a treasure.  
And what treasure is that which is so excellent and precious, wherewith we are redeemed? Not these corruptible things, Gold or Silver, but the most precious blood of Christ the Son of God. This treasure is so excellent and of price so inescimable, that no sense or reason of man is able to comprehend it, insomuch that one small drop of this most innocent Blood, had been fully sufficient for the sins of the whole world. But it pleased the eternal Father so abundantly to pour out his Grace upon us, and with such a price to procure and work our Salvation, that he would have his most dear Son Christ to shed all his blood and to bestow and give unto us all his treasures at once.  
And therefore he requireth us, that we do not (as it were) cast away into the air or make small account of such a great Grace, but rather so to esteem of it, that we may be stirred and moved unto fear: that living therein, we may not deserve est sons to be deprived of this so surpassing a treasure.  
And this withal must diligently be noted and considered, how that saint Peter here doth say, that ye were redeemed from your vain conversation which ye received by the traditions of the fathers.  
For by this, he utterly throweth down that persuasion that we are wont most commonly to lean unto, thinking that all our doings ought to be allowed and well liked of, because the same of an old custom have had lon● continuance, and because our Ancestors and predecessors (a●●●ng whom there have been many wise and good men) have so observed them.  
For thus he saith. Whatsoever our fathers have either enacted or done, all was ill: and consequently, those things that you have learned of them concerning the worship of God, are so corrupt and nought, that God must bestow the blond of his own Son, to redeem and free men from the same: Whatsoever now therefore is not washed away by his blood, is altogether by the flesh infected and accused.  
Whereupon it followeth, that the more earnestly that any man striveth to attain to righteousness without Christ, the further of is he from true righteousness, and the deeper is he plunged and drowned in the gulphie dungeon of blindness and iniquity, making himself guilty of this most precious blood.  
Other gross external vices are in effect little to be made account of, in comparison of this odious Sin, that teacheth us to attain our justification and righteousness by works, and which frameth a worshipping of God according to the imagination of man's idle brain and fantasy. For by this means that most innocent blood of Christ is dishonoured, and most shamefully blasphemed.  
Even as the Gentiles and Heathen people did far more grievously sin in honouring the Sun and Moon, which they thought to be the true worshipping of God, than they did in committing any other faults which they were out of all doubt to be sinful and lewd. And therefore human justification and righteousness is nothing else but a mere blasphemy of GOD, and of all offences that man is able to commit, the most heinous. And so those things that now the world embraceth and accounteth for the right worship of God and for the perfect way to justification, are accounted greater Sin in the face of God than any other faults whatsoever. Of the which sort, are the professed orders of religious cloisterers and monks, and whatsoever else hath any glorious glittering show in the judgement of the world, and yet nevertheless are clean without faith.  
And therefore whosoever he be, that by any other way or mean, seeketh the grace of God, then by his Blood, better is were for him never to come in the sight of GOD: as he that with his own beggarly righteousness, doth more and more displease and offend his divine Majesty.  
As of a Lamb undefiled and without spot.  
Hereupon again doth Saint Peter expound and interpret the Scriptures. For this Epistle (although brief and short) is wonderful effectual, pithy, and rich. So a little afore, where he speaketh of their vain conversation, in pursuing the traditions of their Fathers, he did (as it were) lightly touch sundry places of the Prophets, as namely, that place in the xuj. of jeremy: The Gentiles shall come unto thee from the ends of the world, and shall say, Surely, our Fathers have inherited Lies and Vanity etc. As though he should say, even the Prophets foretold that you should be redeemed from the traditions of your Fathers.  
After the same sort he here also leadeth us into the Scriptures, where as he saith: You were redeemed with the precious blood of Christ, as of a Lamb undefiled and without spot. For here doth he expound that which is read in the Prophets and Moses: as that in the liij. of isaiah, He was brought as a sheep to the slaughter: And the figure meant in the xii. of Exod. by the paschal Lamb. All these things doth he here interpret, and saith: This Lamb is Christ, who as it behoved him to be without blemish or spot, so also was he undefiled and without spot, whose blood was shed for us.  
Who was ordained before the foundation of the world, but was declared in the last times.  
WE have deserved nothing at all, ne yet so much as ever desired this thing, that the precious blood of Christ should be shed for us: and therefore there is no cause or matter herein, whereof we may lawfully of ourselves glory or make any brag. All glory appertaineth only to GOD: who without any our ●●●ites, promised, ●eueiled, and manifested that, which from everlasting (even before the foundation of the world was laid) he had foreseen and foreordeined. And in the Prophets were these things promised, but yet covertly, not plainly and openly, but now after the resurrection of Christ, and sending of the holy Ghost, are openly preached, and plainly published throughout the world.  
This is now the last time, (as Saint Peter saith) in which we are: which from the time of Christ's Ascension, continueth till the day of the last judgement. For so do the Apostles and Prophets call it, and Christ himself termeth it the last hour. Not that the day of judgement shall shortly approach and come anon after the Ascension of Christ, but because that after this preaching of the Gospel of Christ, there should be none other: And that we should not look for any further revelation, or more manifestation of Grace, then is now already revealed and manifested. Heretofore, always one revelation was showed after an other: Whereupon in the vj. of Exod. the Lord saith: My name Adonai have I not revealed unto them. For albeit the patriarchs knew GOD, yet had they not such a manifest declaration and preaching of God, as afterward was published and set out by Moses and the Prophets. Now, there was never any preaching herd of in all the world, notabler or more manifest than the Gospel: wherefore it is also the last, as the which (after the course of those former times expired) is in this last age revealed unto us.  
Furthermore also, according to the account and computation of time, the end of the world is not far of, as S. Peter in his second Epistle and third Chapter declareth, saying: One day is with the Lord as a thousand years, and a thousand years as one day. For his meaning thereby is to call us away from the earnall computation of this time, because we should esteem thereof, according to the judgement of God. Wherein certainly the last time and final end is fully come: For that small time that is left behind remaining, is with GOD as nothing. Salvation is now revealed and throughlie perfected: only God suffereth the world thus still to stand and continue, to the intent he might be the more throughlie honoured and glorified: albeit as touching himself, he is so perfectly revealed, that it is not to be looked for, that he shallbe any perfectlyer manifested.  
For your sakes, which by his means do believe in God, that raised him from the dead, and gave him glory, that your Faith and Hope might be in God.  
FOr your sakes (saith he) is the Gospel revealed. For God & his Christ had no need thereof: it was done for our health and salvation, to the end that we should believe in him: Neither have we of our owneselues strength and power so to do, but through Christ who maketh intercession unto his Father for us: Who was raised from the dead, that he might reign over all things, in so much that he which believeth in him, hath all the good things that be his: and by him ascendeth up to the Father. And by this means have we faith in God, and through this faith, also hope. Only faith is it that must save us, but yet a sure and firm faith in God. For unless God help thee, thou shalt be sure ever to remain helpless, and therefore it is to no purpose, though all the men in the world do never so much favour thee. The favour of God is only necessary, wherein thou mayest glory, that he is thy Father, and thou his Son: in whom thou reposed greater confidence and trust then in thy ●●rnal father and mother and that he will in all thy necessity be ready to help thee▪ even for Christ's sake our only mediator and Saviour. Such a Faith as this cometh not of any humane power, but GOD planteth th● same in us: for that Christ with his Blood deserved and merited it, to whom therefore be hath given this glory, that being set on his right hand, he by his divine power might settle and stay a sure faith in us.  
Hitherto therefore we have heard, how saint Peter exhorteth us first, to gird up the loins of our mind, and also sincerely to walk in a perfect faith. Then considering how dear a price this hath co●te Christ, that we should have our conversation in fear: not bearing ourselves hold upon this, that we are named Christians, sith God is such a judge as respecteth no maintes person, one more than an other: but judgeth equally without any partiality. Now proceedeth he further, and endeth this first Chapter, saying:  
Seeing your Souls are purified in obeying the truth through the Spirit, to love brotherly without ●●inyng, Love one an other with a pure heart fervently.  
Being borne a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever.  
For all flesh is as grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower falleth away.  
But the word of the Lord endureth for ever and this is the word which is preached among you.  
Saint Paul in the fift to the Galath. reckoneth up the fruits that follow faith. The fruits of the Spirit (saith he) are Love, joy, Peace long suffering, Gentleness, Goodness, Faith Meekness, Temperance. So also here doth saint Peter teach us, which be the fruietes of faith. To wit, to purify our Souls in obeying the truth through the Spirit: For where true Faith is, it bringeth the body under, and in subjection, and bridleth the lusts of the flesh: and although it make not a clear riddance and dispatch thereof, ye● makers it the Body subject to the Spirit, and ●s with a bridle, qualifieth the wild motions thereof. The same meaning also hath saint Paul, where he speaketh of the fruits of the Spirit. It is a great and busy piece of work, to bring the Spirit to Master and bear rule over the Body, and to repress the wilful affections, and fleshly desires naturally engrafted in us from our parents. For it is not possible for us to live well, no not in the state of Wedlock, without special Grace: I say nothing, what we can do herein, being without Grace.  
But why saith he, Purify (or make chaste) your Souls, and not rather your Bodies? Surely he full well knew, that the lusts and concupiscences of the flesh, accompainie us to our Graves, and are never quenched in us (although we be baptized) till our dying day. Now, it is not enough for a man to contain himself from the act doing, and to be outwardly chaste and a virgin, his heart in the mean while boiling in filthy desires of fleshly lusts: but we must earnestly endeavour ourselves with all diligence, that our Souls may be chaste, so that this chastity may proceed, and come from the heart, and that the Soul may be at continual enmity and war with all naughty desires, and still fight against them, till it be clear delivered from them.  
And it agreeth very well that is here added, that we must purify our Souls in obeying the truth through the Spirit. Much hath been preached and spoken of Chastity, and many Books have been written concerning it. The Authors whereof have taught us, with long Fasting, abstinence from flesh, wine and such like, to quench these filthy motions of concupiscence and lust. Which although some what they helpen thereunto, yet could they not be sufficient, neither could they beat down the inordinate desires of the flesh. Saint Hierom writeth of himself, that he so punished and pinched his Body, that he was even like an Ethiopian▪ yet nevertheless, he so little therewith profited, that he many times dreamt he was in Rome, in company of Gentle women and fair Maiders. S. Bernard also so punished, and with such abstinence almost so spoiled his body, that it stonke loathsomely, as afore I have declared. These holy men were grievously tempted: for with those outward things they thought they could restrain and quench their temptations: but because the remedies which they used were external and outward, and were applied outwardly and not inwardly (where in deed the disease was harboured) they could not serve as sufficient and able to master and kill those desires of the mind, with which they warred. But S. Peter in this place showeth us a most true and Sovereign remedy wherewith to cure this evil, to wit, Obedience to the truth through the Spirit. Which the Scripture in other places also setteth down, as in the 11. of isaiah: Faithfulness shallbe the girdle of his reins. This is the true Cataplasm, wherewith the reins are to be girded: whose soundness must proceed from the inner things to the outward, and not contrariwise from the outward to the inner. For the soar which we would cure lieth, not outwardly in the kerther, or clothes, but deeing bred inwardly, ragingly reigneth and lieth in the Blood, Flesh, Marrow and Veins. Therefore it is not the best way, with outward things to go about to repress and quench fleshly concupiscence: the body with fasting and labours may be brought into great debility and weakness, and at length thereby be utterly marred, spoiled and brought unto death, but to be cased from evil desires it can not. But Faith is able to quench them, and so to keep them under, that they shall be brought to give place and yield unto the Spirit.  
So also speaketh the Prophet Zacharie in his 9 Chapter, of wine, whereof Christ first drinketh, which maketh them maidens, to whom he drinketh and forecasteth. Then arare of other wine is wont to enkindle and stir up naughty desires: but this wine, to wit, the Gospel, represseth the same and maketh the heart chaste. And this is it that S. Peter here meaneth, when he saith, where Truth is bolden fast in the heart, and obedience thereunto given through the spirit, that that and none but that, is the truest cure & presentest remedy against this dangerous evil and mischief▪ beside which, there is none other that can be found so able to drive away and qualify these evil cogitations and vain thoughts. For when this remedy (the Gospel I mean) is entered and taken possession within the heart, all naughty lewd motions do straightways give place and vanish away. Let him that will, try this matter, and he shall duly find it so to be, as all they that have made trial thereof, do very well know. But the Devil doth not easily suffer any man to come to that point, as in heart so to embrace the word of God, that he may feel what a good taste and savour it hath: because he knoweth full well, what great power and mighty efficacy is in it, to subdue and beat down all naughty desires and evil thoughts. Therefore, that which saint Peter here speaketh, is as though he should thus say: If you be desirous to remain and continue chaste, it standeth you in hand, to embrace and show your obedience to the truth through the Spirit: that is to say, It necessarily behoveth you not only to read and hear the word of God, but to embrace the same in your hearts. And therefore, it is not enough, that the Gospel be once preached or once heard, but thou must continually cleave unto it and follow it. For, this grace hath the word, that the oftener a man tasteth it, the sweeter it still waxeth, and the pleasant it relisheth. For albeit it always teacheth one and the same doctrine concerning Faith, yet can it never be to the godly and well disposed minds sufficiently and enough heard. Now addeth the Apostle further.  
To love brotherly without feigning.  
TO what end now must we lead a chaste life? to the end thereby to attain Salvation? No, forsooth. But to the end and purpose that we may serve and do good to our neighbours. What shall I do that I may restrain and keep under my Sins? I must dutifully obey the truth in the Spirit, that is to say, the Faith of the Word of God. And why do I bridle and keep under subjection, my Sins? Forsooth, that I may do good to others. For I must first bridle and overmaster my body and flesh through the Spirit, and then shall I be able to profit and do good to others.  
Love one an other with a pure heart fervently:  
THe holy Apostles Peter and Paul do separate and make a difference between brotherly Love and common Love: a brotherhood is that bond, wherein all Christians ought to be among themselves, even as brothers, without any respect or difference: for why, we have all in common, one Christ, one Baptism, one Faith and one Treasure: I can not be more worthy than thou: that which thou haste, I also have: finally I am even as rich as thou. We have one and the same treasure, saving that I peradventure receive it more worthily than thou dost, as if I should lay it up in Gold, & thou shouldest keep it in some filthy rag or vice clout. Therefore, as we have the grace of Christ and all spiritual blessings common together, so also ought we to have our bodies, lives, wealth and dignities common one to an other, that one may serve an others turn and necessity in all things.  
Now, he very significantly saith, To love brotherly without feigning, that is: without any glozing, hypocrisy or dissimulation: which term and phrase the Apostles gladly use, for that undoubtedly they foresaw, that we would not stick to call one an other, Christian or Brother, and yet would falsely, feignedly, dissemblyngly and altogether hypocritically undermine one an other. We have erected in the world many Fraternities and brotherhoods, which in very deed are nothing else then stark vanities and mere deceipts: altogether devised, invented & brought into the world by the Devil himself. All which are wholly and altogether repugnant and contrary to the Faith and sincere love of Brethren.  
Christ is aswell mine, as he is saint Barnardes': thine no less than he is S. Francis. When thou hearest any therefore say: I shall come to heaven, if I be one of the Brotherhood of this or that order, answer thou thus: It is mere paltry and counterfeited hypocrisy that thou speakest.  
Christ can not abide any such trumpery, he can brook none other than a common Brotherhood, which we have altogether: and wilt thou play the notorious fool by breaking of that, to erect and make to thyself any new upstart and peculiar Brotherhood?  
This truly could I well abide, that thou shouldest erect one: but how? not whereby to make any peculiar help to thy Soul: but for a certain number to come together, to contribute and gather some treasure, for the relief of them that be in necessity.  
Therefore all we Christians have one Brotherhood, which we took upon us in our Baptism, of the which brotherhood there is no Saint that hath any more than thou or I. For look with how great a price he was redeemed, with so great am I also bought and redeemed. GOD bestowed no less for my sake, then for the greatest Saint that is: saving that he peradventure embraced this treasure better than I do: That is to say, hath a stedfaster and stronger Faith then I.  
Furthermore this word (Love) hath a larger signification than brotherliness: because it reacheth also unto our enemies, and those especially which are not worthy of love. For as Faith showeth forth her working where she seethe nothing: so also ought Love to see nothing: and there especially to exercise her operation, where there is in appearance nothing worthy to be loved, but rather all things odious, and such as may breed and procure loathsomeness. Where there is nothing that can well be liked of, even there ought the effects of Love to show forth: yea, this aught also to be done fervently (saith Peter) and with the whole heart, even as God loved us, at such time when we were in every respect most unworthy of his love.  
Being borne anew.  
thirdly, all these things are therefore of you to be performed and done, because ye are not now as you were before: but you are (saith he) borne anew, and therefore new Men. This was not brought to pass through any your own works, but you needed a new Birth. For a new man can not be brought forth by any power of his own into the world, but he must first be begotten and borne. What Carpenter is able by his own Art to make a Tree, but the same must needs of itself first grow out of the ground? Therefore ever. as we are not made, but borne the Sons and children of Adam, and have naturally sucked sin from our Parents: so neither shall we by our own industry and labour, ever become the children of God, but it behoveth us by a kind of new Birth and regeneration so to be. This therefore is the meaning of the Apostle in this place: Seeing therefore that you are a new Creature, it is very meet and convenient withal, that you demean yourselves after an other order, and practise a new kind of life. As heretofore ye lived in hatred, so now use your conversation in Love, and let all things be transposed and turned after an other sort. But how came this new Birth to pass?  
Not of mortal and corruptible seed, but of immortal and incorruptible, by the word of God, which liveth and endureth for ever.  
OF a kind of Seed we are regenerated and new borne: no otherwise then as we see, all other things to be borne and generated of Seed in their kind. If therefore the old birth proceeded and came of Seed, the new Birth also must needs be of some Seed. But what Seed is this? Truly not flesh and blood. What then? Nothing that is corruptible and mortal, but even the eternal and living word. This is all that, whereby we live, whereby we are nourished, and have our being, and whereby specially (as he here saith) we are regenerated.  
But how and by what means is this wont to be done, and brought to pass? God sendeth out this his word, to 〈◊〉, the Gospel, which casteth seed into the hearts of men▪ ●f this Seed abide and stick Fast in the heart, then is there presently ready the holy Ghost, who fashioneth a new man, which becomneth altogether of an other fort their he was afore, hath other devices, thoughts and cogitations, other words, and other works. And thus is he wholly and altogether altered. Whatsoever thou aforetime didst est huc and avoid, now thou pursuest and seekest: what soever thou haaste sought, thou now fleest. The state of Corporal generation is such, that the Seed which is in man hath his alteration, and remaineth not still Seed: But the Seed of the Spirit can not be changed, but remaineth one for ever: so entirely altering & changing me, that I am transmitted and altered into it: and the corruption and evil which naturally dwelleth in me, is quite abolished. And therefore this is a wonderful kind of Birth, and of a marvelous Seed.  
For all flesh is as grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower falleth away. But the word of the Lord endureth for ever:  
THis place is taken out of the xl. Chap. of Esai●. Where a voice said unto the Prophet, Cry. And he said, what shall I cry? To whom the voice said, Cry thus▪ All flesh is grass, and all the glory thereof as the flower of the field, The grass withereth, and the flower fadeth a way: but the word of the Lord standeth for ever. These words hath S. Peter here brought in and alleged: For this Epistle is (as I said) both rich, and grounded upon the authority of sundry Scriptures. Now the meaning of the Scripture here alleged, is this.  
The word of the Lord endureth for ever: But whatsoever is flesh and blood, the same is as corruptible grass. Be a man of never so flourishing and gallant age, be he never so rich and mighty, never so wise and just, never so brave, fresh and beautiful, all which appertain to the flower: yet doth the flower in the end wither away, and that which in gallant age and beauty lately excelled, is waxed old, and become ill-favoured: that which erst was rich, is grown to be poor: and so forth also all other things fade away, saving only the Word of God, Which Seed can never perish nor decay.  
And this is the word which is preached among you.  
AS though he should say: you need not to seek far, how to come to this Word, for behold you have it even before your eyes. It is that word which we preach unto you: by this you may qualify and restrain all wicked desires. Thou needest not to seek far for it, only look to this, that thou gladly embrace it, when it is preached unto thee. For it is so near unto thee, that it may be heard. As Moses also saith in the thirty. of Deuter. The word which I command thee this day, is not far of from thee, that thou shouldest need to go far to seek it: as either to go up to heaven, or to go over the Sea to fetch it, but it is very near unto thee, even in thy mouth, and in thy heart. It was straightways preached and heard, but when it hath feased and take● full possession of thy heart, it can not any more die and vanish away, neither doth it suffer thee to die, but saveth thee, so long as thou stickest and cleavest fast unto it. As when I hear how that jesus Christ died for me, and bore all my sins, and purchased heaven for me, and also how he, hath given all that he hath unto me, now do I hear the Gospel and glad things, I mean, the word of God being preached, which peradventure quickly passeth away, and is forgotten● but if it be effectually received with the heart, and that thou throughlie embrace him in faith, then can not he any more slip from thee, nor be forgotten. This truth no Creature whatsoever, is able to overthrow, the Gates of hell shall never prevail against it. Yea although I stick fast in the jaws of the Devil, yet if I be able to take hold upon, and to apprehend this Word, I must needs be bailed and delivered thence, and shall remain where the Word remaineth. And therefore it is not without good cause, that the Apostle here in effect saith, that there is none other word to be looked for, than this which we have preached unto you.  
To this purpose tendeth that, which Paul in the first to the Romans saith: I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to all that believe. The Word is the Divine and eternal power of God. For although the voice, sound, or speech, do quickly vanish and pass away, yet the kernel, that is to say, the knowledge and truth, contained in that voice, remaineth still. As when I put a Goblet or jug of wine to my mouth, I drink up the Wine, the Goblet or jug remaining still unspent: So also the Word which being brought unto us by voice, descendeth into the heart, and there beginneth to have life: the voice remaining still without, and vanishing away. And therefore it is well termed the power of GOD, yea rather God himself. For so he said unto Moses, Exod. iiij. I will be in thy mouth. And in the lxxxj. Psalm: Open thy mouth wide: that is, show forth boldly, speak out, be an hungered and I will fill it, I myself being present with thee, will speak enough. So also Christ in the xiv. of John saith: I am the way, the truth and the life, he that cleaveth thereunto, the same is borne of God. Therefore this Seed is the Lord our God himself.  
All which things serve to this end, to instruct and teach us that we can not possibly be relieved and helped by works: and the Word (be it never so small a thing in show, when it is uttered out of the mouth, and in appearance seem nothing glorious and honourable) yet is there in it, a kind of such incomparable virtue and force, as maketh so many the children of God, as faithfully cleave thereunto. john. 1. Upon such an excellent stay and goodness, leaneth our salvation.  
This is the first Chapter of this Epistle, wherein thou seest with what singular Art and cunning saint Peter handleth and preacheth Faith. Whereby it manifestly appeareth that is Epistle is the very Gospel or glad tidings itself. Now followeth next the second Chapter wherein he teacheth us how we ought to behave ourselves in our works and dealings towards our Neighbour.   

The second Chapter.  
WHerefore, laying aside all maliciousness and all guile, and dissimulation, and envy, and all evil speaking,  
As new borne babes desire that sincere milk of the word, that ye may grow thereby,  
If so be that ye have tasted how bountiful the Lord is.  
To whom coming as unto a living stone disallowed of men, but chosen of God and precious,  
Ye also as lively stones, be made a spiritual house, an holy Priesthood to offer up spiritual sacrifices acceptable to God by jesus Christ.  
Wherefore also it is contained in the Scripture, Behold, I put in Zion a chief corner stone, elect and precious: and he that believeth therein, shall not be ashamed.  
Unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,  
And a stone to stumble at, and a rock of offence, even to them which stumble at the word being disobedient, unto the which thing they were even ordained.  
But ye are a chosen generation, a royal Priesthood, an holy nation, a people set at liberty that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light,  
Which in time past wore not a people, yet are now the people of God: which in time past were not under mercy, but now have obtained mercy.  
dearly beloved, I beseech you, as strangers & pilgrims, abstain from fleshly lusts, which fight against the soul,  
And have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of visitation.  
Therefore submit yourselves unto all manner ordinance of man for the lords sake, whether it be unto the King, as unto the superior,  
Or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well.  
For so is the will of God, that by well doing ye may put to silence the ignorance of the foolish men,  
As free, and not as having the liberty for a cloak of maliciousness, but as the servants of God.  
Honour all men: love brotherly fellowship: fear God: honour the King.  
Servants, be subject to your masters with all fear, not only to the good & courteous, but also to the froward,  
For this is thankeworthie, if a man for conscience toward God endure grief, suffering wrongfully.  
For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well, ye suffer wrong and take it patiently, this is acceptable to God.  
For hereunto ye are called: for Christ also suffered for you, leaving you an ensample that ye should follow his steps.  
Who did no sin, neither was there guile found in his mouth,  
Who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously.  
Who his own self bore our sins in his body on the tree, that we being dead to sin, should live in righteousness: by whose stripes ye were healed.  
For ye were as sheep going astray: but are now returned unto the shepherd and bishop of your souls.  
HEre beginneth he to teach us, the right works of a Christian life & the true fruits of the same. We have oftentimes afore showed that in these two things, Faith towards God, and Love toward our neighbour, doth consist and is contained the whole life of a Christian. Also, that this Faith of Christ is not given to any, but that there remain (nevertheless) in our flesh (so long as we here live) many naughty concupiscences, lusts and desires: sithins that none here in this world can be so holy, but that he liveth in the flesh, and whatsoever is in the flesh, the same can not be perfectly clean. Therefore saith saint Peter, be ye so instructed that ye may abstain from the Sins which as yet adhere, and cleave unto you, and against them see that ye continually fight: for those be the most dangerous and most pernicious enemies that we have, which lie within our own bosoms: and in the midst of our flesh and blood do watch, sleep and live with us, as it were some troublesome Guest, of whom (when a man hath once harboured and taken him into his house) he can not again be rid. Wherefore, seeing that Christ through Faith is all and wholly yours, and that you be now possessed of his saving health and all other his benefits and graces, know ye now that this charge and duty lieth upon you, that you lay aside all maliciousness, or whatsoever is evil, & all guile, that is, that none deal with an other unfaithfully and dissemblingly, let there not be seen any falsehood in fellowship among you (as the proverb is) neither any craft and treachery, which (God he knoweth) is now adays too rise. But as it becometh us that be Christians, in all points toward God to deal, not feignedly and crookedly, but directly, sincerely and with a pure heart: so also towards men, it is our parts to deal plainly, simply and justly, that no man overreach or undermine an other, in buying, selling, or such like.  
So saith saint Paul, Ephes. 4. Put away lying, and let every man speak truth unto his neighbour. The truth is this, that your speech be, yea yea, and nay nay. Dissembling is, when one showeth himself an other manner of man outwardly, than he is inwardly in mind affected. It behoveth therefore and is required of every man, that he bear and show himself such outwardly, as he is in deed and in heart inwardly.  
A Christian ought so to live, that he may not care though all men see and know what he thinketh in his heart: as he that in all his conversation and life seeketh nothing else but to glorify God, and to be serviceable unto his neighbour: not fearing any man at all. For every one ought to show himself such an one in the very secrets of his mind, as he is outwardly accounted: and not under the visor of honesty to deceive and blear the eyes of the people.  
Saint Peter further saith, that we must also lay aside Envy, and evil speakings. Wherein he doth very aptly and well reprove those vices that among men are usual and common in their mutual traffics and dealings. This vice of evil speaking, is a sin now adays very common, and rife, quickly slipped into, and sooner committed then a man would ween. Therefore take heed to yourselves (saith he) of this fault, yea although ye have the Spirit: to the intent that ye may by proof know what be the fruits of the Spirit.  
As new borne Babes desire the sincere milk of the word, that ye may grow thereby.  
HEre he bringeth in a similitude, and his meaning thereby is this: ye now are new borne by the word of God, and therefore so behave yourselves, as new borne Babes are wont to do: that is: they desire and covet after nothing but Milk. As they therefore desire the Dug and Milk, even so ought ye to desire the Word, and to have your whole delight in the same: accounting that all delicacies and dainties are therein ready for you, so long as you may suck that Milk which is sincere and without deceit.  
Again, these words be figurative. For he speaketh neither of bodily Milk, neither of any corporal kind of sucking, nor yet of any natural birth and nativity. But he speaketh here of an other kind of Milk, which is Spiritual, which is drawn by the Soul, & sucked with the Hart. This Milk ought to be without deceit, and not guileful, as it many times nowadays happeneth that much paltering and deceitful wares are retailed and uttered in sale. Truly it is most necessary that Christians being new Borne and yet Infants, should be nourished with sincere, pure, and perfect good milk. Now, this Milk is nothing else then the Gospel, which is the Seed whereof we be conceived and new borne, as afore we declared: the same also is our meat, wherewith (after we be come to growth, we are fed: it is also our Armour wherewith we be fenced, clad and armed: and to speak all at once, the self same Gospel is all things unto us. Now, whatsoever is thereunto mingled or corrupteth and infecteth the sincerity thereof, is the doctrine of men. Therefore doth the holy Ghost here warn us, that every one of them which be regenerate and new borne in Christ, should carefully look about him, and take heed what Milk he sucketh, and learn to be able to judge of every doctrine.  
The Dugs or Teats, distilling and drayning out this milk, and out of whom Infants do suck, are they which preach and teach the pure word in the Church of Christ. So speaketh the Bridegroom to his Spouse in the Cantic. Chapter. 4. Thy two Breasts are like two twins of young Roes. Between these aught there to hang a bundle of Myrrh, as the Spouse there saith Canti. 1. A bundle of Myrrh is thy Lover unto me, which lieth between my breasts. The meaning whereof is, that Christ only is always to be preached. This Bridegroom always aught to lie in the middle between our breasts. Otherwise, if Christ be not purely preached, the Milk is corrupted, and all things are preposterous, noisome and contagious.  
Purely preached I call that, when it is first taught, how that Christ hath died for us, and by his death hath rescued and delivered us from Sin, Death and Hell: this doctrine is in hearing very pleasant, and like as it were sweet Milk. But withal, anon after must the Cross also be preached, to wit, that we must even so suffer as he himself hath suffered: this is a vehement strong drink and mighty Wine. Therefore to such as are but newly won and begotten in Christ, gentle meat (that is to say) Milk must be first given: which can no way be so conveniently done, as first and foremost by preaching and showing unto them Christ: who is nothing at all sharp and bitter, but rather even sweetness itself: both pleasant in relish and toothsome in taste, without any manner of harshness or harm. And this is that very sincere and Spiritual Milk, without all deceitfulness.  
And here again hath saint Peter by Milk, comprehended and glanced at other places of Scripture, as his order and custom is often and very plenteously to do: namely that in the 23. of Exod. and Deut. 14: The Lord gave this commandment, saying: See that thou seethe not a Kid in his mother's Milk. For what purpose I pray you, willed God this to be written? what matter is there in it, that a kid must not be killed, so long as it sucketh? Doubtless, for none other cause, but to signify the same thing which saint Peter here teacheth. For it is nothing else, then if he should say. Look that ye preach gently and softly to those Christians that be as yet Infants and weaklings, let them be well fed, and fatted in the knowledge of Christ, overcharge them not with strong learning, for their weakness and age can not away with it, nor yet digest it. But after that they be grown and waxed strong, then see them to be killed and sacrificed with the Cross.  
The same sense and meaning hath that Law which we read Deuter. 24. That a man taking a new wife, shall not be compelled to go a warfare the first year, lest he should be slain, but shall be free at home and rejoice with his new wife which he hath taken. Whereby assuredly there is none oth●● thing meant, but that we are to allow and grant unto those that as yet be children in the School and faith of Christ, their convenient time and space to grow up: and in the mean season that we ought to deal with them and handle them gently and courteously: whom afterward being waxed strong, and of sufficient growth, the Lord will bring to the Cross, and make to be slain as he doth other Christians. And then is the Kid killed.  
Whereby ye may grow, if so be ye have tasted how bountiful the Lord is.  
IT sufficeth not once only to have heard the Gospel. It must continually be inculked, that we may daily thereby grow, & accordingly as we see one endued with strongness of faith, so ought he to be provided for, and so to be fed. Now, do not think that this is spoken or meant, to such as yet have not heard of the Gospel: for they neither know what Milk is, nor what Wine meaneth. Therefore added he these words, If so be you have tasted how bountiful and gracious the Lord is, As though he should say: He that hath not tasted this gear, to him is it neither perceived with the heart, neither hath it any pleasant or sweet savour. But they that have tasted it, do long after it, and are ever desirous of this meat: to them the Word relisheth and savoureth, even as it is in deed, and of them is it with wonderful sweetness received and taken.  
And this I call Tasting, when I do with my very heart believe, that Christ hath given himself unto me, and that I have my full interest in him, that he beareth and answereth for all my Sins, transgressions and harms, and that his life is my life. When this persuasion is thoroughly settled in my heart, it yieldeth wonderful and incredible good taste. For how should not I herewith be even ravished with joy and pleasure, seeing I am so glad and so joyful of a small temporal commodity, as if a friend should give unto me but only an hundredth pieces of gold? But he that feeleth no taste of this thing in his heart, can not hereof conceive and take any joy or pleasure. Furthermore, they best taste these things, that are drawing near to the agonies of Death, or are any way disquieted with remorse of conscience. In those cases, hunger is (as the Proverb saith) the best sauce, those pinches maketh this meat marvelous savoury. For the heart and conscience, when they once begin to have feeling of their misery, and wretched state, can hear nothing that is so pleasant as the Gospel: they wholly rely unto it, they smell afar of the delicacy and toothsomnesse thereof, and can not be fully satisfied therewith. So was the song of the blessed virgin Marie, He hath filled the hungry with good things: In the mean season, those stiff minded persons, that trust to their own holiness, and leave to their own works and righteousness, have neither any feeling of their Sins and wickedness, neither enjoy any taste of these things here spoken of. As for example: when any that is hungry sitteth at a table, each kind of meat savoureth well, and hath a good relish in his mouth: whereas to him that is full stomached, nothing savoureth well, but all meats, yea the best and daintiest dishes seem loathsome. Therefore useth the Apostle these words, If so be that you have tasted how bountiful the Lord is, as though he should say, If you have not as yet tasted this, my preaching to you is but in vain.  
To whom coming as unto a living stone.  
HEre again, taketh he hold of Scriptures afore time written, and bringeth in the xxviii. of isaiah, saying thus: Hear the word of the Lord, ye mockers, because ye have said: we have made a covenant with Death, and with Hell are we at an agreement, and have made falsehood your refuge: Therefore thus saith the Lord: Behold I will lay in Zion a Stone, a tried Stone, a precious corner Stone, a sure foundation etc. This place doth saint Paul also allege, and it is one of the principallest places of the Scripture. For Christ is that precious Stone, whom God hath laid for the foundation, and upon whom we are to be builded. And here behold how S. Peter taketh these words and interpreteth them of Christ. Again, that which isaiah calleth Trusting in him, that saith S. Peter to be the same, that to be builded upon him, is: And this is, truly and aptly to expound the Scriptures. They that build, lay their foundation in such a place, where it may continue fast and remain firm, so that it may bear up the whole house and frame that is builded upon it: And even so doth this living Stone, which is Christ, uphold and bear all this spiritual building. And to be builded upon him, is nothing else, but that we all together repose our trust, confidence and hope which we have in our selves, wholly upon him.  
disallowed of men, but chosen of God & precious.  
HEre again he allegeth a place out of the Cxviij. Psalm of the Prophet David: The same Stone which the builders refused, is become the head Stone of the corner, and it is marvelous in our eyes. Which place Christ himself also citeth in the xxj. of Matthewes Gospel: and is repeated in the fourth of the Acts: The Stone which you builders rejected and set nought by: You (saith he) are the builders. For they taught the people, preached many things, enacted sundry ordinances and Laws, but they made men nothing thereby but Meritemangers & Hypocrites. Whereupon Christ pronouncing sentence upon them, calleth them plain Hypocrites, and the generation of Vipers, and pronounceth many terrible sentences upon them, reckoning them among Sinners, and not for such great holy men, as they would feign have seemed. This can they not abide, but reject him and say, Heretic, forbiddest thou to do good works? Thou shalt die the death for thy so saying. And therefore saith saint Peter here: This same corner Stone, upon which you must be builded, is even likewise refused and set at nought. This (as the Prophet saith) appeareth marvelous in our eyes, and seemeth very strange, and so wonderful, that unless the Spirit did teach it us, no man by reason could conceive in. Therefore (saith he) before God this Stone is chosen and precious, and of so high price and value, that it taketh away Death, recompenseth for Sins, delivereth from Hell, and last of all, giveth also unto us the Kingdom of Heaven.  
Ye also as lively Stones, be made a spiritual house.  
HOw and by what means are we builded? Even by the Gospel and preaching of the Word. The Builders are they that preach: They that are builded, are such Christians which hear the Gospel: & they are the Stones which must be laid and couched upon this corner Stone so, that we repose our whole trust upon him, and that out heart lean only upon him, and so be at rest. Now it followeth, that we must so direct and frame ourselves, that we may express, show forth and imitate that course of life that he led, For it is very meet, that I who am builded and laid upon him by faith, should freme myself to the same works that he did, and show forth the same conversation: Which order all men generally and jointly, aught and are bound, to resemble. And this issueth forth and proceedeth from Faith, and is the work of Love, that we should mutually be morteised and joined out into an other, that we all together may make one building. The same reason hath saint Paul also, j Cor. iij. Howbeit not altogether after the same manner that this is. You are (saith he) the Temple of God. It is not the material house, made of wood and stone, which is his House: a Spiritual house is that which he requireth, which is the Church of Christ, in which we are all through one Faith equal: That which one is, an other is: all builded together within ourselves mutually, and among ourselves cemented, couched, framed, and knit together by Love, without all maliciousness, guile, hypocrisy, envy, and evil speaking, as afore hath been declared.  
An holy Priesthood.  
Here taketh he away that outward and corporal Priesthood, which was in the old Testament, as also that outward Temple: all which he quite removeth, and saith thus: That outward and external pampe of Priesthood is now clean ceased: now therefore begin yea new Priesthood? and offer other Sacrifices, but so, that all things be Spiritual. Here have we had somewhat ado, for that we have maintained and affirmed, that these persons which commonly of late years have been called, and termed by the name of Priests, are not Priests before God at all: and that assertion proved we chiefly out of this place. And therefore understand it aright, and bear it well in mind. That if any should be so wilful in such sort, to wrest and tear in pieces (for I will not call it expound) this place, as that the same were to be meant of a double Priesthood (which some blusteryngly and boldly have avouched) that is to wit, both of a Spiritual and also of a Corporal Priesthood, will him to clear his eyesight, and a little better to awake his senses. For saint Peter saith thus. Be ye builded into a Spiritual or holy Priesthood. Now, demand of these corporal Priests, whether they be holy. That shall their life quickly declare, as it is already openly known to all the world, how miserably and desperately this leuderable of them, is even drowned in Covetousness, in Lust, and in all other great enormities. He that is invested in this Priesthood, whereof is here spoken, he needs must be holy: and be that is not holy, hath nothing less than this Priesthood. Thereby is appeareth that Saint Peter in this place speaketh of one only and the same a true and spiritual Priesthood.  
Again, we will ask them this question, whether in this place, S. Peter make any distinction or difference, between persons Spiritual & persons profane: as commonly now adays the Priests, are termed Spiritual, & the rest of Christians called profane. And they shall even (will they, nill they) be driven to confess, that saint Peter here in this place, speaketh unto all Christians, and namely to them which ought to lay aside all Maliciousness, Guile, Dissimulation, Envy and evil Speaking: and to be as new borne Babes, and to suck this same sincere Milk. Behold, how a lie doth rightly and featly convince itself. The case therefore standeth very clear, for so much as saint Peter speaketh unto all that be Christians, and the truth is manifestly showed forth by itself, how that these masking Priests do utterly lie: and that Saint Peter speaketh not so much as one word of that Priesthood of theirs, which they themselves have frames and devised, and afterward, according to their accustomed violence and tyranny, have derived and drawn unto themselves.  
Therefore, the whole rout of this counterfeit Prelacy is in deed nothing else, then as it were a sort of Idols and light persons: even such Prelates and Bishops as children make among themselves at saint Nicolas tide. And as is their Priesthood, so also are their Laws, their Sacrifices, and all their works, directed to mere superstition and for the belly.  
They therefore only are an holy and spiritual Priesthood, which are the true Christians and are built upon this corner Stone. For sith that Christ is the Bridegroom, we are his Spouse: and the Spouse or wife hath all things that be her hoasbandes, yea even his own body. For when he giveth himself to his Spouse or wife, he can not but withal also give himself wholly unto her, and all that he hath whatsoever. Likewise the wife doth give, and dedicate herself wholly unto him. Now, is Christ an high Priest, and chief of all Priests, anointed by God himself, who for us hath offered up his own body, which is the first and chiefest office of a Priest. secondly, he, he prayed for us upon the Cross, which is an other office that appertaineth to a Priest. And lastly, he preached also the Gospel, and taught men both how to know God and themselves. These thres offices therefore, he bestowed and bequeathed unto us. And sith that he himself is thus a Priest, and we his Brethren, all we that are Christians have not only power and authority, but also a commandment and charge: yea it is our parts and duties, and necessarily behoveth us to set out and preach the glory of God, to pray and make intercession one of us for an other unto GOD, and finally to offer up ourselves unto God. All these considered, let him come forth that dare or can presume truly to preach or declare the Word of God, unless he be a Priest after this manner and fashion.  
To offer up spiritual Sacrifices acceptable to God, by jesus Christ.  
Spiritual Sacrifices are not the money that men are enforced and must pace to the Pope, neither the Sacrifices that in the old Testament were wont to be offered, when they were commanded of all things which they had and possessed, to offer up the tenth. These and such like outward actions both Sacrifices and Priesthoods are ceased, and are now new and spiritual. Christ is a Priest, and so also are all we: and as he offered his body, so also ought we to offer up ours. Then are all those things performed and fulfilled, which by the Sacrifices of the old Testament were prefigured and signified, after whatsoever manners they were doen. And to knit up all in a word, all these things are nothing else, but to preach and embrace the Gospel.  
He that preacheth this, and in his heart embraceth the same, he it is that doth and perfecteth all these things: killeth the Calf, to wit, the motions and concupiscences of the flesh, and crucifieth the old Adam. For that same brute Beast that is in our flesh and blood, must by the Gospel be slain: which is as much to say, as that we must be offered and killed as a crucified sacrifice. Then (I say) is the office of a Priest by us duly and rightly executed, when we sacrifice unto God, this fame pernicious, naughty, sloughfull and old Ass of our flesh. If the world do it not, we ourselves must needs do it. For abolished and killed must all that be, whatsoever it is that we have of the old Adam, as afore out of the first Chapter we heard more at large. And this is that only sacrifice, which is pleasing and acceptable unto God. Hereby now, may we clearly see, how far wide from truth, those doltish and blind guides of the blind have drawn us, and how shamefully they have hitherto mistaken this place.  
But here now, may a question arise: If the case to stand, that we be all of us Priests, and that all have power and authority to preach, what shall we then say? Shall there be no difference among men? Must women also execute the parts of Priests? I answer, that in the new Testament it was utterly unmeet that any Priest should have a shaven Crown, not for that the thing of itself is evil, (sithen a man may if he will have all his body shaven) but least, there should be any difference at all between them and any other of the common sort of the Christians, which thing in deed our faith can not suffer: so that those which be now called Priests, are no otherwise in that respect, than others of the people whom their all the laity. Only this they used to appoint some, unto whom being elected and chosen by the Church or Congregation, the office and charge of preaching was committed. And therefore, there is none other difference among Christians, but only in respect of Office, unto which a man is by the Church lawfully to be called. Before God there is no difference at all. For therefore are some chosen and selected out of the Church, to the intent that in the name and behalf of the whole Congregation, they may bear and execute that office and function: which office (nevertheless) all have: and not, that one should have more power (absolutely) than the rest. Therefore ought no man to intrude himself & take upon him to preach to the Congregation, but it behoveth, that he be chosen by the Church, and be thereto appoints to and 〈◊〉 admitted: whom again, upon just occasion the same Church may displace. Now, these shaveling Priests have erected and 〈◊〉 among themselves a certain proper state and condition, as though they were so appointed and constituted by GOD by means whereof they have gotten here such large privileges, that now adays even among us ourselves here in the midst of Christendom there is more diversity and greater difference, then is between us and the Turks. When thou wilt consider and look into them that bear the name of Christians, thou oughtest not to make of them any respect or difference: as that thou shouldest say, this is a man and that is a woman: this is the master and that is the servant: this is a young man and that is an old man, as saint Paul saith to the Gala. Chap. iij. For they are all one, and a spiritual people: and therefore they are all Priests together, and all both may and aught to show forth the word of God. Saving that, in the Church, women ought not to speak, but to refer that to men to teach and preach there, because of the commandment of God, who hath commanded that women ought to be subject to their husband's, as Saint Paul teacheth j▪ Cor. xiv. This order doth God in deed permit and allow of. But for this, he doth not admit any difference of power. But in places where none are allowed to be but women, and no men, as in Nunneries, there might a woman well be appointed to preach to the rest.  
Therefore this is the two Priesthood, which (as we have said) consisteth in these three points▪ namely, in spiritual oblation: in praying for the Church or Congregation: and in teaching and instructing the same with the pure Word of God. He that can do this, is a Priest: and whosoever are such, upon them also lieth the charge to preach the Word: to pray for the Congregation: and to sacrifice themselves unto God. Forsake therefore and renounce the opinion of those Dolts, which call the common rascal sort of Clergy men, or Clerks (as they term them) only Priests: which kind of persons, you evidently see to execute no other office, but to brag out their lewdness with a shaven crown, and greasy fingers. If this shaving and anoyntying do make priests, then truly can I aswell make an Ass to be a Priest, by shaving and clipping of certain of his hairs, and by anointing and beesmearing his hooves.  
Last of all, saint Peter wisseth us to offer up spiritual sacrifices, acceptable unto God by jesus Christ. Now, if Christ be that corner Stone upon whom we are builded, it must needs be, that all our cogitations to Godward, aught to be furthered, administered and done by and through him alone, as hath afore been sufficiently declared. For God (although I should pine away and consinne myself even to death) would never a whit regard or respect my death: but he respecteth and regardeth Christ, by whom it cometh to pass, that my works are regarded and had in price with God, which otherwise, he would not account worth a rush. Great cause therefore there is why the Scripture termeth Christ, a precious corner Stone, seeing that he communicateth and imparteth his virtue and power unto all them that by Faith are built upon him. Therefore teacheth S. Peter in this place, how Christ is that living Stone: whereby plainly appeareth, what also Christ is to us. For it is a very apt similitude, whereby we may easily understand, how and in what sort we ought to believe in Christ.  
Wherefore also it is contained in the Scripture, Behold, I put in Zion a chief corner stone, elect and precious: and he that believeth therein, shall not be ashamed.  
Unto you therefore which believe, it is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,  
And a stone to stumble at, and a rock of offence, even to them which stumble at the word being disobedient, unto the which thing they were even ordained.  
But ye are a chosen generation, a royal Priesthood, an holy nation, a people set at liberty, that ye should show forth the virtues of him tha● hath called you out of darkness into his marvelous light,  
Which in time past were not a people, yet are now the people of God: which in time past were not under mercy, but now have obtained mercy.  
I Have told you afore, how notably S. Peter hath confirmed and fortified this his Epistle with Scriptures: at which mark, all preachers generally aught to aim and level, to wit, that they settle and ground all their speeches upon the word of God. So doth he here in this place infer and bring four or five places of the Scripture together. The first whereof, he hath taken word for word out of the Prophet Isaiah: to wit, that Christ is that precious fundamental or Corner stone. Which place is the very same, that we even last of all entreated of, and according to our ability expounded. The first and chief place is, the Doctrine of Faith, which ought to be first set down as the Foundation, if a man were to preach in any place where Christ aforetime had not been preached. For here and hence must we take our beginning, that Christ is that Stone, upon whom Faith ought to be builded & to rest. That the Prophet speaketh not of any corporal or material Stone, it is most plainly proved by that which next followeth: He that believeth in him, shall not be ashamed. If I ought to believe in him, than it followeth, that he must needs he a Spiritual Stone. For how or why should I believe in Stones or Wood? Again, he must needs be the true God, for because in the first Commandment of the first Table, we are expressly forbidden to believe in any other thing, saving in him. Seeing therefore that such a Stone is couched and said in the foundation, upon whom we ought to believe, it consequently followeth, that he the same is God. Again, he can not only be God, but he must also be Man withal: because he is to be partaker of the building, and not only partaker, but also the head thereof. Now, where any house or building is set up or reared, there it behoveth that one Stone be agreeable to an other, that each one may frame and be couched and squared in the same condition, nature and form that the other stones are. Therefore, seeing that we ought to be builded upon Christ, it must needs be that he be like unto us, and altogether of the same nature that other stones are of, which are builded and laid upon him, that is to say, very perfect, and true Man as we are.  
After this sort, in plain and common words the Scripture expresseth such high Mysteries and weighty matters: to wit, the Sum of our Faith: and in such short and brief sentences comprehendeth more than by any mortal man can possibly by uttered.  
What Building or edification is, we have also declared, to wit, It is that Faith, by which we are stayed and built upon Christ, reposing our whole trust and confidence in him, by which means we be come like unto him: and this must therefore so be, that the whole dividing may consist of all his parts aptly agreeing together, and mutually joined & framed one into an other. For it is of necessity, that all the other Stones must be placed and couched orderly, according to this first foundamentall Stone. And this is Charity, the fruit of Faith.  
But why doth the Prophet call him, a Fundamental Stone? Truly for none other cause, but that, as nothing can be builded, unless the foundation Stone be first said (for except all the other Stones test and state upon that Stone, they can not stand) so must we lean and stare upon Christ, and acknowledge him as our foundation. From whom dying our state and Buttress, we receiu● all benefits. For we do not support and bear him, but he us: and upon him, lieth Sin, Death, Hell, and all that we have 〈◊〉 that, being thus supported by him, nothing is able any whit to hurt us. For so long as we rest and stay upon him, as natural stones do upon their foundation, and put our trust in him, we must need be where he is.  
Furthermore, the Prophet also calleth him, a Corner Stone. The manner of the holy Ghost, is to conclude and speak much in few words. Now, Christ is the Corner Stone, for that, he conjoined both Gentises and jews, who afore were at mortal enmity, and of them gathered together one Church: of which matter and argument Saint Paul writeth at large. The jews gloried much, that they had the law of God, vaunting themselves to be the people of God, in respect whereof they contemned the Gentiles. But when Christ came, he took away these glorious boasts of the jews, by calling the Gentiles also unto God. Therefore of both of us, the jews (I mean) and the Gentiles he hath made one people, by Faith: and hath so bountifully dealt with us, that both of us can not but needs confess, that of ourselves we have no goodness at all, but that we be all Sinners, and that both of us jointly together, aught to look for our righteousness and for heaven, not elsewhere, but from him alone: and that we being the Gentiles, have our assurance of Faith, that Christ is come for our avail, help, relief, and succour, aswell as for the jews. And therefore is he the Corner Stone, for that he hath joined together these two walls, knitting them fast one to an other, to wit, the jews and the Gentiles, that thereby we might be made one building and one house.  
last of all the Prophet thus concludeth, He that believeth in him, shall never be ashamed. In that, the Prophet saith, that they shall not be ashamed, which believe in Christ, he plainly showeth unto us, what God hath in his own counsel decreed, namely, that the whole world, shall one day be confounded and ashamed: But yet that he will deliver some out of that company and number, so that none shall be able to avoid and escape that confusion, saving only such as shall firmly believe in Christ. In this sort doth Christ also him self, expound and interpret these things in the last Chapter of Mark, where he saith thus, He that shall believe and is baptized, shall be saved, but he that will not believe, shall be damned. In which words sooth he alluded unto this Prophet. And therefore very well to this purpose spoke S. Peter afore in his first Chapter, where he said, That the Prophets have inquired of the time and searched of the salvation, and Prophesied of the grace that should come unto us. And after this manner now ought Christ to be preached, that it is he which hath rid and delivered us from this confusion and shame, whereunto we did all lie open & were endangered.  
Let these stout Champions, and bragging maintainers of free-will, and of any ableness and power in man, come forth and answer this place if they can. When soever thou art minded at once and with one reason, utterly to overthrow all humane works, all humane doctrines, and all whatsoever else can, or may proceed from man, this one place shall abundantly furnish thee with sufficient matter to confute the same, that they shall not be able to stand, but to fall down even like dry leaves from a Tree.  
We conclude therefore, that whatsoever doth not stay and leave upon this Stone, the same to be in a desperate and forlorn case. This quite debarreth thee from attributing any thing at all, unto thine own works. The holy Ghost and Divine Majesty speaketh in such familiar phrases, that any man may perceive the same and again, uttereth all so mightily, that nothing is able to stand against it. Who therefore dare oppose himself, or again say this? Nay, who is he that will not therewith be daunted and terrified? God therefore requireth at our hands, that we should utterly distrust our own selves, and rely only and wholly upon his goodness, being builded upon that foundation, which no creature can be able to overthrow, or cast down: which is as much to say, as that no man should trust to his own righteousness, but depend and stay upon the righteousness of Christ, and the benefits that he hath purchased for him. But what is it, to stay, depend, and rely upon his righteousness? It is nothing else, but that I should altogether despair of all help in myself, and enter into this cogitation: all righteousness, all truth, and all whatsoever is mine, must needs quail, and be renounced: And I am wholly to put my trust in this, that the Righteousness, Truth, and Life of Christ, and all his goodness and benefits, which I doubt not but are frankly, and freely given unto me, shall continue for ever. The foundation is already laid, wherein I firmly stand: And sure I am that whatsoever is not stayed on it, can not but altogether fall down. But he that leaneth upon this foundation, shall not only not be confounded and ashamed, but shall for ever stand so fast, that no power shallbe able ever to hurt him. Therefore must Christ not only be a Stone, but a Stone of foundation: which thing ought to make us cheerful and bold. For it is God that hath spoken it, who can not lie.  
Finally this Stone serveth not for itself, but suffereth itself to be trodden down, and digged so deep into the ground, that it can not be seen: but the Stones which be couched and laid upon it, are seen. For therefore was he given unto us, that we should receive gifts of him, that we should rest ourselves upon him, stay on him, and steadfastly believe that whatsoever he is, the same to be wholly ours: And whatsoever he can do, the same maketh to our salvation, in so much that I dare boldly say, They are mine own proper Goods, and my Treasure, whereupon my Conscience is firmly stayed, and whereto I steadfastly trust.  
Unto you therefore which believe, it is precious: but unto them which be disobedient, the Stone which the builders disallow, the same is made the head of the Corner.  
And a Stone to stumble at, and a Rock of offence,  
THis most excellent and precious Stone, is unto some precious and most highly regarded: Again, unto no few, it is not precious at all, but rather a Stone of Offence, and a Stone whereat many do stumble. And how cometh this gear to pass? Forsooth, the Scripture speaketh of the same, in two sorts: namely, there be some that do believe on him: And again, there be many that do not believe on him. Now, unto them that do believe on him, he is precious: and it can not be, but their hearts (having still their hope, trust and confidence in him) must needs be exceedingly cheered, and made joyful. And therefore it is, that he saith: Unto you which believe on him, he is precious: that is to say, he is of you highly esteemed. For, although he be never so precious and excellent of himself and by himself, yet would that without more nothing at all avail us: and therefore it behoveth that he must be precious unto us: to the end it may enrich us with many singular good things: Like unto some precious Pearl or Gem, which keepeth and retaineth not his virtue to itself, but uttereth and showeth it forth to others: and so totally manifesteth he his whole powers and virtues, that we may now both enjoy and possess, whatsoever the same is.  
But unto them which believe not, this Stone is nothing precious, for they disallow and cast it away, and take offence and stumble at it▪ whereby it falleth out, that they repose no assurance or trust in it, and so unto them it turneth unto a greater detriment, and maketh them worse: albeit the same of his own nature is wont rather to stir up in men a more strong hope and perfect trust. They that thus stumble, are not only such as are chained and clogged in those gross and manifest sins: but such hypocrites rather which hear themselves bold upon their vizured sanctimony and feigned holiness, which trust unto their own free-will, to their own Works & their own Righteousness. These fellows can not choose but stumble and be offended at this Stone▪ Here now doth God definitively set it down, that they which come without works, must come by Faith only, for their righteousness: and that they which come otherwise then by Faith, shall never speed of their purpose: because they go about (as saint Peter saith Rom. x.) To stablish their salvation by their own righteousness. And therefore saith Saint Peter here, That he is made the Stone which the Builders disallowed and refused: and here he conferreth certain places of the Scripture together, eftsoons citing that text out of the 118. Psalm: whereunto he afore alluded: The Stone which the Builders refused, is the head of the Corner. Who these builders be, we have afore sufficiently declared: namely, they that teach and preach the Law, and go about to justify men by their Works. These justiciaries agree aswell with Christ, as Winter with Summer, and therefore it must necessarily follow, that these? Meritemongers be even they, that reject and refuse this Stone.  
He further bringeth in an other place out of Esay Chap. viii wherein the Prophet foretelleth that the same thing should come to pass, which saint Peter here in this place telleth is come to pass already, and is daily done and put in practice. His words are these: Sanctify the Lord of Hosts, and let him be your fear, and let him be your dread, and he shall be to you as a Sanctuary: but a stumbling stone, and as a Rock to fall upon, to both the houses of Israel. The meaning of the Prophet is as though he should say: The Lord shall be unto you a Sanctification, that is, he ought to be sanctified in your hearts: other Sanctification you need none, neither is there any other thing required of you, but that you believe in him. To all others, he shall be a Stone of offence and stumbling.  
And what is the sense and meaning of these words, Offence and Stumbling? Truly this: when Christ is preached, and that thou hearest these words, Behold, he is the Stone that is laid for a foundation: then art thou utterly to despair, distrust and renounce all help in thyself, and to condemn and account as detestable, all thine own works and all thine own Righteousness: and only to repose thy confidence upon him, firmly believing that Christ's righteousness is thine: At these and such like words these fellows stand aghast, are offended, and become worse than afore. What (say they) darest thou avouch & say that Virginity, Single life, Massing and such like, are nothing worth? Thou speakest thus through the very instinct of the Devil. For nothing but mere good deeds are accepted before God. Yea they are not (as they think) without some strong places of Scripture, for the maintenance of their assertion: having still in their mouths, that God hath commanded us to do good Works. Therefore when we reject the same, straightways we hear at their hands, Heretic, Heretic, to the Fire with him, to the Fire with him. And thus they can not abide this Stone, they violently rush and push at it, and do all they can to pull it down, and are therein themselves so crushed and bruised, that by the same very Stone they are utterly dashed in pieces. Even as in the xxj. of Mathewes Gospel, Christ himself saith: Have you not read in the Scriptures, The Stone which the Builders refused, the same is made the head of the Corner? And anon after it followeth: Whosoever shall fall on this Stone, he shall be broken, but on whomsoever it shall fall, it will grind him to powder. Take heed therefore what ye do, it is no game nor playing matter that is spoken concerning this Stone. It is laid and shall for ever remain in his place: he that will rush and bruise himself upon it, can not better escape but be dashed in pieces and ground into powder.  
This is the stumbling and offence taking at this Stone, whereof the Scriptures speak much. Therefore the jews even to this day do stumble at this Stone, and still will continue till the end of the world: for than shall this Stone fall upon all Infidels and faithless miscreants, and grind them utterly to powder. And thus it cometh to pass, that Christ (albeit he be an elect and precious Stone) is called without any fault of his own, a Stone of Offence and Stumbling. And as the jews did, so also do we and that continually. For as they greatly boasted of the name of GOD, and vaunted themselves to be the peculiar people of God: even so fareth it now with us: for under the pretext of Christ, and of the Church of Christ, we renounce and renye the name of Christ, and flatly refuse this precious Stone. He came into the world among them, to the intent they should reject and renounce their own works which they not abiding, rejected and refused him.  
Even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained.  
WHen it is said that their works are not good, nor any thing accounted of with God, they neither can, neither will abide the hearing thereof, Now, God hath put Christ for a foundation, upon whom they ought to be laid and placed, and by him attain all their Salvation. For to th'end that they should be founded and laid upon him, he hath caused him by preaching of the Gospel to be notified, and declared unto the whole World. Him will not they receive but reject, & so persist in their own fleshly sense and works. For if they could abide themselves to be placed and couched upon Christ, their high pomp, dignity, wealth and power would soon quail, and be abated.  
But ye are a chosen generation, a royal Priesthood a holy Nation, a people set at liberty.  
HEre hath he dignified them that be Christians, with their true titles: and this place hath he taken out of the seven. of Deuter. Where it is thus said to the jews: Thou art an holy people unto the Lord thy God: the Lord thy GOD hath chosen thee to be a precious people unto himself, above all people that are upon the Earth. And in the nineteen. of Exod. he saith. Ye shallbe my chief treasure above all people ye shallbe unto me also a kingdom of Priests and an holy Nation. Here thou seest of whom Peter speaketh. As I said afore, so say I still, that we must acquaint ourselves so to speak of Priests, as the Scripture speaketh of them. Let it not trouble thee, who they be that the vulgar and common sort termeth Priests. Let every man in God's name, term them as he list, but cleave thou fast unto the word of God, and whomsoever thou seest by him▪ to be termed and called Priest, let the same also be likewise termed and called by thee. We give good leave to the greasy Rabble of those (whom the bishops and Pope do consecrate and anoint) to term themselves Priests, or by what other name they will, so that they call not themselves the Priests of God. For they are not able by one word out of the Scriptures to approve themselves so. But when they will stiffly maintain, that this place also is to be understood, as spoken of them: answer thou unto them, as afore I have taught thee, and ask them, to whom Saint Peter here speaketh, and thou shalt quickly see them lay themselves open unto shame and impudency. For it is most manifest and plain, that he speaketh to all the people of Christ, and the whole Congregation of Christians, when as he saith, You are a chosen generation, and an holy people. Again, hitherto he hath spoken of none other persons, their of them that are built upon that Corner stone, and do believe. And therefore it evidently and certainly followeth, that he which doth believe, is no Priest. Again, when as they shall say, that these words are so to be taken, as the ancient Fathers have interpreted and expounded them. Thereunto make thou this answer: Let the Fathers or any other whatsoever, interpret what they will: but saint Peter doth thus speak unto me, who hath a far better testimony and warrant from God, than they have: and also is elder than they, and therefore I will subscribe and yield unto him. Finally, this place needeth no interpretation at all, s●●●e it in such plain terms and words, speaketh of them that believe. Now, who is he that seethe not, how monstrously these Polleshorne greasy Popelynges err, and fail in the Article of Faith. And therefore we entry not the name that they call themselves by, whether it be Priests or otherwise. For we make not any care, what, and how they call themselves, but herein standeth the question, whether in the Scriptures they be called Priests, and whether God do so name and call them. There may some be chosen and appointed by the Church, to execute the charge and office of Ministers of the word: to feed the Congregation by preaching, and to administer the Sacraments: and yet nevertheless we are all Priests, as many of us as are Christians. For seeing that we be founded and couched upon that Stone, which is the highest Priest before GOD: we also must needs be Priests also, for that whatsoever he hath, we have, and the same is ours.  
Wherefore I would wish that this word Priest, as well as this name Christian, should be common to all. For these names, Priest, Christian, and Baptized are all one. Now, as I can not abide, that these Popish shavelings should thus presume and take upon them, only to be good Christians, or only Baptized: So neither ought I to suffer this, that they would only have themselves to be Priests. Although notwithstanding, they have violently haled and pulled this word, as pertinently and properly spoken unto them, even with the like presumption and brainless boldness, as they have called that only the Church, which the Pope with his Mured Crew hath hitherto concluded and decreed. But the Scripture teacheth us an other manner of lesson. And therefore diligently note and mark these things, to the end thou mayest thoroughly discern between them whom▪ God calleth Priests, and them that so call themselves. For by this means, (after a long mistaking of it) we must at length recover and reduce this word Priest, to his right sense and proper meaning, that it may be as common a name, as the name of Christian. For to be a Priest, is not the name of any outward or external office, but it is such as is exercised only toward God, and that in Spirit.  
And even after the self same manner it is, that we are all indifferently called Kings. For even as Priests, so also Kings are in this place, Spiritual vocables or words, like as also these names are, Christian, Holy, and Church. And even as thou dost not call any man a Christian, because he hath much money and wealth, but because, he being built upon the aforesaid Stone, believeth in Christ: So likewise art thou not therefore called Priest, because thou haste a shaven Crown, and jettest the streets in a long Gown, but because thou darest appear and show thyself in the sight of God, offering up thyself unto him: and praying for the whole Church: unto whom thou both canst and usest to preach Christ. And after the very same manner altogether, thou art not therefore a King, because thou wearest a Crown of gold, and hast large Dominions, and many people under thee in subjection, but because thou art Lord of all things, yea, over Death, Sin and Hell. For thou art aswell a King, as Christ himself is a King, if so be that thou believe on him. Now, he is not a King in such sort, as the Kings of the world are: For he neither weareth any Crown of gold, neither rideth he pompouslie abroad with any glittering train, and gallant horses. But yet nevertheless, he is the King of all Kings, and hath all Kings under his power and jurisdiction: and to speak all at once, all things must be subject under his feet. Behold, even so great and such a Lord art thou, if thou believe on him: for what soever he hath, the same is also thine.  
Here might some peradventure object thus unto me and say: Saint Peter by this thy assertion called Christians, Kings: and yet all the world well knoweth, that we are not all Kings: and therefore (say they) this place is not to be understood, as spoken of all sorts of Christians. For he that is a Christian, is not thereupon straightways the King of France, or that Priest of Rome. But here now will I demand this question of them: whether the King of France be a King in the sight of God or no? Which thing no man dare upon warrant affirm.  
For GOD will not judge according to the dignity of a Crown. In Earth (in deed) and before the world he is a King: but when Death hath once seized upon him, then shall his Kingdom cease and have an end, and then shall he (unless he believe aright) be subject under the feet of them that truly believe. We in this place speak of an eternal Kingdom and Priesthood: of the which sort is every one before God, which believeth: and is both a true Priest, and a true King. Now, who is so ignorant that knoweth not, that all the table of the greasy shavelings, be nothing less than Priests? And as these aforesaid Polleshorne shavelings, are not therefore to be reputed Priests afore GOD, because of their crowns, so neither before God are Kings accounted as Kings, because they wear Crowns. crowned Kings and anointed Priests are of this world, and are established and constituted by Men. The Pope may at his holy pleasure, make as many such prolling Priests as him listeth, to serve his turn, but let him not presume to constitute and make a Priest, that boldly may be accounted for a Priest before God: for, such doth God himself make and appoint. Therefore, in that, Saint Peter here in this place saith: You be a royal Priesthood, it is as much as if he should say, You are Christians. If thou wouldst know, what title, what power, prerogative and glory, true Christians have, thou seest that they be, Kings, Priests, and a chosen people. Now, what this Priesthood is, doth here straightways ensue.  
That you should show forth the virtues of him that hath called you out of darkness into his marvelous light.  
THis office especially appertaineth unto the Priest, that he should be the Ambassador or messenger of God, and according to that Commission which he hath from God, sincerely preach and declare his word. The virtues (saith saint Peter) that is to wit, those wonders which God hath done for you, in bringing you out of darkness into light, your parts and office is, to preach and tell forth: for therein chief consisteth the office of a Priest. Thus therefore and to this end ought your preaching to tend, that one Brother should declare and show forth unto an other, that great, and wonderful work of God's admirable virtue: how Christ hath delivered us from Sin, Death and Hell, and all other miseries, and hath called us unto eternal life.  
Hereof you ought to admonish others also, that they in like sort may attain and come unto this Light. For unto this end ought all your drifts to be directed: first to acknowledge and know what God hath done for you: and next, with all diligent care and study, to notify, preach and openly make known this benefit of God toward you, and this wonderful work of his in you: and also to draw and call all men indifferently into this Light. Where you see any men that are as yet ignorant hereof, those aught you to instruct, and to teach these things, in which you yourselves have been instructed and taught: to wit, that by the virtue and power of God, they must obtain salvation, and attain this marvelous Light.  
Here thou seest how saint Peter plainly saith, that there is but one only Light: wherein he maketh it most apparent, that all our Reason (seem it never so sharply to understand and perceive) is nothing else then mere darkness. For albeit, that Reason be able and hath the skill to count, one, two, three etc. and likewise to see, discern and know, black from white, and great from small, and so of other external and outward things, yet is it not able to see what Faith is. Here is it altogether blind, insomuch that if all the wisdom of all men in the world were gathered and incorporated into one, yet were it not able to comprehend or reach so much as unto one letter of the wisdom of God. Wherefore, S. Peter here speaketh of an other Light and that a marvelous Light, and flatly also telleth every one of us, that we grope in darkness and utter blindness, if God do not call us into his true Light.  
Experience also teacheth us the same thing. For when we hear it preached, that by our works we can not obtain any thing at God's hands, and therefore that we have need of a Mediator, to make intercession unto God for us, and to reconcile us unto him: here (doubtless) must reason needs confess, that of itself it was never able to understand and know these things, and therefore had need of an other Light and an other knowledge, to teach it to understand the same. Therefore whatsoever is not the word of God and Faith, the same is nothing else then blind darkness. For without these two (the word of God (I mean) and Faith) Reason iumbleth at random, and groapeth after his way like a blind man in the dark, catching hold first of one thing and then of an other, and never knoweth what it should do. But when these things are told to the great learned and wise men of this world, they can not abide to hear it, they stamp and stare, they fret, fume and marvelously rage at it. And therefore, S. Peter showeth himself here, an Apostle of a singular undaunted boldness, in that, he dared to call that Darkness, which the whole world in a manner doth even generally almost, adore and reverence as Light.  
Now, therefore we see that the chiefest and especiallest office of all others, appertaining unto us Christians, is, that we should show forth and declare the virtues and wonderful works of our God. These Virtues and notable works, by God for us done, are those which somewhat afore we have spoken of: namely, how that Christ by the virtue of God hath swallowed up Death, devoured Hell, consumed Sin, and placed us into an eternal life. These Virtues are so great and wonderful, that no man is able to comprehend the same, much less to perform them. And therefore it is to little purpose, that some in this point object and preach to us Christians, the doctrines of men: they ought rather to preach unto us this Virtue, which overcometh both Devil, Sin and Death. And here again, alludeth saint Peter to sundry places of the sacred Scripture, as in all the rest of his Epistle almost, he still conjoineth and knitteth one place of Scripture to confirm and prove an other. For of this, do all the Prophets foretell and prophesy, that it should come to pass, that all men every where should worship & preach forth the name and glory of God, and the power of his mighty arm: and that he should work such a work, whereof the whole world should both speak and make report. Of this, the Prophets are everywhere very plentiful: and to these places doth S. Peter here allude. They have also spoken much of Light and of Darkness, and that it is necessary for us to be illumined with the Light of God: whereby (undoubtedly) they showed and signified, that all humane Reason is nothing else then very Darkness itself.  
Which in time past were not a people, yet are now the people of God: which in time past were not under mercy, but now have obtained mercy.  
THis place word for word is taken out of the Prophet Osee in his ij. Chap. and is cited also by saint Paul in the ix. to the Romans. I will call them my people which were not my people. All which sayings belong to this place. God peculiarly choose the people of Israel, and bestowed on them great honour: he gave unto them many Prophets, and did for them many marvelous things: because he had decreed, that out of this people the man Christ should be borne.  
For this Child's sake, were all these things done for them, and for this cause, are they in the Scriptures called the people of God. Which the Prophets more at large expounded, and foretold, that this promise of Christ should stretch further and reach also unto the Gentiles. Therefore saith S. Peter in this place, You are now the people of God, which in time past were not a people. And by this it evidently appeareth, that he wrote this Epistle unto the Gentiles, and not unto the jews. And hereby his meaning is to prove and show, that the saying of the Prophet is now fulfilled, sith they which once were Idolatrous Nations and blasphemous Gentiles, and thereby no People, are now made and become an holy nation, a peculiar people, a royal Priesthood and a Kingdom: and have all things that Christ hath: so that in the mean time they have only a steadfast belief.  
dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul,  
And have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of visitation.  
Saint Peter here useth a Style somewhat differing from the phrase of Saint Paul. For Saint Paul's method is not after this sort, as anon we shall hear: but every man hath a several and peculiar kind of speaking: as also in the Prophets we may easily perceive and see. Hitherto hath he very aptly and orderly planted the foundation of the Christian Faith, which is his chiefest drift: Now proceedeth he to teach us, how we ought to demean and behave our selves generally towards all Men. And this is truly the very right course and order of true preaching. Namely, first to set out the dignity, excellency and effect of Faith: how it is to be known, how and what it worketh, what virtue, strength, efficacy, and nature it hath, how it yieldeth and bringeth unto us all things even abundantly, which are appertinent and needful to Godliness or Salvation: how that no good Work can be done by any man, but only by Faith, and finally how that by this faith, all that which God hath, is made ours. If God now have thus dealt with us, and hath given and bestowed all his rich gifes upon us, it followeth, that he himself also is ours: insomuch that by Faith, we are possessed of all his goodness, whereby we can lack nothing. What a great charge therefore lieth there now upon us, to do in am of this so surpassing bounty? Shall we give ourselves to idleness? God forbidden. It were best (in deed) even strait ways to die, that we might presently have the fruition and possession of all these his gracious goodness. But so long as we live here, it is our parts and duties, so to deal and so to show ourselves in every respect towards our neighbours, as God hath dealt and showed himself towards us. Therefore it is Faith only that saveth us: & Love requireth of us, that we should serve our neighbours and be careful over them. For that which Faith receiveth from God, Love bestoweth upon our neighbour. That which was spoken in one word, may now largely be expounded and declared in many, as S. Peter doth in this place. The meaning therefore of the Apostle where he saith, dearly beloved, I beseech you as Strangers and Pilgrims, is this: You that are now one with Christ, are grown (as it were) into one mass or lump with him, insomuch that his goodness is yours, and your hurts be his hurts: who as he is careful both for you and for all such things as may happan unto you, so also ought you to imitate herein this your so loving a Saviour, and so to frame and direct your lives, that you may seem nothing less than to be Citizens of this World, sith you be adopted and enfranchised Citizens in heaven, where all good things are laid up for you. That if you should once lose all these transitory and momentany goods of the world: yet having still Christ, who is infinitely more worth than all these brittle and temporal trash, you shall receive and sustain no damage, no loss, no hindrance at all.  
The Devil is Prince of this World, and governeth the same: and his Citizens are the men of the World: Therefore seeing that you are not of this World, so use and behave yourselves, as Strangers and Passengers do in their Inn: who having not there their full wealth and Substance, make shift to buy for their money only such things as be needful and necessary, and straightways address themselves forward to the dispatch of their journey. So also we, unto whom this life is nothing then a certain passage to an other place, (for here we have no abiding place, but must pass to an other) ought not to rake unto ourselves, nor usurp more of these worldly pelf and goods, then may competently supply our wants for meat, drink and raiment. All other things must be so reckoned and accounted of, as that they may not be any hindrance or impeachment, unto that speedy journey which we make into an other Country. In Heaven we are Citizens, on Earth we are but Pilgrims and Strangers.  
Abstain from fleshly lusts, which fight against the Soul.  
I Will not here define, whether in this place S. Peter speak of an outward Incontinency or no: or whether he do (as Saint Paul's order is) call all those things Fleshly, which a man yet living in this body and carnal life, committeth and doth without Faith. But I am of opinion that S. Peter in this place, useth an other manner of reason. Neither do I think that he taketh this word Soul, in such a sense, as Saint Paul doth, who taketh it for Spirit: But that he somewhat more deeply (as I suppose) considered the propriety of the Greek. Howbeit, it is not greatly material, whether a man understand this place, as meant of all carnal affections, or else only of an external and outward intemperance.  
This profitable lesson (notwithstanding) is hereby taught us, that no man in this life can be perfectly holy, and thoroughly pure from sins. This place the School men have grossly mistaken, roving far wide from the true meaning thereof. For they think it to be only spoken and meant of them that be Sinners: As though the holy ones were clear without all evil lusts, and carnal affections.  
But he that will profitably search and read the Scriptures, must with judgement and discretion weigh and thoroughly sift, the nature, sense, and signification of every word: for the Prophets use sometimes so to speak of them that be holy, as that they seem to pronounce them pure, and altogether clear from all manner of Sins: Again, sometimes they so speak of them, as that they confess them yet to have evil affections, corrupt motions, and to fight against Sin.  
This diversity and variety, that in appearance seemeth to be in them, marvelously gravelleth and offendeth these great Rabbins, and wonderfully blindeth their Senses from rightly understanding the true meaning of the Scriptures. Thus therefore stay thou thyself, and for thy sure conceiving of this and such like places, be at this resolution. Thou oughtest to consider Christians, after two sorts, namely, according to their inward and hidden life, (to wit, Faith): and also according to their outward and open life, that is to say, the Flesh. Now, if thou consider and respect a Christian, according to Faith, he is all pure, and without all filth and uncleanness: but after the flesh, he is not so.  
For the word of GOD, can abide no unclean thing, to rest in that heart where it is throughlie and faithfully received: so that the heart which fast cleaveth unto the Word, can not but thereby be throughlie purged, and entirely cleansed. Therefore in faith all things are perfect, according to that saying afore, wherein we are said to he Kings, Priests, and the peculiar People of God. But for so much as we having Faith, are as yet clad in this flesh, and dwell on this Earth, it can not be but that now and then we feel within ourselves, sundry corrupt and Earthly affections, as Impatience, fear of Death, etc. And these be the diseases remaining yet of the old Man: For Faith hath not yet here reached to her perfection, nor gotten a full power over the flesh.  
This mayest thou plainly and evidently understand by the Parable, Luke. x. of a certain man, Who going down from Jerusalem to Hiericho, fell among thieves, who rob him of his raiment, and wounded him very sore and departing left him half dead: on whom in the end a certain Samaritane took compassion, bound up his wounds, powered in Oil and Wine, set him on his own beast, and brought him to an Inn, and made provision for him. Here thou seest, that this man was cared for, & his cure provided for, anon after he was wounded: and now being out of danger of Death, was left sick in deed, but not unto Death, howbeit he was not as yet fully healed and cured. His life is preserved, and he left alive, but yet is he not come to his perfect health, he is left in the charge of the Phisitious to be cured and dressed afterward. Even so we that believe, have Christ all and entire, and are assured of eternal life: but our perfect and consummate health we have not yet obtained: for some relics of the old Adam remaineth yet still within us.  
To the same purpose, serveth that other Parable, mentioned by Christ Matth. xiii. The Kingdom of heaven is like unto Leaven, which a woman taketh and hideth in three Pecks of Meal, till all be leavened. For when the Meal is begun to be kneaded, the Leaven is all there, but it hath not yet soured and pierced the whole lump of Dowe, the mixture is not yet fully perfected: & yet the Meal is therein still, till it be fully Leavened, and more Leaven may not be put unto it. So also, whatsoever thou oughtest to have, thou haste it already by Faith, whereby thou hast taken hold of the word and embraced it: but it hath not yet throughlie soaked and pierced into thee, and therefore it needs must be so long in working, until thou be wholly renewed. And in this sort, oughtest thou to discern and interpret the Scripture: And not so to jumble and mangle the texts thereof, as do the Papists. Therefore when in the Scriptures thou readest of holy meime, that are said to be perfect: thou must thus understand it, that according to Faith they were altogether pure and without sin: But all the rest was flesh, and therefore could not be entirely clean. Whereupon, Christians in their prayers, desire to be dissolved and rid of this body or flesh, that they may wholly attain to an entire purity. They that other wise teach, neither have any feeling, nor yet any sound taste of the same. And thereupon it cometh to pass, that they speak even as they think within themselves, and as they can comprehend by their own reason, and therefore they can not choose but be deceived. This hath been a stumbling block to many, yea, of them that have been accounted worthy and famous for their holiness and sanctimony, and who have taught and written very much. Origene speaketh not one word hereof in his Books. Jerome never understood them. Augustine also would have had small knowledge thereof, if he had not so much buckled with the Pelagians. Some, when they speak of holy men, they so much extol and dignify them, as though either they had been of some higher degree and excellency than other Christians: or else as though they had had no feeling of this Flesh: or as though they had not complained thereof, aswell and as much as we. Therefore saith Saint Peter: You are all clean, and have your full righteousness, there now remaineth nothing for you, but that you stoutly fight against these wicked and naughty affections. And so also speaketh Christ, john xiii. He that is washed, needeth not, saving only to wash his feet. For it is not enough, that the head and hands be clean: and therefore albeit he say, that they are all clean, yet nevertheless he requireth them to wash their feet.  
But what meaning hath Saint Peter, in saying Abstain ye from fleshly lusts, which fight against the Soul? Forsooth, even this. Think not that your life is a game or a sporting pastime, or that you may julle yourselves in ease, without taking any further care. Your sin is (in deed) taken away by Faith: But yet nevertheless ye carry flesh still about with you: which flesh is given to many outrageous lusts and disordered affections: and therefore ye must endeavour and apply yourselves to suppress, ful●ue and get the mastery over it. Here have you need of a great strength, that ye may be able to unquishe and extinguish your concupiscence: for the stronger and greater that our Faith is, the fiercer and sharper shall your assaults and temptations be. It behoveth you therefore, to stand stoutly on your guard, and to be well furnished and armed; and to acquaint yourselves to fight still without intermissions: For, your assaults, will be grievous and terrible, and will rush upon you by lumps and heaps, and nothing will be left unattempted, to carry you away captive.  
Hereupon also it is, that Saint Paul Roma, seven saith I delight in the Law of God, concerning the inner Man: but I see an other Law in my members, rebelling against the Law of my mind, & leading me captive, unto the Law of sin which is in my members. As though he would say: I resist what I may: but mine Enemy will never suffer me to rest be can never be throughlie and wholly overcome. Therefore willingly would I be delivered from it, but it can not be: My wishen therein availeth nothing. What shall I then do? O wretch that I am (saith he) who shall deliver me from the body of this sin? After the same manner, cry all the holy. But them that are without Faith, the Devil leadeth, and is very glad to see continue still in their Sins, to frequent and take delight in their looseness, and not to care a whit, for entering into conflict or combat against their Iniquities. As touching such persons, the Devil thinketh thus: well, I have these faithless people through infidelity, now my captives and Bondstaves: I will so suffer them to proceed and continue in their own imaginations and counsaites, that they shall not commit any gross or notorious Sin, neither will I assault them with any vehement temptation: and by th●● means, I shall counyngly hide their old festered botch, and correctly shroud their old natural, and secretly lucking Adam. Now, they that believe, have ever temptation in great abundance, and never are free from continual conflict. They that are without Faith either feel not temptations at all, or else they willingly yield unto them, breaking out into outrageous wickedness, and yielding themselves to the service of their own untemperate affections. But assoon as the Spirits and Faith have seized upon the heart man strait ways seemeth to himself so weak, so frail, and so unable, that he feareth himself not to be able to quench the least cogitation and spark of Temptation that can be: He seeth in himself nothing but Sin, from the crown of his head, to the sole of his Foot. For, afore he walked as he list, but now since the Spirit hath appeared and shined, which seeketh to cleanse and purify him, than there quickly ariseth a skirmish. The Devil, the Flesh, and the World, bid battle all at once unto Faith. And of this do all the Prophets, in many and sundry places of the Scriptures complain. And therefore the meaning of saint Peter is, that this couflicte is not made by Sinners, but by Believers only. Again, it comforteth, in that it hath in it an hope, to expel and banish all concupiscence, if a man do but resist and strive against it. If thou be accumbred with naughty cogitations and thoughts, yet be not there with dismayed, neither despair for the same, but beware at any hand that they carry thee not captive. The remedy which our Teachers and Doctors have hitherto taught us, wherewith to prevent and meet with this inconuenence is: that a Man afflict and punish himself so long, till he foete no more ill thoughts within him: which devise many Do●●she, nay rather brainless persons have and do use to put in practice. But learn thou this lesson: that thou being a Christian, shalt (doubtless) feel in thy flesh divers inordinate lusts, and wicked motions For, when thou are once thoroughly settled in Fhithe, thou shalt be assured to be assaulted with a thousand wilful cogitations, and a thousand temptations, more than thou were afore. But stand thou stouttly to thy ankerhol●● and play the man: suffer not thyself to be therewith rapri●●, but strait ways ●●ie but against their sommonce, and reply unto them with a flat denial. For the case herein it standeth▪ as it doth between as chur●she wayward husband, and an unquiet scolding wife: who are ever jarring and murmuring, one against the other, so that whatsoever liketh the one, disliketh the other.  
For thus is a sure note of true Christianisme, when thou seest thyself never to live in quiet: neither must thou think to be so exempted and privileged, as that thou shouldst not feel Siunes within thee: for feel them surely thou shalt: But yet thou must have such a feeling of them, as that thou do not withal yield thy consent unto them. And in this respect thou must both fast, pray and labour, that thou mayest the better extinguish and subdue thy concupiscences. And therefore think nothing less, then that thou canst be so holy and perfect, as these aforesaid doatying Doctors surmise, to wicte, such a one, as is without any feeling of Sin within him. For so long as we be clad with this flesh and this blood, so long remaineth this Sin within us. And therefore we must ever and continually strive and resist. Who soever hath not this feeling in himself, that man in vain may boast himself to be a Christian.  
They hitherto have taught us, that whosoever is once professed a Monk, is clear and free from all Sins, and that, such an one hath no need to fight and strive against Sins. Also they affirm, that Baptism doth so, entirely cleanse & wash away all Sins, that no remnant thereof at all remaineth, and thereupon have thought thus with themselves: well, now shall I be sure to enjoy rest and quietness. The Devil strait ways charging upon them, carried them headlong into far worse than afore they were. Learn therefore here, how the case in truth standeth. When thou confessest thy Sins, and cravest mercy for the same, thou must think with thyself so to deal, as Soldiers are wont: who a little before the Battle, range themselves into order and martial arrays but when the time cometh that the matter is to be tried by dent of sword and handyblowes, than (as though all that had been done afore, had been but preludes and sportings) they buckle themselves to their tools, draw their Blades, and courageously slash at the face of the enemy: and so long as the conflict endureth, are most diligently busied in getting the conquest over the Enemy. Even so like wise and after the same manner, after thou art baptized, thou must carefully and warily look to thyself, and promise not to thyself so much as one hours truce or respite from the Devil and Sin, or that thou should it live in any security: nay rather think that now from hence forth thou shalt never be at any rest. And therefore the life of a Christian is nothing else but a Battle or a warfare, as the Scripture saith: and therefore the Lord our God is called the Lord God of Sabaoth, that is, of Hosts: and in other places, he is named, the Lord mighty in Battle. And by this he declareth, what a mighty Lord he is, which maketh his people wage battle, and to stand ever priest in warlike array and readiness, whensoever the Trumpet shall sound: to the end, they should still thus consider and think with themselves: stand here, stop there: strike here, undermine there etc. So that here is nothing but a certain perpetual combat, wherein all things must be assayed, and nothing that thou art able to do, be left unattempted, but that thou mayest with the word of God, overthrow and discomfort the Devil. So long therefore as thou livest here, thou must manfully resist, and incessantly pray unto God, and utterly despair of all humane power or worldly strength.  
And have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see glorify God in the day of visitation.  
HEre we may see what a precise and exquisite order S. Peter observeth. Hitherto he taught us, what we should do, to quench and subdue the flesh with all the lusts and concupiscences thereof. Now he yieldeth a cause, why we ought so to do. Wherefore then must I bridle my flesh? Is it because I should thereby obtain Salvation? No: but it is, to the end I may have an honest conversation before the World. Neither are we made just through our honest conversation, but we must first be just and believe, before we begin any honest and good conversation. And I am bound to show forth an honest conversation, not for mine own sake and commodity, but that the Gentiles may thereby be drawn and provoked to amendment, and (as it were) be even thereby won and alured to come unto Christ. Which is a work of true love in deed: for we know, how that they both slander, rail and backbite us, and account of us no better then of very lewd and naughty persons: and therefore it standeth us upon, to behave ourselves so orderly, honestly and decently in our conversation, that they being enforced and overcome by the truth, may report and say: Surely these fellows can not be worthily charged with any notorious wickedness.  
We read, that when the Emperors persecuted the Christians, they could burden them with no odious crime, nor lay any other thing to their charge, but only this, that they worshipped Christ and honoured him as a God, as may appear by certain letters thereof written by Pliny unto Trajan then Emperor: wherein he specifieth that he could perceive no harm nor ill behaviour in the Christians, saving only that every morning before daylight, they assembled together and sung Psalms unto their God Christ, and that they did eat together, (to wit) the holy Communion or eucharist: But from any other misdemeanours, he confesseth them to be clear and unaccusable. And therefore (saith saint Peter here in this place) you must patiently bear, though they rail and backbite you as evil doers: but you therefore so much the rather ought narrowly to look to your conversation, and so unblamably to live, that ye give cause of offence to none. And by this means shall you at length, bring them (thus seeing your honest behaviour) to abandon their former naughty life, and frame themselves to a better.  
In the day of visitation.  
YOu ought so long to suffer them to slander and speak evil of you, until the truth of all things burst for the and come to light: when they shall openly behold the sincerity of all your dealings, and shall plainly see that they have slandered you, and shall thereby begin to glorify God in you.  
Submit you selves unto all manner ordinance of man for the lords sake, whether it be unto the King, as unto the superior,  
Or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well.  
For so is the will of God, that by well doing ye may put to silence the ignorance of the foolish men,  
As free, and not as having the liberty for a cloak of maliciousness, but as the servants of God.  
Honour all men: love brotherly fellowship: fear God: honour the King.  
AFter this sort proceedeth saint Peter in his orderly method of teaching us, how and what manner of persons we ought to show our selves in each respect. Hitherto he hath reasoned in a generality, how in every several condition of life, we should frame ourselves and direct our conversations: now he instructeth and teacheth us, how we should behave ourselves toward the civil Magistrate. For, seeing he hath already afore declared, first what we are to do to God: Secondly, how we are to deal with ourselves, that is to say, our Flesh: now lastly he also teacheth us what we are to do and perform to all other Men in general. This therefore is his meaning: First of all, when you have performed these universal and general duties, which I have afore laid down unto you, to wit, of walking in true Faith toward God, and of bridling and chastising your Body, for waxing too wanton and lascivious: the next and chiefest point, which I will and require you unfeignedly and heartily to perform, is this, that you be obedient unto the Magistrate, & unto the Laws set down by him. For, as the Laws and Statutes by GOD enacted, are of us in all humbleness and reverence by faith to be obeyed: so also there be certain humane and worldly Ordinances and decrees (consisting in Laws and Proclamations) for the quiet & politic governance of the Common wealth: unto which Statutes we also ought to be obedient.  
Submit yourselves unto all manner ordinance of man, for the lords sake, whether it be unto the King, as unto the Superior,  
Or unto Governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well.  
THE obedience which we in duty own unto the civil Magistrate, is not (saith saint Peter) for their own sakes, but for God's sake whose children we be. Which obedience unto Magistrates we are dutifully to exhibit, and that without hope of any merit or reward. For, whatsoever I do for God's sake, that ought I to do freely for his sake: insomuch that there should be nothing which I know to be agreeable and consonant to his will, but that I am desirous and most willing both to allow and do the same. And why ought we to abene the Magistrate for God's sake? Forsooth, because it is the good will of God by him to punish the wicked and evil doers, & to defend, protect and maintain the good and virtuous, that thereby Concord may be established in the world: which public peace and concord, we for our parts and abilities are bound too further as much as we may. For, sithence we do not yet all believe, but the greater moiety of the world still wanteth Faith, therefore hath God ordained and appointed the Magistrate to bear the Sword: thereby to curb and restrain the wicked, compelling them (even maugre their wills) to keep peace: lest otherwise, men should devour, consume and spoil one an other. This office (I say) of Magistracy he executeth, to the intent the world may in each part be well and quietly governed. Hear we see, that if there were none evil men, we should have no need of the Magistrate: for he is (saith saint Peter) for the punishment of evil doers, and for the praise of them that do well. They therefore that do well and live orderly and honestly, ought at the Magistrates hands to receive praise: and them ought the Magistrate to commend, prefer and gracifie: that others by their example may be provoked, drawn and alured to the like virtue and integrity: not that thou shouldest think to reap unto thyself any merde at God's hands for the same. For so saith S Paul Rom. xiii. Power is not to be feared for good works, but for evil: and therefore if thou wilt be without fear of the Power, do well.  
For so is the will of GOD, that by well doing ye may put to silence the ignorance of foolish men,  
IN these words saint Peter schooleth and reprehendeth those vain talkative persons, that brag and think themselves sufficiently furnished, even with the bare name and title of Christianity: and also herein he prenenteth and answereth aforehand to an objection which (perchance) they might allege, saying: If Faith only be sufficient to a Christian; and Works do not justify, why then and for what purpose should we need to be subject unto the Magistrate, & pay Tribute? To this he saith thus much. Although we should receive from them no good or commodity at all, (yet nevertheless) we are bound even for God's sake, freely to perform, and willingly to yield our obedience unto them, that the mouths of the Enemies of God (which diffame and slander us) may be stopped, & that they may not be able to speak against it: But be compelled to confess that we are persons harmless, dutiful and obedient. After this sort we read that many holy men warrefared under Heathen Princes, vanquished and subdued their Enemies, and in all things were subject and serviceable unto them, no less than we now are bound to yield obedience unto Christian Magistrates. Howbeit, it is now thought of some, that we could not be Christians, if we lived in Turkey in subjection to the Turk. Here now again, may arise an other doubt or allegation, thus: Christ hath commanded that we should not resist evil: but to him that striketh us on the one Cheek, we should turn the other: and how then (will they say) can it be lawful for us to strike and kill other men? I answer: This was an old objection, which the Ethnics in times past alleged against the Christians, saying: that if they should live in such order, their Countries and Commonweals would soon be brought to ruin, and be quickly overrun. But we now unto these things answer thus: It is true that Christians ought not to resist evil, neither to revenge themselves, but rather to suffer violence and wrong, which also is a cause why they may not be chargeable, burdenous and troublesome to ethnics. But by this, the Magistrate is not inhibited the Sword, nor judicial tryalles, for although they live so orderly that no man hath any just cause to complain upon them, because they offer wrong to no man, but deserve well of all men, and patiently bear whatsoever is done to them by others: yet because of false and connterfaite Christians, and them that know not Christ, these things (the Sword and judgement) must be in use, that they which do hurt and wrong to others, may be punished, whereby public tranquillity may be maintained, and the Godly may live in peace and safety. God therefore, over and beside his word, hath instituted and appointed this profane or civil power, to repress them, which of their own accord will not refrain from doing and offering harm and injury to others.  
It plainly therefore appeareth, that God hath appointed and instituted the Magistrate, because of them that do not believe: And that therefore Christians which administer that function, not only may, but also aught to use the Sword: namely, thereby to relieve their neighbours, in repelling and punishing malefactors, and in defending and maintaining the peace, tranquillity, and safety of them that be good and virtuous: and yet nevertheless the saying of Christ standeth sure, of not resisting evil.  
For although a Christian man bear the Sword, whether he be a Prince, or any other Magistrate, yet should he never use it for himself, neither should he therewith revenge himself for any private quarrel of his own: But must execute his place and office for the behoof of others, and this is the work of Christian love, with the Sword to defend the whole commonwealth, and not to suffer good men unjustly to be molested and trodendoune. Christ gave and bequeathed his doctrine to them only, that believe and have Love: And such do show forth and express the same in their works. But seeing that the greater part of the world believeth not, neither observeth this precept and Commandment, therefore it is most expedient to overrule and govern them, not as Christians (for such they are not) but as ethnics and paynim: and to stay and repress their sensual and wilful outrages: For otherwise, if they should be suffered to run headlong at their own pleasures, in their disordered looseness, and lawless violence, no man should be able to live in quietness, and safety.  
Therefore, there be two sorts of Rule and Dominion in the world as there be also men of two sorts: to wit, Christians, and not Christians. Christians are governed by the word of GOD, and those need not in respect of themselves any profane Magistrate. But they that be not Christians, have need to be under an other power and rule, namely the Sword: because they can not abide to be obedient unto the word of God. But if we were all Christians, and obedient to the Gospel, we should not have any need at all of the Sword, or any Civil power. For where there are no misseli●ers and malefactors, what use can there be of punishment▪ scythe therefore it can not be, that we should all be godly and virtuous, Christ hath committed the evil under the rule of Civil and Profane power, that they may be so governed, as they are and aught to be governed. But the Believers he hath reserved unto himself, whom he governeth with his only Word.  
Therefore, a Christian Empire is not against the Principality and Empire of the world: Neither is Civil and Profane power against Christ: but yet it properly appertaineth not to the office of Christ, for that it is an external and outward thing, as also all other offices, conditions, and states of men be. And as these are beside the mere office of Christ, (in so much that an Infidel and miscreant may aswell bear the Office, as a Christian) so is also the office of the Sword: For it neither maketh nor unmaketh a Christian. But hereof we have spoken elsewhere oftentimes more at large.  
As free and not as having the Liberty for a Cloak of maliciousness, but as the Servants of God.  
THis is peculiarly spoken unto us, that have heard of Christian liberty, and yet do not abuse the same: that is, that under the colour and name of Christ and Christian liberty, we do not commit and do, what best liketh our selves: or that our liberty should break out into licentious wantonness, and carnal looseness. As we see come to pass now in our days, and read to have happened in the time of the Apostles themselves, as by the Epistles both of Saint Peter and Saint Paul, we may manifestly gather: for the same was then done and practised, which now adays the greater sort of Men usually committeth. We now through the good gift and great favour of GOD, do again understand and know the truth: And plainly see that all is nothing but mere deceit and juggling, which hitherto by the Pope and his Chergie hath been taught, established and doen. Our consciences now (thanks be unto God) are delivered out of the snares of humane Traditions, and freed from that violence, wherein they had before entrapped us: And now are we made free, and not tied under pain of damnation to do such things, as they enjoined and commanded us. In this liberty we ought to stand, and to maintain it, neither to suffer ourselves to be drawn from it: but withal, we are to take heed, that we make not this liberty, a Cloak and pretext of wicked life. And therefore shamefully and very ungodly hath the Pope dealt in this behalf, in presuming to compel and enforce men by his Laws: for in a Christian people there neither aught neither can be a compulsion of any good thing. For straightways decayeth and falleth down Faith and all Christianity, when the Conscience is bound with external Rites, and outward Constitutions. For, Christians must be led and governed by the Spirit, that they may know first, how that by Faith they already possess all things necessary, and appertaining to their salvation, and have need of nothing else for the obtaining thereof: and next, to know, that they ought to employ and addict their industries and endeavours to nothing else, but to help, serve, & relieve their neighbours with all that they can or may, even as Christ hath helped, succoured, and relieved them. And that whatsoever good they thus show unto them, they do it freely, friendly, and without compulsion: And that all things may flow and spring from a well willing and cheerful heart, that humbly thanketh God, and praiseth his holy name, for all his gracious gifts, so largely and bountifully powered upon them. Unto this purpose serveth that saying of saint Paul, j Timoth j where he thus writeth: The Law is not given to the righteous: For they that be such, do all things freely, willingly, and without either constraint or commandment, that they know to be allowed and agreeable unto the good will and pleasure of God. Now, these carnal, irreligious, faithless, and counterfeit Christians, knowing the bonds of humane Traditions to be broken, and hearing true Christian liberty preached, come stepping in, and vaunt themselves for jolly Christians, in that they profess themselves not to observe and keep the Pope's laws, pretending for their excuse, Christian liberty, and that they not hereunto tied and bound: and yet in the meant season omit, and leave undone those things, which true Christian liberty requireth, to wit, cheerful and unconstrained helping of their neighbour in all things to the uttermost of their ability, without respect of any Commandment: which to do, all true Christians endeavour themselves: therefore, they making Christian liberty only a Cloak for their filthy and wicked impurity, do disgrace and pollute the precious name and excellent title of Liberty, which agreeth only to true Christians.  
This doth saint Peter in this place forbidden us to do: and this is the effect and meaning of his speeches, as though he should say thus: Although in all outward and external things ye be free, because you are Christians, and ought not to be compelled by the law to obey the Magistrate, for that, the law is not made for the righteous and just, as before is declared: yet ought you (nevertheless) to do it, willingly, unconstrained, and not as by necessity enforced, but even for the love that you bear to GOD, and for the benefit of your neighbours. This we read, Matth. seven. that Christ himself did, when as he being free, and Lord of all, did (notwithstanding) pay Tribute or Polle money. So also obeyed he Pilate, and suffered himself to be judged of him, whereas (notwithstanding) he in the very same place testified and said unto him. Thou couldst have no power at all against me, except it were given thee from above: by which words he expressly and flatly confirmeth Magistracy and Power: But he yet submitted himself thereunto, because it so pleased his heavenly Father: and that not forcedlie or by compulsion.  
We see by this, that these peevish counterfeits, contemning aswell the things that please GOD, as the things which the world requireth, and still persisting in their wilful ways and corrupt judgements, have no right understanding nor knowledge what Christian liberty meaneth, brag they never so much of their Religion, & vaunt they themselves never so gloriously under the shows and titles of the Gospel. We are (in deed) freed from all Laws, howbeit it is of us necessarily required, that withal we help and relieve the weak and unskilful Christians, our brethren: which is the very office of love. Whereupon Saint Paul Roma. xiii. saith thus: Own nothing to any man, but this, that ye Love one an other. He therefore that would boast of Christian Liberty, must first perform and do the parts and office of a Christian to wit, to love and help his neighbour: and then afterward use Christian Liberty after this sort. If Pope or any other whatsoever, would compel and tie him unto their Laws, and to enjoin him by commandment to do this or that, he may say again: Sir, I will not do that which you give unto me in commandment to do, and for none other cause, but for that you would bind me thereunto by commandment: and by taking away from me Christian Liberty, to impose a necessity on me: we must deal and do freely as the Servants of GOD, and not as the Servants of Men, as here in this place saint Peter teacheth us. But if any man whom I might thereby benefit, should require any such thing at my hands, I am (willingly and of mine own accord) to do it: not respecting, whether it be a commandment or no: But only considering and weighing, that brotherly love requireth the same at my hands, and assuring myself, that it is a thing right acceptable and pleasant to Almighty GOD, by such service and duties to help my brother. By the same reason, and for the same causes I will not be compelled and enforced, to obey civil and profane Magistrates, but yet I will willingly and of mine own accord obey them: not because they themselves so exact and demand it, but because it tendeth and serveth to the commodity and benefit of my neighbour. To this end ought all our works to be framed, that they may issue and proceed from a willing and loving mind, and that they may be profitable and available to our Neighbours.  
Honour all men.  
THis is no Commandment, but an Exhortation. For we own honour unto all men, although we be free, because this Liberty ought to be readily benie always to do good, and not to do evil. Afore we showed in many places, that every Christian by and through Faith, is possessed of all those things, which are Christ's: and is also made and become his Brother: and therefore even as I own all manner of honour unto Christ, so likewise must I honour my Neighbour. But thou mayest not think, that this honour consists in outward gestures, as bowing down thy body, or uncovering thy head before him: but rather in thy heart, with all unfeigned sincerity to reverence him, love him, and highly esteem him: even as Christ himself is to be reverenced, loved, and highly esteemed of the. Moreover, we are the Temple of God, as saint Paul saith. j Cor iij. Because the holy Ghost dwelleth in us. We therefore that have been so easily carried and lead to a superstitious bowing of the knee before the Idolatrous Host (as they term it) or before the Image of a wooden Cross, why should we not much more fall down and show obeisance before him that is the lively Temple of God?  
After the self same manner S. Paul Rom. xii. exhorteth us, that in giving honour, one should go before an other, so that every one should be subject and humble himself unto an other, and prefer an other before himself. The gifts that are given unto us of God, are unequal, so that one surmounteth an other in dignity and pre-eminence of place and calling, yet no man knoweth who is the highest in the sight of God. For he is able to raise up him which in this world is the abiectest: and from a most silly estate, to advance him to the highest degree. And therefore every one (though here in this world he be placed in never so high calling) ought to deject and humble himself, and to yield honour unto his Neighbour.  
love brotherly fellowship,  
WE declared afore, how the Apostles make a great difference between Common love and Brotherly love. Our duty is, to love even our Enemies, and this belongeth to Common love. But Brotherly love is that, whereby we Christians love one an other, even as Brethren, seeking one an other commodities, and not our own: because we have all alike good gifts given unto us from God. And this Love is that, which Saint Peter here in this place peculiarly requireth.  
Fear God, Honour the King.  
HE biddeth us not only to make great account of, and highly to esteem the Kings and Rulers of the Earth, but withal also to honour them, y●a although they be Ethnics and Heathen. Which thing both Christ himself did, and the Prophets also, who prostrated themselves at the feet of the Kings of Babylon. Here might one say to me: Lo, thou seest, that by this place, we ought to obey the Pope, and every one ought to fall down and prostrate himself at his feet. I answer. True it is, that if he usurped and took upon him a civil or profane power, or did execute the place of any Temporal Magistrate or worldly Prince, he were (doubtless) to be obeyed. As for example, if he should thus say: I command thee to wear a Hood, or to shave thy Crown of thy head, or upon this or that day to fast: not that thou shouldest believe that God any whit regarded or cared for the same, or that any part thereof were necessary to thy Salvation, but therefore do I command thee to do it, because I being the Civil Magistrate and Profane Prince, am so minded to have it done. But then as he shall (as he doth) play the Tyrant after this sore: I being God's Vicar here on Earth, and his only Vicegerent, command thee to observe, keep and embrace this my Commandment, no otherwise then as if God himself by express words did command it, and this under pain of Excommunication and deadly Sin: Then mayest thou say: Be favourable to me Sir Pope: hold me excused: for truly, I mean nothing less than to perform and do that which thus thou proudly and presumptuously commandest.  
We are bounden to be subject unto the higher Powers and to obey their ordinances, so long as they bind not our consciences: I mean, so long as they impose any thing upon us concerning outward and worldly things, yea although they played the parts of very tyrants towards us. For, to him that taketh away our Coat, we are commanded to let him have our Cloak also. But when they intermeddle and take upon them to reign over the Spirit, and to lead awa● our Consciences captive, wherein God alone ought to sit and reign, than ought we rather to offer our heads to the block, than any whit to obey them in such points. The civil Magistrate and this external Empire, hath power over no further but erternall and corporal things. But the Pope hath not only violently challenged unto him and forcibly intruded upon this external power and outward jurisdiction▪ but also goeth about to rake, catch and challenge unto him, the Spiritual also: whereas in deed he hath right to neither of them both. He keepeth a great coil, and setteth down his Lordly commandments, Rules, Laws and Ordinances for Apparel, for choice of meats, for Colleges, abbeys, Priories, bishoprics, and Benefices? He stayeth not here, but goeth on further, and coineth out of these, both Sins, and good works: and therefore Christ can not abide such a monstrous Empire and mean Domination. But this external or outward Government, whereby the World is ruled, he both liketh and alloweth: for that, it neither usurpeth nor intermeddleth any thing with Sins, or good Works and other spiritual dealings, but dealeth altogether in external and outward Policies: as the maintenance, defence, and fortification of Cities, building and making of Bridges, appointing and assessing of Tributes, receit of Revenues, maintaining and continuing of peace, defending their Territories, Lands and Dominions, and setting order for punishment of Malefactors and Offenders. Therefore, each Christian may without danger (nay, willingly and of his own accord, not compulsively and forcibly) ought to yield his obedience unto such a Prince, sithence he challengeth no authority over his Conscience.  
Therefore now, if either Emperor, King or Prince should ask me what my Faith is, I ought plainly to confess and protest the same unto him: not for any his commandment: but for that, I otherwise am bound to confess my Faith openly before all men, as often as occasion is offered. Now, if he should proceed further with me, commanding me to believe this way or that way: then must I say after this sort unto him. Noble Prince, your charge is in respect of an external Principality and Empire, look well to that: your authority reacheth not to encermeddle with the Kingdom of God, it is not lawful for you to everoache upon the sanie, nor to usurp unto yourself that which belongeth to him alone, and therefore herein I may not obey you. You can not well abide, that any other should challenge any right unto himself within any of your Dominions: yea, if he should but only pass through the ranks of your Watchmen, setting them at nought, as though they had not to deal with him, you would I say (I am sure) pursue such a one with Guns, glaives, and other store of Partial provision. And how then can you think, that GOD will suffer you, to attempt to pull him out of his Seat, and to set yourself in his place? Saint Peter calleth here the civil Magistrate, only the Ordinance of man: and therefore their authority stretcheth not (as of themselves) to enact and command any thing upon the Statutes of God and points of our Faith.  
Servants, be subject to your masters with all fear, not only to the good & courteous, but also to the froward.  
For this is thankeworthie, if a man for conscience toward God endure grief, suffering wrongfully.  
For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well, ye suffer wrong and take it patiently, this is acceptable to God.  
Saint Peter hitherto hath taught us, how we should be subject unto the civil Magistrate, and what honour we ought to give unto the same. In the discourse whereof we have declared, how far it extendeth, and how the same Magistrates are not to stretch their authority further than their limited Commission, neither to overrule matters of Faith. All which is spoken of Magistrates in general, and therefore this doctrine appertaineth unto all. Now, he speaketh of such Magistracy as appertaineth not to the whole Commonwealth, but to certain private persons: And first of all, how a Family ought to be governed, and how Servants in an household ought to demean and behave themselves toward their Masters. The meaning of all which his words, in effect is this.  
servants both men and women, are Christians aswell as others, having one and the same word, one Faith one Baptism, & all other benefits beside, aswell as any others: and therefore in the sight of God are nothing inferior to any other. Only here in this world, in this external and temporal life there is some difference, for in that respect they are of less account and estimation, and therein being inferiors and underlings, they are bound to wait and obey. Therefore, seeing that God hath called them to that estate, they ought so to frame and enure themselves in their duties, that they show their subjection and testify their submission unto their Masters, honour them, reverence them, be serviceable unto them, and carefully look to their dealings and business. Whereupon the Prophet David Psalm. Cxxiij. borrowing from them a very apt and proper similitude, signifieth thereby how diligently they ought to attend unto their Masters and Maistresses. As the eyes of the Servants look unto the hands of their Masters: and as the eyes of a Maiden unto the hands of her Mistress, so do our eyes wait upon the Lord our God: which is as much to say, as Servants and waiting Maidens ought with submission and fear to do whatsoever may please their Master and Mistress. God requireth it, and therefore they ought with cheerful and willing minds to do it. That which thou thus dost according to the Word of God and Faith, be assured is acceptable and allowed of God: And therefore these are the best works of all others that a man can work: so that a man may here perceive that he needeth not to got far to do other Works. What thy Master commandeth his Servant, or the Mistress her Maid, that hath God commanded to be done of thee. Think it not to be the bare commandment of man, although it be uttered and done by man. And therefore thou oughtest not to consider and respect, what manner a Master he is, whom thou servest, whether he be good or bad, gentle and courteous, wayward and churlish: but think this rather what manner a Master soever he be, yet is it my duty truly and faithfully to serve him, and diligently to apply myself in his business, and that for God's sake, who requireth the same at my hands: remembering also that my Lord jesus Christ for the redemption and freedom of me, became a Servant.  
This is the true doctrine of life, which ought continually to be inculked and beaten into the heads of all men: but alas, the blindness of our age is so great, that it is nowadays almost quite abolished and utterly extinct. And this doctrine is of such sort, that none can well embrace and like of it, saving only true Christians, who have their lesson for the same, out of the Gospel. And therefore if thou wilt be the true child of God, frame thy mind so to serve thy master, as if Christ himself were present, and commanded thee every particular charge to do. For so writeth saint Paul Ephe. vj. Servants, be obedient unto them that are your Masters, according to the flesh, with fear and trembling, in singleness of your hearts, as unto Christ, not with service to the eye, as men pleasers, but as the servants of Christ, doing the will of GOD from the heart, with good will serving the Lord and not men. And again, Coloss. iij. For ye serve the Lord Christ. Oh that our Monks and Nuns now adays were in that state, that these poor Servants are, what joy might they have in their consciences, and to give God thanks for his benefits: There is never a one of them that can truly say: God hath commanded me to hear a Mass, to sing Matins, to mumble up the Seven hours, or such like Trumperies: For there is not so much as one word thereof spoken in all the Scriptures. And therefore if they should be asked, whether they be assured and out of all doubt, that their profession and condition be allowed of GOD: they will answer, No. But if a man should ask any poor moiling Kitchen drudge, why she washeth dishes and Platters, or why the Milketh Kine, she can yield reason and say. Sir, I know that the thing which I do, is acceptable and allowed of God: For I have the word of God, and his express commandment for my warrant, that I ought to do these things. This is surely a singular comfort, an excellent benefit, and a right precious treasure, of the which no man can well think himself worthy. The Prince may think himself an happy man, and highly in God's favour, if upon like confidence and trust of a sure commandment of God, he can thoroughly discharge and execute his weighty Office and Function. And truly he may in his high calling do that, which God hath commanded: Namely, if he punish transgressors and malefactors. But when alas, yea, how seldom happeneth it, that he rightly and lawfully is able throughlie to execute this his chargeable office? But in this condition and state of servage, all things are in that sort, that poor Servants certainly know and are throughlie assured that all the things, which they do at their masters commandments, are allowed and accepted before God. For God respecteth not the baseness and vileness of the work, but regardeth the heart, that in such vile dradging labours is obedient unto him. But it happeneth and falleth out in this case, as in all other matters it usually doth: For, look what God commandeth, that is no man willing to do: But that which men establish and command and not God: that (I say) every one seeketh after and followeth.  
But here will some peradventure say: what if I have such a froward, testy, wayward, and angry Master, whom no man can please, nor any service can content, of which sort there are not a few everywhere? Saint Peter hereunto ●●●eth a plain answer, in effect as if he should say thus: If thou be a Christian, and be desirous to please GOD, thou must not respect how wayward and churlish thy Master is: But consider rather and ever bear in mind, what the Lord thy God commandeth thee. Therefore think this with thyself: well, in this my service I shall serve my Lord Christ: he requireth at my hands, that I should be obedient, serviceable, and in each respect dutiful to my Master, be he never so froward, sullen, and unquiet. If God should command thee to wipe the Shoes of the arrantest verlett, or Develishest Rakehell in the world, thou oughtest with a cheerful heart, and willing mind to do it: and this work of thine should be both good and laudable before GOD, and so is any other work whatsoever, of the like sort, to be accounted right excellent and commendable: for that, God hath commanded it. And therefore in this case respect not the person, but consider only the good will and pleasure of GOD, and what he willeth to be doen. Thy duty and service in this sort, truly and faithfully performed, shall before God far surpass and excel all the works and merits of all Shaveling Priests and mumbling Monks in the world, if they were all laid together on one heap. If there be any that thinketh not this sufficient, in that, it is so pleasant and acceptable a work before God: it shall not much avail to use any further reasons to persuade him. For there is nothing better, if thou do it: nothing worse if thou foreslow and omit it. And therefore (saith saint Peter) this must with all fear be performed, and all things must orderly and duly be executed, seeing that it is the commandment not of man, but of God himself.  
And saint Peter doubtless in this place, peculiarly speaketh of such Servants, as many were in his time, to wit, Slaves, such as in some Countries yet to this day, are bought and sold, like brute Beasts. These were evil entreated, and oftentimes whipped and beaten by their Masters, who safely and without any danger of law, when they listed, might kill and put them to death. And therefore it was needful, that such Apostles as S. Peter was, should diligently admonish and comfort them, to be contented dutifully to serve their frowning and wayward Masters, and to bear those injuries, where with they were rigorously handled. For every one that is a Christian, must needs bear his Cross: and the more that he is pinched with injuries, the better fareth his case. Therefore take up this kind of Cross willingly, heartily thanking God for the same: for this is that very true affliction that pleaseth God. For what should it profit or avail thee, if when thou art buffered, and shreudlie beaten for thy deserts, thou shouldest boast and brag of suffering the Cross? And thereupon it is, that saint Peter here saith: If when ye do well, ye suffer wrong and take it patiently, this is thank worthy and acceptable to God, that is a true obedience unto God, and a pleasing worship. Behold here plainly described and set out unto thee, those true and excellent works, which thou oughtest to do, and yet we foolishemen have set at nought, and trodden under our feet this good and wholesome doctrine, and in steed thereof have devised, and found out for ourselves other good works, invented by our own brains and fantasies, of which we make such special account, that we think we can never sufficiently and enough, extol, praise, and dignify them. We therefore that are now delivered out of this blindness, and are taught again, which be the true and right works, that please God, let us with hands holden up to heaven, yield most humble thanks unto God for this so great a benefit, and let us heartily and entirely rejoice in the Lord for the same.  
For hereunto ye are called: for Christ also suffered for us, leaving us an example, that ye should follow his steps.  
Who did no sin, neither was there guile found in his mouth.  
Who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously.  
Who his own self bore our Sins in his body on the Tree, that we being delivered from sin, should live in righteousness: by whose stripes ye were healed.  
For ye were as sheep going astray: but are now returned unto the shepherd and bishop of your Souls.  
Hereunto (saith Saint Peter) ye are called. Unto what is that? Forsooth to suffer persecution, trouble and wrong, even as Christ himself afore you hath done. As though he should thus further say. If thou wilt be a true follower of Christ, it is not fit, decent, nor agreeable to thy profession, when thou art injuried, to brabble much, and repine thereat, but patiently to bear it, and to take it well in worth: considering how innocently Christ suffered all things for our sakes. He did neither exclaim, neither cried out for vengeance, neither cursed, when he giltleslie was brought before the judge: and therefore thou must also not here look always to be justly dealt withal, but as it were wholly to neglect, and not to care, how indifferently and rightly justice in this respect is ministered unto thee: but when thou hast wrong offered thee, say rather to thy wrong: I thank GOD, hereunto am I called, that I should suffer wrong. For why should I complain, sith Christ my Lord and Saviour (who was guiltless and innocent every way) complained not? And here hath Saint Peter alleged certain words, out of the liij. Chapter of isaiah the Prophet, where it is thus said that He had committed no wickedness, neither was any guile found in his mouth. And these words By whose stripes ye were healed, mentioned also in the same Chapter. vers. v. Christ was so pure, that there was not so much as one evil word in his tongue; he was worthy to have had all honour at their hands, he deserved to be kneeled unto, and (as it were) to be carried in the arms of all men. Finally, he had power and authority enough to have revenged himself, if it had so pleased him: but he suffered himself rather to be reviled, mocked, blasphemed, and last of all, put to death, and yet not once opened he his mouth. Why therefore shouldest thou be any whit unwilling to suffer persecution and wrong, sith thou art nothing but Sin? Thou shouldest rather heartily thank God, and highly extol his gracious goodness, who hath accounted thee worthy to be like to his Christ: and not to repine and mutter, nor to be unpatient when thou art wronged, seeing that the Lord himself, neither reviled nor threatened again, but earnestly prayed for his Enemies. But thou wilt peradventure say: Shall I allow and think well of them that deal Injuriously with me, and say that therein they do well? I answer: No. But say rather thus in thine heart: although I have not deserved this hard dealing, nor to be thus wrongfully entreated, yet will I willingly suffer these things for my Lord God his sake, who being moste innocent, was for my sake evil entreated, and most wrongfully dealt withal. Commit thy cause to God, who is a righteous judge, and he will abundantly recompense all thy sufferings: even as Christ committed his cause unto his Father in heaven. Who his own self (saith Saint Peter) offered up our Sins in his body on the Tree, that is, he suffered death not for any cause of his own, but for our sake, and for our Salvation, whom we through our Sins, crucified and nailed on the Cross. But alas, we are yet very far from such kind of suffering wrong. And therefore if thou be a sincere and a true Christian, thou must imitate Christ in this point, and be heartily sorry for them that hurt thee, praying earnestly for them unto almighty God, that it may please him to forgive them, and not to punish them for the same. For (alas) they do more hurt thereby to themselves in their Soul, than they do harm to thee in thy Body. This if thou thoroughly consider, and in heart rightly weigh, thou canst not choose but be presently eased of all inward grief, and willingly suffer all things with patience. And finally we are to remember, that we ourselves aswell as they, a little afore led a wicked life, but are now at length turned unto Christ, as saint Peter in the knitting up of this Chapter saith.  
For ye were as sheep going astray: but are now returned unto the shepherd and bishop of your souls.  
AND this place also hath he taken out of Esay. Chapter. liij. Where he saith thus: All we like sheep have gone astray: we have turned every one to his own way. But now saith saint Peter, we have gotten a Shepherd. The Son of God is come down for our sakes, to be our Shepherd and our Bishop: he by giving unto us his Spirit, feedeth us, and so guideth & leadeth us by his Word, that we are now certain and sure of our Salvation. Therefore, if thou acknowledge and confess that thy Sins are clean washed and taken away by him, thou art his Sheep, and he is thy Shepherd, and thy Bishop. This is the greatest comfort that all Christians have.  
Thus have we fully finished two Chapters of this Epistle: wherein Saint Peter hath first laid down and plainly taught the sincerity of Faith: and secondarily the sincere works of Love: and herein also hath he treated of two sorts of Works: namely aswell of those works which we are all bound in generality to show unto the Magistrate, as also those duties that Servants own unto their Masters. And what saint Peter here speaketh of Servants, the same also appertaineth unto certain other sorts of men: namely, Artificers, hirelings, and all sorts of mercenary servants whatsoever. Now, next he layeth down lessons, how man and wife should Christianly live together.   

The third Chapter.  
LIkewise let the wives be subject to their husband's, that even they which obey not the word, may without the word be won by the conversation of the wives,  
While they behold your pure conversation, which is with fear.  
Whose apparailing, let it not be outward, with broided hair, and gold put about, or in putting on of apparel.  
But let the hid man of the heart, be uncorrupt with a meek and quiet spirit, which is before God a thing much set by.  
For even after this manner in time past did the holy women, which trusted in GOD, tire themselves, and were subject to their husbands.  
As Sara obeyed Abraham, and called him, Sir: whose daughters ye are, whiles ye do well, not being afraid of any terror.  
Likewise ye husband's, dwell with them as men of knowledge, giving honour unto the woman as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted.  
Finally, be ye all of one mind: one suffer with an other: love as brethren: be pitiful: be courteous,  
Not rendering evil for evil, neither rebuke for rebuke: but contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing.  
For if any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile.  
Let him eschew evil and do good: let him seek peace, and follow after it.  
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: & the face of the Lord is upon them that do evil.  
And who is it that will harm you, if ye follow that which is good?  
Notwithstanding blessed are ye, if ye suffer for righteousness sake. Yea, fear not their fear, neither be troubled:  
But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, and that with meekness and reverence,  
Having a good conscience, that when they speak evil of you as of evil doers, they may be ashamed, which slander your good conversation in Christ.  
For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing.  
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was quickened in the spirit.  
By the which he also went, and preached unto the spirits that are in prison.  
Which were in time passed disobedient, when once the long suffering of God abode in the days of Noah, while the Ark was preparing, wherein few, that is, eight souls were saved in the water.  
To the which also the figure that now saveth us, even Baptism agreeth (not the putting away of the filth of the flesh, but in that a good conscience maketh request to God) by the resurrection of jesus Christ,  
Which is at the right hand of God, gone into heaven, to whom the Angels, and Powers, and Might are subject.  
Likewise let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives.  
While they behold your pure conversation, which is with fear.  
Saint Peter in this place, namely speaketh of those Wives, which in his time had unbelieving husbands: and again, of such faithful husbands, as yet had Heathen and Ethnic wives. For, it oftentimes happened in those days, that the Apostles preached the Gospel among unbelieving Pagans and Infidels: among whom it was often seen that the one of the parties, to wit, either the husband or the Wife, was converted and won unto Christ, the other still wallowing and persisting in error. Now, if this charge of wives subjection and obedience to their husband's, were so straightly commanded then: how much more is it behoveful and necessary to perform, and show it forth now adays. The office therefore of a Wife, (saith saint Peter) is this, to be loyal and subject to her husband, yea, though he be an Infidel and a Heathen. And here he inferreth the cause why it is convenient and behoveful so to do.  
That even they which obey not the word, may without the word be won, by the conversation of the wives.  
WHen the husband seethe that his Wife liveth orderly, innocently, and honestly he is thereby moved and provoked to embrace the like Christian Faith and godliness. And albeit, the office of preaching be not committed, nor allowed unto Women, yet ought they nevertheless, so honestly to demean and behave themselves in manners and conversation, that even thereby they may allure and draw their husbands unto Faith. We read, that the virtuous Matron Monica, Mother unto saint Augustine, converted her husband a little afore his death, unto the Faith of Christ: and after that her Son Augustine also. But we must note, that this is an external office and outward charge, not to be done of any woman, with intent thereby to be justified. For, by all this obedience shall not a woman be saved. For, even among the Heathen Infidels, we may find some Wives in each respect very dutiful, serviceable and debonair to their husbands: but that obedience of theirs, reached no farther than to content, serve, and please their husbands. For, so did God ordain and appoint Genes. iij. when he said to the woman: Thou shalt be subject to thy husband, and he shall rule over thee: which is one of the punishments, that God there inflicted and laid upon Women. But yet this is (as I said afore) appertaining to outward conversation, and belongeth to the body, not to the Spirit.  
Women have here great cause to rejoice, in that, they know, what Work to do, to please God withal. For, this is such a great treasure, as a wife can not have a greater, nor more precious: in that, she certainly knoweth, that when she showeth such subjection and obedience to her husband, she highly pleaseth God therewith, and doth that, which to him is right acceptable: than which knowledge and persuasion, what can be tied unto her more joyful and gladsome? And therefore, she that is desirous to be a right Christian wise, let her thus think with herself: I will not respect, what manner of person my husband is, with whom I am now coupled in marriage, whether he be jew or Gentile, good or bad: but I will draw myself to this consideration and respect only, that God hath appointed me to be this man's Wife, and linked me unto him in the bands of Matrimony, and therefore, as I am bound, so will I in all points be subject and obedient unto him. This persuasion being once throughlie settled in her, living in such dutiful obedience, all her Works be both acceptable and commendable.  
If any be so wilful and wayward, whom these reasons do not move, to such a one (doubtless) no other persuasions will be available. By beating, a man shall do no good, if he think thereby to bring his wife to be tractable and dutiful: for in casting out one Devil by beating, he shall be sure to beat in two as bad or worse, as in our common Proverb we are wont to say: O that Wives throughlie knew this doctrine, and exhortation of Saint Peter: how happily and blessedly should they live? But our perverse and crooked Nature is such, that what God commandeth, none are willing to follow, but what man's idle brain deviseth, after that men run headlong. Furthermore, God hath willed this Commandment of wives obedient subjection to their husband's, to be so firmly and inviolably observed, that he hath granted power and authority to the husbands, to dissolve, undo, disallow, and to make frustrate, and of none effect any vows made by their wives, if they mislike the same: As we read Num. thirty. And that for none other cause, but to live thereby at home in peace, quietness, and tranquillity. And thus much first, of the office and duty of Wives toward their Housebands: now next the Apostle setteth down, how a Wife ought to behave herself towards all others.  
Whose apparailing let it not be outward, as with broided hair, and gold put about, or in putting on of apparel:  
But let the hid man of the heart be uncorrupt, with a meek and quiet Spirit, which is before God a thing much set by.  
THis treasure and inward garnishement, we may not think here to be commanded and prescribed only for Wives, but the same stretcheth & aught to be construed, as meant also of Men. Here may some ask this question: Whether these sayings of Saint Peter, concerning women's apparel, be straightly commanded or no? We read of Queen Esther, how that she ware a Crown of gold on her head, and put on her royal apparel that was very rich, precious, and meet for a Queen: Esth. ij. and .v. judith also appareled herself most bravely and magnificently. jud. x. But in both places we find it thus explained, that they did it not for any vain delight that they had therein, but rather that they contemned, and little esteemed that gorgeous furniture, which they did wear but for the time, the better to compass and bring about their godly and zealous purposes. The same answer may we make here. That it is the duty of each godly woman, to be in mind so virtuously affected, as that she may wholly contemn this gay attire and womanish bravery: for if they once link themselves in love therewith, (the nature thereof is such) that they will daily seek more and more to prank themselves, and will keep neither mean, nor order therein, but wanton and licentiously without end, covet the continual maintenance of such vain and dissolute prodigality.  
A Christian Woman therefore ought utterly to despise this outward decking, and worldly gallantise: but yet so, that if her husband will have her so to do, or any other honest respect require the same, it is to be borne withal, and tolerated. Howbeit it is most to be wished, and they are most especially so to frame themselves in their attire and decking, as saint Peter here teacheth them: to wit, to be inwardly garnished, and decked with a mild and gentle spirit. Thy bravery and furniture is gay and gallant enough, if thou deck and attire thyself, to content and please thy husband. Christ requireth no such thing at thy handemaie, he is highly offended, if thou trim thyself to the intent to please the eyes of other men, or because thou seekest thereby to be dignified and called fair, lovely, or beautiful. But thy chiefest care ought to be, to carry this precious furniture, and incomparable garnishement (afore spoken of) in thy heart, far from all corruption, as saint Peter saith, and to lead a decent, honest, and chaste life.  
It is a sure token, that thou haste very small working of the Spirit in thee, if thou feel thyself to be much given to this fantastical, worldly and outward bravery. For if Faith and the Spirit were truly settled within thee, thou wouldst sooner stamp and tread it under thy feet, then to take delight and pleasure therein. And thou wouldst say as Esther did: Esth. xiv. Thou knowest Lord that I hate and have no delight in this Crown which I wear on my head, and that I wear this gorgeous apparel even against my will. If I were not compelled so to do, to please my Lord the Kings eye, I had leifer tread it under my Feet. A wife thus minded, can not herein but be much the dearer and acceptabler to her husband. And therefore Saint Peter willeth Matrons and Wives to set their delight in attiring and garnishing themselves with this inward furniture, and to be endued with a meek and quiet Spirit, having their hearts void and free from all corruption.  
In advising them to be meek and gentle spirited, his meaning is not only, to restrain them from licentious gadding abroad, and other open and outward misdemeanours of the world: but his meaning is, that they should with much more heed and carefulness look to themselves, that their minds inwardly be incorrupt, and that they constantly persevere in a true and sincere Faith, not suffering the same any way to be impaired or violated.  
And thus it cometh to pass, that the heart willingly containeth itself within his limited bounds, without breaking out into any disorder, and be thinketh how it may please their husband. And such an heart, is an exceeding pleasure and acceptable attire before God. If a woman be never so richly appareled in cloth or beaten gold, and garnished all over (even to the foot) with Gems and precious Stones of price inestimable, this her apparel must needs be very magnificent and sumptuous: but no woman can be any way so richly and bravely attired, as in any respect to be comparable to that unvaluable attire of the Soul, which before God is a thing much esteemed and set by. Gold and precious Stones in the eye of the world are things highly esteemed and of singular price, but before God, they be things filthy, abominable and of none account. That woman therefore is gorgeously and richly attired before God, which hath a quiet and gentle spirit: for seeing that before God it is a thing so highly set by, it can not but be a thing of singular great excellency and full of majesty. A Christian soul already hath whatsoever Christ himself hath: because Faith bringeth together with it all good things. And this is such a precious treasure and rich attire, that no man can sufficiently and according to the worthiness thereof esteem and prise it. For it is highly esteemed and prized by God himself. The persuasion and inculking of these reasons, will be much behoveful, expedient and forcible to draw women's minds from the desire of this worldly pompous apparel, whereunto they are by nature otherwise much inclined: and so to bring them in love with this inward garnishing, that they may of themselves willingly loath and detest all worldly and outward bravery. For it can not be, that a virtuous Christian woman hearing these things, and inwardly in heart digesting them, but she straightways entereth into this consideration with herself: Behold, if this brave attire and sumptuous apparel be nothing at all regarded before God, why should not I also contemn and despise it? But if I must needs wear it, I will do it only, to please my husband thereby, whose pleasure it is to have it so: and unto whom, God himself hath expressly commanded me to be obedient. A woman thus minded, is truly garnished and decked in her Spirit. Now, moreover saint Peter bringeth in, the example of holy women, thereby to draw and provoke other women to this Christian purpose and consideration: saying.  
For after this manner in times past, did the holy women, which trusted in God attire themselves, and were subject to their husbands.  
As Sara obeyed Abraham and called him, Lord:  
AS they attired themselves, so is it meet that you also deck yourselves (for so is his meaning) and to be loyal and obedient to your husband's, as Sara was unto Abraham, who called him Lord, as in the Scripture it appeareth Gen. xviij. When as the Angel came to Abraham and said to Sara his wife: this time twelvemonth thou shalt bear a Son, she laughed and said: After I am waxed old, and my Lord also, shall I give myself to lust? Which place Saint Peter here fitly remembered and aptly alleged. For Sara would not have called her husband Lord, if she had not been subject and obedient unto him, and carefully bend to please him. Therefore he afterward saith.  
Whose Daughters ye are, whiles ye do well, not being afraid of any terror.  
WHat meaneth he by this admonition? Doubtless this. The nature and disposition of women is for the most part, timorous and fearful of every wagging of a Straw, and is easily drawn to shake and tremble at every shadow: which is the cause that there is in that Sex such store of magical Impostures and superstitious enchantments, which they also teach one an other, the number of whom now adays is grown to be very great. This mischievous practice ought to be far away from every Christian Matron: who ought to dwell in such safety of conscience, and to live so void of servile fear, that she should not in such fearful sort run up and down, now seeking help of this Enchantress, now of that. But rather so surely to stand upon her guard, that she may boldly and faithfully commit all things to the good disposition of God: not doubting but that all things shall happen to her for the best, and that no harm can betide her. For, being assured and certain of her estate, and that her condition is allowed and liked of GOD, what cause hath she to fear? If her Child die, if she herself be touched with any disease, all is for her good: let her refer the case to God, for sith she is in that state that is pleasing and acceptable to God, what can she wish better? And let this be taken as spoken to the women: now followeth that which concerneth Men.  
Likewise ye husband's, dwell with them as men of knowledge, giving honour unto the woman as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted.  
THE Wife (saith he) is a vessel and Instrument of God: which God useth to this purpose that she should conceive and bring forth Children, nourish and bring them up, and govern the house. These be the offices and duties that belong to the Wife, who is a vessel and Organ of God, created and made for the same purpose: & whereunto he hath made her by a certain natural propension, apt and enclinable. Such an Organ and mean, must a man have to help him, and therefore saith S. Peter, you husbands aught to dwell with your wives as men of knowledge: And not that you should according to the unruly affections of your own conceits and brains seek to rule over them. Their duties are to frame themselves to fulfil their husband's commandments, and to seek all ways to please them: But withal, it is the husband's charge again, to deal with his wife by reason, and to handle her gently and courteously, yea yielding something unto her, and giving honour to her, as to the weaker vessel of God.  
The Husband also is the Vessel and Organ of God, but the Woman is the weaker, and that not only in body but also in mind, wherein she is of a weaker and fearfuller mould. And therefore thou must so handle her and so deal with her, as she may bear it. And herein thou must none otherwise frame thy dealings, than thou wouldst do about any other Instruments whatsoever, that thou hast need for any purpose to use: as if thou wouldst preserve and keep thy knife in a good edge, thou must beware that thou cut no stones with it. But of this point there can not any certain rules be prescribed. God referreth that to the discretion and wisdom of each peculiar man, to use his Wife with reason and knowledge: and as the nature, wit and disposition of every one doth require. For thou art not allowed to use that power and authority which thou haste over her, according to the devise of thine own sensual fantasy: for thou art her husband, because thou shouldest help her keep her, maintain and nourish her, and not to spoil and mar her. Herein therefore (I say) can no certain scope and bounds be limited to a man for circumstance how to rule and govern his wife, but the usage thereof is referred to every particular man's discrete dealing and wise government.  
After this sort we are likewise taught, as touching the husbands, what dealings are fit and decent for them, and what behaviour they are to use, agreeable to God's good will and pleasure: To wit, that they should dwell with their Wives, and jointly with them seek to get both their livings, help to maintain and comfort one the other, and to use themselves the one to the other, gently and courteously. And although all things in household matters, at all times be not handled accordingly as thou wouldst have them, but many times contrary to thy mind and appointment, yet must thou remember that thou art a Man, and of more wit, reason, and perfection than a Woman: And therefore the defects and mishaps, growing through thy wives weakness and imperfection, thou art by reason to amend and bear with: And what any way wanteth in her, thou art to supply: Yea, sometimes thou must wink at matters, and seem not to know all things: sometimes to yield a little, many times to forgive and pardon things amiss, and each way to give to thy wife her due honour.  
This honour (I know not how) many have after sundry sorts interpreted. Some think it to be meant, that a man should provide for his Wife convenient food and raiment, and so cherish and keep her: Some others would have it to signify the lovely benevolence, that is and aught to be between married folks. In my opinion, the interpretation of this place, is thus much in meaning, that the husband should so account of his Wife, and so use her, as a Christian vessel, and the organ or Instrument of God. For they ought both, so to frame and dispose their lives, that the Wife must obey, love, and honour her husband: and again, the Husband is to give unto his Wife that honour, that is due unto her. If they can frame themselves after this sort, they should live in most amiable peace and love together, and all things would go well with them, whereas otherwise, if this knowledge and mutual zeal be wanting, all things in their married estate are loathsome, tedious, cumbersome, and full of grief. And hence cometh it, that such couples (I mean such husbands and such Wives) as marry together, for none other cause, but for wanton pleasure only, thinking so still to live in lascivious delights, and sensual appetites, find nothing in their marriage, but irksome grief, and very torment of mind. But if they would have regard, and respect unto the Work and will of God, and thither direct all their reasons and accounts, they should live a right Christian life in their married estate, and far otherwise then the Pagans and ethnics do, who are utterly ignorant of the good will and purpose of God in this behalf.  
As they which are Heirs together of the grace of life.  
THE husband ought not only to mark and consider. that his Wife is a weak Creature, and easy to offend, and there to stay: But this rather is required of him, that he have special regard unto this, that she is baptized into the Faith of Christ, and that she is possessed of all those good things in Christ, which he himself is enheritable unto. For according to our inner man, we are all equal and alike, and there is no difference between a Man and a Woman: But outwardly, God requireth that the Man be the head and govern: and the Woman to be subject and obedient.  
That your prayers be not interrupted.  
WHat meaneth Saint Peter by these words: Forsooth even this: that if we will not direct our doings herein, by this rule of reason, but deal sensually, roughly, selfwilledly, unreasonably, unquietly, and waiwardly, and (as men that will never be pleased) look to have every thing to fall out jump, according to our own wilful devices: We may not think but that the Wife also, hath her diseases and imperfections, and so shall the one never please nor content the other, nor greatly care the one for the other: the one never yield an inch to the other, never pardon and forget any thing the one to the other: Nor the one to like well of that, which is done by the other, or of the one to tother: and in these outrageous garboils, how can they pray, and say: Forgive us our trespasses, as we forgive them that trespass against us. By this prayer, we must fight against the Devil, and therefore it behoveth us to agree among ourselves. These are those true and most excellent good Works, that herein we are required to ensue and put in practice. Which if they were throughlie inculked, and preached unto us, and that we effectually and entirely would agnize and remember them, we should have all things at home in most quiet case, and peaceable tranquillity. Hitherto now we have heard how a Christian man ought to use, and behave himself in sundry vocations and kinds of life: and privately also one with an other. Now, he will teach us, how all manner of men generally are to behave theimselues christianly one to an other, and what comely conversation outwardly they are to use.  
Finally, be ye all of one mind: one suffer with an other: love as brethren: be pitiful: be courteous:  
ALL that he here saith, carrieth none other meaning, but that we should love one an other. For that which the Scripture elsewhere comprehendeth in few words, is here somewhat at large paraphrazed and expounded. The meaning therefore of saint Peter here is, as though he should say: This is the sum of all that can be commanded and prescribed, concerning your outward conversation, that you be all endued with one mind, affected alike, and linked in heart and judgement alike, that whatsoever seemeth right and good to one, may semblably be so thought and deemed of others.  
We can not all of us do one and the self same Work: every one must work for himself, and in that vocation wherein it hath pleased God to place him. The Husband's charge, is not as the Wives, nor the Servants office as the Masters, and so of others. It is too too foolish and ridiculous, that some of our maisterlie leaders have taught, how that we must all do the same things, and work the same Works. Of this stamp are those dreaming popelings, that are still beating into our heads, their lying Legends of Saints, preaching thereout unto us, that this holy Saint did this, and that holy Saint did that: inferring thereupon, that we also must do the same. Doubtless, Abraham when he would have Sacrificed his son Isaac, being so peculiarly commanded to do by God, did therein a most excellent and worthy act: but when the Gentiles and other Nations would imitate his dealing therein, without any express commandment of God, and sacrifice their children: that dealing of theirs was abominable before God. So did Solomon moste godly and well, in building a Temple unto the Lord, for the which God most liberally recompensed him: now thereupon suddenly start up our blind foolish and prattling buzzards, who teach us that we also must build Churches and chapels, whereas in truth, there is no such thing commanded unto us of God. And hereupon it cometh to pass, that whereas we ought among ourselves to have all one mind, and one judgement, but diverse works, the case is turned clean upside down: and we all seek to do one self same work, and to have disagreeing judgements, and contrary minds: which is flatly repugnant to the Gospel.  
All men are now therefore to be taught, that it is required at all our hands, that we should think all one thing, be all of one judgement and like affection, but yet that we must work diversly: that we have one heart, but yet many hands. We must not all follow one and the same work, but every one must exercise his own work: For otherwise we could not persevere and continue, in one mind and one heart. That which is outward, must needs be diverse: so that every one must abide in that, which he is commanded unto, and whereunto he is called. This is a true & sound doctrine for this life, and needful of all men to be throughlie known, and effectually practised: for the Devil is most busy in this point, yea, and hath already in many brought his purpose to pass, that few men continue in the function peculierlie incumbent unto them, but blindly run on, and seek to discharge their own peculiar offices by the works of others: whereupon there hath grown among us much jarring disagreement: Monks snapping at Priests, and Priests kicking at Monks, and every several Profession of life, spiting an other. For every one would have his own Profession and trade, to be accounted best, and thereupon hath grown up such a table of sundry professed Religions, one seeking to be had in estimation before an other. Thus the Augustine Friars sought to outcountenaunce, and deface the Preaching Friars: and the Carthusians still grunted against the Minorites: So that they are all grown to be several and distinct Sects, and in no Profession or trade of life hath there been less agreement, then among these holy religious Orders, for so (saving your reverence), they must be termed.  
But if one should preach unto them, that no Work before GOD excelleth other, but that all things by Faith are made equal, that our hearts should continue uniform, and that we all should be alike minded: or if one should say: This Order or Profession wherein the Bishop liveth, is before God of no more acceptation, than the order of life wherein the poor Laieman liveth: or that the kind of life that a Nun hath professed, is no better than the state of a married woman, and so of the residue: I am sure, they can not abide to hear it: for every one striveth to be accounted of greater excellency than other. What? (will they say) how can it be, but that this strict and austere trade of life, which we have vowed and professed, must needs be much better and excellenter, than the plain profession of the laity?  
Therefore to be of one mind and of one judgement, signifieth that every one should so think of his own work and profession, as of an other man's: so that he account and think the married state to be as good, as the vowed state of chastity and virginity: and that all things are equal before God, who judgeth according to the heart and faith, and not according to the persons or outward works. And therefore we ought so to judge as God himself judgeth, that is, that we must have all one mind and one judgement, that unity and concord may flourish and remain in the world: that our hearts may continue undissevered, and not be drawn asunder for these outward by matters: so that we are to deem allow and think well of the work that any other doth, so long as the same is not of itself, sin..  
Of this Concord speaketh saint Paul ij▪ Cor. xj. where he saith thus: I fear, least as the Serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in Christ: which is as much to say, as, I fear lest the Devil likewise deceive you, and draw your simple hearts and agreeing minds into division and discord. Likewise Phil. iiij. The peace of God which passeth all understanding, preserve your hearts and minds in Christ jesus. And why is the Apostle so careful for our hearts and minds? Truly because thereupon all other things do depend.  
For if I once fall into a reprobate sense, and be possessed with a perverse understanding, I make a general shipwreck of all together. As if I be a Monk, and therein fully persuade myself, that my works are more regarded and esteemed before God, than other men's: and should say: I thank thee O GOD, that I am become a Monk: my profession is far better than the vulgar state of married life: thereupon straightways necessarily ariseth a swelling arrogancy of the mind: and a vain puffing up of the heart can not but be there, where I seem in mine own eyes to be more just and righteous than others be, and in respect of myself contenme other men. By which means I wilfully beguile myself: for there is no married woman living in the true and sincere Faith of Christ, but is much more esteemed before God, than I with my lousy Profession and witless Vow. Therefore when we acknowledge & assuredly know that Faith bringeth with it all things that be expedient and needful for a Christian man to have, then are we all of one mind, heart and judgement, without making any difference of works, or preferring one before an other.  
Think therefore that this place of S. Peter is not to be understood of any external mind, but of a spiritual and internal judgement in things, and such as before GOD are highly set by: that life and doctrine may uniformallie agree together, and that the same thing that seemeth good to an other, may seem also good to us, and also that that may be liking and pleasant to an other, that is liked and pleasant unto us, as afore hath been declared. This heart and this mind have they that be right Christians, and this ought they with all care and diligence to look unto, that by no means it quail according to saint Paul's exhortation. For assoon as the Devil by his malice overthroweth this heart and this mind: straightways is the bond of true unity broken asunder, and all things at once come to an utter confusion.  
One suffer with an other:  
LET one have a care for an other: let the necessity of thy Neighbour no less move thy heart, then if the case were thine own: yea think it to appertain unto thee: And when he hath sustained any hindrance, loss or mischance, do not thou rejoice thereat, neither thus think with thyself: It is well enough: if some worse thing had happened unto him, he hath well deserved it. For where charity is, there is so much and so great care for the state of our Neighbour, that if any mishap befall unto him, it should no less pierce our hearts, then if it had chanced unto ourselves.  
Love as Brethren:  
LEt every one account an other as his own Brother: the which how to be understood, is very easy, for even Nature herself teacheth us. We see that they which be natural borne brethren, live in a more nearer bond of love, and are more careful, zealous, willing and ready one to assist an other, than any other friends be. The same must we now do, being all Brethren together by Baptism, insomuch that our very Parents after our baptism, are to us in the place and steed of Brethren, for that we have the same gifts, graces and benefits at Christ's hand by Faith, which they have.  
Be pitiful one to an other.  
THE Greeks in this one word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) comprehend all this sentence: which to express again in one word in Latin, we must be driven to call it Viscerosi. And I know not how better to interpret and explain it, then by a comparison or similitude. Behold & mark how a Father or Mother is affected toward their Child: that if a mother see her Infant to suffer any extremity or want, her heart and bowels earn within her. And thence is this form or phrase of speaking borrowed, which is very usual and often in the Scriptures. One History thereof we have in the first Book of Kings Cap. iij. Where it is declared, how two women contended before King Solomon, for a young Infant, whose it should be, for either of them laid claim unto it. The King therefore purposing to try out, whether of them was the right mother of the Child, could devise no better way to bolt out the truth, then by nature itself: by which policy he tried out the matter. For he said to the women: Thou sayest that the living Child is thine, and she saith, it is hers: Bring me therefore hither a Sword, and divide the Infant in twain, and give the one half to the one, and the other half to the other. By which wise policy, he found out which was the true mother of the Child. For the Scripture in the self same place recordeth, that straightways the bowels of her compassion were moved in love toward her Child: and that she cried out and said: Oh my Lord, not so, but let her rather have the whole Child, and stay him not. Whereupon the King presently gave judgement, & said. This is the true mother of the Child, deliver him unto her. here-hence may we gather the very true sense of this word, here delivered unto us by saint Peter, to signify an entire compassion and most hearty affection. And that we should be none otherwise mutually affected one toward an other, than they that are natural Brethren by blood: that every ones whole heart, marrow, veins and all the powers of our mind and body be totally moved with compassion at the mishaps of an other: and that we ought to bear such a zealous, mutual, hearty and motherly affection one toward an other, that if any thing with than miscarry, it should even pierce us (as it were) to the death. Such a mind ought one Christian to bear towards an other. But I fear, there are but a very few to be found, which so entirely with their heart love their Neighbour, and that are so moved with compassion over the necessities and wants of others, as a mother is over her Babe that she bore in her womb.  
Be courteous.  
USE your conversation so gently and amiably one toward an other in these outward things of the world, that every one not only account the things which happen to an other, to appertain also to himself: even as Parents are wont to do, who make no less reckoning of that which is their children's then of their own: but also that every one use loving and courteous conversation with his Neighbour. For there be some so wayward, churlish, crabbed and unreasonable, that every one almost is unwilling to have any dealing or use any company or conference with them. And so it cometh to pass that such persons commonly be suspicious and easily drawn unto wrath and anger, so that none will willingly deal with them. But they be truly courteous, friendly, favourable, sincere and amiable, which construe all things to the best, be of nature nothing suspicious, and are not easily moved unto anger and wrath, but can take well in worth whatsoever is done unto them.  
Behold now and look into the Gospel, and there shall you find Christ depaincted and set out after this manner, in whom we may behold and see most evidently all these virtues singularly abiding. The Pharisees tempted him after sundry sorts, now one way and now an other, to entrap and catch him at advantage, and yet is not he a whit therewith moves. And although his Apostles now and then stumbled and did amiss & foolishly, yet never did he roughly and hardly check them, but used always a mild and courteous lenity towards them, assuring and drawing them unto him, to the intent to make them the gladder and willynger with all their hearts to live with him, and to have a great pleasure in adhering and cleaving unto his company.  
The same kind of loving affection we commonly see to be among tried friends and faithful Companions, where there be two or three that be sincerely affected in mind one towards an other: If one of them make a fault, the other taketh it well in worth, and gently beareth with it.  
This example somewhat confirmeth this sentence and advertisement of Saint Peter, but not wholly expresseth the full meaning thereof. For the friendliness and courtesy that is here spoken of, ought indifferently to be extended and showed unto all men.  
Here thou seest the very nature of sincere and true Love, and what a perfect, gracious and favourable people, Christians are. The Angels lead this manner of life among themselves in heaven: Which kind of life we ought also to practise, and lead here on earth: but the number among whom the same is to be found, is very rare and scant. As saint Peter therefore hath taught husbands, and Wives, manservants, and Women-servants, so to frame and lead their lives, as that each one should look to his own charge and function, and carefully apply his own peculiar vocation: So willeth he likewise the same practice and order, to be put in ure in our common dealings among ourselves.  
Now, the only Works, whereunto Saint Peter here would have us earnestly and zealously to give ourselves, are these: to be sorry at the harms and mischances of our Brethren, to be fervent in brotherly Love, to have our very bowels throughlie inflamed with the love of them, and to show ourselves ready, willing, tractable, and fit to love, and to be loved of all men.  
Here is never a word mentioned of any of those flim-flam toys, and frivolous devices that have heretofore very devoutly been preached, or rather prated on unto us. He doth not here say, Build an abbey or a Nunnery, give some maintenance for an ordinary Mass, take the holy order of Priesthood upon thee, profess thyself a Monk, wear a cowl, vow Chastity or any such like. But he saith thus: Look that thou be mild, gentle, and courteous. These are the true good Works in deed, yea, rather the golden Deeds, the Pearls and the precious Stones, wherewith God is singularly delighted.  
But as this doctrine is a perfect, Christian, and right wholesome doctrine: So can not the Devil any way abide it. For this doctrine once prevailing, would quickly overthrow and subvert his Kingdom: And therefore he seeketh all the ways that he can to deface and extinguish it, by stirring up these pompous Popes, and mumping Monks to yell and ●aule, to ban and curse, and malapertly to affirm, that whosoever he be, that speaketh against any of their doings, speaketh by the very instinct, suggestion and procurement of the Devil himself. But little know they, the use of these ●eedefull and necessary good Works, whereof saint Peter here speaketh: Namely, Brotherly love, being entirely and in the bowels of unfeigned sincerity, meant and exercised with all friendliness, courtesy, and sweetness. For if these be 〈◊〉, (as needs they must confess them to be) then are they much to blame, and to be accounted as impudent liars, in presuming and affirming their own dregs and devices, to be most worthy to be preferred. It is to be wondered at, how such gross and palpable blindness could sink into men's hearts. Thomas Aquinas ●●e of their most re●erende couled Rabbins, impudently advouched, that the Orders of Popes and Monks, far surmounted the common state of the simple laity. Which most impious, shameless, and lying assertions, were afterward by the Schoolmen ratified and allowed: and they only that were the Professors thereof, invested with the title, dignity, and name of right Reverend Doctors: and afterward the Pope with the Ruffianlie rout of his carnal Cardinals and adherentes, Canonised and Calendred them for holy Saints.  
Abandoning therefore, and rejecting all other doctrines, I wish thee to embrace, and firmly to stick unto this. Christ himself and his Apostles have taught so. If thou wilt therefore do those Works that of all others are best, and take that profession upon thee, that of all others is most holy, embrace Faith and Charity: and detest that gross impudency of these Popelynges, which affirm and vaunt their Profession to surmount either Faith or Charity. For if their vowed Profession were of such worthiness, that it excelled Faith, it must also excel the word of God: And if it excel the word of God, it must needs follow, that it excelleth and passeth God himself. And here we see, that S. Paul ij. Thes. ij. wrote very truly in saying, that Antichrist should exalt himself against all that is called God. Finally, lea●●● thus to judge all these matters: wheresoever Love, Mildness, and Courtesy are wanting, there doubtless all other Works be damnable. We see therefore how plainly and fully Saint Peter hath here set down unto us, how we ought to frame ourselves to live a Christian life, even in our outward conversation: having afore, with no less excellency and skill declared, how our inner life should be framed to God ward. Wherefore this Epistle is fully staught with store of much godly and wholesome doctrine, and therefore to be accounted as golden, and among the best, and most absolute Epistles that are.  
Not rendering evil for evil▪ neither rebuke for rebuke▪ ●ut contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing.  
YEt he continueth his exposition of Love more at large, instructing us further how we should behave ourselves toward them, that hurt and persecute us. The meaning of the Apostle is this: when they persecute, trouble, molest and hurt you, do not you the like again unto them, but for the evil that they do unto you require ye good unto them again. When they cevile and slander you, take heed that ye do not the like unto them, but contrariwise bless them, pray for them, and wish well unto them. And this is a most excellent point and office of Love: But O Lord, how few is the number of such Christians? But why must we not render evil for evil, but contrariwise good for evil? Doubtless (saith he) because ye are hereunto called, that ye should be heirs of blessing. Which ought both to admonish and to invite, and allure you hereunto.  
In the Scripture, we Christians are called a blessed people, blessed even by God himself. For God said unto Abraham. Gene. xii. In thy Seed shall all Nations of the Earth be blessed Seeing therefore that God hath so bountifully powered this blessing upon us, that he might take a way from us all the curse and malediction, which we had drawn from our first Parents, & which Moses denounced unto all those that did not believe, it is very meet and requisite, that we being thus graciously blessed, should so use and behave ourselves in each respect▪ as that this may be said and verified on us: behold, this is a blessed people. And therefore saint Peter's meaning herein is, as though he should have said: Consider with yourselves and behold, GOD hath infused and bestowed this his gracious favour upon you, to take away all curse and malediction from you, and hath not imputed nor laid to your charge the blasphemy, where with ye have dishonoured him, neither hath he for the same punished you, as ye have well deserved: but contrariwise hath most liberally and frankly bestowed the richesse of his grace and benediction upon you: who in respect of your continual blasphemy, were worthy of all manner of malediction and curse: for where steadfast Faith wanteth, there can the heart none otherwise do, but still curse and blaspheme God. Now therefore endeavour yourselves, so to deal with others, as it hath been dealt with you. Curse not, revile not, but do good and speak well, yea, although others rail on you, and speak all manner of evil against you, and patiently suffer when injury and wrong is offered unto you. And now he bringeth a place out of the xxxiiij. Psalm, where the Prophet David saith thus:  
For if any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile.  
HE that would enjoy a pleasant and delightsome life, and not die the, Death but see good days, that all things may prosper and go well with him, let him refrain his tongue from speaking evil, and that not only against his friends, which is a most vi●e quality, and resembling the Nature of very Serpents and Vipers: but his meaning is thus much more: let him carry about with him an honest and good meaning mind, let him refrain his tongue from speaking any harm even against his Enemies, yea, when he is thereto provoked, and hath great cause ministered unto him, to revile and speak amiss. Yea, let him restrain his lips also (saith he) that they utter no guile. For there be not a few, which outwardly in mouth speak well, and bid their neighbour friendly Good morrow, which inwardly in heart think cancardly and spitefully: even wishing them at the Devil. These men are they that have no right nor interest in the inheritance of blessing. They be evil fruits of an evil Tree. And thus doth Saint Peter fitly refer the place which he alleged concerning Works, unto the root inwardly, namely unto the Heart. And this is the very true and proper interpretation hereof. There followeth also afterward in the afore alleged place of the Psalmist these words.  
Let him eschew evil and do good. let him seek peace, and follow after it.  
THE world thinketh the best way to purchase this peace, is to require wrong with wrong, and one displeasure with an other. But this is not the right way to attain unto it. For there was never yet any King, that by this means could win peace at his Enemy's hands. The Roman Empire grew to such might and Majesty, th●● it subdued and overthrew all that againstoode it: and yet could it never retain the people that were Subject unto them, in their due obeisance. And therefore this course and order of repressing our Enemies with force, is not the best way to purchase and confirm steadfast peace among us. For if we overcome and suppress one Enemy, there will arise up ten, yea twenty, till we ourselves be brought to confusion.  
But he taketh the right and orderly way to seek after peace, and shall surely find it, which refraineth his tongue, escheweth evil, and rendereth good for ill. This is another manner of way than the World taketh or hath skill of. Now, to decline from evil and to do good, signifieth to refrain either from hearing or speaking any words of spite and malice, and not to seek requital of injuries. Seek after peace this way, and thou shalt be sure to find it. For when thine enemy hath served his own mind and fully satisfied his angry humour in doing what he can against thee: if thou again reply not against him with bitter and biting words, neither storm and fret at his injuries, thou shalt overthrow him in his own turn, and get the upperhand of him in the sway of his own maliciousness. For in this sort did Christ overcome his Enemies upon the Cross, and not with any sword or material weapon: Requital of one injury with an other, and one shrewd turn with an other increaseth fury and setteth parties at further jar than they were afore: whereas patience and sufferance procureth quietness and ease. But some will say: how can this so be? it standeth not with manhood, neither can flesh and blood abide so to deal. I confess, it is more than is simply in man thus to do, but being assisted with supernal grace, and thus patiently tolerating injuries without desire of actual revenge, thou shalt be sure to speed as this next sentence purporteth: to wit.  
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: and the face of the Lord is upon them that do evil.  
IF thou thyself seek not private revenge, neither recompense evil for evil, there sitteth one in the Heavens, even the Lord, who can not abide to see his Servants to take wrong: and therefore they have the best and the justest cause which strike not again, neither seek revenge. God himself careth and respecteth them, and their prayers sound in his ears. He is our protector, aider and maintainer, he is our Guardian and overseer, he will not be unmindful of us, neither can we slide out of his sight, for his eyes are always upon us. And this is it that ought to erect and stir up our courages, and to persuade and provoke every Christian patiently to suffer all manner of injury without requiring one evil with an other. For all I consider the matter with myself aright, I mu●● thus think, that the Soul of that man which hurteth me, (without earnest repentance) shallbe in endless torments in hell▪ and there upon a Christian heart can not choose but th●s burst out in hearty and zealous prayer unto God and say: most loving and gracious Father, forsomuch as this man hath so horribly incurred thy displeasure, and so miserably thereby thrown himself into the danger of Hell fire? I humbly pray and beseech thee, that thou wouldst pardon and forgive him this his fault: and so do to him as thou haste done unto me, in delivering me from this thy heavy wrath and anger. For as he hath his eyes ever readily bend and with favour most graciously beholding them that be good: so looketh he with a stern and frowning countenance upon them that be evil. We therefore which know, that he favourably and graciously looketh upon us: but upon them angrily, frouningly and with indignation: ought to pity their woeful case and to be thoroughly sorry for their miserable estates, and heartily to pray for them.  
And who is it that will harm you, if ye follow that which is good?  
WHen we follow that which is good, and recompense not evil for evil, but rather most courteously and with the very bowels of tender affection embrace and love all men, there is none that can do us any harm. For although they should take from us our wealth, our name and body, yet are not we in any point harmed, because we possess such abundant store of good things: unto which, the things taken from us, can by no means and in no respect be compared. They that persecute and seek after us to do us harm, have no goods at all, saving only these lame, momentary, unperfect and transitory trash of the world, and shall afterward if they continue in impenitency, be cast into Hell fire, there for even to be tormented. But our goods are eternal and incorruptible, although we suffer a little loss of these worldly and temporal goods.  
Notwithstanding, blessed are ye, if ye suffer for righteousness sake.  
HE not only saith that no man shallbe able any whit to harm you, if ye suffer any thing for God's sake: but he further addeth Blessed are ye for the same: so that ye have great cause of rejoicing, if ye so be afflicted. For so saith Christ Matth. v. Blessed are ye when men revile you and persecute you and say all manner of evil against you for my sake, falsely: Rejoice and be glad. He that rightly and throughlie weigheth these words, and considereth that the Lord himself speaketh them, and that so lovingly and so comfortably, how should he but constantly stand to his tackling, and patiently abide all that can or may happen? Again, they that in these words feel no comfort and inward consolation, can not but be void and utterly without all strength, joy and comfort.  
Yea, fear not their fear, neither be troubled:  
But sanctify the Lord God in your hearts:  
THis place again hath saint Peter cited out of the Prophet Esay, where he hath these words: Fear ye not their fear, neither be ye afraid of them: but sanctify God in your hearts, and let him be your fear, and let him be your dread etc. Esay. viii. Here we have a ver● great protection and refuge, so that we may boldly repose ourselves in safety, and be assured that none shall harm us▪ Let the world terrify, and rage, threaten and menace never so tyrannously, yet shall their terror come to an end, whereas our joy and consolation shall be endless. And therefore we ought not to fear the world any thing a● all, but rather to be valiantly minded and constantly encouraged against it: but before God to humble ourselves and ●o fear with all reverence.  
And what meaneth saint Peter, in bidding us to sanctify the Lord God▪ How can we sanctify him, of whom we must be sanctified? I answer, that we after this sort, pray, Hallowed (or sanctified) be thy name: for that it is our duties to sanctify his name: whereas (notwithstanding) he himself sanctifieth his own name. Wherefore, saint Peter is thus to be understood: Sanctify the Lord God in your hearts, that is, whatsoever it shall please God to lay upon us, whether it seem to us good or bad, pleasant or grievous, honourable or ignominious, lucky or unlucky, it is our parts and duties, not only to embrace and take the same in good par●e, as things sent to us for our furtherance and benefit, but also to account the same as holy, and thereupon to say: This that I now receive from the lords hand, is a thing so precious and holy, that I am not worthy to be partaker thereof. So saith the Prophet David Psal. Cklu. The Lord is just in all his ways, and holy in all his works. When as I therefore in these things do thus glorify God, and repute his works as precious and holy. I do thereby sanctify him in my heart. But those fellows that dwell so much upon the points of the Law, that they think not God to be righteous, but that he doth them wrong: and that he is asleep and neither will maintain his own justice and righteousness, nor yet repulse wrong and injury done unto him, these fellows (I say) dishonour God, in thus deeming him to be neither just nor holy. But he that is a true Christian, must entirely ascribe all justice unto God, and unto himself (as truth it is) all injustice: to acknowledge God ever holy, and himself profane: and sincerely to profess and confess that God is in all his doings most just and holy. This hearty acknowledgement he requireth at the hands of every one of us. And foreade we Dani. ix. O Lord God, just and true are thy judgements which thou hast done unto us, for we have sinned and committed iniquity, and have done wickedly, yea we have rebelled, and have departed from thy precepts and from thy judgements: and therefore unto thee O Lord belongeth Righteousness, honour and glory, but unto us open shame and confusion. To conclude, when any calamity or mishap (as it is commonly taken) betideth us, let us heartily thank God and bless his holy name for it, and that is it which saint Peter and Esay do here call, the right sanctifying of the Lord our God.  
Notwithstanding, it is not hereby required at our hands, to say, that he which hath harmed us, hath done therein well and justly. For the judgement that is between God and thee, is of a far other sort, than the judgement between thee and me. I may foster and nourish in my heart, hatred, evil lusts, and dissolutes desires, wherein I nothing at all hinder or harm thee: as thou likewise hurtest not me in that which thou dost: but yet before God I am unjust and have deserved sharp punishment: and therefore if he punish me for the sin, he dealeth justly with me and doth me no wrong, for I have deserved it. If he do not punish me but pardon my trespass & offence, yet he doth therein justly, for always and in all things justice and righteousness is to be ascribed unto him: albeit hereupon it followeth not, but that he doth unjustly which persecuteth me. For although I have grievously sinned and am guilty of heinous offences before the Majesty of God, yet have I not thereby wronged him, that without cause persecuteth me. Therefore when God giveth leave to the Devil and evil persons to have power to work any harm unto thee, and to afflict thee, having done no harm unto them: know this, that God useth them as Executioners of his justice: that thou mayest thereby learn, that godless persons and wrongful practices, are to the godly, things both good, expedient and profitable.  
For so read we, Ezech. xxix. of King Nabuchadnezzar, where the Lord by his Prophet saith: doest thou not know that he is my servant, and served a great service for me. And then he further saith: Behold, I will give him a reward▪ for I have not as yet recompensed him, for the labour and service that he did for me. I will give unto him, the land of Egypt for his labour, and it shall be the wages for his Army, for he served against it, and they wrought for me, saith the Lord God. This King had neither right, nor authority over the Egyptians, but GOD had both: And therefore it pleased him, by this King and his Army, as by his instruments, to take punishment on them. And in this sort also are evil and graceless persons the Servants of GOD, and serve him: because they should not be fed at his hand frankly and freely, without doing somewhat for their living. For God commonly franketh and pampereth them full of these Temporal pleasures, and worldly delights: in am whereof he useth their ministery and service, to work his will, and that they should Butcherlie persecute his Saints. Which purpose of God, because these bloody Wolves by their fleshly reason, can not look into: they thereby nozzle themselves in this error, that they think themselves to deal therein very well and godly. Whereas in deed they are in this present world, only rewarded with wealth, prosperity, Pomp, Dignities, Revenues, jurisdictions and signiories: and that for none other cause, but for that they be Gods Hangmen and Executioners, to persecute the godly Christians. And therefore if thou patiently suffer, and sanctify God in thy dealings, yielding unto him thanks for all things, whatsoever it pleaseth him to send unto thee, there is no doubt but all goeth well with thee, For, he will never fail them that unfeignedly trust in him, but will assuredly throw and cast thy persecutors (except they earnestly repent) into hell fire, there to be perpetually tormented even for the wrongs that they have done unto thee: whereas thee he will mercifully receive into endless bliss and felicity. And therefore be contented to let him judge and requite: for of him shall every one receive, according to his deserts.  
An example hereof we have in the holy man job. Who after that all his goods were consumed, his cattle taken away, his Children slain, and all that he had, wasted: broke out into no worse words than these: The Lord hath given, and the Lord hath taken away again, even as it hath pleased the Lord, so is it come to pass, blessed be the name of the Lord. job. j And when as his wife came to him, mocking and scorning him, saying: What meanest thou? What gettest thou by this thy uprightness? Blaspheme God and die. But he said unto her, Thou speakest like a foolish woman what? Shall we receive good at the hand of God, and not receive evil? Wherefore even as it hath pleased him, so is it come to pass: as the Lord hath given (saith he) so hath he taken away again: It was not God that gave, and the Devil that took away, but yet the Devil was the mean or Instrument whereby all this was done: but he did it none otherwise then as a minister or Tormentor appointed thereunto by God. This man rightly sanctified God: wherefore God also highly commended him and wonderfully enriched and dignified him.  
And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, and that with meekness & reverence,  
WE must needs confess, that saint Peter writeth these words unto all Christians in general, aswell to Popes and Popish Clergy as to the laity, to Women aswell as to Men, to young aswell as to old, of what state, sex or condition so ever they be: willing every one that professeth Christianity, without any exception, to hold fast the sure ground work of their Faith: whereby they may at all times be able to yield a reason of the same, and to answer for it, when and wheresoever occasion requireth, The laity hitherto hath been debarred and inhibited the reading of the Scriptures: in which practice the Devil used a marvelous subtle devise, to terrify, abash, wain, and estrange men from the Scriptures: wherein (the more to be lamented) he prevailed and attained to the very end and pitch of his first conceived drift. For thus thought he with himself: If I may once bring to pass, that the laity may not read the Scriptures, I doubt not but within a while, I shall drive the Popes themselves from the Scriptures also, to the study of Aristotle, and of the Schoolmen. Whereby it shall come to pass, that ere it be long, they shall babble and prate on nothing so much, as their own dreaming devices, and make a Religion of their own foolish and absurd fantasies: and as for the laity, they shallbe driven to have none other instruction, but what it shall please the Clergy to tattle and preach unto them. For, if it were otherwise, and that the laity also might be suffered to read the Scriptures, than should the Popes also theimselues, be driven to apply the Scriptures, lest they should be justly reprehended of the laity, and their falsehood and forgery detected. But mark these words of Saint Peter, thus generally spoken unto us all: that we should all be ready to yield an account and reason of our Faith. When thou diest, it is neither I, nor yet the Pope, that is able to help thee, if thou stand not upon a sure foundation of the hope that is in thee: or if thou shouldest have nothing to say, but that thou believest and wilt believe, as the Councils, as the Pope, and as thy forefathers have believed. For the Devil will by and by reply against thee, and say: What if they have erred? Whereby he will drive thee to have never a word to say, and so hale and draw thee into Helle. And therefore it standeth us upon, to be certainly persuaded and grounded in those things which we believe, namely, that the Word of God is not that, which the Pope, or which our holy Fathers do either believe or say. For we must not depend upon, nor trust unto any person whatsoever, but only upon the very express and only Word of God.  
And therefore when thou art rebuked, reprehended, or (as though thou were an heretic) demanded any questions concerning thy Faith, or why thou believest that by Faith only thou shalt be saved: let thine answer be thus: Because I have the express word of God for my warrant, and evident texts of the Scriptures that so teacheth me, as namely, saint Paul Rom. j The just shall live by his Faith. And again, the words afore alleged by saint Peter out of isaiah Chap. xxviij. as touching the lively Stone Christ, where he saith: He that believeth on him, shall never be confounded. These sure grounds do I stick unto, and in so doing, I am certain and sure that I cannot be deceived. But if thou wilt wilfully (as many foolish minded persons use) say: Sir, we will rely and adhere to what soever the General Counsel in this or in that point shall define and determine: and whatsoever is there concluded, we will stand unto and maintain: I tell thee, who soever thou be that so sayest, thou art a forlorn person, and in a most miserable case. Let this rather be thy saying: what is it to me, what either this man or that man, either believeth or decreeth: For if he bring not the sincere and true Word of God, wherewith to direct and persuade me, I will neither hear him nor believe him.  
Peradventure thou wilt say: All things are now so perplexed and so intricate, that no man certainly knoweth, what to believe and therefore we must stay till such time as it be concluded, what we must observe, and what we must follow, I say again, that if thou dwell upon that point, thou shalt in the mean season go strait to the Devil. For when thou art come to the last pinch of life, and seest thou must die, and yet knowest not what thou art bounden to believe, then canst thou neither be helped and relieved by me, nor yet by any other. And therefore it behoveth thee to know perfectly what thou art to believe, and not herein to depend upon the determination and appointment of any other man: But firmly and steadfastly to cleave unto the word of GOD, if so be that thou desire to escape the pains of hell.  
It shall also be very expedient and necessary for such as be unlearned, perfectly to learn, and faithfully to bear in memory some plain and evident places of Scripture, and some such certain and infallible sentences, whereon as upon a foundation they may lean & trust. Among the which this may be one, where the Lord said unto Abraham Gen. xii. In thy Seed shall all nations of the earth be blessed. This place being firmly fixed in memory, thy surest Auckerholde and state is steadfastly to believe it, and strongly to rely unto it with this persuasion in thyself. Behold, although the Pope and all his Cardinals and all Councils maintained the contrary, and would affirm anything otherwise then is here set down, yet will I unmooveablie confess and stick unto this, because I certainly know this to be the Word of God, which abideth fast for ever, and can never deceive me. Nothing can be blessed but through this Seed. And to be blessed, is nothing else, but to be freed and delivered from all curse, that is, from Sin, Death and Hell. Whereupon it necessarily followeth, that he which is not blessed by and through this Seed, is a damned Soul and a member of Satan: and that therefore our own Works and Merits are nothing at all available to us toward our Salvation.  
The very same thing is meant up that afore mentioned place of Saint Peter: He that believeth in that Stone, shall not be ashamed. Therefore if thou be appreached by any, and asked a reason of thy Faith, answer out of this place, and say: This is the foundation and groundwork of my Faith, which I know can not deceive me: and therefore, I little care what Pope or Bishop either teacheth or defineth. If they were true Bishops, as they ought to be, they should so zealously, so painfully and so continually preach this foundation of Faith, that none among the Christians should be ignorant of it. Whereas they (contrari wise) cry out and say, that it is not lawful for the Lay people to read the Scriptures. And therefore if thou be asked, whether thou wilt consent and believe that the Pope is the head: answer thou, Yea: and safe that thou so takest him to be: to wit, the head and ringleader of all ruffianlie Ve●lettes and bloody tyrants in the world because thou hast a place out of saint Paul. j Ti●●. illj. teaching thee: That there should come some in the lative time, that should teach the doctrines of devils, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. etc. These things hath the Pope forbidden, which is so generally well known that none can deny it, and therefore he is Antichrist. For what soever Christ either teacheth or commandeth, against that he both kicketh, and endeavoureth all that ever he can, each way to infringe it, and to establish the contrary. That which Christ hath left free, the Pope bindeth, and that which Christ plainly saith not to be Sin, that doth the Pope affirm to be sin..  
After this sort therefore thou must learn to yield a reason of thy Faith. For, of this be assured, that a reason thereof thou must yield: if not in this life, doubtless in the time of thy death, thou shake be charged there with. Thine Enemy the Devil will be ready at thy elbow, to say: Why hast thou called the Pope Antichrist? Now, if thou be not fully furnished with sufficient reasons, to yield unto him the cause, why thou didst so, he will triumph over thee and go away with the victory. And therefore saint Peter's meaning is here to premonishe us thereof: That seeing we have believed in Christ jesus, we must make our reckoning to be exercised with divers temptations and sundry kinds of persecutions: in all which, we must be strongly armed and comfortably shielded with the hope and expectation of eternal life. And therefore when we shallbe asked, why we so hope, it shall most needfully stand us upon, to be furnished and instructed with the word of God, and thereunto only to stick.  
Furthermore, the crabbed and Sophistical School men have utterly perverted, wrested and misconstrued this place, as they have (in a manner) all the rest of the Scripture: maintaining and holding, that Heretics are to be confused and convinced by Reason and by the light of Nature, by Aristotle and such like: because in the Latin text it is termed, rationem reddere. As thaugh saint Peter mean that this should be done by humane Reason. Whereupon they grew so far in their dreaming dotage, that in the end they were not ashamed to say, that the Scripture was too weak to refel and confute Heretics: and therefore that the defects thereof must be supplied by Reason: and that the right trial of true Faith must be fetched out of the wisdom of man's brain. Whereas our Faith far passeth all reason, as that which is the great power and virtue of God. Therefore when they will not believe thee, it shall be best for thee to hold thy peace: and to, rest thyself inwardly, satisfied, that thou canst and dost draw all the foundation and ground work of thy Faith out of the pure and lively Word of God. But some of them will here step forth and say. What Sayest thou that we ought not to observe the doctrines of men? Were not Peter and Paul, yea and Christ himself, Men? When thou meetest with any such shameless and impudent persons, so blinded & obstinate, as either to deny or to doubt whether that which thou preachest out of the word of God, be the Word of God or no: give them no answer, have neither speech 〈◊〉 communication with them, but refrain them: giving this reason 〈◊〉 them for a farewell, that thou wilt and art ready to give sufficient reason of that which thou preached out of the sacred Scriptures: if that they will believe and give credit to the Scriptures, thou dost a good deed so to win and confirm them: if they will took for other helps beside, deal not with them. But here will some say. So shall the word of Godly open to confusion, and be trodden down. Commit th●● that is God, whose quarrel it is, and who is best able to defend his own cause. It shall therefore be very expedient 〈◊〉, throughlie to acquaint ourselves with the sacred Scriptures, whereby we shallbe able to stop the mouths of 〈…〉: because the number of them that usually make these and such like objections is now adays very rise.  
And that with meekness and reverence.  
WHen ye are questioned withal, & asked 〈◊〉 touching your Faith, answer ye not with any opprodr●●●s or malaper●termes, neither with so 〈◊〉 struggling distemperance, as though you would how down a main Tree, but do it with such in idlnesse and submission, as if ye should stand to answer ever before the judgement of God. For it may be, that it thou 〈…〉 to answer concerning thy Faith, before Kings and Princes, and that thou hardest a certain time afore, very well prepared and furnished thy fr●t for the same purpose with sufficient flo●●e of sundry places of the Scriptures, and 〈◊〉 thinkest with thyself: I am now ready for all my 〈…〉 shall be very well able to 〈◊〉 their 〈…〉 their objections: it may be (I 〈◊〉) that the Devil 〈…〉 wa●te to ●rippe thee, will be 〈…〉 thy 〈◊〉 and of thy hand, and by thee means so 〈◊〉 the 〈◊〉 of 〈◊〉 and dismay thy courage, 〈…〉 be able to do that which thou pretendedst, but discredit the cause and thyself, and so thy former furniture nothing avail thee. For, he is so enured with malicious skill, that he knoweth well enough how to wring from thee (as it were thy fight sword out of thy hands) those places wherewith thou chiefly hadst armed thyself to buckle with thine adversaries, and to maintain the cause that thou hadst in hand: and so thy good purpose should come to none effect. For he knoweth aforehand thy purposed deiuses, and God suffereth it so to come to pass, thereby to repress and pull down thy pride, and insolency, and to make thee to humble thyself.  
Therefore if thou wouldst not that such a foil should happen unto thee, it behdoveth thee to take it ill hand with trembling and reverent fear, and not to repose any manner of trust in thine own strength & ability, but only in the Word of GOD, and promise of Christ, Matth. x. When ye shall be brought before Kings and Rulers for my sake, take ye no thought how or what ye shall speak: for it shall be given you in that hour, what ye shall say: for it is not ye that speak, but the Spirit of your Father, which speaketh in you. Thou dost very well, at such a time when thou must in such case answer, to furnish thyself with sufficient store of texts and sentences of Scripture: but this withal thou must take special heed unto, that thou do not trust too much in the same, or insolently deal therein: lest God take aswell out of thy mouth, as out of thy memory, that place or Text, wherewith thou didst purpose most specially and strongly to assail and encounter thine Enemy, although thou were afore armed and stored with all the places and texts within the Scripture. Therefore thou hadst need to tremble and fear. Wherewith if thou together with the sentences of Scripture, be furnished, thou shall be able to defend thyself and the cause that thou haste in hand before Princes and Magistrates, yea before the Devil himself. Only take heed, that the staff whereunto thou leanest, be the pure, Word of GOD, and not the dreggie devices of man's fantastical imagination.  
And have a good conscience, that when they speak evil of you, as of evil doers, they may be ashamed, which blame your good conversation in Christ.  
OF this spoke Saint Peter afore. For we can not escape (if we stick fast to the profession of the Gospel) but be evil spoken of, reviled, yea and condemned of the world: in so much that we shallbe accounted no better than the lewdest fellows and naughtiest persons that live. And therefore we must arm ourselves patiently and willingly to bear all these things, and only before GOD to stand in reverent fear, and to have within us the testimony of a good conscience: And then let the Devil rage at us, and all the world stamps and stare at us: let them both backbite, revile, and slander us as much as ever they list: in the end they must be put to confusion and shame, for so falsely and slanderously accusing us. For when the Lord God in the day of visitation (as Saint Peter saith) shall lay all things open and manifest, then shall we stand in safety before him, with a good conscience. These excellent and pithy sentences, are sufficiently able to confirm and strengthen us, and also to keep and conserve us in awe and fear.  
For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing.  
IT can not possibly be, that they (to whom heaven is appointed for their inheritance) should here in this world live in quiet state according to the desire of Nature: seeing the same happeneth not to those that be of the world, and which have neither part nor portion in the kingdom of heaven. It is an Injunction indifferently appertaining, and equally alike liable unto all Adam's children and posterity, which was denounced to Adam by the mouth of God himself. Gene. iij. In the sweat of thy brows shalt thou eat thy bread: And unto Eve, In sorrow shalt thou bring forth Children. Seeing therefore that these external incommodities, are indifferently and alike inflicted upon all persons, how much more meet is it, for them to bear the Cross upon their shoulders, who shortly after shall be translates hence into the heavenly kingdom, there to enjoy endless bliss, and life everlasting? Therefore (saith he) if the will of God be so, it is better that ye suffer for well doing. They which suffer for evil doing, and deservedly, carry about with them an evil conscience, and are tormented with a double punishment: Whereas true Christians abide only but she one haste of that pain: because although they suffer outwardly much pain, grief, anguish, smart, vexation, tribulation and torment in their Flesh, yet have they inwardly in their Spirit and conscience, great joy and consolation.  
But here he hath set down certain limited bounds, how we should submit ourselves to affliction. And in that he saith If the will of God be so, he giveth us a profitable lesson and warning, that none should be so mad, to imitate the custom and manner of the Donatists, of whom Saint Augustine maketh mention: who snatching certain texts and places of the Scripture, touching suffering and affliction, killed themselves, and wilfully threw themselves headlong down into the Sea. GOD hath no pleasure in seeing us to do any kind of harm unto ourselves, or to seek any new-fangled devise of bodily annoyance. Let this be our drift and shoot anchor, sincerely to w●lke in Faith and brotherly love and then if it please the Lord to lay the Cross upon us let us joyfully embrace it as it please him to exempt us from tr●●ble, let us not wilfully and willingly 〈◊〉 it. And therefore 〈◊〉 preposterous course do those 〈◊〉 h●●te Spirits take, which use to whip and per●e, yea many times to 〈◊〉 themselves with beating, thinking by that means to 〈◊〉 and win Heaven.  
This kind of new found Religion, and wilful counterfeit humility and affliction, in this outward punishment of the body, S. Paul forbiddeth to be used, Coloss iij. We must mortify our body, and subdue our members, that they grow not wanton, ●r wax ●asei●i●●s, but we may not violently destroy them. This is the meaning of these words. (If the will of God b●● so) which is as much to say, as, if God be pleased to 〈◊〉 any kind of Cross or persecution unto us▪ For than it is better to suffer, and them therein out the happier and blessedder, if for well doing thou abide and suffer affliction.  
For Christ also hath once suffered for sins, the just for the unjust.  
HEre again doth saint Peter propound and set before us, for a pattern to imitate, our Lord Christ and his bitter Passion: after the rule whereof, we ought to frame ourselves, and not presume to prescribe unto ourselves, any new devised singularity. For as Christ is a Pattern to all Christian Believers, and to them all is set down for an Example, so ought all men in generality to imitate his steps: and in all their actions, professions, and functions of life, what soever betid, to have respect unto him, and after his dealings semblably to conform themselves. And Saint Peter's words in effect sound thus: Christ was just and suffered for well doing, for our sakes that were unjust: But he sought not to saying the Cross upon him, but tarried the time till the will of GOD did so appoint, that he should drink of the Cu●●e of his painful Passion. Him now ought we to take is by Example, and in the whole course of our life, diligently ●●●●presse and resemble. And this example Saint Peter here namely setteth down unto us, because he hath already taught every sort of persons, in what trade soever they live, their sever all offices and duties, concluding the same with this example of Christ's Passion.  
And this is here to be noted, that he saith that Christ suffered once: which is as much to say, as that Christ suffered and satisfied once for all, even for all the sins of the whole world, and not that he should for every several sin, severally die. By which his death, once for all, he hath clean taken away all the Sins, of so many as in Faith approach nexe unto him, and faithfully believe in him: All which are now delivered from the danger of Death, as surely and as certainly as he himself is now delivered and freed from the power of Death.  
The just for the unjust.  
AS though he should say: How much more ought we to be willing to suffer, being so sinful, and so many ways deserving it, seeing that Christ was content to suffer death for our sakes, being himself moste just, for us that were unjust, and clogged with the chains of so many most horrible Sins, wickedness, and transgressions?  
That he might bring us to God.  
ALL this is spoken, only to instruct and teach us in what sort the Passion of Christ was, to wit, such, that he died not for any cause of his own, but to the intent to reconcile and bring us to God. How can that be, wilt thou say? Did he not offer up himself? I answer: True it is, that he offered up himself on the Cross, for so many of us as believe in him: In which his offering and oblation he offered us up also, so that so many of us as steadfastly believe on him, must also with him, according to the flesh suffer and be killed, even as he suffered and died. God hath here in such estate placed us, that we living in the Spirit, might yet due in the flesh, as afterwards saint Peter declareth. But as we are offered up with Christ (that is) as we die with Christ, even as he, according to the flesh truly died, so do we live with him in Spirit, even as he himself doth Spiritually live.  
And was put to Death concerning the flesh, but was quickened in the Spirit.  
THis word Flesh in the Scripture is a common usual word, as also this word Spirit is: which two vocables the Apostles do ever in a manner set, the one against the other. Now, the meaning of these words is this: Christ in his Passion died and was taken out of this life, which is flesh and blood: such flesh and blood as man here in this world is clad withal: the offices and functions whereof are these, Going, Standing, Eating, Drinking, sleeping, Watching, Seeing, Hearing, Touching, Feeling, and to speak all at one word, what soever is naturally to be done in this body, and is frail and transitory. To all these died Christ. Saint Paul calleth these, the Natural or Animal body, for that all other Creatures, have the use of all these actions as well as we. But his flesh died not, in any other sort but according to the flesh: that is, according to those Natural and corporal functions, which are done and exercised by the body: To this life (I say) Christ died, so that all these functions likewise died and ceased in him, and he himself transported into an other life. And being quickened according to the Spirit, took unto him a life Spiritual and supernatural, comprehending and possessing in itself, all that life which Christ now possesseth, as well in Body as in Spirit. Who now hath not any longer such a carnal Body as he had afore, but a Spiritual body. And thus doth saint Paul expound this place.  
The very same, hope we also at the latter day to enjoy: to wit, that our flesh and blood shall pass and be altered in to a spiritual life, wherein these our Bodies shall no more eat and drink, beget children, digest, concoct, evacuate or any such like: but shall 〈…〉 in Spirit, and this body shall be as clear● as n●w the S●nne is, yea 〈◊〉 clearer. Flesh and blood shall not thenceforth be natural, there shall then be no such function either 〈◊〉 or corporal, such as other Creatures now 〈◊〉 aswell as we.  
These be in a manner the words which saint Paul useth. j Cor. xv. The first man Adam (saith he) was made a living Soul, and the last Adam was made a quickening Spirit. And it there followeth, That as we have borne the Image of the earthy and natural Man, so shall we bear the Image of the spiritual and heavenly. From Adam we have all the offices and functions natural, even as brute Beasts have, according to our outward senses and faculties. But Christ liveth in the Spirit, and is flesh and blood, but not so as he did afore: all outward functions of bodily Senses are ceased in him, he neither sleepeth nor watcheth, and yet knoweth he all things and is in every place. Such also shall we be: for he is the first fruits, the oblation and first box●re (as S. Paul saith) of the 〈…〉: that is, he is the first that arose from the dead and took unto him a spiritual life. Therefore Christ doth now live according to the Spirit, that is to say, He is still very perfect Man, but he hath a spiritual Body. And therefore that which is here said, is not so to 〈◊〉 taken as we usually do, when we separate Flesh and Spirit asunder the one from the other: but that the Body and Flesh are now spiritual, and that the Spirit is both in the Body and with the Body. For saint Peter's meaning is not here, that Christ was raised by the holy Ghost, but he useth this word Spirit after a general manner: 〈◊〉 if a man should say, the Spirit doth this or that. In which words, is not simply meant the holy Ghost, but rather that inward working, and effectual force which worketh in us by the operation of the holy Ghost.  
By the which he also went, and preached unto the spirits that are in person.  
Which were in time passed disobedient,  
THis place I do take to be as obscure and hard to be understood, as any in the new Testament: insomuch that I confess myself not yet to have found out the certain meaning thereof. First the words them selves do sound, as though Christ had preached unto Spirits: I mean, the Souls of them that would not believe in the time that Noah built the Ark. The sense thereof being somewhat hard to conceive, hath hitherto so entangled me, that neither can I avouch any sound interpretation of it, neither any other as yet that hath taken in hand the exposition thereof. Some peradventure will not stick to take these words so, as that Christ after his death on the Cross, went down into Hell, and preached to the Souls there: with which vain opinion I mean not here to enter disputation. But me thinks, these words do very well admit an other sense & meaning, to wit, that our Lord Christ, after his ascension into Heaven, came in Spirit and preached, albeit not bodily. For he speaketh not now with any bodily voice, as he also useth none of the other functions of corporal or bodily nature. And therefore, let us take the words to signify and mean, according as they sound, that is, in Spirit: and that he preached to the Spirits in that his spiritual life. Whereupon it also followeth that his preaching then was spiritual, emplanting the same in their hearts and Souls: so that, there was no need for him to go in body and preach with mouth for the same. These words of saint Peter prove not, that after he died, he went down unto the Ghosts that are in Hell to preach unto them. For he saith thus: In which he went etc. Which is asmuch as if he had said: After he was dead according to the flesh and quickened according to the Spirit, (that is) after he had laid down and left his life in the flesh, and all other natural works and functions of his body, and had now taken unto him a spiritual life and conversation, as now he hath and doth in heaven: then he went and preached to the Spirits etc. Now it is most evident and certain, that Christ descended not eftsoons to Hell, after he had received this his new glorified life. And therefore we must understand, that he made this preaching, after his Ascension into Heaven.  
Seeing therefore that the words do well bear to be understood of a Spiritual preaching: we are to think that S. Peter in this place speaketh, of the Office of Christ: for that as the word is outwardly preached by Voice, so worketh he inwardly in the heart. He enjoined his Apostles, to preach the Gospel bodily, but yet is he himself present spiritually: and whatsoever the Apostles utter in outward speech to the bodily ears of men, that doth he speak and preach into the hearts and minds of them inwardly. And then preacheth he to the Spirits, whom the Devil holdeth captive and in thraldom: so that we take this word (went) and these words preaching to the Spirits that are in prison according to the account and computation of God himself, because in the sight of Christ they that have been long since, are even in the same state as they be that now presently live. For his Kingdom reacheth to the dead aswell as to the living. In that life wherein he now liveth, the Beginning, the Middle and the end of the World, are contained and reckoned after one and the same account & all as one: although in this life these things be not reckoned so, but each thing according to his orderly succession, as the Son after the Father, and so of others. All things lie naked to the sight of GOD, and are as now present unto his eyes: and he in one moment or minute of time overlooketh and surueigheth all that is, was or shallbe. A thousand years with him are but as one day, as saint Peter in his second Epistle declareth. And therefore the first man is as present unto him, as the man that shallbe last borne, for with one glance he beholdeth at once the whole World.  
Let this therefore be the meaning of this place: that Christ now preacheth not any more corporally, but is present in his Word, and thereby preacheth to the Spirits in their hearts. And here we must note, that Saint Peter useth a Figure, named Synecdoche, which is, when the whole is taken for a part: and contrariwise, when the part is taken for the whole. For he preached not altogether unto them alone, but unto all that are like unto them, and of semblable disposition to theirs: As if a man (for example sake) should now say: This man preached among the Helvetians, who sometimes were under the government of the Dukes of Austria. It hereupon by and by followeth not, that he preached to them that sometimes were Vassals to the Dukes of Austria, and are now long since dead: but it sufficeth to say, that he preached to the people dwelling now, in that Country, which afore lived in such subjection. And thus under the name of the part, the whole is many times understood, and the whole again oftentimes is put to signify the part. And after this sort must we by this life have respect, and consideration of the other life.  
This is the best interpretation in my judgement that can be for this place: howbeit if any man bring a better, I will be glad (as meet it is) to allow of it. But to be plain, I can not at any hand be persuaded to believe, that Christ being quickened in Spirit (that is, having now taken unto him a Spiritual life) did descend into Helle, and preach to the Souls there: specially, seeing the Scripture is flat against any such matter: affirming that when things are brought to that point, every one shall receive accordingly as he hath done and believed. Again, it is not certain in what state the dead remain. To conclude, the words themselves are against any such meaning for the dead. Now, this is undoubtedly true, that Christ is present and preacheth in the heart, when as the faithful Minister or vocal Preacher, with fruit uttereth and instilleth the Word of God into the Ears: and therefore we may boldly and without danger, admit and embrace this interpretation of this place. He to whom God hath revealed, and opened a better exposition, I wish to be followed. The very sum therefore of this our Interpretation is this: Christ being now quickened in Spirit (that is, after he was ascended into Heaven) preached afterward unto the Souls of men, who afore used to preach to their bodies: among which Souls there were many unbelievers in the days of Noah.  
When once the long suffering of God abode in the days of Noah, while the Ark was preparing, where in few, that is, eight Souls were saved in the water.  
HEre again persisteth Saint Peter, in alleging and inserting the Scriptures, in which, his purpose is to draw us to enure and exercise ourselves. And out of them he bringeth the figure of Noah his Ark, which be also explaineth. It is very comfortable and proper, to fetch Similitudes from such manner of Examples as this: which order Saint Paul also followed: Gala. iiij. where he recordeth the mystery of the two Sons of Abraham, and also his two Wives, and afterward expounded the same. And Christ also Ihon. iij. speaketh of the Brazen Serpent, which Moses lift up in the wilderness, Num. xxj. Such pithy Similitudes are easily learned, and willingly harkened unto, and men commonly take great delight in the hearing of them. And therefore Saint Peter here bringeth in by way of comparison, the Similitude of the Ark of Noah: whereby he briefly and in few words, and yet with a certain pleasure, setteth down a sure lesson to confirm Faith. And that which he here setteth down, to have come to pass when Noah made the Ark: after the same sort standeth the case now: that as he and his, (even eight Souls) were saved in the Ark, which was carried upon the Waters, so must we also be saved through Baptism: that Water did then once save both men and all Creatures beside: and so Baptism being received in Faith, drouneth in us whatsoever is carnal and natural, and maketh us Spiritual: And this cometh to pass, when we betake ourselves into the Ark, which signifieth and figureth our Lord Christ, or the Church of Christ, or the Gospel which Christ preached, or the Body of Christ, in which we all hang together by Faith, and are delivered from all evils, even as Noah by the Ark was saved from being drenched in the Waters. Gene. seven. Thus we see, how this example by him here brought, comprehendeth (as it were) compendiously and briefly, both what Faith is, and what the Cross is: what is Life, and what is Death? Now, where soever there be men that wholly depend upon Christ, there certainly is the Church of Christ: and there is utterly drowned and killed, what soever is in us that is evil, and that issueth and cometh from our old Adam.  
To the which also the figure that now saveth us, even Baptism agreeth (not the putting away of the filth of the flesh, but in that a good conscience maketh request to God)  
YE are not hereby satted, in that the filth of your bodies is clean washed away, and nothing else cleansed but the Body, as the jews precisely observed and used to do, (for such kind of purifying is of no moment nor force: but it is a good Conscience making request to God, that saveth you. When as ye feel within you a good Conscience, cheerfully and confidently daring to show itself, and to appear before God, as though there were a covenant or bargain between them, and thereupon dare boldly say: This hath my Lord God promised me, and I am sure he will perform it, for he is such a one, as can not deceive. If ye thus steadfastly cleave unto his Word, and wholly depend upon him, you can not miss but be saved. And the Mean whereby we thus obtain Salvation, is Faith: and not any outward Work, that we ourselves are able any ways to do.  
By the resurrection of jesus Christ.  
THis small portion of words hath Saint Peter purposely added to that which went before, to show a reason of the Faith that is grounded hereupon: because that after Christ died, and descended into the lower parts, he stayed not still there, but anon arose again from the dead. For if he had continued still in Death, we had remained still in our miserable estate, forlorn as we were afore: But because he is risen again from the dead, and now sitteth on the right hand of his Father, and hath caused the same to be published and preached unto us, to the intent we should believe on him, we have therefore a certain covenant, or promise with GOD, unto the which we certainly and unfeignedly do trust, and by the which we are saved and preserved, even as Noah was by the Ark. Thus therefore hath Saint Peter laid before our eyes, and made the whole Ark spiritual unto us: in which is neither Flesh nor Blood, but a good Conscience to Godward, and that is Faith.  
Which is at the right hand of GOD, gone into heaven, to whom the Angels, and Powers, and Mights are subject.  
ALL this he speaketh, to make our Faith the perfecter and stronger. For it behoved, that Christ should ascend into Heaven, and be made Lord of all Creatures, and that all Power what soever, and where soever, should be subjecteth unto him, to the end he might advance and bring us thither, and make us also Lords of all things.  
All which be of singular force and efficacy, to comfort and confirm our hearts and minds. For hereby are we assuredly persuaded, that all things through Christ and by Christ, are made to serve us: That whatsoever power there is in Heaven, or in Earth, yea Death & Devil, all are hereby enjoined and compelled to serve us, and for our uses, even as they are bound to serve Christ, and to lie in all subjection under his feet.   

The fourth Chapter.  
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves like wise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin,  
That he henceforward should live (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God,  
For it is sufficient for us that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkinges, and in abominable idolatries.  
Wherein it seemeth to them strange, that ye run not with them unto the same excess of riot: therefore speak they evil of you.  
Which shall give accounts to him, that is ready to judge quick and dead.  
For unto this purpose was the Gospel preached also unto the dead, that they might be condemned, according to men, in the flesh, but might live according to God, in the spirit.  
Now the end of all things is at hand. Be ye therefore sober, and watching in prayer.  
But above all things have fervent love among you: for love covereth the multitude of sins.  
Be ye harberous one to an other, without grudging.  
Let every man as he hath received the gift, minister the same one to an other, as good disposers of the manifold grace of God.  
If any man speak, let him talk, as the words of God. If any man minister, let him do it, as of the ability, which God ministereth, that God in all things may be glorified through jesus Christ, to whom is praise and dominion for ever, and ever, Amen.  
dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you:  
But rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice.  
If ye be railed upon for the Name of Christ, blessed are ye: for the spirit of glory, and of God resteth upon you: which on their part is evil spoken of: but on your part is glorified.  
But let none of you suffer as a murderer or as a thief, or an evil doer, or as a busy body in other men's matters.  
But if any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf.  
For the time is come, that judgement must begin at the house of God. If it first begin at us, what shall the end be of them which obey not the Gospel of God?  
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
Wherefore let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithful Creator.  
Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered in the flesh, hath ceased from sin:  
Saint Peter still continueth in the same Argument that he had in hand in the other Chapter afore. For as he there generally exhorted us to suffer affliction and persecution (if so the will of God be) and for the same, set Christ for an example unto us: so doth he here more largely handle and confirm the same, making thereof as it were a repetition: saying: Forasmuch as Christ our Grand Captain and head, suffered in the flesh for us, and also by his bitter passion redeemed us, and in his suffering became an Example unto us, it is most meet and our bounded duties are to imitate him, and to be likewise armed and furnished. For, the life of Christ, and especially his passion, is set down unto us in the Scriptures after two sorts. First, as a free Gift given unto us (as saint Peter in the third Chapter afore hath worthily described and set him down unto us) most chief labouring to build us on him by Faith, and teaching us that by the Blood of Christ all our sins are expiated and clearly done away, and we freed from the thraldom of our transgressions, and restored to the participation of eternal life: seeing that Christ was freely given unto us: all which benefits can of us be none otherwise conceived and apprehended then by Faith only. And of this he spoke afore, where he said, that Christ once suffered for our Sins. This is the principal and the chiefest point of all, and in the holy Scriptures set down as most excellent. And secondly, Christ was given and set forth unto us, as an Example or pattern for us to imitate.  
For when as we have once apprehended and taken hold of Christ as a free Gift, by Faith, we must next endeavour ourselves and bend all our studies to imitate and resemble him in the whole course of his life, unto passion. After this sort, doth saint Peter here commend unto us, Christ's passion. He purposely speaketh not hereof the works of Love, wherein we serve our Neighbour, which be properly called Good works (for of them hath he already spoken very sufficiently) but of such works as concern our own bodies: as namely, when we serve ourselves, and be so careful of our own estates, that our Faith (while we mortify our Sins) may be the stronger, and we ourselves the fit to serve our Neighbour. For when as I do tame and bridle mine own body, and keep it under, that it wax not wanton and prove to lasciviousness, I shall not have any delight to enueigle my neighbour's wife or his daughter to satisfy my inordinate lusts. So likewise, if I myself kill and quench in mine own mind, the flames of spiteful envy and cancarde hatred, am I not a great deal the fit to deal lovingly and gently with my neighbour? I have oftentimes afore said, that although by Faith we be fully justified, and have Christ with all his merits fully our own, yet ought we to apply ourselves to good Works, and to seek (all that we can) the benefit and commodity of our Neighbour. For we are never perfectly purged and clean so long as we dwell in this world: there is no man but feeleth and findeth in his Body a Storehouse of many evil lusts and filthy desires. For Faith beginneth to mortify Sins, and to bring with it an heavenly life: but it is not as yet here perfect and strong enough to do that which it would: Even as Christ reasoned of the Samaritan, which was not yet wholly restored to health, although his wounds were bound up, and charge enough given for his curing and looking to: so fareth it with us. For when we believe, our wounds are bound up that is to say, the infection and disease which by propagation is derived into us from Adam, is begun to be healed: which is brought to pass (as we see) in some, remisselie and slowly, in other some, speedily and quickly, accordingly as every one chastiseth himself and represseth his flesh, and hath a fuller measure of Faith given unto him.  
And therefore, when we have attained these two, Faith, and Charity, our next study and care ought to be, even until we die, to scour and purge these relics of Sin, yet harboroughing within us. And therefore saith saint Peter, Arm ye yourselves likewise with the same mind, that is, confirm your minds, and strengthen your hearts in this cogitation, to do as Christ hath done afore you. For if we be right Christians, we ought thus to think with ourselves. My Lord GOD hath suffered for me, hath show his precious blood for me, and hath suffered Death on the Cross for me: why should I be such a bastard, to be unwilling to suffer any kind of affliction? For, if our Lord himself issue out into the brunt and breast of the Battle, how much more meet is it for us, being his poor Servants, joyfully to abide and undertake any danger? These cogitations would animate us to pierce into, and boldly to adventure to give the insect upon any dangerous assays what soever.  
This word Flesh signifieth not only the Body, consisting of Flesh and Blood, Skin and Bones: but all what soever cometh from Adam. So saith God Genes. vj. My Spirit shall not always strive with man, because he is but Flesh. And isaiah likewise: Chap. xl. All Flesh shall see the saving health of God: That is, it shallbe manifest before all men in the world. So also say we in our Creed, I believe the resurrection of the Flesh, (that is) that all mennesh all arise again. Flesh therefore signifieth the whole and entire Man, even as he liveth in this life. Now, the works of the Flesh are in an excellent order, reckoned up and recoumpted by saint Paul, Gala. v. And not those gross actions and works of the Flesh only, as Fornication, but the chiefest and greatest vices that be, as Idolacrie, and Heresies, which be resiaunt not in the Body only, but rather in the Reason. Note therefore, that Man, together with his Reason, Will, and all inward motions, (Soul and Body) is called Flesh, and that because with all his powers both inwardly and outwardly, he pursueth and himteth only for those things that are carnal, and delightful to the Flesh. Even so saith Saint Peter in this place, that Christ suffered in the Flesh: whereas it is certain, that his Passion was not only in the Flesh but in his Soul also, which adode that most extreme agoine, whereof isaiah speaketh.  
And after the same sort must we also take this that followeth He which suffereth in the Flesh, ceaseth from Sin. For this is not the meaning of it, that he which hath his head chopped of, or his body only dismembered, ceaseth from sins: but this suffering in the Flesh comprehendeth in it, what soever it be that aggreeveth and utterly discontenteth Man, or that which shallbe his hap willingly to suffer and bear: what Misery, Calamity, Vexation, or necessity so ever it be. For there are a great sort, that being sound in body, are (notwithstanding) inwardly in mind greatly perplexed and disquieted, and in heart grievously tormented. Now, if these grieves be laid upon them, for Christ's cause, it is good and commobious for them: for he that is afflicted in the Flesh (saith he) ceaseth from Sin. For this purpose is the Cross very profitable, because thereby Sins are qualified, and greatly allayed. For when a Man once beginneth earnestly, and from the very bottom of his heart to repent, it is wonderful to see, how soon and how quickly Lust, Envy, hatred, and other sins do vanish away and cease. Wherefore, GOD hath laid the Cross on us, thereby (as it were) to compel and push us forward, as well to believe in him, and to put our thirst in him, as also that we should reach our helping hand one to an other, through love.  
That he henceforth should live (as much time as remaineth in the Flesh) not after the lusts of men, but after the will of God.  
Our parts and duties are, as in the whole course of our life, so by the Cross and daily chastifing of ourselves, to conquer and subdue our Flesh, and to bring it in subjection: not with intent thereby to merit any thing toward our Salvation, but to show ourselves grateful and dutiful unto God. Not after the lusts of men, (saith he) that is: We must not do it, to please either ourselves or others thereby. For we must not fashion ourselves like unto this world, as Saint Paul writeth in the xii. Chapter to the Romans. Whatsoever the world requireth of us, that must we refrain and forbear.  
For it is sufficient for us, that we have spent the time paste of the life, after the lust of the Gentiles walking in wantonness, lusts, drunkenness, in gluttony, drinkynges, and in abominable Idolatries.  
WE have already too much cockered our selves, and been too much given to our own wanton delights: for before we received the Faith, we spent our time and bestowed our lives, according to our own sensual appetites, in no better sort then very Gentiles: And therefore we must strive and endeavour ourselves to consecrate, and direct the residue of our life, according to the will of God, and to do that which may be acceptable, unto him. For we have our Enemy within our own bosom, we foster and nourish him within our own flesh: there and from thence the crafty and most Pestilent enemy (as it were) out of an ambush, privily and secretly setteth upon us: and that not with any gross and apparent vices, but rather with the credit, jollity, and estimation of the Flesh, which is called by Saint Paul, The wisdom of the Flesh. j Cor. j This being now beaten down, all the rest would easily and with little adode be repressed and vanquished. For this oftentimes annoyeth and hurteth our neighbour, and that so closely and secretly, as that it can not be descried or espied.  
Saint Peter calleth that Wantonness, when with sascivious words and gestures, the lust of the heart and mind is stirred up and although no actual dealing ensue thereupon: and when either in speaking or in listening to others that use lend and unchaste talk, a man any way intemperately behaveth himself: so that anon after, there be enkindled naughty desires and inordinate motions, yea, and many times burst out into open act. Thereout sometime springeth Idolatry also, which in the sight of God is a thing abominable. This mischievous wickedness (if we be not wary and careful, to keep our Faith unspotted, will go near to touch us. For if we once lose and make shipwreck of our Faith, we are most sure withal to lose God also, and so shall we commit more gross and horrible Idolatries, than ever any Gentiles did, and therefore it standeth us greatly in hand, to look well to ourselves.  
Wherein it seemeth to them strange, that ye run not with them unto the same excess of riot: therefore speak they evil of you;  
Which shall give accounts to him, that is ready to judge quick and dead.  
YE have heretofore led a Heathenish life, and now because ye have forsaken that trade, it seemeth unto them that still wallow in the same mire, a very strange thing, yea, a very foul and foolish part of you: not sticking to say: Lo, what foolish fellows be these, that thus they renounce all worldly jollity, and dispossess theimselues at once from all the delights of this life? But suffer ye them to have this their vain talk, let them account this your conversion, and alteration very strange, and let them dispraise and despise your purpose as wilful and absurd. The day will come, when they must be called to their reckoning, and give an account of their dealings: and therefore in the mean space, commit ye all things unto God, that will judge all things according to right.  
For unto this purpose was the Gospel preached also unto the dead, that they might be condemned, according to men, in the flesh, but might live according to God, in the Spirit.  
Now the end of all things is at hand.  
THis place again is somewhat strange and difficile. The words do plainly say, that the Gospel was preached not only to the living, but also to the Dead, and yet nevertheless he addeth these words, That they might be condemned, according to men, in the Flesh. Now, they that are dead, have no Flesh: wherefore these words can not be understood otherwise, then of them that be alive. How soever we take it, the phrase is somewhat strange. Whether the whole text and sentence in this place be perfect, or whether some words be missing, I will not take upon me to define. But thus do I understand this place, and am certainly persuaded in the same, that it belongeth nothing to us, how and after what manner GOD meaneth to condemn the Gentiles which died many hundred years ago: For it behoveth us rather to look and consider what he will do to them that yet are alive in the world.  
This word Flesh is so to be understood as was afore declared: to wit, that it entirely signifieth the whole Man, as he liveth, as also he is called all Spirit, when he careth for the things that be of the Spirit. These be so mingled together, as if one should say of him that is wounded: this man is whole, if but only the better part in him be wholly cured. For he is said to be wounded but only in that part, wherein he was stricken. So likewise in a Christian man, the Spirit ought to have the chief Sovereignty. Therefore saith he, that they are condemned in the flesh: that is, according to the outward man: but according to the inward man, which is the Spirit, they be saved and live.  
But how cometh this to pass, that he saith, they live, and yet notwithstanding calleth them dead? Truly, according to my poor skill and capacity (for I will not that this my interpretation should prejudice and forestall the meaning of the holy Ghost, but that I dutifully yield myself to them that bring a better) I do think, that by those whom he calleth Dead, he meaneth Infidels. For it carrieth no likelihood of truth, to say that the Gospel was preached to them that be departed out of this life. Unless saint Peter's meaning be this: that the Gospel was so generally and universally in the world proclaimed, and so openly in every place rung out, that it was hidden neither to the quick nor to the dead, neither to Angels, neither yet to devils: that is to wit, It was not preached secretly in corners and in huckermucker, but so publicly and openly that all Creatures, if they had cares to hear, might hear: according to the tenor and effect of that Commission and charge given by Christ himself. Mar. xuj, Go ye into all the world and preach the Gospel to every Creature. Now, when it is in this sort preached, it findeth some, whom according to the Flesh it condemneth, but in Spirit it maketh them to begin to live.  
Now the end of all things is at hand.  
AND this sentence also seemeth very strange. There are now passed above a thousand and five hundredth years since Saint Peter wrote this Epistle, which is no small time to look for the end of all things to approach. But he saith, that the end of all things is already come, and is now present. And so saith saint john also in the second Chapter of his first Epistle. This (saith he) is the last time, Unless therefore such an excellent Apostle had plainly said, that the end of all things is at hand, it might have been said again, that he had erred and not told the truth. But now must we steadfastly believe, that (no lying but) a true Apostle hath spoken it. What he meaneth in so saying, he himself declareth in his second Epistle, where he yieldeth a reason why he saith that this so long a space is but a short time and near at hand: One day (saith he) is with the Lord as a thousand years, and a thousand years as one day. But we must undoubtedly think, that there resteth not so many years till the dissolution and end of the world, as have continued from the beginning unto the time wherein this was written. Neither must we look that this life shall continue yet two or three thousand years from the nativity of Christ, for the end will be sooner than we think.  
Be ye therefore sober and watching in prayer.  
But above all things have fervent love among you: for Love covereth the multitude of sins.  
HEre we see, to what end Continency & Sobriety are needful, and whereto they serve: to wit, that we may be the readier to pray both for ourselves and also for our neighbours. Furthermore, our Love can not be fervent, unless we so chastise our bodies, that they may be apt to receive and ledge Love within us. This sentence saint Peter borroweth out of the x. Chapter of the Proverbs. Hatred stirreth up contentions, but Love covereth the multitude of sins. This therefore is his meaning: Chasties your flesh, and quench ye the lusts thereof, for if ye do not diligently endeavour to do so● ye shall easily offend one an other, and not be easy and willing to forgive one an others offences. And therefore strive to repress and subdue the affections and lusts of your flesh: for so shall ye both love one another, and willingly forgive one an other. For love covereth Sins.  
This place is by some so wrested as though it did seem to make against Faith. For this is their saying: Thou affirmest that man is justified only by Faith, and that no man can be delivered from the guilt of his Sins, by his works. How chanceth it then, that both Solomon and S. Peter affirm and say, that Sins are covered by Love▪ solomon's meaning and words are in effect these: he that swelleth with any hatred against an other, teasseth not to practise and stir up contentions and brawlings: But where sincere love is, it covereth Sins and gently pardoneth any offences. Where snaer and wrath have taken hold, there is a man wayward, stubborn, hard to yield to any reconciliation, remaineth still full of indignation and spite: but when a man is endued with Love, he will not be incensed and moved to any garboil and unquietness, though he be greatly provoked thereunto: he courteously covereth, hideth and winketh at all things, as though he saw them not. So that this word (Cover) whereof both Solomon and saint Peter speak, when they say, that Love covereth the multitude of Sins, must have relation to our Neighbour and not unto God. For as it is Faith only, which covereth my Sins before God, so is it Love that covereth the sins and faults of my Neighbour. For as the mere love of God to me ward, covereth my Sins, when as I faithfully and steadfastly believe that God will not look upon them nor punish them: so ought I also with my Love toward my Neighbour to cover his sins toward me, that I be not therewith offended. And therefore (saith he) Above all things have fervent love one to an other, that ye may cover and hide one an others faults. And this is further to be noted, that this Love covereth not one or two Sins only, but the multitude of Sinnie: it cannot be drawn by any provocation to be so angry, but that it covereth all. The same also hath saint Paul j Cor xiii. Where he doth (as it were) expound this place. Love suffereth all things, believeth all things, it hopeth all things it endureth all things: that is, it thinketh the best of every thing, it can patiently bear all things, and take well in worth whatsoever it be.  
Be ye harbourous one to an other, without grudging.  
Let every man as he hath received the gift, minister the same one to an other:  
HE is barbarous, which cheerfully and heartily receiveth and entertaineth Strangers. As when the Apostles travailed through divers Countries, and preached where they went, sending their disciples abroad to sundry places, it was requisite that they should mutually be harbourous one to an other. Which example were good to be more put in ure nowadays than it is: that we having the gift of preaching, should likewise travail from place to place, from City to City, from house to house, and not to sit still in one place: to see where any were weak, that we might comfort him: if any were fallen, that we might raise him up, and likewise to do such other duties as to an Apostolical function belongeth.  
Now, all this must be done without grudging (saith saint Peter) not as though we were loath to do it. And this is one office or duty of Love, as this is likewise which next followeth, namely, that we should with the gifts wherewith God hath endued us, minister one to an other. The Gospel requireth, that every man should be as an others Servant, and to minister and serve to the necessity of an other in that vocation and function whereunto he is called, to the best of his ability: according to the measure of that Talon that is committed unto him, and according to that stace and condition of life, wherein every one is placed. For it is not hereby meant, neither is it the will and commandment of GOD, that the Master should minister and be at beck to his Servant, nor that the Handmaid should have the rule over her Mistress, or that the King should be corporally serviceable to a Beggar: for he can not abide, that that authority and high degree of superiority, wherein they are placed should either be disquieted or diminished. But he requireth that every one in heart and Spirit should serve an other: that although thou be of high calling and authority, yet mayest thou none otherwise use thy authority but to the commodity and benefit of thy Neighbour. And in this sort, is it requisite and convenient for the Master to further and help his Servant with all the service he can, wherein he yet remaineth a Master still, and lawfully may repute and account himself in higher degree of calling then his Servant: but a man may not lift up himself in the pride of his heart for the same, but to think of himself, as of a Servant, insomuch that he could find in his heart (if it so seemed good to the Lord) even to be a Servant. This inward persuasion ought also to be in the godly, in every state and degree.  
As good disposers of the manifold grace of God.  
GOD hath not given a like measure of grace and gifts to every one of us. And therefore every one must look about him, and consider with himself whereto he is made fit of the Lord, and what gift it hath pleased God in mercy specially to endue him withal. Which when he hath thoroughly scanned, and exactly noted in himself, his duty is therewith to serve his neighbour, and that in such sort as here is more at large particularly set down by saint Peter, saying.  
If any man speak, let him talk as the words of God.  
THat is, if any man have the gift of preaching and teaching, set him preach and teach, as Saint Paul Roma. xii. willeth him: That no man be wise in his own conceit, nor presume to know more than is meet for him to understand, but that every one understand according to sobriety, as God hath dealt to every man the measure of Faith. For as we have many members in one body, and all members have not one office, so we being many, are but one in Christ, and every one, one an others members, having gifts that are divers, according to the grace that is given unto us. And immediately after in the same Chapter he addeth: If any man have Prophecy, let him Prophecy according to the proportion of Faith: If he have an office, let him wait on his office: Or he that teacheth, on his teaching: After such an order and course doth he teach in other of his Epistles, as namely. j Cor. xii. And Ephes. iiij.  
And this is the cause, why God hath diversely distributed his gifts unto men, namely, to the intent we should use them to the benefit and mutual help one of an other: specially and chief they that be in any manner of public office or function, whether it be in the ministery and preaching of the Word of God, or in any other. To the office of preaching, that properly belongeth, which here saint Peter prescribeth: namely, unto whom soever the office, vocation, and charge of preaching the Word of GOD is allotted, let him speak, As the words of God. Which caveat and lesson ought most carefully to be taken heed unto, that no man presume to preach or teach any thing, whereto he hath not the express Word of GOD for his warrant, and except he be most certain, that the same be directly to be avouched out of the sacred Scriptures. Which being so, what may be thought of the Pope, and of his dirty dregs & traditions? Do we not see his mouth with this one word notably stopped? This I say, to the intent every one may manifestly see how shamelessly and ridiculously he braggeth and vaunteth himself, to be saint Peter's Heir and Successor, not making any account at all, of that which saint Peter in this place prescribeth and willeth.  
If any man minister, let him do it, as of the ability, which God ministereth.  
WHo soever executeth any function in the Church, or hath the cure of Souls committed unto him, may not deal as be list himself, or to overrule matters according to his own sensual will, behither may he say: Tush, I am a Prelate, the people must all listen to that which I say, and observe my Laws, Ordinances, and Injunctions without gainsay. For God requireth this, that no man minister, or do any thing, contrary or repugnant to that which he commandeth and appoineteth. A Prelate or bishop (I say) ought to do nothing in the Church, unless he be certain and sure of the warrantise thereof by God's Word. For God can not abide to have his service iumbles and mingled at pleasure, with every foolish guegawe, and light trumpery. And therefore he ought to have an assurance and certainty in his mind and conscience, that even GOD both speaketh and worketh in him: and to stand upon so sure a ground for the verity thereof, that his Faith dare boldly witness with him, and say: Whatsoever I have spoken, and what soever I have done or dealt herein, I am so out of doubt, that the same in each respect is consonant to the word & will of God, that I am ready and dare to seal the same with my blood, & to confirm it with my death. For other wise, if I waver and totter this way and that way, not knowing whose cause and business I have in hand, my Faith is builded upon the Sand, so that the Devil mine adversary, is able to shake and tumble it which way be list. And therefore we are here straightly forbidden, not to rely unto, nor to allow what soever decree or constitution these bishops list to obtrude and enjoin, unless they stand upon a sure ground, that the things which they do, are allowed of God, yea done of God himself: and unless they be able to say: Do this, for it is the will and commandment of GOD, and we have his express Word and Commandment for our warrant. If they be not able to say thus, they ought to be accounted as Liars and deceivers: much less ought any Christian to yield unto them therein any obedience or subscription. For, the Lord hath so appointed, that our Consciences should not elsewhere be stayed, but upon the most sure and infallible Rock. And thus much for public functions, wherein it is not lawful for us at any hand, to follow our own wilful devices, and sensual conceptes nor to prescribe any role or order to be embraced, unless we be undoubtedly assured, that it standeth with the will and word of God. Wherein we evidently see, how clean against the Kingdom of the Pope, and his Mitred bishops (as things therein are now handled) Saint Peter's mind and judgement was, long before any Pope were known in the world, to rule the roast in such pontificality, as since they have doen.  
That God in all things may be glorified, through jesus Christ, to whom is praise and dominion for ever, and ever, Amen.  
I Would have you so sure and certain, that that which you speak and do, God himself speaketh and doth, that ye may therein glorify God as the author thereof, humbly thanking him for his bounteous gift: which thing ye can not do, when ye do any thing, whereof ye be not sure whether God allow it, or no. But being sure and certain thereof, how can ye choose but with most humble thanks to praise and extol so good, so gracious, and so bounteous a Lord, who vouchsafeth to give his blessed Word to speak in you, and he himself to do his own work in you? Whom otherwise ye should but mock and scorn, and lie unto him, so long as ye pretend to give thanks unto him for his good gift: being not sure, whether it were his gift or some idle devise and imagination of your own brains. And therefore there is nothing so pernicious, nothing so monstrous, nothing so beastly, as to go about to govern the Church of God, without the warrant of Gods own Word and Work, and therefore saint Peter saw great reason to add this much, thereby to teach how the Church ought to be governed.  
dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you.  
HEre again he useth a phrase or form of speech where with our tongue is not acquainted. But Saint Peter therefore useth it, to put us in mind of sundry is texts and places of the Scriptures, which many times termeth Persecution and Affliction, by the name of a fiery Furnace. After which sort Saint Peter himself, afore in the first Chapter of this his first Epistle hath these words: That the trial of your Faith being much more precious than gold that perisheth, (though it be tried with fire) might be found unto your praise, honour, and glory at the appearing of jesus Christ. Likewise we read in the Prophet isaiah. Chap. xlviij. that the Lord speaketh these words: Behold I have tried thee, in the furnace of affliction. And in the xxuj. Psalm. Try me O Lord, prove and examine my reins and my heart. Again Psal. lxuj. We passed through fire and water. To be short, it is an usual phrase in the Scripture, to call affliction, Fire: and trial of fire. And hereunto alludeth Saint Peter, willing us, not to think it strange, or a thing unmeet and unexpediente for us, though this fiery trial happen unto us, to prove and try us, even as gold is tried in the Fire.  
For as soon as we have vowed our sincere Faith unto God, and have given our names to serve him: God lingereth not long, neither maketh any delay, but presently withal, layeth his Cross upon us, to try and confirm us in our profession, and to make our Faith the more strong and effectual. The holy Gospel is a word of wonderful power, and therefore can not show out his proper force and might otherwise, then in Temptation and Affliction. And no man is ever able to declare or to know, what the mighty power and virtue thereof is, unless he have experimented and tasted the same in Tribulation. Wheresoever the Cross and Affliction be, there namely doth the glorious Gospel of GOD, both display and exercise his force, might and virtue. It is the word of life, and therefore can not declare out his mighty operation and power, otherwise then in Death. And therefore where there is not a Death and affliction, there is no man that can tell or try, what the force and power thereof is, and how far stronger it is then either Sin or Death. And therefore it is, that he saith [Which is kindled among you to prove you] that is to say: GOD never sendeth unto you any Affliction or fire, (that is, any Cross or tribulation) to make a fiery trial of you, but he doth it to prove, whether you will stick unto him, and depend upon his holy Word and Providence, or no. In the x. Chapter of the Book of Wisdom it is written of jacob, that GOD gave him an hard conflict, to the intent be might by trial know, that the fear of God is stronger than all things. And this is the cause, why GOD layeth the Cross upon all them that be believers, that they might taste and feel what the power and might of GOD is, which by Faith they have embraced.  
But rejoice, in as much as ye are partakers of Christ's sufferings.  
Saint Peter doth not here require that we should feel and sustain the same afflictions of Christ, wherewith he himself was persecuted, and so to be made partakers of his sufferings: but his meaning is this: Christ was afflicted and persecuted, and therefore think not you to escape scotfree without persecution. When ye are thus afflicted, ye partake with Christ. For if we will live with him, we must die also with him. If we will reign with him, we must also suffer with him, as saint Paul saith Rom. vj. Col. ij. Ephe. iiij. Hebr. xij.j. Cor. uj.ij. Tim. ij. and in many other places.  
That when his glory shall appear, ye may be glad and rejoice.  
WHen ye fall into any such tribulation and Cross, ye have cause to rejoice. And this joy must be no less in the Spirit, than the torment is in the body, if so be that ye aspire to eternal joy. For this manner of joy in afflictions hath his beginning here, but his continuance is everlasting. Whereas on the other side, he that kicketh and repineth at the affliction which the Lord sendeth unto him, and is (as it were) displeased and angry with GOD for the same, that person shall suffer double torture: that is, both here in this world, and perpetually in the world to come. We read of certain holy Martyrs, how they went to their torment, and suffered death with most cheerful and merry minds: as of saint Agatha, who showed more joy and alacrity when she was haled and drawn into Prison, then if she had gone to any pleasant melody and dancing. So also did the Apostles return with joy from the Counsel, yielding earnest thanks to Almighty God, who had vouchsafed to make them worthy to suffer persecution for Christ's cause, who now are in bliss and eternal joy in Heaven.  
When his glory shall appear.  
christ showeth not forth himself visibly as Lord, but as yet laboureth and is in travail with us. As concerning himself he is already Lord of all things, but we that be his members, are not as yet become so. But we shall be so, when his domination and glory shall be manifested and shine brighter than the Sun.  
If ye be railed upon for the Name of Christ, blessed are ye:  
christ is to the world, an odious and hateful name: of whom when thou once beginnest to preach, thou must not think, but that they which on Earth be of highest calling and greatest countenance, will both blaspheme and speak evil of him. And in this Age wherein we now presently live, this further mischief is grown, that they which be our persecutors, are those, which pretend that name of Christians, and would dear us in hand that they be the true professors of his name: whereas in their deeds they utterly deny, renounce, and persecute Christ: and yet (forsooth) they will be called Christians, glorying and vaunting themselves for that they be baptised. So that our case now is both more dangerous and also more troublesome and grievous then others afore hath been. For is not that conflict and Battle more than twice lamentable, wherein our Enemies and adversaries against whom we fight, carry the same title, bear the same Standards, and pretend to maintain the same quarrel that we do? And therefore if this comfort and consolation of saint Peter were ever necessary for any people, truly it is in these times most expedient and needful for us, that we may constantly stand in our profession, and cheerfully persevere in maintenance of the truth against those that persecute us: those (I say) which in the eye of the world are accounted the best and the wisest.  
For the spirit of glory, and of God resteth upon you: which on their part is evil spoken of: but on your part is glorified.  
YE have among you (saith he) the Spirit, which is the Spirit of God and the Spirit of Glory, that is to say: the Spirit which maketh us glorious: but not here in this world, but in the last day when the glory of Christ shall appear and be revealed. Furthermore he is not only the Spirit of Glory, for that he maketh us glorious, but also for that we agnize and acknowledge him to be glorious, and attribute that honour as peculiar unto him: steadfastly believing that he will also glorify and dignify us, even as he hath already glorified & dignified Christ, and brought him into the glory of his Father. And therefore we ought not to be aggrieved or much disquieted, although we be both blasphemed and accursed, sith this Spirit resteth upon us: whereof we may be sure, for that the name of Christ resteth upon us. For that Blasphemy redoundeth unto him, that is the Spirit of Glory, and not unto us: and he will in his good time be revenged thereof, and will bring us out of it into glory. This is a notable comfort that we Christians have, in that we may say: the word which I preach, is none of mine own, neither is my Faith mine owne● they are all the works and the gifts of God: He that revileth and raileth on me, revileth and raileth on God: according to Christ's own saying, Math. x. He that receiveth you, receiveth me, and he that despiseth you, despiseth me. Saint Peter's words therefore are in effect as though he should say: Know ye that the Spirit which ye have, is of that power and might; that he can easily avenge himself of his enemies as the Lord himself Exod. twenty-three. promiseth saying: If thou wilt has Led unto my voice, and do all that I speak, I will be an Enemy unto thine Enemies. And the Scripture in many places calleth the Enemies of God's people, the Enemies of GOD himself. And therefore when we are railed on for none other cause, but for that we be Christians, and truly honour Christ: let us be assured, that so long as we steadfastly believe, it is not we that are railed on, but the spite and railing properly reboundeth unto God. And therefore (saith he) patiently abide it, and rejoice in your mind is, for that which is done unto you, is done unto the Spirit, which is the Spirit of God. And now be proceedeth and giveth good fruitful 〈◊〉, that we should take heed and not suffer for 〈◊〉.  
But let none of you suffer as a Murderer or as a thief, or an evil doer, or as a busy body in other men's matters.  
But if any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf.  
HIs meaning is this: Ye have heard both how ye must needs suffer affliction, and also in your affliction how you must behave yourselves: always foreseen, that ye suffer not for your own ill deserts but for Christ. Ye have heard also how in this our Age the case so standeth, that we are compelled to suffer persecution under wicked bloodsuckers, who (notwithstanding) bear the name of Christians. So that now a true follower and embracer of the truth of Christ, suffering for the sincere profession of Christ, is not thought to suffer persecution as a Christian, but is rather reputed and taken as an Enemy of Christ: for that they which be the persecutors, challenge to themselves the name and title of the true Christians: affirming aswell as we, that he is blessed and happy which dieth for Christ. In this case, none but the Spirit is able to discern who be the true, and who be the dissembling and counterfeit Christians. And therefore thou must be firmly settled in Faith, & thoroughly persuaded in soundness of Conscience, that thou art before God a right Christian, and that thy heavenly Father doth so accept and take thee, whatsoever otherwise the World judgeth of thee.  
When ye are therefore afflicted as Christians, let none of you (saith saint Peter) be ashamed, but rather let him glorify God for the same. Wherein he showeth that tribulations, afflictions and torments are things so precious, that we ought to give God hearty thanks therefore, and to glorify his holy name for so great a domitie: in that, of his especial favour towards us, of unworthy he maketh us worthy to suffer for the profession of his name. But alas, this bearing of the Cross nowadays in many places is thought in a manner wholly to consist in a garish carring about of a material Cross, after a io●ie ceremonious solemnity, which doth a man as much good as Saite cast into his eyes. It is not the Cross of Christ that shall save me: I ought to believe it: but to bear mine own. If thou in thine heart conceive and think upon his affliction, thou haste obtained and art possessed of a right true treasure. The Bones of S. Peter be holy, but what good get I by that: Thou must so strive that thou thyself and thy bones may attain to be holy, which thing thou art sure of, when thou art afflicted and sufferest persecution for Christ.  
For the time is come, that judgement must begin at the house of God. If it first begin at us, what shall the end be of them which obey not the Gospel of God?  
HEre he bringeth in two places of the Prophets at once, tending both to this purpose. The first is in the xxv. of jeremy, saying thus. Behold, I begin to plague the city, where my name is called upon: I will first chastise and punish my best beloved and dearest children, they must first have some trial and experience of this fire of tribulation, wherein the just are proved & tried: And shall ye that are mine enemies (saith jeremy) go free? Ye shall not go free. And again, Cap. xlix. Behold, they whose judgement was not to drink of the Cup, have assuredly drunken: and art thou he, that shalt go free? Thou shalt not go free: but thou shalt surely drink of it: that is to say: I strike and punish those whom I dearly love, to the intent thou shouldest see, what I mean to do to them that be mine enemies. The meaning of which words are worthy of diligent consideration. The holier and godlier children that God hath in this world, the more ignominiously and cruelly he suffereth them to be dealt withal and massacred in the world. What then may the rest look for?  
The other place is out of the ix. of Ezechiel. The Prophet there saw certain armed men, carrying tools and weapons of destruction in their hands, who were commanded to smite all that were in the City, young and old, men, women and children, that were not marked in their foreheads with TAV. And unto them, GOD there further said: Begin ye at my Sanctuary. Assoon as ever the Gospel is preached, God beginneth to punish Sin, that he may both kill and quicken again, but he useth to beat the godly to their no harm, but as it were with a Foxtail (as the common Proverb soundeth) and with a few twigs after a motherly affection. What shall we think then, will he do to those that do not believe? As though he should say: if he deal so roughly and so severely with his well-beloved children, we may easily guess, what the torments shall be that tarry for the unbelievers.  
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
THis place is taken out of the xj. of the proverbs. Behold, the righteous shall receive punishment in the earth: how much more than the wicked and the sinner? If the godly be beaten, where shall the wicked remain. The very same here reporteth Saint Peter, saying: The just shall scarce be saved. He is just which steadfastly believeth, but no man persisteth and persevereth in Faith without great labour, trouble, and sweat: he must pass many Pikes, taste of many a sharp brunt and calamity, and go through the fire of many tribulations. Where then shall there be any place for him that believeth not? When as Faith is so violently and forcibly assailed and shaken, that it even trembleth and quaketh, how can he stand that is void of Faith? And therefore he concludeth.  
Wherefore let them that suffer according to the will of God, commit their souls to him in well doing, as unto a faithful Creator.  
THei unto whom God sendeth affliction, being unsought for, undesired, and unprocured by themselves, let them commit their Souls unto him that is their Creator. They still continue in well doing, they persevere and go forward in good Works, they shrink not back for afflictions, but commit and commend their Souls to him that created them, and is faithful: In which Word is contained most plentiful store of heavenly consolation. For, seeing that God hath created thy Soul without any care, labour, or help of thee, when as thou was not as yet any thing, shall not be also easily preserve and save it? And therefore commit it only to him, but yet so, that thou must not think thyself exempted and privileged from good Works: for thou must not think that thou must buy idle: thou must strive and endeavour thyself to accomplish, and be each way answerable to the name of a Christian: witnessing thy Faith by thy good Works. But if thou live here carelessly and rechlessely, thou shalt in the end (doubtless) find that thou haste foully deceived thyself. This is the last admonition of saint Peter unto them that must suffer affliction for the will of God.   

¶ The fifth Chapter.  
THe Elders which are among you, I beseech which am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shallbe revealed.  
Feed the flock of GOD, which dependeth upon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind.  
Not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock.  
And when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory.  
Likewise ye younger, submit yourselves unto the Elders, and submit yourselves every man, one to an other: deck yourselves inwardly in lowliness of mind: for GOD resisteth the proud, and giveth grace to the humble.  
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due tyme.  
Cast all your care on him: for he careth for you.  
Be sober and watch: for your adversary the Devil as a roaring Lion walketh about, seeking whom he may denoure:  
Whom resist steadfast in the Faith, knowing that the same afflictions are accomplished in your brethren, which are in the world.  
And the GOD of all grace, which hath called us unto his eternal glory by Christ jesus, after that ye have suffered a little, make you perfect, confirm, strengthen and stablish you.  
To him be glory and dominion for ever and ever. Amen.  
By Sylvanus a faithful brother unto you, as I suppose, ha●e I written briefly, exhorting & testifying, how that this is the true grace of God, wherein ye stand.  
The Church that is at Babylon elected together with you, saluteth you, and Marcus my son.  
Greet ye one an other with the kiss of love. Peace be with you all, which are in Christ jesus. Amen.  
The Elders which are among you I beseech, which am also an Elder, and a witness of the sufferings of Christ,  
HEre saint Peter teacheth those that have any charge of feeding the Flock of Christ, how they ought to behave themselves. In the Chapter afore, he told, that none should presume to teach or preach any thing, unless he were certain and assured that the same was the sincere and pure word of GOD, upon which as upon a firm and strong Rock, our Consciences may boldly stay. For this in duty is required of us Christians, that we should be certain and know thoroughly what thing is allowed of Christ, and what is not: for they that waver in uncertainty of this knowledge, are not to be taken as Christians. He addeth also thus much, that whosoever entereth into any office or function, should so behave himself therein in each respect, as that he should not doubt but that God was the Author thereof. But what he here saith, peculiarly belongeth to Bishops and Ecclesiastical Pastors, wherein he teacheth them how they are to deme●ne themselves in the administration of their duties and charges, and what manner of persons they ought to be.  
We must here further be acquainted with the phrase and propriety of the tongue, wherein this Epistle was written, that we be not deceived through ignorance of the signification and force of the Word. For this Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which S. Peter here useth, doth signify An Elder: by which word they also are called that Bee. Senators: that is, Meviexcelling in age, gravity, virtue, wisdom, and experience. After the same source; doth Christ call his Disciples, Ministers, and Senate, to whose office it belongeth to oversee and govern his Spiritual Empire (that is, to preach and to take care of the Christian Congregation) by the name of Elders. And therefore marvel not a whit, neither let it any thing move thee, though they which be Elders, ●e nowadays called by other Titles or names, whereof the Scripture maketh no mention at all: But not respecting the order, wherein things presently stand, weigh and conceive the matter thus: When S. Peter or any other of the Apostles, came into any City wherein Christians were, they ordained some one or other of them, such as lived honestly and unblamably, and had wife and children, and also skilful in the Scriptures of GOD, to have the superintendency and charge over the rest. And them they called Seniors or Elders, whom afterward both saint Peter and also Saint Paul called bishops, whereby we may note, that Bishops were none others, than the very same, that were Elders.  
Touching this purpose, we read in the history of saint Martin, how a ceirtaine man came unto a place in Apbrica, and there in a poor Cottage found an elderly man, whom they thought to have been some plain Countryman. Within a while, they saw many people come flocking to him, to whom he preached and expounded the Word of God, whereby they perceived that he was their Pastor or Bishop. For in those days, there was no difference either in apparel, or manners between the Bishops, and the residue of Christians.  
The Elders (saith S. Peter) upon whom the charge lieth, to feed the flock of Christ with the word of GOD, and to have care over them in the Lord, I exhort, which am also an Elder. Whereby it manifestly appeareth, that they whom he here nameth Elders, were such as laboured in the ministery of the Word, and diligently preached the glad tidings of the Gospel. For, such as he was that calleth himself their fellow Elder, such also appeareth it that they were. And here we see; how far he humbleth and abaseth himself, in that, he taketh not upon him the name of a Prelate, (which in respect that he was an Apostle of the Lord he might have done) but calleth himself a Fellow Elder, and also a witness of the sufferings of Christ. As if he had said: I do not only preach, but I am also among those Confessors of Christ, that are exercised in daily afflictions. And withal he also showeth that so many as be Christians, must be persecuted and suffer affliction. And this is a true Apostle of Christ, unto whom if the Pope and his Bishops were any thing like, (as they are shameless enough, to challenge to themselves the same title) we would not greatly stick, willingly to kiss their feet.  
And also a partaker of the glory that shallbe revealed.  
THis part of the Apostles Style and Title, is of far more excellency, than any that our Popish bishops dare pretend to use. For thereby doth Saint Peter take and reckon himself holy, and a blessed Man. And alhou●gh he perfectly knew, that he should be a partaker of the glory to come, yet taketh he no pride therein, he lifteth not himself up in any swelling glory, but modestly containeth himself within the bounds of temperate softness and courtesy.  
Feed the flock of God, which dependeth upon you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind.  
CHrist is the first and chiefest Pastor, who hath many Pastors under him: as he also hath many Flocks: whom being dispersed in sundry quarters of the world, he committeth to the charge and oversight of their shepherds and Pastors, as in this Epistle of S. Peter, written into divers Countries and Regions appeareth. But what is the charge of these Pastors to do? Forsooth, to feed the Flock of Christ. This word (Feed) the Pope hath raked and haled unto himself, whereby he goeth about to prove himself Lord and Prince of all, and that it is in his own choice and authority, to deal with the Sheep as he listeth himself. But alas, who is so ignorant that knoweth not, what this word (Feed) meaneth: To wit, that the Pastors and Shepherds ought to provide Pasture for their Sheep, and to see them have their meat in convenient and due season, whereby they may grow to be fruitful: And moreover to watch that devouring Wolves rush not in among them, and tear the Flock in pieces? This word (Feed) signifieth nothing less than to kill and spoil.  
Furthermore S. Peter calleth it peculierlie the Flock of Christ, as though he should say: Think not that the Flock is any of your own, ye are but only Servants and Minister to look unto it, ye are no Lords nor Masters over it. Contrary to the bold practice and customable dealing of many Bishops, which account and call every one within their Diocese and jurisdiction, their Sheep. We are the Sheep of Christ, for he said afore, Ye are now returned unto the Shepherd and Bishop of your Souls. bishops are the Ministers of Christ, to keep his Sheep, and to give them meat and pasture. And therefore to feed, is nothing else then to preach the Gospel, wherewith their Souls may be fed, fatted and fructified, that so the Sheep may be nourished with the Gospel. This is the only and proper office of a Bishop.  
So said Christ unto Peter: Feed my Sheep, joh. xxj. that is, the Sheep which I commit unto thee to feed, are not thine, but mine. Howbeit these words have been so canvased and wrested by my Lord the Pope, that he thereby usurpeth and exerciseth an external domination and Lordship over the Church of Christ, whereas neither he, nor any of his sacrilegious Chapleins', preacheth so much as one word of the Gospel. They brag that they have their succession from S. Peter. If it were so; yet fear I, that it could scarcely be proved that any Pope ever preached the Gospel: For none of them hath left any thing behind him, that is written and extant, wherein a man may read the Gospel. Saint Gregory the Pope was surely an holy man: and yet the things which he preached, are not to be esteemed worth a straw: whei e●y it may appear, that the same See of Rome is peculiarly and specially accursed of God. I deny not, but sundry of the Popes suffered Martyrdom under cruel tyrants, for the Gospel's sake, but yet there is nothing extant that was written by any of them, which is evangelical. And yet they still brag and crack, that it is their charge to feed, whereas in deed they do nothing else but entangle, and clog men's consciences with Laws of their own, and make havoc and sale of men's Souls, never troubling theimselues with preaching one word of Christ his sacred Gospel.  
True it is, that there are many to be found, aswell women as men, which are able to preach, and that with no less dexterity and sufficiency, than he unto whom that charge and office is peculiarly committed. But because the greatest number in the flock always is of weaklings, therefore it is expedient that some be appointed to strengthen and confirm such, and to keep back the Wolf from rushing in among them and devouring them. For a Preachers office and duty is not only to feed, that is, to teach his Sheep, how they ought to frame theimselues to become true and sincere Christians: but he hath the charge also to look that the Wolf be kept out, and that none of the Sheep be devoured, or seduced by false doctrine, and so drawn into error, which is the continual drift and practice of the Devil. Now, there be many that can well enough abide to have the Gospel preached, so that there might be no exclaiming, and speaking against Wolves: I mean, so that Preachers in their Sermons, would forbear railing and taunting against Prelates. But although I preach sound doctrine, and that which is true: and although I feed and teach (my charge) the Sheep, well and rightly: yet is not that sufficient: for it is further required at my hands to keep the Sheep from danger, and to have a careful regard unto them, that Wolves come not among them, to drive them away out of their fertile and wholesome pastures. For, to what purpose is my building. if when I have couched and orderly laid my Stones, an other straightways come & hurl them down as fast again, and I seeing him, forbid him not? The Wolf is well enough contented, that the Sheep be well fed, and fatted in good pasture: because the fatter they be, they pleasant and daintier pray thinketh he to make of them. But that Dogs should incessantly bark and bawl at him, that can he not abide. And therefore it is a matter of no small weight and charge, to feed well, according as GOD hath given in commandment to do: and it behoveth each one in that function carefully to consider his charge in this behalf.  
The Flock (saith he) which dependeth upon you, that is, over which ye have charge, or which is among you, and not which is subject and lying at your Feet. Care for it, and that not by constraint because ye can none otherwise choose, but willingly: not for filthy lucre sake, but of a ready mind. Here he comprehendeth in one word, all that which the Prophet ezechiel in the xxxiiij. Chapter of his prophesy, writeth concerning Pastors or bishops. The meaning of this place is thus: Not only feed ye, but take ye care also and provide for them, that they want nothing, and where any standeth in necessity or need, there see that ye relieve them: and in each respect, do the parts and duties of right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, good Watchmen and faithful Espials. Look out, least danger appear, stand always pressed and ready on your guard, and diligently behold and espy out of your Watchtower, what it is that is wanting, or what it is that is befallen unto every one within your charges. Hereby we may well perceive and know, that a bishop is even the same that is here meant by an Elder. And therefore it is not true, which some say, that a bishopric is a dignity, and a Bishop only he that weareth a forked Mitre. Episcopacy is not a name of Dignity, but of Office: for he that is invested with that name and title, aught to look to his Flock & to be careful for it, and to serve as a good Watchman, to see abroad & learn what things be amiss any where within his charge. As if there be any that is weak, having his conscience wounded, him ought he to confirm, comfort and heal: if any fall, him ought he to lift up again, and so as other defects arise, to be ready to help, whereby Christian people may be sufficiently looked unto and provided for, both in Soul and in Body. This is the reason that hath moved me heretofore oftentimes to say, that if we would institute a right Christian Common wealth, it were necessary, that in every City there should be three or four Superintendentes, to take care and regard over the Church and Congregation, and to reform and restore whatsoever therein is amiss or wanting.  
And here he toucheth two special points, enough almost to terrify and discourage any man from bearing authority over the people, or to take this great charge and burden upon him. For, first there be some virtuous and honest men, who half unwillynglie are drawn into the ministery and function of Preaching: for that, they see it to be a painful and laborious office, to skoute about every where, to see how the Sheep live, to secure and help them that be in want, to strengthen and raise up them that be wavering and ready to fall: and finally to have such diligent care and continual watch over them, that the Wolf find no entrance to invade and come rushing in among them: yea in that, he must not stick to lay down his life for their preservation and safeguard. And also for that it is such an hard matter & of so great difficulty, truly to discharge the office of a godly Pastor: yea of so great danger also, because it must be thoroughly executed, & that not unwillingly, or as though it were, by constraint. True it is, that no man ought to intrude himself into that Office: but if he ●●●hereunto called and required, he ought willingly to take it upon him, and to discharge and perform as much as to his function and office appertaineth.  
For they that take this matter upon them upon necessity and constraint, and have neither courage nor pleasure in the same, shall never with any profit fruitfully discharge or execute their office.  
Again, there be others worse than these, which take this Office upon them for none other end, but for filthy Lucre, to scrape and rake together wealth, and to pamper and cram their bellies. These fellows seek only for the Wool and the Milk of the Sheep, but as for good pastures for them they care not: and with this scab is the Popish Clergy horribly infected. And this is a most hurtful, dangerous, noisome and filthy Vice, than which there can not be any so dishonourable or shameful for him that taketh on him the name and charge of a Christian bishop or Pastor. Which was the thing that caused both the Apostles, Peter and Paul, and also the Prophets so oft to record and inculke it. This caused Moses to say, Num. xuj. I have not taken so much as an Asle from them: neither have I hurt any of them. And Samuel also: Ye know that I have not taken any man's Ox, or Ass from him, nor done wrong to any etc. j Sam. xii. For if he that hath this charge and function of feeding the Flock, be greedily given to scraping together of richesses and wealth, and to gape after filthy Lucre: such a one (I say) is himself easily and soon changed from a Pastor into a Wolf.  
But of a ready mind:  
THat is, even with pleasure. Let the Pastor or bishop apply his Office and vocation, and that with a ready willingness. They that thus cheerfully, promptly, and zealously discharge their function, are those, which as they do their duties willingly, so do they not greedily pull the fleeze from the Sheep. There be therefore two sorts of false Pastors. The one sort occupy their room grudginglie and unwillingly: the other willingly and gladly: but yet for gain and filthy lucre.  
Not as though ye were Lords over God's heritage.  
such are they that are willing to take the office upon them, for dignity sake, because they would live pompouslie and bear great sway and authority in the World. He therefore exhorteth bishops, Elders & Pastors, that they practise not any Lordly tyranny over the Flock, as though the people were their Slaves and Underlings, or as though they had such authority and Lordship over them, to command what they list. For we have but one Lord which is Christ, and he it is which governeth our Souls. Elders and Pastors have no further charge than to feed. And here in one word Saint Peter utterly overthroweth all the kingdom of the Pope: and concludeth that no bishop hath any authority, so much as in one word to clog and tie the consciences of the faithful to the observation of their precepts. For they themselves ought to be Servants and Ministers, and to say: Thus saith the Lord, and these be the Words of Christ: it is not we, the words are none of ours: and therefore ye ought to do that which is here commanded. According to that which Christ saith: Luc. xxij. The Kings of the Gentiles reign over them, and they that bear rule over them, are called gracious Lords, but ye shall not be so. Contrary whereunto the Pope boasteth and braggeth, saying. We ought to be Lords, and to us only it belongeth to exercise chief rule and supreme authority.  
But that ye may be ensamples to the Flock.  
And when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory.  
SEE that ye be the foremost in the battle, using such honest conversation, that your life may be a Lantern to give light, and an example to the people, to imitate you. But our Lordly shavelings use to tell the people an other tale, bidding them to do this and that, they themselves in the mean while leaning on their soft Cusshions, and taking their ease like Lordings: laying upon us great and grievous burdens, which they themselves will not touch nor lift at with one of their fingers: not traveling any whit in preaching the true word of God, but rather in commanding others to do that, which they themselves never did, nor ever meant to do. And yet must no man tell them thereof, for if he do, he should be sure quickly to feel the smart of it.  
Again, to such Pastors, bishops, Elders and Superintendentes, as here in this world did their duties faithfully, truly, sincerely and holily, Saint Peter assigneth no temporal reward: As though he should saie· Your Office and function is of more excellency and dignity, then that in this life it can be requited and recompensed: there is due and kept for you an everlasting Crown, that shall be given unto you which faithfully and diligently feed the Flock of Christ. And this is the Exhortation, where with S. Peter encourageth them, to whom the charge and cure of Souls is committed. Whereby is manifestly concluded and proved, that the Pope with his Cardinals and bishops is the very Antichrist, and the professed adversaries of Christ, for that they do nothing of all these, which Saint Peter here requireth. For they neither teach others, neither do they any thing themselves, but are wholly and altogether busied in those devices, and bymatters, which are most opposite and contrary thereunto. They neither feed the Sheep themselves, neither will they suffer others to feed them: but rather play the ravening Wolves, devouring and murdering the Flock, and yet brag they that they be Christ's Vicars on Earth. Too truly (the more pity) are they in the room and stead of Christ being absent: after the manner and example of the Devil? For wheresoever Christ is not in place, there they bear sway, and as butcherly tyrants reign and command most imperiously.  
It is therefore very expedient and requisite, that the Lattie and simpler sort should perfectly remember this and such like places: by the which they may be able to answer against that Antichristian Kingdom of the Pope, when soever they shallbe called into question and examination as touching their Faith: yea, thus may they well say, when they are brought unto such pinches: Behold, Christ saith thus: and the Pope saith the clean contrary: Christ saith yea, the Pope saith nay. They therefore thus teaching contrary and repugnant doctrines, the one of them must needs lie. Now, that Christ should lie, it is impossible, and therefore it is the Pope, that is the lying Ruffian of the world, and not only a devilish Liar, but even Antichrist himself. Thus oughtest thou to be furnished and armed with the Scriptures, by the which thou mayest not only boldly call the Pope, antichrist, but mayest also (when thou haste so done) must plainly and easily prove it, so that thou mayest surely by the word of God persist in thine opinion, even to the death, against the Devil and all his infernal Army.  
Likewise ye younger, submit yourselves unto the Elders.  
THese are his last admonitions of this Epistle. This order requireth S. Peter in the Church of Christ, that the younger sort be dutiful and obeisaunt to their Elders, and that in the whole course of their life the Inferiors show submission towards their Betters. Which if it were now adays observed and put in ure, we should not need so many Laws. For he requireth of the Younger sort, their obedience toward their Elders, and willyngnesse to be governed, by the direction of their wisdoms: For that, they best know what is most pleasing to God, and what shall most redound to their commendations and praises. But he speaketh here of such Elders as are learned in the holy Ghost, and are godly experienced. For if they theimselues he not endued with godly wisdom, but be sottish and foolish, it is not to be thought, that they can any way well govern others. But of such as be discrete and wise, it is most expedient and convenient, the Youth should be governed. And saint Peter here speaketh not of the civil administration and government of the commonwealth, but he speaketh generally: namely, that they which be Elders, either in years or by office, or any way else, should train up and govern the Younger sort in their duties, and in matters of the Spirit.  
And submit yourselves every man, one to an other: deck yourselves inwardly in lowliness of mind:  
HEre he somewhat tempereth and qualifieth his words spoken afore, requiring that every one should submit themselves one to an other. But how can this well agree, that all men should submit themselves one to an other, if the superiority and government be to be given (as was afore said) unto them that be of the Elder sort? Some will say, that Peter in that former sentence spoke of Elders and here in this place only of the Younger sort, who ought to submit themselves first to their Elders, and next one to an other. But we will take these words as spoken in a generality, even as that sentence of S. Paul Roma. xii. In giving of honour, one going before an other. For I take that place, as I also do this present sentence of S. Peter, to have reference to all manner of persons indifferently, and without respect. The Younger ought to be obedient, & submissaunt unto the Elder: but yet so, that the Elder may not think themselves to be Lords over them, but be ready and willing to submit themselves also, and be directed by them that be Younger, if any of them be endued with deeper understanding, or profounder skill than they have. Even as in the old Testament, the Lord oftentimes advanced Yonglie men, to bear chief office and principality, where he saw them to excel the Elder in wisdom and foresight. The same lesson teacheth Christ, Luc. xiv When thou art bidden to a feast, set not thyself down in the chiefest place, lest a more honourable man than thou be hidden, and then he that bad both him and thee, come and say to thee: Give this man room, and thou then begin with shame to take the lowest room. But when thou art bidden, go sit down in the lowest room, etc. Which parable he concludeth thus: For he that exalteth himself shallbe brought low, & he that humbleth himself, shallbe exalted. Therefore truly the Younger ought to submit themselves, and be in subjection unto the Elder: and yet nevertheless, the Elder aught again for their parts, to be so modestly minded that each of them think himself in his heart the lowest. If we could thus do, the world would be in a marvelous quiet stay and tranquillity. And this (saith he) we ought to apply ourselves unto, that we may thereby show forth the lowliness of mind, that is emplainted and resiant within us.  
For God resisteth the proud, and giveth grace to the humble.  
THem that be so lofty minded, that they will not yield and stoop, God himself cooleth and deiect●th: and contrariwise, exalteth and advanceth those which humble and throw down themselves. This is a common beaten saying in every man's mouth, but would God it were aswell used and put in ure in life, as it is often and almost every where still talked and pronounced with tongue.  
Humble yourselves therefore under the mighty hand of God.  
Forasmuch as God so requireth, that ye should submit yourselves our to an other, see that ye do it willingly, and so he will exalt you but if ye do it unwillingly, yet shall ye do it, because he will abate your pride, and throw down your loftiness.  
That he may exalt you in due tyme.  
Think ye not that he will tarry long, but steadfastly trust ye in him: for ye have his sure promise, that this is the hand of GOD, and his blessed will: and though in the judgement of flesh, the time seem somewhat long, yet never have ye any respect to the time, but commit yourselves to be protected and governed by the mighty hand of God, which most assuredly in the end will exalt you.  
Cast all your care on him: for he careth for you.  
YE have those promises, by the which ye may rest in most perfect assurance, that God will never forsake you, but still take care for you: and therefore abandon and cast away your own carefulness, and let the Lord alone deal for you. Suffer him to take the entire charge and care, both of you and yours. These be most comfortable and sweet words, and to a Christian Conscience most cheerful and amiable. And why useth he so many, and such forcible provocations and reasons to persuade Humility? Truly, because the Nature of man is so stiff and so stout, that no man almost willingly will abase and deject himself, or renounce his own sensual fantasies. And therefore herein he suig●●●●y comforteth us, showing how that God doth not only look to us, but also careth for 〈◊〉, and bestoweth even all the vowelles of his incomparable love upon us.  
Be sobe● and watch: for your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour.  
HE admonisheth us to look to ourselves, and goeth about to open our eyes, that we slumber not in sloth or give ourselves to idleness, not regarding how near we be to danger and peril. And here we may behold and see, what this life is, and how this worthy Apostle hath depainted and set out the same unto us: insomuch that there is none, having his Conscience touched with any fear of God, but continually wisheth to be dissolved and to exchange it for that other. For here we be in the kingdom of the Devil and Satan. And as a travailer or Stranger that cometh into an Inn, where he knoweth there are none but thieves and Murderers, will look well to himself, and be very careful for his own safety before he will enter into that house: (if the case so be that needs he must go in) and will be sure (as near as he can) to arm his body from the violence of their furies, and will not sleep much in that house, but stand upon, his guard, that he may depart thence without harm: Even so and with like danger live we here on Earth, where Satan beareth the sway and is Prince, who hath so the hearts of men within the danger of his power, that by them he bringeth to pass whatsoever he listeth: It is a terrible matter to think thereon, and therefore S. Peter herein giveth us a watchword to beware, and admonisheth us to be careful and diligent in looking to ourselves: saying: Be ye sober. For they that be given to drunkenness and surphetting, and as Swine, care for nothing but for their belly, are fit for nothing that good is. And therefore we must endeavour ourselves to have always in readiness our Armour of Sobriety.  
And Watch ye (saith he) and that not only spiritually but also corporally. For a heavy, lumpish and drowsy body, when it hath pampered, crammed and ingurged itself with meats and drinks, is not fit nor able to resist the Devil seeing it is hard enough for them so to do, which are strong in faith, and have plentiful gifts of the Spirit.  
But what is the cause why we should so much give ourselves to Sobriety, and watchfulness? Because (saith he) your adversary the Devil skuddeth about like a roaring Lion, seeking whom he may devour. For the Devil never sleepeth, he is thoroughly enured and furnished with guile, subtlety and malice, and carrieth that cancarde stomach against us, that he leaveth no way unattempted how he may molest and ensnare us, yea he well knoweth which way to lay his baits to catch us & bring us unto his lure, and therefore he roameth and trudgeth up and down, like a roaring and ramping Lion, that yelleth and roareth hideouslie and horribly, as though he would devour all that cometh in his way. And therefore hath saint Peter left unto us in writing this so necessary and profitable an admonition: wherein he discovereth unto us our deadly and infernal Enemy, that we should take heed of him, and with S. Paul not be ignorant of his malicious drifts. For, in that he skuddeth and walketh about, his drift and meaning is thereby to bring us into a negligence and security: wherein if he may once lull us, there straightways issue and bud out from thence Anger, Wrath, Contention, Arrogance, Shamelessness, contempt of God, and all other mischiefs whatsoever.  
And here note, how he saith that the Devil walketh about. He setteth not upon thee directly before thy face, where he knoweth thou art fenced and guarded: but he cowardly lieth in wait to surprise thee behind at thy back, or aslope on the one side: he pryeth and tooteth within thee and without thee very diligently to espy thee at some vantage, where he may set upon thee. For when he hath attempted thee one way (if he speed not of his purpose) he straightways taketh an other in hand. If he miss his purpose on this side of thee, he flingeth to the other, omitting no subtle devise, no crafty ambush, no cunning policy to catch thee in a trip and so to possess thee. If he find thee strongly armed and fenced on one part, he planteth his battery to an other side: if he be disappoincted there, he chargeth upon thee (and that with incredible speed) in an other place, he never ceaseth, but is in continual practice of mischief, for thy overthrow and confusion: he never taketh any pause or stay, but still runneth about, not suffering thee to have any manner of test, or intermission. And yet we as men senseless and careless make no reckoning of this gear, neither watch we to withstand him, whereby he may easily and without resistance assail and overthrow us. Let every one therefore look diligently and warily to himself: and he shall find all this to be most true: as they that have been tempted, can not be ignorant. And therefore we are more than twice miserable, that live here so carelessly and recklessly. For if we would enter into consideration with ourselves of this our life present, we should see good cause for us to cry out and call for help, none otherwise then if we were beset with a number of murderous thieves. This caused job to say, that the life of man on Earth is a mere Warfare, and a continual temptation or fight. But why then (will ye say) doth God place us in this life being so full of miseries? Truly for this cause, that our Faith may be exercised and increased, and that we should be the gladder and willinger to depart hence: and further that Death might become more savoueie unto us, and be the earnestlier of us desired.  
Whom resist, steadfast in the Faith,  
WE must be sober and watch, but yet to this end, that our bodies may be fit and ready for the conflict and battle: and yet this is not sufficient, to overcome the Devil withal. These weapons are only available for this respect, that the body may be the less occasioned to sin. But the true weapon wherewith we must give the overthrow and foil to our Eenemie, is Faith. For if we take sure hold of GOD in his word, and in heart constantly cleave thereunto by Faith, the Devil shall never be able to vanquish us, but like a danced Coward strait ways run out of the field. If thou canst say: This hath my Lord my God spoken, this I do steadfastly believe, hereupon I stay myself, & hereunto do I lean: thou shalt see the Devil quickly like a Micher sneak away and depart: with whom all beautinesse, all ill concupiscence and just, all wrath, all covetousness, all faint-heartedness and desperation vanish and pack away also. But such is the ●uctletie and craft of the Devil, that he will hardly suffer thee to come to that point, but will use all the means that he can, to pluck this weapon out of thy hand. Which he easily bringeth to pass, when he hath once ensnared thee in a drowsy slothfulness, and made thy body utterly unapt for the battle, and given to nothing else but to lascivious wantonness. For by that means with little ado he wringeth out of thy hand the Sword of the Spirit, which is the word of God, as he did by our first Grandmother Eue. She had the Word of God, whereunto if she had firmly and steadfastly adhered, she had not fallen. But when the Devil saw her negligently and carelessly to regard the word, he easily pulled it out of her heart, and so obtained that which he would have.  
Saint Peter therefore hath here sufficiently warned us, that we should strive and fight against the Devil. To which battle and encountry, it nothing availeth to run up and down hither and thither for any good Work, which thou of thyself canst do: but this only must thou have care unto, that thou constantly stick, and steadfastly by faith embrace the word of God. If the Devil then approach thee, and go about to hurl thee into pensiveness of mind and desperation, by reason of thy manifold sins and transgressions before committed: betake thou thyself straightways to the Word of God, wherein remission of all thy Sins is promised: commit thyself wholly thereunto, and thou shalt see, that he will quickly pack away and be gone from thee.  
Knowing that the same afflictions are accomplished in your brethren, which are in the world.  
Marvel ye not, that ye must suffer temptations of the Devil: let this rather comfort you that you suffer not the same alone. For there be a great many of you, and ye are all Brethren: and ye must all suffer and endure the same: All they take your parts, and in this conflict are aiders and helpers unto you.  
Thus hast thou this former Epistle of S. Peter somewhat largely expounded: In the which thou art taught even fully and abundantly the whole sum of Christian doctrine, and wherein also thou mayest see Faith, Love, and the Cross, right aptly and copiously described: and mayest also read many godly instructions, and necessary premonitions how to wage battle, and continue fight with that great Dragon the Devil. Which Epistle who so ever hath rightly and throughlie learned, hath (no doubt) a rich Storehouse of all such things, as any way concern sincere and true Christianity: In so much that he shall not need any other doctrine or help beside this: as in deed there is none other: Saving that God of the abundant store of his mercy and bounty teacheth the same doctrine, in sundry and many other places of the Scriptures. For other than this that is here set down by saint Peter, there is nothing that can be taught, or that needeth to be displayed, sith he herein hath omitted nothing of all those things, which are expedient and behoveful for a Christian to know.  
Finally, he here delivereth the parts of a faithful Preacher and good Pastor: to wit, that he should account it his bounden duty, not only to feed the Sheep, but also to be careful for them, and to pray for them, that God may graciously increase them in goodness, and strengthen them in Faith, whereby they may both receive and hear the Word, and also digest, understand, and bring forth the fruits thereof. And thus with a prayer in the end, he concludeth, saying:  
And the GOD of all grace, which hath called us unto his eternal glory by Christ jesus, after that ye have suffered a little, make you perfect, confirm, strengthen, and stablish you.  
IN this Prayer he commendeth them to God. The God (saith he) who a●●de is the giver of all Grace, and that not pinchyngly, or in part, but who most liberally and abundantly (as it were) by full heaps, poureth all his Graces upon you: who hath called you through Christ, that ye should enjoy and be partakers of eternal glory, & that not for any merit of your own, but by & through Christ. Whom if ye have, ye also have through Faith in him (not for any merit of your own) eternal life and felicity. He it is that shall make you perfect, that you being by him strengthened, may grow and stand fast, ready to work all good works: He also shall confirm and stablish you, that you shallbe able to suffer and abide all things.  
To him be glory and Dominion for ever and ever. Amen.  
THis praise, is that Sacrifice, which the duty of all us which be Christians, is to offer. He addeth yet a few words more.  
By Sylvanus a faithful brother unto you, as I suppose, have I written briefly, exhorting and testifying how that this is the true grace of God, wherein ye stand.  
ALthough I am not ignorant, that ye have heard and learned these things afore, so that ye greatly need not to be taught the same again at my hands, yet thought I it good to write the same again unto you: to th'intent I might be as a Remembrauncer to you (as it is the duty of all true Apostles to be) to persevere and continue in that doctrine which ye have learned, to practise and exercise it, and to live according to the precepts, rules, and directions thereof: not thinking that I do preach any other thing unto you now, than ye have afore both heard and learned.  
The Church that is at Babylon elected together with you, saluteth you.  
SAlutations were wont in this sort to be sent by letters. The Church (saith he) that is at Babylon saluteth you. There were two great Cities of this name, the one in Chaldaea, the other in Egypt, which is now called Alkair. Rome also by an Allegory is called Babylon, because of the great confusion of villainous vices, being gathered thither, as into the common Sink of the world. And some would feign have it to be here so taken. But I can not be brought to that opinion. The word by interpretation signifieth Confusion. It is most like to be that Babylon in Assyria or Chaldaea, where Saint Peter was the Apostle of the Circumcision.  
And Marcus my Son.  
SOme say this was Mark the Evangelist, whom he calleth his Son, not after the Flesh, but after the Spirit. As saint Paul likewise calleth Timotheus and Titus his Sons, and writeth to the Corinthians, that he had begotten them in Christ.  
Greet ye one an other with the kiss of love.  
THis custom of kissing is now grown out of use. We read in the Gospel that Christ kissed his Disciples, which was a custom then in those Countries. Of this Kiss Saint Paul also maketh often mention. Act. xx.j. Cor. xuj. ij. Cor. xiii. Rom. xuj.  
Peace be with you all, which are in Christ jesus. Amen.  
THat is, which faithfully believe in Christ. And this is the end of this his former Epistle, wherein he commendeth them unto the protection and tuition of Almighty God: who mercifully grant that we may throughlie understand, and effectually keep and practise the doctrine comprised in the same. Amen.     


❧ An Induction or Preface of D. Martin Luther, into the second Epistle general of Saint Peter.  
Saint Peter perceiving and foreseeing that the true & pure doctrine of Faith, should after his days be corrupted, obscured and dimmed, writeth this Epistle: wherein ●e meetet● with two errors at once, arising out of the false understanding of this doctrine of Faith; and giveth most profitable lessons of either part: to wit, first, that no man ascribe any such strength or force to works, as that they should be any way able to justify us before God for that is the effect of Faith only. Again, that no man should think, that Faith can be without Good works. For, we can no sooner preach of Faith, how that it alone without the help of any our Good works, maketh us just and acceptable before GOD, but straightways some are ready to bark against us, saying, that then it is needless and bootless for any man to do any Good deeds: and this we know by daily experience is the common speech and saying. On the other side, when we urge and teach Good works, & praise them: then Faith falleth and looseth much of her dignity. So that we see it to be a very hard matter, in this behalf to keep a right mean, specially where there is want of painful and faithful Preachers.  
Now, the Lord teacheth us, that we should attribute all our justification before God, unto a sincere Faith in Christ jesus. But when we have thus sound preached, & inculked this infallible doctrine of Faith, we must also teach, that Good works must needs ensue. Because we may not at any hand, (so long as we be in this life) be idle, without doing some work. All this doth Saint Peter in this Epistle pursue and discourse upon at large: meeting with those, who peradventure out of his former Epistle, had foded themselves with a false opinion, and mistaken his meaning: in thinking Faith to be sufficient, although there be no good Works at all. And upon this point, is the first Chapter of this Epistle specially written: wherein he teacheth and willeth the godly to approve and declare the certainty of their Faith by their Good works.  
The second Chapter is against them, which extol Works only, and throw down Faith. And therefore he warneth us aforehand of false teachers and seducers, which by new doctrines of their own devise, should darken and abolish this assurance, which each one ought firmly to have of Faith: for he saw, what detestable juggling, Apostasy, add departing away from the Faith would be in the world, which even then began: as Saint Paul saith, ij. Thess. ij. The Mystery of Iniquity doth already work.  
In the third, he plainly describeth and setteth out the impiety of those that make a mockage and jest of the word of God: and showeth that in the latter days the people through unbebeleef, and lack of fear of the judgement of the last day shallbe even as Epicures, wholly given to the flesh.  
This Epistle therefore is written to forewarn us, to show our Faith by our Works: but yet not so, that we should have any confidence or trust in our Works, or think them any whit, or in any respect, meritorious, or available toward our salvation.   

The second Epistle General of Saint Peter.  

¶ The first Chapter.  
SImon Peter a servant and an Apostle of jesus Christ, to you which have obtained like precious faith with us by the righteousness of our GOD and Saviour jesus Christ:  
Grace and peace be multiplied to you, by the knowledge of God, and of jesus our Lord.  
According as his godly power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory & virtue.  
Whereby most great & precious promises are given unto us, that by them ye should be partakers of the godly nature, in that ye flee the corruption, which is in the world through lust.  
Therefore give even all diligence thereunto: join moreover virtue with your faith: and with virtue, knowledge:  
And with knowledge, temperance: and with temperance, patience: and with patience, godliness:  
And with godliness, brotherly kindness: & with brotherly kindness, love.  
For if these things be among you, and abound, they will make you that ye neither shallbe idle, nor unfruitful in the knowledge of our Lord jesus Christ.  
For he that hath not these things, is blind, and can not see far of, and hath forgotten that he was purged from his old sins.  
Wherefore, brethren, give rather diligence to make your calling and election sure: for if ye do these things, ye shall never fall.  
For by this means an entering shallbe ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ.  
Wherefore I will not be negligent to put you always in remembrance of these things, though that ye have knowledge, and be stabished in the present truth.  
For I think it meet as long as I am in this tabernacle, to stir you up by putting you in remembrance.  
Seeing I know that the time is at hand that I must lay down this my tabernacle, even as our Lord jesus Christ hath showed me.  
I will endeavour therefore always, that ye also may be able to have remembrance of these things after my departing.  
For we followed not deceivable fables when we opened unto you the power, and coming of our Lord jesus Christ, but with our eyes we saw his majesty.  
For he received of God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.  
And this voice we heard when it came from heaven, being with him in the holy mount.  
We have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.  
So that ye first know this, that no prophesy in the Scripture is of any private interpretation.  
For the prophesy came not in old time by the will of man: but holiemen of God spoke as they were moved by the holy Ghost.  
Simon Peter a Servant and an Apostle of jesus Christ, to you which have obtained like precious Faith with us, by the righteousness of our GOD and Saviour jesus Christ.  
AS in the former Epistle, so in this, we have both a Subscription, and an Inscription: That we may know, both who writeth it, and to whom it is written: namely to them that zealously hear the Word of GOD, and constantly stand by Faith in the sincere profession of the same. But what Faith meaneth he? Even that (saith he) which is by the righteousness of God. In which words he ascribeth justification to Faith only, even as S. Paul Roma j saith: In the Gospel the righteousness of GOD is revealed from Faith to Faith: as it is written, The just shall live by Faith. Saint Peter therefore warneth them to stand ready, & not to be beguiled, nor to suffer the doctrine of Faith which they had received and learned, to slip away from them. And whereas he here peculiarly speaketh of the Righteousness of God, he thereby excludeth and putteth back all humane justice. For it is Faith only that justifieth us before GOD: and therefore, Faith is called the Righteousness of God. For, before the world it is nothing accounted of, nay it is rather persecuted, and flatly condemned.  
Grace and peace be multiplied to you, by the knowledge of God, and of jesus our Lord.  
THis is an usual Salutation, wont to be prefixed at the beginning of Letters and Epistles: The meaning whereof is thus: I wish unto you the increase of Grace and peace, and that ye may be therewith enriched every day more and more. Which grace issueth and floweth from the knowledge of GOD, and of our Lord jesus Christ: as if he should say: This Grace no man can have unless he have withal the knowledge of God, and of our Lord jesus Christ.  
Of this knowledge of GOD, aswell the Apostles as the Prophets do very often and almost continually make mention in the holy Scriptures, as isaiah the xj. In all my holy hill they shall not hurt nor destroy, for the Earth shallbe full of the knowledge of the Lord, as the waters that cover the Sea. That is, The knowledge of God shall be as plentiful and abundant, as the waters of the swelling Sea, when it breaketh out, and surroundeth some whole Country. And here hence shall such peace and tranquillity presently ensue, that no man shall seek to molest or damnify an other. But this is not to know God, if thou do but only believe that God is Almighty, and that he hath created and made all things: and that Christ was borne of the virgin Marie, suffered death and rose again: for thus much do the Turks, jews, and devils believe. But the true knowledge of GOD is this: That thou have a feeling of him in thine heart & conscience, and that thou be certainly persuaded, that God and his Christ is thy God and thy Christ: which belief the devils and false counterfeit Christians have not, neither can have. Therefore the knowledge of God is nothing else, than a sound and entire Faith in Christ. For when thou thus fully knowest GOD and Christ, thou wilt moste gladly resign, and commit thyself unto him, and firmly believe and trust in him, aswell in adversity, as in prosperity, in death aswell as in life. This settled confidence and sure trust, can not be in them that have evil consciences: that is, in them that want true and sincere Faith. For they know GOD none otherwise, but that he is the God of S. Peter, and of all the Saints in Heaven: But for their God they do not know him, neither have any feeling of him, but have him and take him, rather as their heavy tormentor and angry judge.  
To have GOD, is to have all Grace, all Mercy, and all goodness that can be named. To have Christ, is to have a Saviour and a Mediator, who hath brought us unto God, and made him now all ours: and at whose hands he hath obtained for us all Grace, and Blessing. All these things, thou must draw and apply to thyself, and not doubt but that Christ is thine, and thou Christ's. And this is the true knowledge of Christ. An umnaried woman seeing a man, may say: this is a Man: but she can not say: this is my Man, or my husband. In like sort, all of us can say: This is God: But all of us can not say, that he is our God: because we do not all of us believe and trust in him, and comfort ourselves only in him and by him. This true knowledge of GOD the Scripture termeth the face and Countenance of the Lord: whereof the Prophets speak very copiously. For they that see not his face, and know him not, do see but only his hinder parts: that is, do see him as their angry and displeased God: whereas if they saw his face, that is, if they had the true knowledge of him by Faith, they should behold and see nothing but Grace and Mercy.  
We see here how saint Peter in this his second Epistle purposely entreateth not of Faith, (for he largely discoursed thereupon in his former Epistle) but his purpose is in this to write an Exhortation to them which believe, that they should show forth their Faith by Good works. For he would not have Faith to be without Good works, nor Good works without Faith. But first he requireth in us Faith, and Faith being once surely grounded, to show forth Good works. And therefore he addeth:  
According as his godly power hath given unto us all things, that pertain unto life and godliness.  
WHen we throughlie know God by Faith, we are possessed of the frank gift of all his heavenly graces and benefits. We have the influence of his Divine power working in us: which promoteth and furthereth us unto all things that pertain unto life and godliness: that is, when we believe, we receive so many benefits of him, that God bountifully bestoweth upon us even the gifts of his power: which power is diffused into all and every our actions, & both is, and also effectually worketh in us. What soever we speak, or what soever we do, it is not we but GOD in us that speaketh and doth. He is in us strong, mighty, and omnipotence, yea, even when we suffer torment and affliction, when we are killed and die, and when before the world we are altogether seely and weak: In so much that when we have not this power of God, there is in us no strength at all, no faculty, no ability.  
Now, whereas Saint Peter saith, that all things are given unto us of his Divine power, his meaning is not, as though we should be able to make Heaven and Earth, and to work Miracles, and do wonders: For what good would that do unto us: But we have all the gifts of his godly and Divine power in us, so far as is necessary and profitable for us. And therefore the Apostle addeth further these words, That pertain to life and godliness: That is to say: we have all things by his godly and divine power, most abundantly given unto us, that we should do good, and always live in virtuous estate and blessedness.  
Through the knowledge of him that hath called us.  
THis mighty power and great grace of God, proceedeth not from elsewhere, then from this perfect and sound knowledge of God. For when thou throughlie knowest him for thy God, he dealeth with thee as God. After this manner also saint Paul j Cor. j saith. In all things ye are made rich in him, in all kind of speech, and in all knowledge, as the testimony of jesus Christ hath been confirmed in you: so that ye are not destitute of any gift▪ This is the greatest and the most necessary gift of all others that God can give unto us, which we ought not to exchange for all other riches, that is either in Heaven, or in Earth. For what would it avail thee, although thou couldst go through Fire and Water, without taking any harm, and work all kind of Miracles and wonders, if thou shouldest want this? For there be a great many condemned, that have been able is work such Miracles. But this exceedeth and far surmounteth all Miracles: in that, God bestoweth and giveth so great a power unto us, whereby all our sins are forgiven us, and abolished quite out of remembrance: Death, Satan, and Hell being utterly vanquished and swallowed up. Whereby we possess our Consciences without fear, and have our hearts joyful, merry, and bold, without being afraid of any thing. All which, the knowledge of GOD that calleth us, doth afford and bring unto us.  
Unto glory and virtue.  
AND after what sort was that Calling, wherewith God called us? Forsooth this: God sent his holy Gospel into the World, and caused the same to be proclaimed and preached abroad: for the which, no man ever made any labour, no man ever prayed or made any entreaty to him but before any one so much as once thought of it, he offered and gave this grace unto us, and powered the same most abundantly upon us all, that he alone might have all the glory and praise, and we enjoying such a benefit, should ascribe this power and virtue all only to him. For it is no work of our own, but his. And therefore seeing that this Calling is none of our own, neither cometh of ourselves, it is not m●●te that we should lift up ourselves in pride, as though we had brought it to pass of ourselves: but he is only to be glorified of us, and all thanks are to be given unto him, for so mercifully bestowing and giving his Gospel unto us, and withal also for so strengthening us with power and virtue against Satan, Death, Hell, and all mischiefs at once whatsoever.  
Whereby most great and precious promises are given unto us,  
Saint Peter hath added this, to show forth and declare the nature and force of Faith. For when we know God to be ours, we have also with him, by Faith, eternal life and the power of God, whereby we overcome and get the victory both of Death and Devil. And yet for all this, we do not see these things, neither yet feel we them, although all things be promised unto us. We have all things, but they yet appear not: but in the last day we shall plainly discover and see all things present and apparently laid open unto our eyes.  
We begin here in this World, but we come not to any full fruition or perfection thereof in this life. But we have this promise, that we live here by the mighty power of God, and that after this life we shallbe everlastingly blessed. He that faithfully believeth these things, hath the some (as it were) already in possession: he that believeth not, hath them not, but is sure to perish eternally. How great and how precious these promises are, Saint Peter further yet declareth, saying.  
That by them ye should be partakers of the godly nature, in that ye flee the corruption, which is in the world through lust.  
THis benefit we have by the power of Faith, that we thereby are made partakers of God, and come into a certain participation and communion of his divine nature. This is such a sentence, as the like ye shall not read again, neither in the old Testament nor yet in the new. Howbeit among the paynim and Heathen writers it is often read, that we partake with the very divine nature itself. But what is this nature of God? Everlasting truth, righteousness, justice, wisdom, eternal life, peace, joy, pleasure, and all goodness that can be named. He now that is partaker of the nature of God, is seized and privileged in all these: to wit, that he shall live for ever enjoy perpetual and endless peace, pleasure, joy, and mirth: be pure, holy, just, and able to withstand and supplant Satan, Sin & Death. Peter's words therefore sound as though he should say thus: Look how unpossible it is, to take from God everlasting life and eternal truth: so impossible is it also, that these things should be taken from you. If any man hurt you, he must needs also hurt God. For he must first oppress God, that seeketh to oppress a right Christian. All these properties are comprehended under this word Divine or Godly Nature: which word be therefore used, because it containeth in it so large a signification. These be great and singular benefits, if we faithfully believe the verity of them. But all that is here set down, is (as afore was declared) Doctrines, whereupon the groundwork of our Faith is laid: for that which here is written is rather to declare and show what great and excellent benefits grow unto us through Faith. And therefore he saith: All these things shall ye be sure to have, if ye so live, that ye show forth your faith, Flee and the corruption which is in the world through lust.  
Therefore give even all diligence thereunto: join moreover virtue with your faith:  
HEre saint Peter exhorteth them to declare and show forth their Faith by their good Works: as though he should say: Seeing that ye have obtained so many and so great benefits by Faith, that what God himself hath, ye also have, endeavour yourselves and give all diligence hereunto: be not slothful and sluggish, but show forth the effects and fruits of your faith: that is, let your Faith appear openly before Men, let it be dutiful, charitable, serviceable, diligent, effectual and working, ever occupied in well doing: not idle, neither unfruitful. Ye have a good Farm and a fertile Field to work in: be ye diligent husbands therefore and take heed, least through your sloth and security, there grow up in it Brambles, Weeds, darnel and Cockle.  
And with virtue, knowledge.  
THis is that Knowledge, by the which ye may chief know, how by reason to qualify and lead your lives, and how to direct th'effects & virtues of your Faith: that ye neither overmuch pamper and cocker your bodies, neither deny unto it that which is needful. For thus far is the flesh to be bridled and kept under, and no further, that it may be sober, watchful, and apt to good Works▪ and not (as some Hypocrites wider the vizard of feigned holiness do) to hurt or destroy your bodies. For although GOD hate the Sin that is in the flesh, yet his will is not that you should therefore destroy your bodies. Ye ought to suppress and restrain the lusts and concupiscences thereof, but not to destroy or hurt it: but rather to minister unto it sufficient allowance and maintenance, that it may continue sound, healthful and living.  
Knowledge also is joined and linked with virtue, whenas good respect and regard of honesty and modesty is had in all our conversation and dealings: and when a convenient measure is observed and kept, in our Meats, Drinckes, Apparel, Words, and all other our actions: so that we neither swerver from the rule of reason, nor give any occasion of offence to our Neighbour.  
And with knowledge, temperance:  
Temperance consisteth not only in eating and drinking, but in observing that due mean, which, knowledge (whereof we spoke afore) doth prescribe to be used in all our life and conversation, aswell in words and works, as in manners and dealings: that no man frame himself to live after a more sumptuous and nice sort than is convenient: that all superfinitie of Apparel and bravery be avoided: and that no man go more pompouslie and gorgeously then is meet, or standeth with Christian modesty. But saint Peter in these cases inescribeth no certain rule, neither limiteth any bounds for the same (which thing our Papistical munckishe Votaries presumed to do) comprising these matters within the compass of certain Canons and rules devised out of their own brains, tying men to a straicte observation of these things after one and the self-same manner. Which thing to be used among Christians is unpossible: to wit, that a certain set order and precise anotation in these external things, should be comprehended within the compass of certain precepts and general rules, of every particular person to be particularly observed. For, men be of unlike disposition: one is of a strong and sound nature, an other weak and faint: and no man is at all times and in all respects so affected and given as an other is. And therefore every one ought to have a special regard to the constitution and disposition of his own body what he is able to bear, sustain and endure, and what he is not.  
And with temperance, patience:  
Saint Peter's meaning 〈◊〉 these words is this: Although ye live according to knowledge, modesty, and temperance, without giving offence to any in your conversation and behaviour: yet think ye not that ye shall live quietly without temptation and persecution. For, when ye believe, and lead an honest and Christian life, agreeable to your profession, the World will not cease to hate and persecute you. Here then must Patience be showed forth, which is one of the fruits of Faith.  
And with patience, godliness.  
WHat soever we do, or what soever we suffer in this l●fe, let us be thankful to GOD for the same, not seeking our own glory, praise, or commodity: but only that thereby God may be glorified: and that we so behave ourselves in all things, that it may appear, that we do all things for the love, which we bear unto God.  
And with godliness, brotherly kindness.  
HEreby Saint Peter bindeth us one to serve an others turn, and to be helping one to an other as Brethren: one to be careful of an others welfare, one not to hate, despise, or hurt an other. And this is an other trial or fruit of our Faith, whereby we testify to the world, that we have that Godliness, which is spoken of afore.  
And with brotherly kindness, love.  
BY Love be meaneth that common and general Love, with the which we are bound to Love as well our Enemies, and those which do not account of us as brethren, nor vouchsafe to live together with us friendly and brotherly, as the●● that are our very friends in deed. In which few words, Saint Peter hath comprehended all that appertaineth to a Christian life, and what be the works and fruletes of true Faith in deed: namely, knowledge to live well, Temperance, Patience, Godliness, brotherly kindness, and a general Love to all. And therefore he addeth further.  
For if these things be among you, and abound▪ they will make you that ye neither shallbe idle not unfruitful in the knowledge of our Lord jesus Christ.  
WHen ye give yourselves to these exercises, and works, ye tread the right path, ye go the right way, and have in you the true and sincere Faith: and further, the knowledge of Christ is effectual and fruitful in you. Take heed therefore to yourselves, that ye make not light account of these things. Keep your bodies in subjection, and so deal with your neighbours, as you know that Christ hath dealt with you.  
For he that hath not these things, is blind, and can not see far of, and hath forgotten that he was purged from his old sins.  
HE that hath not in himself these fruits of his Faith, doth but (as it were) grope for his way like a blind man in the dark, not knowing whereto set his foot: yea, such is his life that he resteth doubtful and uncertain, in what case he standeth towards GOD: He neither hath true Faith, nor any further knowledge of Christ, saving that, he can talk of him as he hath heard others report. And therefore doth but bluster blindly and at random in the whole course of his life, like a blind man that seeketh his way with his hand, and hath forgotten that ever he was baptized, or that his sins were forgiven him: and so becometh he unthankful, Idle, and unfruitful, without any consideration of his profession, living loosely without any remorse of Conscience: Having neither feeling, neither yet so much as any taste of so great Graces, gifts, and benefits. And this is an exhortation wherein Saint Peter exhorteth and stirreth us up which believe, to the practice of Good works, thereby to declare and show forth, that we have a true, sincere and sound, and not an Hypocritical, or feigned Faith. Nevertheless, he still earnestly urgeth and proveth this, that Faith only doth justify: and that where soever this Faith is, true Good works do also necessarily ensue. That which now followeth, maketh for our confirmation herein.  
Wherefore brethren, give rather diligence to make your calling and election sure.  
THe Election and eternal predestination of God is so sure in itself, that there is no need to make it surer. And so also is our calling firm and stable. For he that heareth the Gospel, believeth, and is baptised, is (doubtless) called, & is sure of his Salvation, yea he already hath it. Seeing therefore, that we are called to these things, we ought to give all diligence (saith S. Peter) to approve and assure our Calling and Election to ourselves in our Consciences, as the same is already assuredly known with God. And this is a phrase or manner of Speech usual in the Scriptures, as Ephes. lj. Ye were strangers from the covenants of promise▪ and had no hope, and were without God in the world▪ For although there be no man, whether he be good or had, but God hath the rule over him, (sith he is the Lord of all Creatures) yet nevertheless (S. Paul saith) that he is without GOD, which doth not acknowledge him, love him, and trust in him. Even so here, although in itself the Calling and Election of God, wherewith he hath called and elected us, be sure and undoubted: yet is it not sure and stable to thee, so long as thou doest not certainly believe, and undoubtedly assure thyself, that the same belongeth unto thee. And for this cause doth S. Peter exhort us, that we should make our Calling and Election sure through good Works.  
And here again thou seest, how much the Apostle ascribeth and attributeth unto the Fruits of Faith. For albeit they appertain, and seen to do good with thy neighbour withal, yet also are they profitable unto thee, because thereby thy Faith is strengthened and confirmed, 〈◊〉 stirred up more and more to the practice of Good works. Wherein also thou seest a far other virtue and quality, then is in the faculties of the body. For, the powers of the body, the more they be exercised and used, the weaker and freebler they be, and in th'end utterly decay: whereas contrariwise, this Spiritual virtue (if it be not exercised, decayeth and fainteth: But with much use and practise it is strengthened and greatly increased. And this was the cause, why God at the beginning did lead the Christian Church, through hard and rough ways, vexed it, tourmoiled it, and throughlie exercised it, in divers conflicts of Faith, through Ignominy, Persecution, and Death. For he knew, that hereby it should receive strength, and increase, and become the mightier, because the more that it was oppressed, the more it flourished. And this is that, which Saint Peter here meaneth, when he faith, that we should not suffer our Faith to be Idle or unfruitful: seeing that the nature thereof is such, that it groweth and increaseth by vexation and persecution, so long till be fully assured and certain of the Calling and Election of God, so that it can not be deceived.  
This is the mark that we must shoot at, touching Predestination. There are many light Spirits, who being endued with very small pi●●aunce of Faith, will yet rashly presume to dispute upon this point, and curiously scare he in what place they be reckoned and accepted with God. But do not thou intermeddle with such scrupulous curiosity for thou shalt never by this way attain to that, which thou seekest. If thou desire to be sure of thy Salvation, tread that 〈◊〉 and follow that course, which Saint Peter hath 〈◊〉 showed thee for if thou take any other way, thou ●●●iuest thyself, and shalt be sure to miss thine intent. Thine own experience must teach it thee, and that shalt thou certainly know, and be assured of when thy faith is thoroughly cried and en●●ed.  
For if ye do these things ye shall never fall.  
YE shall stand firm and steadfast, ye shall neither stumble, fall, nor sin, but walk without offence: all things shall go well with you, and frame to the best: whereas if ye lean and trust to your own foolish cogitations, and rotten devices, the Devil will quickly and easily hurl you headlong into desperation, and hatred of God.  
For by this means an entering shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ.  
THis is the highwaie to Heaven, and none other: And therefore let no man think by dreams and devices of his own making, touching Faith, to come thither: there needeth nothing thereunto but a lively Faith, that is throughlie tried and exercised. But alas, what repugnant doctrines to this, hath there but foisted into the Church of GOD, by our seducing teachers, while they affirmed and taught, that if a man, having run headlong in wickedness all his life, and at the last pinch of his death, have but a seely pittance (be it never so small) and as it were but a very spark of Faith in him, that he should be sure thereby of salvation? But if thou put of, and deferte thy repentance and Faith till then, thinking and presenting that thou shalt then even presently and upon the sudden, have the gift of such a iustifing Faith, thou trustest to a broken Reed, and shalt seek after Faith and Salvation, when it shall be too late. doest thou not hear, that even they which be strong, shall scarcely be saved? Howbeit we ought not to despair of them that be weak, because there is hope that they may be called, although it hardly and not usually so cometh to pass. But he which in this life throughlie and effectually exerciseth and strengtheneth his Faith in doing good, shall have abroad and easy passage or way, with cheerfulness and assured confidence to enter into the life to come. Such a one may die with courage and gladness, such a one may (not esteeming this present life) depart hence in the peace of Conscience: And (as it were) with mirth and joy, take possession of the kingdom of Christ. Whereas on the other side, they that have a languishing, faint, weak, and unexercised Faith, and have not enured and acquainted themselves to good and godly exercises, shall not with like confidence and joy as the others, enter into eternal life: And if they do enter, yet shall they not find the door so open, nor the entrance so easy into the kingdom of Christ, but shall tremble and quake for fear, and be loath body: wishing rather still in this life, to lie be dread, sick and diseased, then once to die or exchange this life for any other.  
Wherefore I will not be negligent to put you always in remembrance of these things, though that ye have knowledge and be established in the present truth.  
OF this we have oftentimes spoken afore. Albeit GOD hath caused a great light to shine unto us, in this so merciful a manifestation of the Gospel: so that we both now know what a Christian life is, and also what Christian Doctrine meaneth, and do also see the scope of the whole Scripture to tend to none other end but this: yet, nevertheless, it is expedient and necessary still to persevere and go forward in preaching and teaching without ceasing, and to iterate & in●●lke the self same doctrine from day to day, if not to learn, yet to be admonished and put in remembrance of doctrine before learned and received. For there are two Offices in the Church as S. Paul teacheth Rom. xii. the one consisteth in Teaching, the other in Exhorting. He that teacheth, let him take heed to his teaching and doctrine, and he that exhorteth, to his exhortation. Rom. xii. Teaching is, where we lay the foundation of Faith, and preach the Gospel to them that have not yet heard any thing thereof. Exhorting, or admonishing is, (as here saint Peter saith) to preach to them that have both heard and learned the same afore, to encourage them manfully to proceed and continue in their well begun enterprise, and to awake and stir up their dull and drowsy natures to go on forward, from step to step and from degree to degree every day more and more. We are all clad and laden with this old rotten Sack, our Flesh and Blood: which still pulleth us down, and draweth us the wrong way, whereby the Soul is easily ●ulled asleep and brought into security. And therefore it is very beh●m●●ful and necessary for us to be continually exercised, even as a good householder keepeth his Servants and Family still occupied, and calleth upon them to look to their business, least they should grow into idleness. Now, if the dullness of our nature be such, that it must be called upon and put in mind to do things expedient and behoveful for external food and maintenance of the Body, how much more convenient and meet is it, that the same be used and put in practice in matters appertaining to the Spirit and Soul?  
For I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance.  
Saint Peter here calleth his Body; a Tabernacle, wherein the Soul for a time saiourneth and it is a much like phrase to that which is used in the former Epistle: where he called the Body of the Woman, a Vessel or Droun. And after the like sort speaketh S. Paul ij. Cor. v. We know that if our earthly house of this Tabernacle be destroyed, we have a building given of God, that is, an house not made with hands, but eternal in the Heavens: for the which we sigh, desiring to be clothed with our house which is from Heaven. For so long as we are in this Tabernacle, we sigh and are hurdened etc. And again: But we are comforted and are bold in this, that we know, that whiles we are in the body, we are absent from the Lord: But we had leifer to remove out of the Body and to dwell with the Lord. Here we see S. Paul calleth this Body of ours, an House making two manner of dwellings, and two manner of Pereg●inatiōs or absences from home. By which phrase of speech, Saint Peter also here in this place calleth this Body, a Tabernacle for the Soul to sojourn in: by which name, he doth much extenuate the reputation that is commonly made of it, and also seth it lower then most part of men account of it: for he doth not call it an House, but a Tabernacle, 〈◊〉 poor Cottage such as seely Shepherds use to dwell in▪ The house is slender and contemptible, but the treasure that is laid up and kept in it, is rich and precious.  
Seeing I know that the time is at hand that I must lay down this my Tabernacle, even as our Lord jesus Christ hath showed me.  
I will endeavour therefore always, that ye also may be able to have remembrance of these things after my departing.  
Saint Peter here testifieth of himself, that he is assured of eternal life and that by special revelation from the Lord, he knew when he should die: all which was done for our sakes, and to confirm and strengthen our Faith: For it was very expedient and necessary that there should be some such men; that had in themselves a certain persuasion and sure knowledge of their election: who might establish & lay the foundation of Faith in others, whereby it might be out of all doubt known, that they preached not the dreams and fantasies of men, but the true and sincere word of God. Which men before they came to that assurance and certainty, God thoroughly tried and proved. Therefore saith saint Peter: I will not only with my lively voice admonish and put you in remembrance, but I will also commit these my admonitions to writing, and leave my exhortations written for your directions and instructions: that after my death aswell as in my life time, ye may be thereof put in mind by others, and be called upon to observe and put the same in ure practise. Behold here what a vigilant care this Apostle had for the safeguard and salvation of Souls, and yet nevertheless we see, through the malice of Satan, what shameless shifts and cogging merchandise hath been and still is made of them.  
For we followed not deceivable fables when we opened unto you the power, and coming of our Lord jesus Christ, but with our eyes we saw his Majesty:  
For he received of God the Father honour and glory, when there came such a ●oyce to him from the excellent glory. This is my beloved Son, in whom I am well pleased.  
And this voice we heard when it came from heaven, being with him in the holy mount.  
HEre S. Peter bringeth in the history of the transfiguration of Christ upon the Mount, written by the Evangelist matthew Chapt. xvij. Wherein is declared how the Lord jesus, took three of his Disciples, viz. Peter, james and john into an high Mountain, and was there transfigured before them, his face shining as the Sun, and his clothes being white as the Light: where also there appeared unto them Moses and Elias, talking with him: till at length a bright Cloud shadowed them, and a voice coming out of the Cloud, said: This is my beloved Son, in whom I am well pleased: hear him. Which when the Disciples heard, they fell on their faces and were sore afraid. Then jesus came and touched them and said▪ Arise & be not afraid, And when they lifted up their eyes, they saw no man, save jesus only. And as they came down from the Mountain, jesus charged them, saying: Show the Vision to no man, until the Son of man rise again from the dead.  
This therefore which here Saint Peter writeth, hath this meaning: That Gospel which I have preached and showed unto you of Christ and of his coming, I have not sucked out of mine own fingers ends, nor feigned out of mine own brain, neither yet received I the same from vain and Sophistical prattlers and janglers, that can roundly and readily talk and tattle of matters, such as the Greeks were: Whereas in truth, all that which they with fineness of Eloquence, and galantness of phrases painted out (thinking themselves therein great Wisemen) was nothing else but mere toys, trifles, and vanities: These and such like persons we neither have given ear unto, neither followed and sought after: that is, we do not preach unto you the doting dreams, and foolish fantasies of Men: But we are most sure of our doctrine, and of the certainty thereof, that it is of GOD: because we have both heard it with our ears, and seen it with our eyes. To wit, when we were present with Christ in the Mount, and there both saw and heard his glory from heaven proclaimed. Whose glory was such, that his face shined as the Sun, and his clothes were white as Snow, and we also heard a voice from the high Majesty of the Father, saying: This is my beloved Son, hear him.  
Therefore every Preacher ought to be so sure, and so far from any doubting of the certainty of his doctrine, and of the Word which he preacheth, that he should not fear to scale and confirm the same with his death, seeing it is the Word of Life, which he hath in hand. The Apostles therefore were certainly assured of the truth of the Gospel, which they preached, and were out of all doubt that it was the true, and infallible word of GOD: and withal, that the Gospel is none other thing, than the preaching of Christ. And therefore none other preaching is to be heard; because the Father will not have any other. This is my beloved Son (s●●th he) heal him. Let him be your School master and your Teacher: as if he should say: when ye hear him, ye hear me: And therefore saith S. Peter, we have preached and made known unto you, that Christ ●s ●e Lord and Ruler of all things, and that all power is delivered over unto him: which power he also hath, which faithfully believeth in him. These things have not we devised, and forged by our own imaginations, but we have both seen and heard them by the Revolation of God, who hath commanded us, to hear this Christ alone. But what is the cause that S. Peter here severeth the Power of Christ, from his Coming▪ His Power is in that he is Almighty and able to do all things. And again, in that he hath all things in subjection under his feet. This his Power shall perpetually continue, and stand in force, so long as the world hath continuance, and so long as Flesh and Blood hath any being upon earth. This entire power of the Kingdom of Christ shall have continuance and force, till the last day, and then shall an other world begiane, when as Christ shall deliver up his Kingdom unto God his Father, whereof is spoken by S. Paul j Cor. xv. Christ is the first fruits, than they that are of Christ, which shall be at his coming, and then shallbe the end, when he hath delivered up his Kingdom to GOD, even the Father etc. And again, When all things shall be subdued into him, then shall the Son also himself be subject unto him, that did subdue all things under him.  
And whereto tendeth all this? Is not the Kingdom of God the Father now at this presence? and are not all things now also subdued unto him: I answer: S. Paul in the self same place expoundeth himself, & yieldeth a reason of his words, saying: That God may be all in all: that is, what soever a man longeth after, what soever he desireth to have, that shall God be unto him, that (as S. Peter said afore) we may be partakers of the Divine Nature. And therefore what GOD hath, the same shall we have, and what soever is needful and necessary for us, shallbe ministered unto us: what soever any man requireth, as Wisdom, Righteousness, Fortitude, and Life, it shallbe given to us: which we now believe by hearing with our ears, and truly possess in the word of God. But then shall the Word cease, and our Souls shall open and display themselves, and shall see and feel all things present. And this is it that both S. Peter and S. Paul mean, that now in this while, the power of Christ's Kingdom beareth all the authority: now doth the Word reign and exercise his Empire: by which Word, he now reigneth in his humanity over devils, Sin, Death, and Helle. And all these things shall not till the last day be plainly manifested. For although God doth reign for ever & always, yet is not the same manifestly to us apparaunced. He seethe us, but we see not him. And therefore it behoveth, that Christ should resign his Kingdom over unto him, that we also may see, and then shall we truly be the Brothers of Christ, and the Sons of God. In this sort Received he of God the Father, honour and glory, (as here S. Peter saith) when as the Father subjecteth all things unto him, and made him Lord of all, glorifying and dignifying him with these words: This is my beloved Soon, in whom I am well pleased.  
And in these words S. peter's meaning is, to confirm his Doctrine and preaching, that it might be known from it whence it was. Besides this seeing of the Majesty of Christ, and hearing of the voice of the Father concerning Christ, it was needful also that the holy Ghost must work withal, and confirm him in that he had both seen and heard: the more to make him to believe it, and that he might both boldly preach, and zealously confess the same to others.  
We have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise ●n your hearts.  
HEre cometh S. Peter nearer to the matter: and of that which he here saith, this is the very meaning. All that I preach unto you, is to this end, that your Consciences may be surely settled & strengthened in the truth: and that your hearts may be firmly fixed upon the same, not suffering yourselves to be carried a ware from it by any means, because we are out of all doubt, that we have the very pure and sincere word of God. For the Gospel is a matter of great weight and importance, and therefore we ought to be most diligent, careful, and precise, that we keep and retain the same sincerely and soundly, without adding any thing thereunto. or myng●ng any false and erroneous doctrine therewith. And therefore S. Peter now afterward addresseth himself to write against humane doctrines, and new-fangled devices of man's Idle and fond imagination. But for what cause doth he say, We have a most sure Word of the Prophets? Truly I am thus fully persuaded, that we shall never henceforth have any such Prophets, as in the old Testament the jews had. A Prophet properly is he, that bringeth the glad tidings of jesus Christ: and although many of the Prophets in the old Testament, prophesied also of other matters to come, yet they came and were sent of God peculiarly to this end and purpose, to preach and foretell of Christ. All they that believe in Christ, are Prophets: For they have the chief head of that thing, which Prophets ought to have, although all of them have not the gift of prophesying. For even as through the Faith of one jesus Christ, we are all Brothers, Kings, and Priests: so also through Christ we are Prophets. For we can all utter and declare those things that appertain to the glory of GOD, and Christian life: we also (so far as is needful and expedient for us) can foretell of things to come, as that there shall be a day of general judgement, and that we shall all rise again from the dead: and finally we understand the whole Scripture. This witnesseth S. Paul, saying, You may all Prophecy, one by one. j Cor. xiv.  
Therefore saith S. Peter thus: We have such a word of the Prophets, as is sure enough of itself: Only see ye that it be firm and sure to you. And ye do well, if ye take heed unto it: As though he should say: It is very necessary and expedient for you to stand sure in it. For, it fareth with us in this case of the Gospel, much like as it doth with a man that is taken and enclosed in a dark house, at Midnight, who had need to have Candlelighte, till it be day light, that he may see which way to go. Even so, the Gospel is as a Candle at Midnight, and in the dark: whereas all humane reason and wisdom, is nothing but mere error and blindness. The World is nothing else but a Kingdom of darkness. In this darkness, God lighteneth us with his Candle, to wit, his glorious Gospel: which directeth our steps aright, that we may see which way to go, and walk in this World, till such time as the Morning appear, and the day dawn.  
This place doth also mainly oppugn, and beat down all the foolish tromperies of humane doctrines. For, seeing that the Word of God is the Candle and Lantern, that giveth light in dark corners and obscure places, we must necessarily thereupon conclude, that all other things be mere darkness. For if there had been any other Light beside the Word, S. Peter would not have used these speeches. Never consider and weigh therefore, how skilful and wise those men be, that teach any other doctrine beside the Word of God: neither let it any whit move thee, how gloriously and gallantly so ever they couch their smoothed reasons. For where thou feelest and seest the word of God to be absent, doubt not but all which thou hearest, is mere blindness and erroneous darkness. Neither let it any thing move thee, in that they brag and say that they have the holy Ghost. For how can they have the Spirit of God, which have not the Word of God? And therefore they do nothing else but call Light darkness and darkness light, as it is said, isaiah. v. This Word of God is the Gospel, whereby we are through Christ redeemed from Sin, Death, and Hell: he that hearkeneth and giveth ear thereunto, hath a Link or a Lamp lighted and kindled in his heart: By the which we may see, and are enlightened and taught what to our duties is appertaining. But where soever this Lamp is absent, there we fall into our own rotten ways, and seek by Works, Merits, and devices of our own Forge, to bespeak (forsooth) & make to ourselves a nearer way to Heaven. Here now and in such like cases, thou mayest with the help of this Lamp, judge, and plainly perceive all these doting Inventions and dreams, to be nothing but mere darkness. The authors whereof have not the Light, neither can they abide the Light: and therefore they must needs remain in darkness, and continue in blindness. For this is the Light, that teacheth us what we ought to do, and what things be needful and necessary to our Salvation: which be points far differing from the wisdom and skill of the World. We daily stand in great need of this Light, and we must give heed unto it, even till the last day. Afterwards we shall not need the word any longer: as a Candle is wont to be quenched and put out, when the broad day light is once appeared.  
So that ye first know this, that no prophesy in the Scripture is of any private interpretation.  
For the prophesy came not in old time by the will of man: but holy men of GOD spoke as they were moved by the holy Ghost.  
HErein S. Peter beginneth to oppugn false and erroneous doctrines, and of his words this is the meaning. Forasmuch as ye know, that we have the word of God, cleave fast unto it, and suffer not yourselves to be seduced by false Teachers, although they come and say, that they have the holy Ghost. For, know ye this first, that no prophesy in the Scripture is of any private interpretation. Note this saying therefore well, and think not that ye shall ever be able of your own reason and industry to expound and explain the Scriptures.  
Hereby are thrown down to the ground, all the proper and private interpretations of all the Fathers: and straight charge here given to the contrary, that no man should rely or lean to any such explanations. If either Jerome or Augustine or any other of the Fathers interpret and expound any place of the Scripture, of themselves, or by any of their own devised gloss, we are (if the same be dissonant to the doctrine contained in other texts of the sacred Scriptures) utterly to refuse those their interpretations. For S. Peter doth here forbid any man to interpret and expound the Scripture by his own spirit. The true explanation thereof, is the work of the holy Ghost, and he it is that must interpret and expound the same, or else it must be left without interpretation. Therefore, if any of the ancient Fathers can aver and justify his interpretation and exposition by the Scripture, and can thereby prove that the place which he expoundeth, is so to be taken and understood, we are reverently to accept and embrace his sayings: if no, we are not bounden to believe him.  
Within the compass of this Censure also, we may see, how S. Peter noteth and nippeth the spirits of those great Rabbins & Doctors, that are in countenance and credit accounted and reputed for the best and the gravest Clerks. Therefore this must be holden as a firm & general rule, that no man (whosoever he be) interpreting the Scripture after his own humour, is to be credited, no although he allege and bring Scripture for himself: because the true Sense thereof can not by any means be attained and found by the private enarration of man.. In this point have stumbled and foully failed our Grand masters and teachers which have heretofore taken upon them to expound and interpret the Scripture. As when they expound and stretch that saying of Christ, Matth. xuj. Thou art Peter etc. to be meant of the Pope, which addle interpretation is of man's own devise, and forged by the Expositors themselves, to draw it to the pitch of their own conceit and to serve their own turns, and therefore not to be credited: for that they be not able to prove by Scripture, that this name [Peter] any where signifieth the Pope: but we are well able to prove that Christ is the Rock, as S. Paul saith: j Cor. x. This interpretation is true and sound, for we are sure thereof, and know that it is not devised and invented by man, but grounded and drawn out of the very Word of God. For, those things that are written & mentioned in the Prophets, were not invented and devised by men, but holy men spoke as they were inspired and moved by the holy Ghost.  
And thus endeth this first Chapter, wherein Saint Peter hath first taught us the right and true good Works in deed: which we ought to practise and walk in, thereby to notify and declare our Faith. And next, that in the Church of Christ there ought nothing to be preached, but only the word of God, which remaineth and continueth for ever, and by the which our Souls are saved and made to live eternally. Now next here followeth a fruitful admonition, wherein both Christ and his Apostles warn us diligently to beware of false Preachers. And this also must we with all diligent care look unto, that we suffer not ourselves to be bereaved and cozened of this right and power of examining judging and proving doctrines: neither to be so penned in and kerbed, that we should stay and expect till we see what the Councils define and decree what we shall believe, and what not: keeping our heads so under their girdles, that they would not willingly suffer us to believe and embrace any thing but what they list to set down, ratify and determine.   

¶ The second Chapter.  
BUT there were false Prophets also among the people, even as there shallbe false teachers among you: which privily shall bring in damnable heresies, even denying the Lord, that hath bought them, and bring upon themselves swift damnation.  
And many shall follow their damnable ways, by whom the way of truth shallbe evil spoken of,  
And through covetousness shall they with feigned words make merchandise of you, whose judgement long agone is not far of, and their damnation sleepeth not.  
For if God spared not the Angels that had sinned, but cast them down into hell and delivered them into chains of darkness, to be kept unto damnation:  
Neither hath spared the old world, but saved Noah the eight person, a preacher of righteousness, and brought in the flood upon the world of the ungodly,  
And turned the Cities of Sodom and Gomorrhe into ashes, condemned them and overthrew them, and made them an ensample unto them that after should live ungodly.  
And delivered just Lot vexed with the uncleanly conversation of the wicked,  
(For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)  
The Lord knoweth to deliver the godly out of tentation, and to reserve the unjust unto the day of judgement to be punished:  
And chiefly them that walk after the flesh, in the lust of uncleanness, and despise the Government, which are presumptuous and stand in their own conceit, and fear not to speak evil of them that are in dignity.  
Whereas the Angels which are greater both in power and might, give not railing judgement against them before the Lord.  
But these, as brute beasts, led with sensuality and made to be taken and destroyed, speak evil of those things which they know not, and shall perish through their own corruption.  
And shall receive the wages of unrighteousness, as they which count it pleasure to live deliciously for a season. Spots they are and blots, delighting themselves in their deceivings, in feasting with you,  
Having eyes full of adultery, and that can not cease to sin, be guiling unstable souls: they have hearts exercised with covetousness, they are cursed children,  
Which forsaking the right way, have gone astray, following the way of Balaam, the son of Bosor, which loved the wages of unrighteousness.  
But he was rebuked for his iniquity: for the dumb Ass speaking with man's voice, forbade the foolishness of the Prophet.  
These are Welles without water, and Clouds carried about wi●h a tempest, to whom the black darkness is reserved for ever.  
For in speaking swelling words of vanity, they beguile with wantonness through the lusts of the flesh them that were clean escaped from them which are wrapped in error,  
Promising unto them liberty, and are themselves the servants of corruption: for of whom soever a man is overcome, even unto the same is he in bondage.  
For if they after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ, are yet tangled again therein, and overcome, the latter end is worse with them then the beginning.  
For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them.  
But it is come unto them, according to the true proverb, The dog is returned to his own vomit: and, The sow that was washed, to the wallowing in the mire.  
But there were false Prophets also among the people, even as there shallbe false teachers among you:  
ALL true Prophecy hath his proceeding from the holy Ghost, and so hath had from the beginning of the world, and shall have till the end of the same: so that nothing is to be preached, but the sound and sincere word of God. Howbeit it hath always been seen, that as there have been true Prophets, sincerely uttering the pure Word of the Lord, so have there still been false Teachers, and malicious Seducers: And shall so henceforth continue till the end of the World. When ye therefore have the true word of God, think none otherwise, but that ye also shall have false Teachers. This admonition may stand for a general and infallibe rule: that wheresoever the word of GOD is sincerely preached and taught, there also by and by arise false Teacher's, and dissembling Hypocrites. The reason is, because although the word be preached to all, yet do not all embrace and believe it. They that believe it, do follow it, and conform their lives thereafter. But the greater number, which be they that believe not, do construe and take the same Word in a false sense, contrary to the true meaning of the holy Ghost, and thereof it cometh to pass, that there spring and grow up so many false Teachers. But full slenderly have we heretofore hearkened unto this admonition: For what dreams soever have been obtruded and preached unto us, we rashly and without judgement have been ready to accept, embrace and allow the same. And by this means we have rushed headlong into such a brainsick doltishenesse, that we have verily thought the Pope, with the rabble of his Chapleins' and Munkishe Clergy could not err. And they which should and ought to have kept us from error, were the first, that taught this doctrine unto us. Here we learn, that we are unexcusable, if we believe amiss, or follow and allow any false and erroneous doctrines: ignorance shall not excuse us, seeing we have been so diligently warned aforehand. And God hath expressly charged, that every one should be able to judge of that which is preached, and to give a reason of the doctrine, which he hath received: if we neglect or make small account thereof, we are in a forlorn case, it shall not avail us (I say) to plead ignorance. The danger is no less, than the hazard and loss of the salvation of our own Souls. And therefore it behoveth each one to know which is the true Word of God, that he may adhere and cleave unto it: and which is false doctrine, that he may flee and eschew it.  
Of such kind of admonitions, that we should take heed of false doctrines, we have in many places of the Scriptures great store. Saint Paul in the last Sermon that he made to the Ephesians, when he took his leave of them, and was now ready to depart toward Jerusalem, forewarned them of these things, saying: I know, that after my departing▪ grievous Wolves shall enter in among you, not sparing the flock: And of your own selves shall men arise, speaking perverse things, to draw Disciples after them. Act. xx. Christ also foreshoweth no less to his Disciples. Math. xxiv. When any shall say to you, Lo, here is Christ, or there, believe it not. For there shall arise false Christ's and false Prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect. Again S. Paul j Timo. iiij. hath these words: The Spirit speaketh evidently, that in the latter times some shall depart from the Faith, and shall give heed unto Spirits of error, and doctrines of devils, which speak lies through hypocrisy, and have their Consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks, etc. As these premonitions were both vehemently and seriously uttered, so ought we to have taken more heed, and to have been the wiser in looking to ourselves. But we have had no regard to them, they have little or nothing availed us: yea, we have suffered ourselves still to be wilfully seduced and nozzeled in error. Let us now see, who these false Teachers are, of whom S. Peter here speaketh. Truly I do think it was not without the singular and hidden council of God, that our Popish Prelacy were called and termed by the name and title of Teachers and Masters, to the end every one might plainly see who they were, whom S. Peter meant. For he useth here the same very word, False Teachers, or false Doctors and Masters: he saith not, false Prophets or false Apostles.  
Which privily shall bring in damnable heresies.  
HEresies, Sects, vowed Orders, and Professions of life, he therefore calleth damnable, for that, who soever haltereth himself into any of the same, is in a damnable case, and in the state of perdition. They shall privillie (saith he) bring in Heresies and Sects. For they shall not openly detect the Gospel and Scripture of falsehood, nor directly charge it with untruth, for that were a clean contrary course, and would flatly & altogether mar the drift of their malicious plat: but they shall under pretence of great cloaked holiness, still retain the names of God, Christ, Faith, Church, Baptism, Sacraments, and such like: and shall be content to suffer the same to be honoured and reverenced: But under these names they shall s●ilie creep in, and privily foist in doctrines of their own forging and stamp, altogether discrepant and derogatory from the right honour and worship that is due unto God. And therefore there is great difference, between preaching directly against Christ, and preaching covertly and hypocritically under colour of truly worshipping Christ. As for example, if I should thus preach: Christ is the Son of God, perfect God and perfect man, and he that believeth in him, shallbe saved: this preaching is true and advouchable by the Gospel and Scriptures. Now, if another should come and preach thus: Christ is not the Son of GOD, neither was he ever incarnate, and Faith doth not justify: this manner of preaching were most false, and most directly contrary unto all truth. But of such plain and palpable godless doctrine, S. Peter doth not in this place speak, neither do our Papists and monkish mammets so grossly deal: but they privily coin a counterfeit kind of doctrine, and foist it in among us, in steed of true and sound religion. As when they say thus: It is true that Christ is both perfect God, and perfect Man, and that he suffered death for our sins, in whom whosoever believeth not, can not be saved. These and such like Articles, as they affirm to be true, so do they hold, that they appertain and serve for the vulgar and common sort of people. Let us therefore (say they) institute some perfecter way and preciser trade of Life. Let us bind men by Vow to Chastity, to Poverty, and to an Obedience to their professed Rules, let us teach them to build abbeys, Monasteries, Cells, and Hermitages, and let us flatly persuade them, that if they zealously and devoutly do the same, they shallbe sure, assoon as the breath is out of their bodies, to go strait to Heaven. When these and such like dotages are preached, and colorablie instilled into men's minds, that there is nothing more excellent & blessed then Virginity: nothing more meritorious then counterfeit & feigned Obedience: that monks and Freers liue a far better and perfecter life than others. Here in these points there is no open defiance in flat words, made against the sincerity of Christian doctrine: herein is neither Faith nor Baptism expressly denied, neither yet do they renounce or deny Christ to be the Saviour of the World: but yet (nevertheless) the doctrine of truth is here covertly impugned, and clouded with devices of man's own invention: and men are thereby drawn and seduced from the right way, and are brought to an overweening and selfliking of theimselues, trusting in their own Merits, Works, and rotten Ceremonies. They believe that Christ the Son of God, in his humanity suffered death, and rose again the third day, & that he is the Saviour of the world, etc. but they do not firmly and only trust in him: for if they did, they would not so scrupulously be tied to their own Lousy trash, and beggarly Traditions.  
After the same manner, did they bear the laity in hand, that they could not attain to salvation, except they did after their directions. Ye are Christians (say they, we confess) but this is not enough: ye must do such and such good works: ye must build Churches in the honour of this and that Saint: ye must erect and found Monasteries and abbeys: ye must buy certain Trentals of Masses to be said or sung for you: ye must pyve away yourselves with fasting and such like. Thus have the seely poor people been beguiled, and thus have they been persuaded and brought to show themselves as well likers of these trumperies, thinking it to be the Kings high way to heaven: and these rotten works of blind devotion to be of all works the best, because they saw them which carried the title of the Church, to allow and follow the same: so that in process of time, there grew to be as many Factions, Sects and Religions as there were Cities, yea, almost as there were Men. Whereas they should rather have taught them thus: Ye are Christians, aswell as they that be an hundred miles distant from you: ye have all one Christ, one Baptism, one Faith, one Spirit, one word, one God: there is no work that ye of yourselves are able to do toward your salvation, or able to bring you to the perfection of a right Christian. If this Doctrine might generally be preached, men should be kept in the fellowship and unity of one Common Faith, neither would there be any difference at all in things appertaining to God, but all would be alike: and one the same that an other is. This Communion and unity they have broken and disjointed, in that they seduce and mislead us, in teaching us that we must merit heaven by our Works: drawing us thereby from Faith to our own Pharisaical deeds. S. Peter's words therefore if he be well marked, ca●ie this meaning: There shall arise among you, Sophistical Schoolmen, Doctors, Teachers, Priests, monks, and such like, being the very offal and Scum of the World, who shall bring in pernicious sects, audible orders, damnable heresies, and seduce the World with their lying and false Doctrines. These, these, (doubtless) are they of whom the Apostle here speaketh. For they are all thus persuaded and verily believe, that their wilfully Professed Orders are meritorious to them, and shall bring them to salvation: and persuade others also to put confidence and trust in them. If this were not their opinion, who would think but they would rather live free abroad, then (as they do (cage and empound themselves in their Cloisters, as it were in Prisons.  
Even denying the Lord that hath bought them.  
They are ready to say, that they do not deny the Lord: but if this question be demanded of them: what they mean or what they seek to get through these their vowed Professions, if they believe (as they say they do) that they are redeemed by Christ, and that their sins are washed away by his blood: They will quickly answer, that (forsooth) Faith alone is not sufficient, and therefore they must have the help of good Works. Thus with mouth they confess God, and in heart flatly renounce him.  
Consider also what pithy and vehement words S. Peter here useth. They deny (saith he (the Lord that hath bought them. They ought to be subject unto him, as unto their supreme Sovereign Lord, whose inheritance they are. Now, they do believe that he is the Lord, and that he redeemed the world by the shedding of his precious blood: but that he redeemed them, they cannot nor do not beleeus, neither do they acknowledge and take him for their Lord: for they say and confess, that he hath bought and redeemed them, but yet they are not persuaded that that is enough and sufficient: because they must (they say) discharge and satisfy for their sins by their Works. To whom, this answer may well be made: If thou canst do any work to take away thy Sins, what good hath Christ by his death done unto thee? For there can not be two Christ's to take away Sins. He (as good right it is) must be acknowledged to be the only Redeemer and taker away of Sins. Which being granted to be true (as it is most true) thou thyself canst do no manner of work to take away thy sins. If thou do go about or think any whit by thy works to merit Heaven, thou canst not truly say, thou believest that he taketh away thy Sins. And this is flatly to deny Christ. For although these fellows do acknowledge Christ to be the Lord, yet do they deny that he bought them. They believe that he sitteth in heaven, and is Lord: but the taking away of Sins, which is his proper and peculiar office, they nip and take quite from him, and attribute it unto their own works: and by that means, leave nothing to him but the bare name and title: ascribing his power, work, virtue and office unto themselves. And therefore Christ moste truly foretold, that there should come many in his name and say, I am Christ, and shall deceive many. Math. xxiv. Mar. xiii. For these justiciaries and Meritemongers thus tying Salvation to Works, show forth in their so doing (as though they should say) not I am [called] Christ, but I [am] Christ. Whereby they snatch and apply unto themselves that office, which is only proper and peculiar unto Christ: and so thrust Christ out of his seat, and place themselves therein.  
This is so evidently known, that no man can truly deny it. And therefore worthily doth S. Peter term them damnable & pernicious Heresies, for they lead a man strait to Hell, insomuch that I greatly fear, least in a thousand of them, there is scarcely one saved. For whosoever of them willbe saved, must quite abandon himself and all that of himself he hath or can do: yea he must frankly confess and from the heart pronounce these words: The rules of my vowed Obedience are nothing worth, my Chastity can not save me, my works can not take away any part of my Sins etc.  
And bring upon themselves swift damnation.  
THeir damnation shall come upon them sooner than they think: although God seem to defer his coming, and to tarry long, yet will he hasten his judgement, and come time enough to their cost. But this shall not be corporally and visibly to the eye, but so and in such sort as it is set down in the l.u. Psalm. They shall not live out half their days: that is, Death shall catch hold of them sooner than they think, so that they shallbe driven to say as Ezechias did: Esay. xxxviij. I said in the midst of my days, I shall go to the gates of the grave. As if he should say: O Lord God, is Death come upon me so suddenly? For they that live without faith, are loath to die: the longer they live, the more they desire to live: and the more of this painted holiness that hath appeared in them, the terribler and dreadfuller is Death unto them, namely to those that have such tender & spiced consciences, & exercise and afflict themselves in these works of their own, which they take to be meritorious. For it is unpossible, that any man should overcome Death by any humane strength. Wheresoever Faith is not, there must the conscience needs tremble and despair. But where Faith is, there Death seemeth many times to tarry too long ere he come: whereas to the Faithless and unbelieving, it always cometh sooner than they would have it.  
Saint Peter's meaning therefore is, that they which set abroache such Sects and Heresies, and consequently deny Christ, die most unwillingly, and that with horror and desperation. For it can not otherwise be, seeing they stand doubtful of their salvation, using these or such like terms: Who can tell whether God willbe merciful unto me and forgive me my Sins or no? And thus while they stand in doubt, with these words, [Who can tell? and who knoweth] their consciences can never be merry nor quiet. And the longer that they continue plunged in this wavering doubt, the more terribler still will Death be unto them: which can never be overcome, unless sin and guiltiness of conscience be first taken away. Sudden Death therefore, destruction and damnation shall come upon them, so that they shall always remain in perpetual death.  
And many shall follow their damnable ways,  
THat this hath come to pass according to Peter's prediction, all men well know. For there were almost no Parents, but they desired and were willing, to make some one of their Children either a Priest, or a Monk, a Nun, or some like idle Votary. Therefore foolish Fathers made foolisher Children: while they misliking and being weary of the troubles, disquietness and discommodities of Matrimony, meant hereby to ease and rid their children from the same, by tying them thus to a vowed Profession, thinking thereby to make them live both quietly, idly and delicately. Wherein they showed themselves merely ignorant, what an holy thing Marriage is, and how blessed the troubles and grieves thereof are. Saint Peter therefore in these words foretold, how the world should be pestered with Priests, monks, Nuns and Votaries. To which Profession most of the Youth of the world betook themselves, even as if it had been into the clutches and claws of the Devil: so that (alas) too truly hath S. Peter foreshowed, that these damnable ways should be followed of many.  
By whom the way of truth shallbe evil spoken of,  
AND this also we both have seen, and at this day in many places of the World do see to come to pass. For, he that feareth GOD, and studieth to lead a Christian life, is sure to be evil reported of, rahated and detested: and the true sincere profession of the Gospel shall not escape the rancorous note of spiteful reprehension, but he spurned against and ill thought of, as though it were Heresy and Error. If any man in zeal of truth should preach and tell them, that their Sects be contrary to the doctrine laid down in the Gospel, for that, they carry men away from Faith to Works, they straightways with open mouth cry out against him, and say: Accursed art thou, for thou seducest the world. They heinously also blaspheme God, tossing and turning the words of Christ which way they list, to serve their own turns: of express Commandments, making Consultations, Counsels, deliberations, and dispensations: forbidding that which Christ plainly allowed, and did: and making that to be as Sin, which is no Sin: yea whosoever he be that speaketh against these their blasphemous treacheries and enormous pranks, shallbe sure to be condemned and burned to ashes. For the way of truth is a right virtuous life and sincere conversation without any halting or hypocrisy. This truth being only set down in the word of God, and by faith firmly believed, is that way wherein all true Christians ought to walk. Which way and truth, these fellows can not in any wise abide, but blaspheme, revile, slander and condemn it, to the end they may establish, extol, magnify and maintain the peevish pedlary of their own shameless Sects.  
And through covetousness shall they with feigned words make merchandise of you,  
Covetousness for the most part is the companion of Heresy: These sowers of fa●●e doctrine generally have chiefest respect unto their belly, as in our days hath been manifestly seen. For none of them would either patter up a Mass of mumble up their Vigiles (as they called them) without money. Among them, no pain, no Pa●er ●oster▪ No 〈◊〉 nor College, no Monastery nor Freerie was erected and peopled, till order was taken for their maintenance, and that even riotously and abundantly: neither was there any of these Houses, that for God's sake only, would do any thing for any man. Money must be had, without it there was no dealing, if purse were penniless, there was nothing to be gotten at the hands of these pitiful Lurdaines, and holy Masters. But where true Faith beginneth to be preached, there is very little money stirring, it bringeth no store of pence at all: for than down go Pilgrimages: Bulls and Pardons will not be bought of any man, abbeys and Nunneries are not esteemed: upon all which (notwithstanding,) more than half the wealth of Christendom was bestowed: and no profit at all redounding or coming thereof to any man, saving only to these greasy Priests, monks, Freers and Nuns. But by what ways and means do they thus scrape together and rake to themselves, so much money? With feigned words (saith S. Peter) shall they make merchandise of you. For they have coigned certain smooth speeches to serve their turns, whereby to cousin men of their money: as when they say: If thou wilt bestow so many hundredth Crowns upon our blessed Lady, or upon this or that Saint, thou shalt therein do a marvelous meritorious work: thou shalt buy therewith so many Pardons: and for so many thousand years: thou shalt have clear remission of all thy Sins: and finally thou shalt deliver so many of thy Friends Souls out of Purgatory etc. These and such like words are devised and feigned for none other purpose, but to pick men's purses, and glean their money from them. For in all these trifling trash, which they sell so dear, and where withal they scratch together such huige Sums of money, there is not a mite of merit grace or remission of Sins, how much soever they boast & wrest the holy and precious word of God, to blear the eyes of the World, and to serve their avaricious appetites. So also of the Sacrament of the blessed body and blood of Christ, what other thing practised they, but a shameless marchandyzing? for they used the same in a manner to none other purpose, but as a bait to catch men, and to wring money from them. judge and consider now (good Reader) whether saint Peter many hundredth years ago, hath not notably and lively set forth and described our holy romish Clergy with their usual properties.  
Whose judgement long agone is not far of, and their damnation sleepeth not.  
THeir juggling & paltry (for that is S. Peter's meaning) shall not always continued in such jollity, neither shall they chop and change and use merchandise of you ever: when they are come to their highest ruff and stateliness, then shall they have a sudden downfall, and a heavy judgement and destruction shall quickly light upon them. It is even now at hand, they shall not escape. As S. Paul also saith ij. Tim. iij. Their madness shallbe evident to all men, that they may be confounded. God open their eyes and grant them grace to turn unto him by true and earnest repentance, and to forsake and detest these their wicked and fruitless Sects: sith they here may learn, that they are nothing else then Sects of perdition and condemnation. For albeit there be some, not altogether perverted and desperately seduced in these Sects, yet are the Sects themselves nothing else then undoubted and certain Sects of damnable perdition. After this sort therefore hath S. Peter here described the filthy and wicked life of these Popish Monsters, which he saw would come to pass, after the sincere Doctrine of the Gospel preached by that Apostles. Now, layeth he before our eyes three strange and terrible examples of them whom God hath condemned and in his justice punished: to wit, the Angels, the whole World, and the Cities of Sodom and Gomorrhe.  
For if God spared not the Angels that had sinned, but cast them down into hell and delivered them into chains of darkness, to be kept unto damnation:  
IN these words S. Peter terrifieth them that live in security, and wilfully wallow in their wickedness: as we see in them which be the Pope's sworn suppliants, and are deeply drowned in the dregs of his filthy Traditions: for they look so big, and vaunt themselves so impudently, as though they would tread whom they list, under their feet. S. Peter therefore in this place speaketh to this purpose, as if he should say: Is it not a marvelous malapert sauciness, and presumptuous boldness in them, thus impudently to seek to establish and maintain by force and violence, their Heilishe impiety? as though they thought that GOD were in awe to them, and that he would spare and wink at them, who spared not the Angels. As if he should say: The very Saints and holy ones are wonderfully afraid to see so severe a judgement, namely in that, GOD spared not his excellent Spirits, and most noble Creatures, which were far perfecter and wiser than we, but binding them in Chains of darkness, cast them into Hell. This is that severe judgement and dreadful damnation, wherein the prisoners appointed to the same, are kept in Chains, and can not by any means escape out of the hands of God, but are kept in hold, to be thrown into utter darkness, whereof Christ speaketh in the Gospel. Math. viii. xxij. and xxv. Here also doth S. Peter show, that the devils have not yet that punishment laid upon them, whereunto they are condemned. but remain and continue in obstinacy and desperation, looking every minute and moment for their judgement: even as a Felon or other malefactor that is condemned to die, and despairing of any release, hardeneth himself in obstinacy, and groweth still worse and worse. The punishment whereunto they are judged, is not yet laid upon them, but they are kept for it, in chains of darkness, that is, in their malicious obstinacy of mischief and desperation.  
Neither hath spared the old World, but saved Noah, the eight person, a Preacher of righteousness, and brought in the flood upon the world of the ungodly.  
THis example also is so terrible, and so full of horror, as none in the whole Scripture more: being able to appall and shake the conscience even of him that is right strong in Faith. For when this and such like places of Scripture, and such sharp judgements of God, come into a man's mind that is dying, who in his heart deeply considereth them, how can he but tremble and shake, and be brought to the very brink of desperation, unless his Faith be most strong and constant? For what man is he in all the world, that would not be marvelously daunted and dismayed, to consider how that among so many thousands of men, as were then in the world, no more should be saved alive but eight persons? And what had they committed, think ye, why God should so in his severe judgement at once destroy the whole world in the flood, drowning both Men and Women, Masters, and Servants, Young and Old, Beasts of the field, and Birds of the Air? Forsooth, the cause of so general a destruction, was their wicked and abominable life. Noah was a just man, and a preacher of righteousness, he lived five hundredth years before the flood, what time GOD commanded him to build the Ark, which he made within the space of an hundred years after, and lived always an holy and godly life. Wherein we are to note and consider, what a Cross this good man bare, in what perils, dangers, and extremities he was lapped, when as he must in word and deed openly profess himself a Christian, that it, one that truly and unfeignedly trusted in God. For it is not possible, that Faith should be Idle or lie hid, without showing itself openly to the World before men, aswell in preaching, as in sincerity and integrity of life. It is therefore very like, that long before he was commanded to build the Ark, he executed the office of Preaching, and frankly uttered the word of God, and that not in one place and Region only, but (doubtless) in many other and sundry Countries. And therefore it could not be chosen, but that he suffered many, and the same very grievous persecutions: In so much that S. Peter here saith) it had need to be a special privileged protection, and a peculiar and Spiritual assistance from above, that should in such a desperate and forlorn time, relieve and help him: else had he been quickly dispatched, and no way could he have escaped death: For he that sincerely and zealously preacheth the word of GOD, can not escape the envious onsettes, and bitter batteries of many, and that of them which carry the countenance of wisdom, modest life and sanctimony. But when this holy man had so long time in vain continued his preaching to the men of that Age, and they never a whit repenting their lewd life, but still contemning the Word of God, and growing worse and worse: GOD said at length, after that he saw their obstinate perseverance in Sin, My Spirit shall not always strive with Man, because he is but flesh: his days shallbe an hundredth and twenty years. Genes. vj. And a little after in the same Chapter. I will destroy from the Earth the Man, whom I have created, from Man to Beast, to the creeping thing, and to the Fowl of the Heaven, etc. These words did Noah in his daily Sermons preach, and beat into their heads: withal also building the Ark, according as God had commanded him, and that in the full space of an hundredth years. But they were so senseless of their estate, and so frozen in the dregs of their accustomed Sins, that they laughed him to scorn, and grew still more and more obstinate and rebellious. The Sins wherefore God brought the Flood upon the World, as it appeareth in the same sixth Chapter of Genesis, were, that the Sons of God, that is, the Children of the holy Fathers, degenerated from the Faith and knowledge wherein they had been trained & taught, For, seeing the daughters of Men that they were fair, they took them wives of all that they liked. Of whom were borne mighty Giants, and lawless Tyrants, which did all things according to their own lusts, and as best liked themselves. This was the cause, why God punishing their sins, drowned the whole World.  
And turned the Cities of Sodom and Gomorrhe into ashes, condemned them and overthrew them, and made them an ensample unto them that after should live ungodly.  
THis third example is of the five Cities, which God destroyed, as we read Genes. nineteen. Ezechiel also in his xuj. Chapter, speaking hereof in the person of God, and applying his words by way of upbraiding to Jerusalem, saith: This was the iniquitio of thy Sister Sodom: Pride, fullness of Bread, & abundance of Idleness, both in her and in her daughters: neither did she strengthen the hand of the poor and needy: but they were haughty and committed abomination before me, therefore I took them away, as pleased me. Sodom and Gomorrha and the Territories thereof, till the Lord destroyed them, were as Moses witnesseth Genes. xiii. as the Paradise or garden of the Lord, abounding and flowing with plenty of Wine and Oil: in them all things that to the life of man were either necessary, delightful, or commodious, were in most abundance to be had, in so much that the common sort believed, that God himself had chosen it for his own peculiar habitation and dwelling. And therefore as Moses in the same Chapter saith, the people thereof were wicked, and exceeding sinners against the Lord, leading their lives according to the level of their own lewd lusts. Which inordinate, beastly, and wicked lusts, their own vain curiosity and the great plentiful abundance and Idleness which they enjoyed, procured and brought unto them. As we at this day by experience do set, that the wealthier a●y Cities be, the wantoner and dissoluter life the people therein lead: but where Famine, Penury, or other extremities pinch, there the citizens are nothing so much given to looseness and sin.. And therefore God useth to exercise, and enure those that be his, and whom he loveth with hard cheer and slender pittaunces because they may the better walk in integrity of life.  
These therefore are the three dreadful Examples, wherewith S. Peter threateneth the ungodly: which he here aptly allegeth and bringeth in, as fitly hitting the persons of whom he here speaketh: who (he saith) lived even as these Sodomites and Gomorrheans did: whose grievous punishment is here laid before them, for their greater terror. And therefore these things agree in each respect: and very fitly are to be applied namely and specially unto the Pope, with his Cardinals, bishops, monks, Friars, Nuns, and all the rest of his filthy spirituality, and rumpwood retinue. For they being appointed to be as it were Angels, & in the places of Apostles, truly to preach and expound the Word of God, in stead of being such Angels (for the name Angel is a word of Office, and not of Nature, signifying a Messenger, or an Ambassador: whereupon all Preachers of the Truth, who are the Messengers of GOD, are called in the Scriptures, Mala. ij. & j Cor. xj. by the name of Angels) they do carry us headlong with themselves, into the dungeon of error, and quite revolt from their loyal allegiance to GOD, by mere Pride and Apostasy, like these of whom S. Peter here speaketh: advancing theimselues above God, and will have no Lord over them, but be Lords themselves and of themselves. And yet will they be called Apostolical, having nothing in them, but only a vain bragging show of the bare name and title: as here afore in this Chapter, they are named by the name Angels, who properly are not so. This blasphemous rout therefore of Pope and Popelynges, for that they have conspired with the Devil against God, and denied him that is their Creator, are kept fast fettered in Chains of darkness unto damnation, whose judgement (as he said afore) ceaseth not, neither doth their damnation sleep, although as yet it be not fully and completly come upon them.  
Again, they be herein also like unto the old World, who although they have the Prophets, and the Word of GOD preached unto them, yet did they blaspheme and (as it were) defy him: and as Moses writeth of them, took to themselves Wives, according to their own lusts and likings, and became mighty tyrants and Giants in the earth. Gen. vj. Now a little let us see, whether all the properties and dealings, reported by Moses, to be in those men of the old World, be not now moste manifestly resiaunte and invested in our Popish Clergy. For they now be great, mighty, and dreadful tyrants, they live of all men most delicately, most riotously, and even as they list theimselues, they have most abundant store and plenty of all things, they oppress the World, and with their tyrannous exactions, and bloody cruelties overcrowe all Christendom: and yet may no man speak one word, or once open his mouth against them, no not Kings and Princes. Again, if they be disposed to take a way a man's Wife, or his daughter from him, they may with such impunity do it, that no man may dare so much as complain of their violence: and if any do complain, yet are they themselves, the judges of the matter, and so it shall be even as good to say nothing at all: for amends he shall have none at all. Finally, by all the shifts and drifts, by all the ways and means that they can possibly devise to pill and poll, rob and spoil, rake and scrape, by cozenage, pillage, exaction, tribute, commandments, licenses, depredations, and all other subtle tricks whatsoever, they hale and pull, they catch and snatch unto them, without ho, without measure, without conscience, without shame. And if any man in any sort lay his lawful claim, or touch any thing, which they pretend to be theirs, and which they have in theirs possessions, by and by they bawl and bark, howl and cry against him that the same thing so claimed is Spiritual livelihood, Spiritual patrimony, & the goods of the Church, which hath and aught to have and enjoy a free immunity, so that no man may or aught so much as once to touch them. But those, that sincerely preach the word of God, and charitable reprehend their lose and dissolute life, denouncing and declaring unto them the judgements of God, that tarrieth them such: preachers of justice (I say) can they not abide to hear, but mock and scorn them: and not only so, but also cruelly persecute, imprison, banish, kill and murder them. But their Style and Title [to be called Spiritual fathers] as these others in the days of Noah were called the Sons of God, they hold fast with tooth and nail: and needs will they rule all the roast with mere violence, force and power, even as they list themselves. But in the end (notwithstanding) they shall perish and be destroyed, whereas the true Preachers of the Word of God (who are resembled to Noah) are saved, kept and preserved.  
Thirdly, as the Country wherein the Cities of Sodom and Gamorrhe stood, flowed most abundantly with store of all things that the Earth yielded, so that the Inhabitants thereof lived idly, giving themselves to nothing but banqueting, drunkenness and belly cheer, without lending any relief to the poor: so also fareth it with the state of this pompous Clergy. The best lands, the fattest soils and fruictfullest grounds in every Country have they gotten to their shares: the best Cities, the goodliest Castles, the richest revenues, and clearest rents have they catched into their possession: so that they may lie down and sleep, short, tipple, surphett and cram, as long as they list, and that of freecost: and as for ease, there is no kind of people in the World so loitering and idle, so slothful and secure, as they be, or that fareth more deliciously and daintily without taking any manner of pains, but living altogether by the sweat of other men's brows. And what commodity is engendered of sloth and idleness (specially when it is so rooted in laziness) we can not be ignorant. The Pope forbiddeth his forked Stallions to marry: and if any of them keep a breeding whore or twain, that bringeth forth children, the bishops then (forsooth) because they may not seem altogether to wink at such notorious crimes, assess some pecuniary punishment upon them, and so for a little money they are not only for this fact released, but also permitted still to keep their Concubines as afore: as though this were a sufficient remedy against the sin of fleshly lust. I will not here speak any thing of other their secret, enormous and shameless pranks, which no modest and chafed minded man can almost without blushing so much as either hear or name.  
To conclude: we here see how S. Peter accounteth the state of these shavelings no better, nor any otherwise then theirs of Sodom and Gomorrhe. For such be the dispositions and dealings of all that whole table of that viperous brood, that no good groweth from them to any: but catch and get all that they can to themselves, under a pretence and colour that what soever is given to them, is given to God: whom they have always in their mouth, the easilier to beguile the World. And therefore as Sodom and Gomorrhe were burned to Ashes, so shall they in the last day be consumed and brought to nothing.  
And delivered just Lot vexed with the uncleanly conversation of the wicked,  
WAS not this a marvelous abomination in them, that they not only committed all kinds of fornications and Adulteries, but other horrible facts and enormities also, which are not to be named, and that openly, boldly, presumptuously and without all shame: insomuch that they forbore not the Angels that came to Lot: into which madness they ran all headlong together with one mind and consent, both young and old, in every corner and quarter of the City. Against these their disordered dealings the godly man Lot did daily preach, and reprehended them, but all in vain. The more he exhorted them to amendment and repentance, the more they hardened themselves in dissolute life and desperate demeanour, so that not finding in them any hope of recovery, he saw he might aswell hold his peace as speak. In the like desperate case are we nowadays: in whom (alas) there is no hope of better amendment: we so turn the deaf ear to all good exhortations, and make so small account of them that give us good and godly counsel out of the infallible Book of God.  
(For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)  
HEre S. Peter describeth what Cross this holy man was forced to bear, preaching unto such desperate and forlorn persons, and bringing up his daughters in the Faith of Christ and nurture of the Lord: in which office, vocation and trade he zealously and incessantly continuing and living there among them, was saved and preserved from the destruction of the rest, by the merciful hand of Almighty God. Finally, S. Peter concludeth and knitteth up the matter, that he began withal: namely, how that the wicked are kept unto damnation and torment at the day of judgement.  
The Lord knoweth to deliver the godly out of tentation, and to reserve the unjust unto the day of judgement to be punished:  
IF God spared not the young World, when it was but new, how much more severely and sharply will he now punish it, seeing the Gospel hath been so long time manifested and so openly preached? For there was never aforetime such light, as we have now since the propagation of the Gospel enjoyed, as Christ himself saith, Matth. xj. Woe be to thee Capernaum, which art lifted up unto heaven, but thou shalt be brought down to hell: for if the great works which have been done in thee, had been done among them of Sodom, they had remained to this day. But I say unto you, that it shallbe easier for them of the Land of Sodom in the day of judgement, then for thee. But these comminations and threatenings maketh a great sort at this day never awhitt the warier and godlier after so much and so long preaching and teaching. The wicked still persist in their rebellious ways, and utterly contemn and care not for these or any the like reprehensions.  
And chiefly them that walk after the flesh, in the lust of uncleanness: and despise the Government: which are presumptuous, and stand in their own conceit, and fear not to speak evil of them that are in dignity.  
Whereas the Angels which are greater both in power and might, give not railing judgement against them before the Lord.  
TO walk after the Flesh in the lusts of uncleanness, is to live like unto Beasts according to the liking of sensual appetite, and selfwill. As in the Pope's decretals, we see how all things be set down, as it pleaseth the Pope to appoint: each thing must ●●oupe and be determinable by the doom of his lawless Tyranny: he and his adherentes have wrinched, wrested, and expounded all things, as best pleased theimselues. And now lost of all they have boldly pronounced, that the holy See of Room can not err. Not one of them taught any thing of Faith or Charity, but of dreams and dotages of their own brainless devising.  
By Government and Dignity, he meaneth Kings, Princes, Lords, and all Civil Magistrates, not the Pope with his Cardinals and Bishops, who ought to be nothing less than Lords: For Christ in the new Testament appointed none to be any otherwise then Servants, & that one Christian should serve and help to benefit an other, and one to reverence and honour an other. Saint Peter's meaning therefore, is, that they which boast themselves to be of Christ, should in all things be Subject and obedient to the Civil and external Magistrate, and should stand in awe of the power of the Sword, being God's Institution and Ordinance. Contrary whereunto, these shavelings in each respect do deal: who have exempted themselves from their due obedience to Civil Magistrates, and affirmed themselves not to be subject unto them: yea, they have not only exempted themselves from this their due subjection, and lawful obedience unto the Magistrate, but they also most arrogantly have made the Civil Magistracy subject unto them, and have trodden it under foot: And withal most impudently suffer theimselues to be called Lords, over Kings and Princes. The Pope also calleth himself Lord both of Heaven and Earth, and braggeth that he hath in his hands both the swords, the Spiritual and the Temporal, & that every one should fall down before him, and kiss his feet. Also saith S. Peter, They fear not to speak evil of them that be in dignity. For it hath hitherto been but a playing matter, and a trick of small regard with the Pope, at his pleasure to curse Kings and Princes, and to depose them from their Regal crowns and authorities. And this to all Popes hath been a thing usual and familiar, to set Princes together by the ears, and to sow inextricable discord, war, and dissension between them.  
If any resisted or withstood this bloody Tyranny of theirs, him they shortly suppressed and snatched up: not as one that had committed any thing repugnainte or contrary to Christian Charity, but as a rebellious Child, and wicked member, that would not enthrall & subject himself to the See of Rome, and kiss the feet of that Italian Priest the Pope: whose power they affirm so far to surmount and excel the dignity of any earthly King or Civil Magistrate, as the Sun in brightness of light exceedeth the Moon, and as far as the Heaven is higher than the Earth. Behold howegregiously they blaspheme, and how impiously they lie. For they which ought to be subject, and to show all humble obedience unto Kings & Magistrates, to bless than and to pray for them (as Christ showed obedience to Pilate, and paid Tribute unto Caesar) shake of the yoke of all obedience, and be the authors and Seedmen of all Obstinacy, Rebellion, Contempt, and Disorder. They ought at the hearing of any evil spoken against Princes and Magistrates, being placed in sovereign dignity, to tremble: But they are so shameless, so graceless, so void of reverent awe and dutiful fear, that they most saw●ily and malapertlie theimselues without all fear, blapheme and speak evil of them. Not weighing and considering, that if the Angels which be of great power and might, can not abide the heavy judgement of GOD against them, how much less than shall they (wretched caitiffs) be able to abide it, which boldly resist and blasphemously speak evil against them?  
But these, as brute beasts, led with sensuality and made to be taken and destroyed, speak evil of those things which they know not, and shall perish through their own corruption.  
And shall receive the wages of unrighteousness,  
HE calleth them brute and unreasonable Beasts, for that they have not in them any spark of the spirit of God, neither give themselves to that spiritual function whereunto they are charged, but live like filthy Swine, altogether swallowed up in the beastly pleasures of the flesh. Whereas he saith, They are made to be taken and destroyed, it may be understood after two sorts: either that they do devour and destroy that which they have taken, as the manner of Lions, Bears, Hawks, Eagles and Vultures is (for after the manner of these Beasts, do our Polleshorne Prelates take and catch to themselves all wealth, honour, promotion, dignity and pre-eminence that possibie they can) Or else because they shallbe taken, caught, ensnared and made a pray to others, to be destroyed, and (as it were) slaughtered in judgement at the last day.  
As they which count it pleasure to live deliciously for a season.  
Behold how angry S. Peter showeth himself to be with these Bellygods. They think, if they may live delicately & ydly, and far deliciously, that then they are thoroughly happy, and have reached to the tip of their wished desires. This evidently appeareth in their own decretals, wherein they pronounce him the Son of the Devil and an accursed person, that dare presume to touch or meddle with their pompous wealth and revel, or with their pampered paunches and embolned bellies. Wherein they so manifestly, so apparently, and in so good earnest handle the cause of their Belly, that they can not themselves deny, but that their whole Canons and Laws, and the whole policy of their Church is purposely directed to this end, that they may lie snorting in ease and careless security, and live in most abundant store of all things without either pain or labour, making others to labour in the mean while for them. And other cause to pretend and allege for themselves why they should thus dea●e, have they none, saving that (forsooth) they must chant, sing and pipe God a dance in the Church, or pray. But God hath expressly commanded all men without exception, that they should eat their bread in the sweat of their own brows, and upon every one hath he laid some burdens and troublesome charges to exercise themselves in from which; these our Lordly Rabbins and Masters would be exempted, and by their good wills would do nothing but lean on their pillows. And this is the greatest blindness and blockishness that can be, to think that such a beastly and shameful life, is either good or worthy to be any way dignified or had in any honour or estimation.  
Spots they are, and blots,  
THese Drones and Humblebees in their own conceits think themselves the Pillars and Ornaments of the Church, even as the Sun and the Moon are the beauty and ornaments of the Heaven: they look to be accounted of all others the best, the noblest and the excellentest: even as in the World, Gold and precious Stones are of greatest price and highest estimation. But S. Peter here in plain terms calleth them foul Spots, filthy blots and opprobrious stains. For a true and sincere Christian life consisteth wholly in Faith, it serveth all men by love, and beareth his Cross. This is the right colour and true beauty of the Christian Church: this is her ornament, glory & renown. But these Shavelings in steed of bearing the Cross have betaken themselves to pleasure: in steed of love to their Neighbours, they have chosen delicacy, niceness, love of themselves, desire of self gain and private commodity: raking all things to themselves, and not having any regard or remorse to serve any other bodies turn or benefit. And as for Faith, they know thereof nothing at all. They are therefore nothing but Spots and blots, of whom the Church hath just cause to be ashamed: because for their sakes she is evil spoken of, and pitifully slandered. Hereby me thinks these our spiritual tyrants are well enough discovered, and sufficiently reproved.  
delighting themselves in their deceivynges, in feasting with you,  
THE relief and sustentation which at the first was given by charitable & devout persons, of mere Christian love, to be as public Alms, for the use of poor Widows, fatherless, and other seely poor members of Christ, because there might be no Beggars or any distressed with pinching penury: all this whatsoever being given to this good end, hath been since, converted into Freeries and Monasteries: so that now these Shavelings do there with cram and pamper their own paunches, and far most deliciously and live most pleasurablie: finally they affirm that all these do properly appertain unto them, and that it is lawful for no man to reprehend or find fault with them for it. But doubtless, the holy Ghost can not abide, that the true Ministers of the Church should live in delicacy and idleness, upon the gain of other men's labours, or upon that which is appointed for the sustentation, succour and relief of the poor, needy, impotent, and weakling.  
Having eyes full of adultery,  
FOR, this vicious effect can not choose but needs follow, when the body is inglwiouslie crammed and gurmandized with excess of meats & drinks, and walloweth in ease and slothful idleness. But what is the cause, that S. Peter here saith not, that they be Adulterers, but that they have eyes full of Adultery. Truly, his very meaning is this: All their cogitations & thoughts are still upon whoredom & Adulteries: their fleshly desires and inordinate lusts can never with the dissolute haunt of sin be satisfied, glutted or wearied. And the cause is, for that they are continually given to riot, and bellicheere. To conclude, they boldly and impunely do what they list.  
And that can not cease to sin,  
FOR the Pope hath commanded, that neither Prince nor other civil Magistrate presume to control or chastise that romish Clergy: which if they should attempt to do, he straightways excommunicated them. The censure over them, must be referred to their Ordinaries and bishops: who being lewd and vicious themselves, wink at the shameless and enormous villainies of others. In this sort therefore, they have exempted themselves from under the power of the temporal Sword, so that no man dare withstand or againsaie their lawless lusts and wicked proceedings: they live so abominably, and so sensually, even as the Giants and tyrants did before the Flood.  
Beguiling unstable souls:  
Under this gay & glorious show, which they pretend in the whole course of their wicked life (as mumbling of Masses, chattering and chanting, praying and singing) they beguile and deceive light and unstable souls, that want Faith. And here-hence it grew that all men so desired and wished to become Priests, because they liked that state better than any other: and therefore the greatest sort of Parents thought themselves happy, if they could train and bring up their children to that profession: so that within awhile this opinion was commonly received, that in this kind of life, there wanted nothing (nay rather all things most plentifully abounded) whereby they might both in this present World live commodiously and delicately: and again, because thereby they were fully persuaded in their consciences that this was the very right high way and strait passage unto Heaven.  
But he that would somewhat more nearly sift the truth and found the depth of this matter, shall (doubtless) find, that therein they sought none other thing, but how to fill the belly with delicious fare, and pamper this filthy sack of the flesh with excessive superfluity and choice of the daintiest junkets.  
They have hearts exercised with covetousness,  
AND this vice also is among these Shau●lynges so grossly and openly c●●●mitted, that none almost even of the bluntest 〈…〉 common people, but both seethe and complaineth of it. He doth not say (They are covetous) but they have a heart exercised with covetousness, and through practise notably enured and acquainted therewith. Which hereby evidently appeareth, in that they have devised such a number of subtle shifts and crafty conveighaunces, whereby they have catched and gotten into their hands the wealth and richesse almost of the whole World. Yea, whatsoever this rabble of Monsters goeth about or taketh in hand, is nothing else but cursed covetise: it must bring money to their purses, or else they will not meddle with it. But their lives, behaviours, dealings, practices and conversations be so generally to all the World manifested, and every man seethe them so readily bend to the fingering of money, and to catch by hook or crook, all that cometh to hand, that S. Peter needeth not to fear to be herein reproved, as though he had herein spoken untruly of them.  
They are cursed children,  
BY this Trope or figure of the Hebrew tongue, is asmuch meant as if he had said, They be accursed persons, and under the malediction of God: so that with God they have no joy, nor consolation, but become every day worse and worse, and increase daily in blasphemy and hatred of God, bringing the full measure of God's heavy wrath upon them. These be very sharp and terrible sayings. Whereby we learn that it is more than high time for them to be dispatched out of this horrible and execrable life. For if they be termed and called by this most dreadful title of the children of curse, their case is most miserable. When the high Majesty of GOD doth thus grievously reprove, curse and condemn, who is he that is able to abide it?  
Which forsaking the right way, have gone astray,  
THey ought to preach and teach the right way, how we should by faith cleave unto Christ, and by him have access unto God: how by love we are to help and further our Neighbours, and afterward how to bear the Cross, and patiently suffer whatsoever for this cause is laid upon us: whereas they teach nothing else, but bid and enjoin us to gad on Pilgrimage to this place and to that place, to profess ourselves monks & to wear a friars Weed: to become sacrificing Priests, to build Churches, & to give exhibition and maintenance for Masses etc. By these means they draw men from Faith, to Works of their own appointment, no manner of way available or profitable to our Neighbour.  
Following the way of Balaam, the son of Bosor, which loved the wages of unrighteousness.  
But he was rebuked for his iniquity: for the dumb Ass speaking with man's voice, forbade the foolishness of the Prophet.  
THis story is taken out of the xxij. twenty-three. & xxiv. Chapters of the Book of Numbers. Wherein is mentioned how the children of Israel coming out of Egypt, into the land of the Moabites, Balak the King thereof sent messengers into Syria to Balaam, to request him to come and curse the people of Israel, whereby he might be able to smite them with the Sword, and drive them out of his land. Then came GOD unto Balaam, and commanded him, not to curse the people: whereupon Balaam sent away the Kings messengers, and denied to go with them. But when the king sent to him the second time, and promised to give him great wealth, and to promote him to great honour, God permitted the Prophet to go with them, but withal he commanded him to speak nothing, but what he should direct and appoint him to speak. Then saddled he his Ass and went. And in the way, the Angel of the Lord stood against him, with a naked Sword in his hand, which when the Ass espied, she turned out of the way, so that Balaam smote her, to turn her into the way again. Then the Angel of the Lord went further and stood in a narrow place, where was no way to turn, either to the right hand, or to the left: where the Ass seeing the Angel, with his Sword still drawn, thrust herself unto the wall, and dashed Balaams' foot against it: whereupon he smote her again· And at last, she lay down under Balaam: Wherefore Balaam was very wroth, and in a great rage cudgeled his Ass with his staff. Then God opened the mouth of the Ass, that she spoke in the voice of a man, and said: what have I done unto thee, that thou thus beatest and bounsest me? To whom Balaam answered: If I had a sword in mine hand, I would surely kill thee. The Ass said again to her Master, am not I thine Ass, which thou haste ridden upon, since the first time until this day? Was I ever wont to do thus unto thee before? Then the Lord opened the eyes of Balaam, that he saw the Angel of GOD, standing afore him in the way, with a naked Sword in his hand: Wherewith he being greatly aghast, would have gone back again, but the Angel commanded him to go forward: but withal, he gave him in charge, that he should say nothing, but that which he should appoint and tell him. So when Balaam was come to King Balak, the King brought him into an high place, from whence he might descry, and take a full view and sight of the whole people of Israel. In which place, Balaam commanded seven Altars to be made, and Sacrifice for every Altar. Then went he to ask counsel of the Lord what he should speak: to whom the Lord delivered his words: so that he in excellent Parables and Sentences, in steed of cursing, did bless the people of Israel, and that three times one after an other. Then the King being exceedingly angry, said: I sent for thee to curse mine enemies, and behold, thou haste blessed them now three times. I thought to have promoted thee unto honour, but lo, the Lord hath kept thee back from honour. To whom Balaam answering, said: Told I thee not by thy messengers, which thou sentest unto me, that if thou wouldst give me thy house full of silver & gold, I could speak none other thing, than what God should put in my mouth? notwithstanding, afterward Balaam gave counsel to Balak, how he should deal with the people of Israel, to make them to sin against their God, because he himself was neither able to curse them, neither the King by force able to vanquish and subdue them. Then the King erected and set up an Idol, which had to name Baal Peor, and caused the chiefest of the Madianitishe women, and the daughters of the Princes and Nobles, to draw and allure the people of Israel to the sacrifice of their Gods: who anon with them began to commit Idolatry, to banquet, to feast, yea, to commit whoredom with them. Wherefore the Lord being angry, commanded that all the chief heads of the people should be hanged up in the Sun, that the indignation of the lords wrath might be turned from Israel: and there died in one day of the people xxiv. thousand persons. All this mischief was brought in among them, by Balaam, for the covetousness of money.  
Of this matter doth saint Peter now here speak, meaning that our greased Popelynges and romish rout, with all their Disciples, Favourers, Abetters, and Sectaries, are the very children of this Balaam. For as he gave Pestilent counsel to erect and set up an Idol to be worshipped, whereby the Israelites being drawn to sin, provoked the vengeance and wrath of God against them, and were grievously punished for the same, with the death of so many thousands: even so in like manner our bishoply Balaamites have erected an Idol, under the name of God, to wit, their own peevish Traditions and lousy Inventions, Doctrines of Merits and justifying Works, excluding and banishing Fatther and thus they steal away men's consciences, and cause them to leave the true and living God, and to go a whoring unto strange Idols. Which rebellion and disobedience hath so provoked God's wrath and indignation, that he hath long punished the world with such great blindness and obstinacy, wherein many a Soul hath perished. For all which miseries and mischiefs, we may thank none but these our grand Spiritual lordings.  
Saint Peter therefore peculiarly and properly resembleth and likeneth these false Teachers, unto Balaam the Prophet: because like as he, so do they, for money sake, bring in most abominable Idolatry, and destroy infinite numbers of Souls. The very interpretation of the name of this Prophet, maketh somewhat to the better opening of this matter. For Bileam or Balaam, in the Hebrew tongue signifieth a Devourer, or a Sweepestake, or a Supper up, who with open mouth devoureth and gulleth up all that cometh to hand. He had this beastly and odious name therefore given unto him, because he alured, and was the cause that so many men sinned, whereby they were brought to their deaths and destruction. Such manner of fellows be our Balaamites, the Clergy of the romish Synagogue now a days, who with their wide open throats, are very devils, dovouring and swallowing up innumerable Souls. The Surname of this Prophet, is the Son of Bosor, which signifith Flesh, or as Moses calleth him Beor, which signifieth Foolish. So likewise are our Polleshorne Dolts, blind, blockish and foolish: who seeking to bear rule over others, have most need themselves to be ruled and governed by others. For such be the men, that are begotten of Flesh: the Spirit beegetteth other manner of persons. Thus hath God in his Scriptures very properly and aptly termed, and set them out in lively colours: namely, thereby to give us to understand and know, what is to be thought of them.  
The Ass being a dumb beast, and daily accustomed to the yoke and burdens, signifieth the People, which must be content both to be snaffled, bridled, saddled, ridden upon, and to go which way they are bidden. And as this Ass was violently dealt withal, and grievously beaten, when she went out of the way, and was forced to go still forward, till she came into such a strait Lane, where she could not any way either start aside for the narrowness of the place, nor go on, for the Angel that withstood and stopped her, so that she was driven to fall down: So, the poor people, so often as they feel themselves to be hardly dealt withal, and to be carried into unsufferable errors, and feign would go aside out of that wicked way, straighwaies these seducing Balaamites were ready with rigour and violence, to bring them into their erring way again, and therein compelled and enforced them to go, till it pleased God to open our mouths, and to put his Words therein, so that now (his name be praised) even young children do talk of it. Whereby their brainsick madness, is so notoriously detected, that though they be most shameless and impudent, yet can they not choose, but blush thereat.  
And here, out of this place, our Balaamites may very fitly be answered, when as they brag and cry out, according to their wont order, that it is not meet for the Lay people (as they call them) to read the Scriptures, nor to talk and confer of the same one with an other: but rather to give ear and hearken what the General Councils do decree: and what soever they agree upon, that only to be believed and embraced. May we not thus answer them? That GOD speaking by a poor Ass, reproved the Prophet which sat on her back, of madness. They now therefore being infatuated, and their heart wholly possessed with covetousness, what marvel is it, though God stir up the poor common people, to declare and show forth his truth, whom they hitherto have surcharged with heavy burdens, and driven which way they lift, none otherwise then a dumb seely Ass, serving only to carry burdens. This is therefore the similitude that saint Peter showeth between Balaam, and our blind Popish Guides.  
These are Welles without water, and Clouds carried about with a tempest,  
SOlomon in the xxv. of his proverbs useth a similitude, saying: A man that boasteth of false liberality, is like Clouds and Wind without Raine. So saith saint Peter here in this place: They are Welles without water, and Clouds carried about with a tempest, that is: they boast of great things, but they perform nothing: they are like Welles that are stopped and dried up, having in them no water at all, and yet they bear theimselues highly upon that title, and boast themselves to be the true Welles. But the Scripture calleth them, Welles, which teach, and from whom doth flow and issue good and wholesome doctrine, wherewith the Souls of men may be refreshed. This is the office that they ought to do, and for this are they appointed. But alas, saving only the name, there is no such thing in them: as likewise they call theimselues shepherds, whereas in very deed they be rather ravening Wolves.  
Again, they be as Clouds, carried hither and thither with the wind: Not as the thick and black Clouds, that distill and drop down Rain upon the earth: but as the thin and light fleeting Clouds in the Air, which are tossed and carried about hither and thither, out of whom there cometh no Rain at all. Even so likewise do these Pompous Prelates vaunt and brag, and carry lofty and high countenances in the Church, seducing the world with their own vaint guegawes and Traditions: being like to light windetossed Clouds, and are contented to sway which way soever Satan lifteth to carry them, and to preach what soever may be to his liking: but not so much as one word of the pure and sincere Gospel of God. Which Gospel & Word▪ because none preacheth but they that be true Preachers and Teachers, therefore are they in the v. of isaiah, and other places of the Scriptures termed Clouds, because they do distill and let fall into the hearts of their Auditory, the sweet and comfortable Water of God's truth and mercy.  
To whom the black darkness is reserved for ever.  
THey live now even at their own pleasures: every thing according to their own hearts desires prospereth and hath good success: but there is a glommie day toward them, there shall come upon them everlasting darkness, although now they neither believe it nor feel it.  
For in speaking swelling words of vanity, they beguile with wantonness through the lusts of the flesh, them that were clean escaped from them which are wrapped in error,  
IF ye ask, how they can be called Welles without water and Clouds without rain, sith they preach very much every where, S. Peter maketh you this answer: they preach (in deed) and rain enough and enough: but their preachings are nothing else then swelling and proud words, wherewith they accloye and fill the ears of the poor seely people, whom they make to believe, that what they speak, is right good and Catholic, whereas indeed there is nothing more vain, fond, and childish. Thus are our lubberly Monks wont with brave and plausible words, to boast and vaunt their Obedience, poverty, and Chastity, and all because they would be thought of the common people, to be of all men the holiest: whereas all their doings and preachings, are nothing but mere iugglynges, deceits, and collusions, not having in them, either Faith or Charity. And so is also this lofty vain brag of theirs, that the state and office of a Bishop, is an estate of perfection: whereas they that be in that mitred state, do nothing but Pompously jest the streets, awaited upon with a great retinue of Suitors and Servants, as though their were great Lords: and far like Princes, riding upon brave horses like gallant cavaliers: Without any regard had to their Pastoral charge, saving that now and then they hallow a Church, or consecrate an Altar, or Baptize Bells: for with these and such like swelling and vain words, their whole Pontificial Law is full thwackte & pestered.  
They beguile with wantonness through the lusts of the Flesh, them that were clean escaped from them which are wrapped in error.  
THE drift of these Welles and these Teachers is none other, but to entangle and catch in their snares, the silly Souls that had scarcely afore escaped. As namely, children lately baptized, and newly received into the Church, and washed from their sins, delivered from Adam, and engrafted into Christ: them I say, waxing somewhat big, they lie in await to ensnare, and draw into error. Whom they ought rather to teach the principles and grounds of Faith and Charity, and how to bear the Cross of Christ: but alas they instill nothing into their tender minds, but praises of their Hypocritical Works: whereby it cometh to pass, that they (seely younglings) are carried back again into error, although afore they had escape out thence. But how do they thus beguile men with wantonness, to the lusts of the Flesh, and what baits do they use for the accomplishing thereof? Forsooth, these holy Priests, Monks, Freers, nuns, and the rest of those marked mates do say and teach them, that they ought not to Marry, but to live in single life, unto the which they bind them fast by Vows and precepts: In which doing they clog and beguile men, incensing and inciting them to the lusts of the Flesh: wherein they suffer them miserably to burn, without allowing unto them that lawful remedy, which God hath ordained. Here we see that S. Peter speaketh of none other, but of those false Teachers and Bussardly guides which are afloat, and reign like Princes in the Church of God, over poor baptized and believing Christians.  
Promising unto them liberty, and are themselves the servants of corruption: for of whom soever a man is overcome, even unto the same is he in bondage.  
They extol, praise, and vaunt their holy Orders, their religious Sects, and sinless professions: into the which, who soever doth enter, shall be saved, as that most Swinish and impudent Dominicane Thomas writeth: affirming that who soever professeth himself a Monk is in that state of perfection wherein he was at the time, when he was newly baptized, and that thereby he shall assuredly merit the joys of heaven, and have full remission of his Sins, through his own Works. These and such like blasphemies of them, must we listen and give ear unto: being nothing at all ashamed, to compare their own dirty dreams and trifling toys, unto Faith and Baptism, which be Gods own proper Works and institution. Who having the Spirit of GOD in him, and hearing these horrible blasphemies, can suffer them and hold his peace? Now, these and such like mad conclusions, and impious Sentences, our Monks do train up Youth withal. Finally, which is not the least point to be marveled at, them that be the authors of these detestable errors, they have canonised and Sainted: whereas them that be the true Saints in deed, they have murdered and burnt to ashes.  
For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ, are yet entangled again therein, and overcome, the latter end is worse with them then the beginning.  
Saint Peter here proveth and showeth reasons why they be the Servants of corruption. For to know Christ thoroughly and truly, is to know what he is: to wit, our only Saviour and Redeemer, who of his own mere goodness and grace hath freely pardoned and forgiven us our Sins. Through this knowledge we escape iniquity, and are delivered from the filthiness of the World. Which corruption and filth they having in their baptism, renounced and put of: are again myered and thrown headlong into the same, whensoever they depart and start from Faith, to trust in their own vile Works. For, where Faith faileth and is absent, there is not the Spirit present: and where the Spirit is wanting, there is nothing but flesh, and there can no cleanness be. And after this sort, hath it fallen out hitherto in the Church. Rome at the first hearkened unto, & embraced the pure Gospel: but afterward it declined and turned aside into bypathes of man's devised doctrines, so that now it swarmeth with all manner of abominations, and is become the common Sink of all blasphemous impiety. The latter end thereof is therefore far worse than the beginning, because they are now become far more desperate and forlorn ethnics, then ever they were, before they heard the word of God.  
For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment given unto them.  
But it is come unto them, according to the true proverb, The dog is returned to his own vomit: and, The sow that was washed, to the wallowing in the mire.  
THis Proverb hath S. Peter taken out of the Book of the proverbs, where Solomon hath these words: As the dog turneth again to his own vomit: so a fool turneth to his foolishness, Prou. xxuj. And so also by the m●●● when as in Baptism they have forsaken all wickedness & are washed clean from their filthy life, and have be taken themselves co●●●re conversation of Faith and Charity, and afterward fall back and infidelity, and a trust in their own Works, they ●●myere and deraye themselves again in the filthiness of their formed 〈◊〉. This place therefore ought not in any wise to be applied to Works: as these Papists use was to do, who after auricular confession and shrift, were wont thus to enjoin them whose confession they heard: Take heed that from henceforth thou be chaste, mild, gentle, patient etc. But they ought rather thus to instruct and teach them: If thou have a desire to become virtuous and godly, humbly pray unto GOD by hearty and earnest prayer, that it would please him to grant unto thee a true and sincere Faith: and thence begin to live godly, and to depart from wickedness and impiety. For when thou art possessed of a true & sincere Faith, good Works will straightways follow and issue from it: then shalt thou live chaste and pure: other remedy is there none, to rid thee from the danger of sin. For although for a while thou mayest hide and restrain wickedness and impiety in thine heart, yet will it burst out in open flames at length.  
This is now the second Chapter of this his second Epistle, wherein the Apostle hath forewarned and foretold us, what manner of Teachers & false Seducers should afterward come among us, and miserably mislead us. We can pretend no excuse, but that we have had sufficient warning aforehand, howbeit we have little regarded it: and therefore our fault is the greater in that we have thus slightly esteemed the Gospel, and swerved from the sweet doctrine comprised in the same: whereby we have through our lewd lives provoked the heavier wrath of God against us. We are all not unwilling to hear the Pope with his lubberly Drones to be inveighed against, and for their monstrous merchandise of Christian Souls to be condignly taunted and reproved: but few of us taketh any occasion thereby to amend his own life, or to reform his former conversation. For it is no trifling matter, or laughing toy, but a serious case and of great importance, & such whereat our hearts ought to tremble and quake for fear. These things therefore are most earnestly, and diligently to be both spoken and heard: and God is most humbly to be desired and prayed unto, to turn his heavy wrath and plague from us. For this calamity and wretchedness cometh not upon us by chance or blind fortune, but it is sent unto us from God, as a plague for our wickedness and impiety, as S. Paul witnesseth ij. Thes. ij. Because (saith he) they received not the Love of the truth, that they might be saved, therefore shall God send them strong delusion, that they should believe lies. For if this punishment and revenge of God had extended no further, but to the perishing only of these false, counterfeit, and seducing Teachers themselves, it might have seemed very tolerable: but now they having mastered and overruled the whole World at their own pleasures, they have carried with them to hell whole multitudes of people, that have been bewitched and enchaunte● with their spiritual sorceries. There is no remedy therefore for us to recure this mischief, but to prostrate ourselves before the mercy seat of almighty God, in all fear and humility, most penitently confessing our faults, and suppliauntlie imploring his divine grace and assistaunce●, that it might please him to vouchsafe to remove and take away this plague from us. It is earnest and hearty prayer, wherewith we must impugn and withstand these false and deceitful Teachers: for Satan our Adversary the Devil will not be driven away with any other weapons.   

¶ The third Chapter.  
THis second Epistle I now write unto you, beloved, wherewith I stir up, and warn your pure minds,  
To call to remembrance the words, which were told before of the holy Prophets, and also the commandment of us the Apostles of the Lord and Saviour.  
This first understand, that there shall come in the last days, mockers, which will walk after their lusts,  
And say, Where is the promise of his coming? for since the Fathers died, all things continue alike from the beginning of the creation.  
For this they willingly know not, that the Heavens were of old, and the Earth that was of the water and by the water, by the word of God.  
Wherefore the world that then was, perished, overflowed with the water.  
But the Heavens and Earth, which are now, are kept by the same Word in store, and reserved unto fire against the day of judgement, and of the destruction of ungodly men.  
dearly beloved, be not ignorant of this one thing, that one day is with the Lord, as a thousand years, and a thousand years, as one day.  
The Lord is not slack concerning his promise (as some men count slackness) but is patient toward us, and would have no man to perish, but would all men to come to repentance.  
But the day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with a noise, and the Elements shall melt with heat, and the Earth with the works, that are therein, shallbe burnt up.  
Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness:  
Looking for, and hasting unto the coming of the day of God, by the which the Heavens being on fire, shall be dissolved, and the Elements shall melt with heat?  
But we look for new Heavens, and a new Earth, according to his promise, wherein dwelleth righteousness.  
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.  
And suppose that the long suffering of our Lord is salvation, even as our beloved brother Paul, according to the wisdom given unto him wrote to you,  
As one, that in all his Epistles speaketh of these things: among the which some things are hard to be understand, which they that are unlearned and unstable, pervert, as they do also other Scriptures unto their own destruction.  
Ye therefore beloved, seeing ye know these things before, beware lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness.  
But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and for evermore. Amen.  
This second Epistle I now write unto you, beloved, wherewith I stir up and warn your pure minds,  
To call to remembrance the words, which were told before of the holy Prophets, and also the commandment of us the Apostles of the Lord and Saviour.  
IN this Chapter we are admonished to be in a readiness and every minute of an hour to look for the last day. And first S. Peter declareth unto them how that he hath not written this Epistle to them purposely and with intent to lay down unto them the foundation of Faith (for that had he laid down very substantially, effectually and sufficiently afore) but to excite and stir them up, and to admonish and put them in remembrance that they forget not those things which they had afore heard and received, but rather that they should persevere in that sincerity of mind and understanding, which was requisite, fit, expedient and appertinent unto true Christianity. For the office and duty of all true Preachers is, not only to teach, but also continually to admonish and exhort. Because so long as we be clad with this flesh and blood, we have great need to have the word of God to dwell plentifully in us, & to reign & bear sovereign authority in us: whereby we may resist the motions, suggestions, delights and concupiscences of the Flesh, and with faithful constancy valiantly subdue, resist, and strive against the lusts thereof.  
This first understand, that there shall come in the last days, mockers, which will walk after their lusts,  
And say, Where is the promise of his coming? for since the fathers died, all things continue alike from the beginning of the creation.  
THere be some yet at this day very wavering and ficklemynded, being carried away through certain reasons set down in a Book, entitled and written of Antichrist, in which Book is declared, that before the latter day men should fall into such gross and Devilish error as to deny God, and to mock & deride all that they hear preached of Christ and of Domesdaie. And this saying is true, from whence soever it was borrowed. But it ought not so straictly to be taken, as though the whole World should fall into such a general Apostasy, and so universally blaspheme God: but that the greater part and portion thereof should fall away. For we see it now plainly come to pass, and more and more daily will it burst out, that when and where the Gospel shall be published and openly preached among men, many wicked shall be wraie themselves, and the inward hearts of many shallbe openly detected, whose wickedness and impiety now secretly lurketh, & is dissimuled. And the number now adays is not small, that believe little or nothing of the latter day, neither think that ever it will come.  
Of such mockers and skorners S. Peter here forewarneth us, telling us that there should be sundry which would think there were none other life after this, and therefore would pass their days lewdly, inordinately and according to the devices of their own sensual lusts. In deed, at Rome and in Italy, this prophesy is long ago fulfilled: and they that come from thence to us, bring with them this opinion: that what filthy and wicked life they lead there, the same do they teach us, and those Countries where they chance to inhabit. But a little before the latter day, such manner of men must needs be, as Christ himself foretold Matth. xxiv. As the days of Noah were, so likewise shall the coming of the son of man be. For as in the days before the flood, they did eat and drink, marry and give in marriage, even until the day that Noah entered into the Ark, and knew nothing till the flood came, and took them all away: so shall also the coming of the son of man be. And a little after in the same Chapter: Be ye ready, for in such a time as ye think not, will the son of man come. Again Luc. xxj. As a snare shall that day come upon all them, that dwell on the face of the whole earth. Again Luk. xvij. As the Lightning that lighteneth out of the one part under Heaven, shineth unto the other part under Heaven: so shall the son of man be in his day. That is, it shall come marvelous suddenly and most unlooked for, when as the World shall live in most senseless security, and the Word of God altogether derided, and contemptuously scorned.  
This therefore shallbe a sign and a token of the near approaching of the latter day, when as men shall loosely live, according to their own wilful lusts and pleasures: and when as they shall presumptuously ask, Where is now the promise of his coming? The World hath continued thus long, and every thing is in the same case as it hitherto hath been, what strange thing shall there now happen? Saint Peter therefore forewarneth us, that we be not lightly carried away with these wicked speeches, but rather know that they be undoubted signs and tokens, that this day will come, and that very shortly.  
For this they willingly know not, that the heavens were of old, and the earth that was of the water and by the water, by the word of God.  
Wherefore the world that then was, perished, overflowed with the water.  
They are such perverse and froward persons (saith he) that they disdain and grudge to bestow any time or labour in learning the truth: in so much that with a flearing disdain, they resist, and can not be brought so much as even to read the Scriptures: Yea, they are so wilful and obstinate, that they will not seem either to think or know, how that the same thing came to pass also in the old world, when Noah built the Ark. Namely, how that the Earth being separated from the water, was in the beginning made by the Word of God, and how again the same Earth was wholly overflowed and drowned with water: and how that men lived then so secure and careless, that they looked for no harm to come unto them, neither thought of any destruction at hand. And yet suddenly the Flood covered them all. Of all which, these perverse and froward persons, are willingly and wilfully ignorant. The plain meaning of his words is, as if he should say: If God then destroyed the World with water, and by a terrible example declared, that he was able to drown it universally: how much more will he destroy it now, having so much and so often in plain and sundry words, and in so many several places threatened and promised the same?  
Heaven and Earth had their Beginning and Creation by the Word of God, they were not from everlasting. And the Waters that rested above in the Clouds, were by a Firmament separated from the Waters, which were in Seas and Rivers upon the Earth below. So that the Earth which was overwhelmed and surrounded with the Deep, was by the word of GOD parted from the Waters, and became dry land: standing and being hemmed in by the Waters. And that which Moses at large describeth, is by Saint Peter here but lightly touched. By the same word of GOD whereby they were made and created, are all things therein preserved and governed. For it is not there Nature so to stand, or to remain in such situation: and therefore if God by his unspeakable power did not uphold, preserve, and govern them, all things would quickly come to a wreck and ruin, and be sonedrenched, covered, and wholly overflowed with Water. But mighty is thee word, which God spoke, when he said: Let the waters under the heavens be gathered into one place, and let the dry land appear: That it, let the Waters depart aside and give place, that the dry land may be seen, and that men may dwell thereon for otherwise, (as I said afore) by Nature the water would overflow and cover the whole Earth. Which that it so cometh not to pass, is as strange a miracle as any is, among all the works of God. Now saith Saint Peter: These wilful flouters and stiffnecked deriders, are so perverse and inconsiderate, that they maliciously think scorn to show this honour to the holy Ghost, to read the Scriptures, and therein to see how God keepeth, preserveth, and governeth the world within the water whereby they might well perceive and see, that all things are in the hands of GOD: and therefore sith he hath once already destroyed the world by bringing thereupon the general Deluge, so also when it pleaseth him can he do unto us. For the example thereof ought so greatly to move each one of us, that as he then performed that, which afore he threatened, so we should now none otherwise think, but that he will surely abide by his words, and do that which he hath spoken concerning us.  
But the Heavens and Earth, which are now, are kept by the same Word in store, and reserved unto fire, against the day of judgement, and of the destruction of ungodly men.  
IN the old time when God drowned the whole World in the general Flood, the waters in most abundance gushed out of the Clouds above: spouted out of the bowels of the Earth below, and on every side such streams increased, that nothing was now to be seen but Waters: the Earth according to her Nature, being all drowned, and covered under the Waters. But God promised that he would never thence forth destroy the World with waters any more: making a covenant and giving his Rainbow in the Clouds, for a sign thereof, Genes. ix. Therefore he will next consume and destroy it with Fire: so that there shall then nothing appear but Fire, as aforetime there was nothing seen but water. Hereof also S. Paul ij. Thess. j When the Lord jesus shall show himself from heaven with his mighty Angels, in flaming Fire, rendering vengeance to them that do not know God, and which do not obey unto the Gospel of our Lord jesus Christ. Again, j Cor. iij Every man's work shallbe made manifest: for the day shall declare it, because it shallbe revealed by the Fire. Therefore, when that last day shall (like a sudden flash of Lightning) come upon us, all things in this Heaven and this Earth, shall in the twinkling of an eye be consumed to Cinders, and suddenly changed with Fire, even as in the time of Noah, all things were changed with the water: and that GOD will not fail in this his threatening & commination: whereof we ought to take his former dealing for an infallible token, the which he hath left unto us for a sign.  
dearly beloved, be not ignorant of this one thing, that one day is with the Lord, as a thousand years, and a thousand years, as one day.  
The Lord is not slack concerning his promise (as some men count slackness) but is patient toward us, and would have no man to perish, but would all men to come to repentance.  
But the day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with noise, and the Elements shall melt with heat, and the Earth with the works that are therein, shallbe burnt up.  
IN these words S. Peter meeteth with those cavillers (of whom he spoke afore) which say, that the Apostles have foretold many vain and foolish tales of the latter Day, and that all things stand still in the same course and order as they did before, notwithstanding so long a space of time, since they foretold and Prophesied thereof. And this place borrowed he out of the prayer of Moses in the lxxxx. Psalm. A thousand years (saith he) in thy sight are as yesterday when it is passed. This is after two sorts to be understood and taken: One, as it hath respect and relation to God, the other as it respecteth Men and the World: Again, this life is to be considered after one sort, the life to come after an other. This life can not be the life to come, because into that none can pass, but by Death: that is, till he cease from the functions of this mortal life. This present Life, consisteth and is preserved by eating, drinking, sleeping, digesting, etc. all which consist and are done within the limitation of Hours, Days, and Years. But when thou wilt thoroughly consider the life to come, thou must quite forget and put out of thy cogitation and remembrance, all the course of this present life, and never think, to make any conference or comparison, between this Life and it: For all things in it, are as one Day, one Hour, one Minute, one Moment.  
Seeing therefore, that there is no Dinumeration of time with God, it followeth that a thousand years with him, are as one day: and therefore the first man Adam is as near to God, as he that shallbe last borne, the day next afore the General day of judgement. For God respecteth not time, according as the same is in length, but rather (as it were) aslope: as if a man should behold and look upon a very long Tree, lying overthwart or aslope afore him: For so should he with one glance of his eye, behold both the ends thereof at once: which he could not do, if he should stand at the one end, and behold it long wise. Now, we mortal Creatures can not by our own reason, behold and consider the Time, but according to the length, by numbering and adding year to year, from Adam till the last day. But with God, all things are lapped up as it were in one bundle, and seen with one blush: What we think to de long, the same with him is short, and contrariwise. A man when he dieth, lieth buried in the Earth, and his body is consumed into dust, neither knoweth he any thing: but when he shall arise again in the last day, he shall think he hath slept as it were scarcely as hour▪ then shall he see and behold a great multitude that lived after him, of whom he knew nothing at all. Saint Peter's meaning therefore is this: The Lord is not slack to perform his promise, as these Mockers and Skorners do think that he is, but is patient and long suffering: therefore be ye ready against the last day, which will come sooner than ye look for: and will suddenly overtake the wicked worldings, as Saint Paul saith: j These v. When they shall say, peace and safety, then shall come upon them sudden destruction, as the travail upon a woman with child, and there shall not escape▪ That day shall come with such a noise, and shall so suddenly (as it were a terrible tempest) fall upon the world, that all things shallbe consumed in a moment.  
Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness,  
Looking for, and hasting unto the coming of that day of God?  
seeing that ye know, that all these things shall pass away, both Heaven, Earth and all things therein: consider and weigh with your selves with what holiness of life and godliness of conversation ye ought to stand ready against that day. For S. Peter so describeth this day, as that it is even now at hand: against the which, we should not only be in a readiness, but also most joyfully and gladly expect and look for the coming thereof. Yea, he would have us with most willing minds to go to meet the Lord in that day, as in which, we hope at length to be clearly rid and delivered from the tyranny of Sin, Death and Hell.  
By the which the heavens being on fire, shallbe dissolved, & the Elements shall melt with heat.  
But we look for new Heavens and a new Earth, according to his promise, wherein dwelleth righteousness.  
THE Lord by his Prophets in sundry places hath promised that he will create new Heavens and a new Earth, as Esay. Lxv. Lo, I will create new Heavens and a new Earth, and the former shall not be remembered not come into your mind. Again: Esay thirty. The light of the Moon shallbe as the light of the Sun, & the light of the Sun shallbe sevenfold, and like the light of seven days. And Christ saith Matth. xiii. that the just shall shine as the Sun, in the kingdom of their father. But how & after what fashion all this shall come to pass, we can not tell, saving that it is faithfully promised by him who can not deceive, that there shallbe new Heavens and a new Earth, in which shall dwell no sin & uncleanness, but righteousness and they that be the children of God, as Paul also Rom. viii. witnesseth. There shallbe nothing but joy and perpetual solace, to wit, the kingdom of God and all felicity.  
Here he that would be inquisitive to know, whether the elect and blessed shall at that time be in the Heavens or on the Earth: Truly this place soundeth, that they shall remain and dwell on the Earth, so that all, both Heavens and Earth shallbe as one Paradise, wherein God himself will dwell. For he not only dwelleth in the Heavens, but every where: and therefore where he is, there shall the elect also be.  
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.  
forsomuch (saith he) as ye have escaped so great mischiefs and dangers, and shall come to such and so great joys, this ought not a little to move you, to contemn and despise all the things of the World, and with patient minds to suffer what adversity soever shallbe allotted unto you: and this is it, that he saith, ye ought diligently to endeavour yourselves to live without spot and blame, and after this ●orce in peace to expect and look for that day.  
And suppose that the long suffering of our Lord is salvation,  
IN that, he so long spareth you and deferreth his judgement, and doth not by and by judge you, think ye it your great gain and avail. He hath cause enough to be angry with you, and even by and by to take present revenge upon you, but such is his mercy and clemency, that he spareth you & pardoneth all your transgressions.  
Even as our beloved brother Paul, according to the wisdom given unto him, wrote to you:  
As one that in all his Epistles speaketh of these things: among the which, some things are hard to be understand, which they that are unlearned and unstable, wrist, as they do also other Scriptures unto their own destruction.  
Saint Peter here giveth express testimony and allowance of the sound doctrine contained in S. Paul's Epistles: which proveth that this Epistle was written long after the Epistles of Paul. And this is one of those places, whereby a man may take occasion to think, that this Epistle was not written by S. Peter: as also an other sentence a little afore in this present Chapter expressed, doth insinuate, and purport: where he saith, that God would have no man to perish, but would all men to come to repentance. For it seemeth to savour of a lower spirit, and to carry a meaner grace, then to one inspired with an Apostolical spirit is usual. Yet is it not altogether incredible, nor amiss to think, this Epistle to be written by Peter. For seeing that in this Epistle his purpose and meaning was, not to write of Faith, but of Love and Charity: be purposely abazeth himself in his Style, as the nature of Charity always is to do, to the intent thereby to humble himself to his Neighbour: as on the other part, Faith always mounteth and lifteth up itself to Godward.  
And this 〈◊〉 he well see would come to pass, that many light and unstable Spirits would wrest and wring, invert and pervert S. Paul's words in sundry places: For that, in his Epistles there are some Texts hard to be understood▪ as where he saith, that no man is justified by works, but by Faith only. Rom. iij. Again, that the Law was given to know sin.. Rom. iiij. & seven. And moreover, Where sin abounded, there grace abounded much more, Rom. v. and such like places. For assoon as they hear this, they strait ways break out into these or the like speeches ●f it be thus, we will live idly and merrily, we will do to good work at all, and yet shall we (nevertheless) be saved and justified: and after this sort even nowadays do they ●aise on us and shamefully help us, faiing: that we in our Sermons condemn and dispraise good Works. But we may not think it any marvel or strange thing, seeing, they have not spared to wrest and misconstrue S. Paul's words.  
Ye therefore beloved, seeing ye know these things before, beware, lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness.  
But grow in grace, and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and for evermore. Amen.  
seeing therefore ye perfectly know all these things afore declared, and are certainly given to understand that many false Teachers shallbe chopped and foisted in among you to seduce the World, and many froward mockers shall wilfully mistake and wrest the Scriptures, not being willing to understand them aright, it greatly standeth you upon, to take good heed to yourselves, and most carefully to beware of them, lest with their false and erroneous doctrine they carry you away from the right Faith: but look rather that ye daily increase in godliness and knowledge, that from day to day through continual preaching and exercise of the word of God, ye may be more and more confirmed and strengthenes.  
And here we are to behold and note, the great care that the Apostle had over them which had now received the Faith: which caused him to write unto them these two Epistles, wherein is largely and plentifully laid down, all and whatsoever is expedient and necessary for a Christian man to know, yea concerning those things also which are to come. God grant unto us his grace, that we may both rightly understand also effectually keep and observe the same, to the glory of his holy and blessed name, and to the comfort and consolation of our own Souls and consciences. Amen.     

❧ THE GENERAL Epistle of S. jude.  
JUDAS a servant of jesus Christ, and brother of james, to them which are called and sanctified of God the Father, and reserved to jesus Christ:  
Mercy unto you, and peace and love be multiplied.  
Beloved, when I gave all diligence, to write unto you of the common Salvation, it was needful for me to write unto you, to exhort you, that ye should earnestly contend for the maintenance of the Faith, which was once given unto the Saints.  
For there are certain men crept in, which were before of old ordained to this condemnation: ungodly men they are which turn the grace of our God into wantonness, and deny God the only Lord, and our Lord jesus Christ.  
I will therefore put you in remembrance, forasmuch as ye once knew this, how that the Lord, after that he had delivered the people out of Egypt, destroyed them afterward which believed not.  
The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day.  
As Sodom and Gomorrhe, and the Cities about them, which in like manner as they did, committed fornication & followed strange Flesh, are set forth for an ensample, & suffer the vengeance of eternal Fire.  
Likewise notwithstanding these dreamers also defile the Flesh, and despise Government, and speak evil of them that are in authority.  
Yet Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but saith, The Lord rebuke thee.  
But these speak evil of those things, which they know not: and whatsoever things they know naturally, as beasts, which are without ●eason, in those things they corrupt themselves.  
Woe be unto: them for they have followed the way of Cain, and are cast away by the deceit of Balaams' wages, and perisheil● the gainsaying of Core.  
These are spots in your feasts of Charity when they feast with you, without all fear, feeding themselves: clouds they are without water, carried about of winds: corrup●trees and without fruit, awise dead, and plucked up by the roots.  
The late the raging waves of the Sea, foaming out their own shame: They are wand'ring Stairs, to whom it reserved the blackness of darkness for ever:  
And Enoch a so the seventh from Adam, prophesied of such, saying, Behold, the Lord cometh with thousands of his Saints,  
To give judgement against all men, and to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.  
These are murmurer●, complainers, walking after their own lusts: whose mouths speak proud things, having men's persons in admiration, because of advantage.  
But, ye beloved, remember the words which were spoken before of the Apostles of our Lord jesus Christ,  
How that they told you that there should be mockers in the last time, which should walk after their own ungodly lusts.  
These are makers of sects, fleshly, having not the Spirit.  
But, ye beloved, edify yourselves in your most holy Faith, praying in the holy Ghost,  
And keep yourselves in the love of God. looking for the mercy of our Lord jesus Christ, unto eternal life.  
And have compassion of some, in putting difference.  
And other save with fear, pulling them out of the fire, and hate even the Garment spotted by the flesh.  
Now, unto him that is able to keep you, that ye fall not, and to present you faultless before the presence of his glory with joy,  
That is, to God only wise, our Saviour, be glory, and Majesty, and Dominion, and Power, both now and for ever, Amen.  
JUDAS a servant of jesus Christ, and brother of james, to them which are called and sanctified of God the Father, and reserved to jesus Christ:  
Mercy unto you and peace & love be multiplied.  
THis Epistle is attributed unto S. Jude the Apostle, brother of james the less, and Simon: Mark. vj. Luk. vj. Whose mother was Marie the wife of Cleopas, and Sister of the blessed Virgin Marie the mother of Christ: joh. xuj. But it appeareth not expressly to be written by that Jude who was the Apostle, because herein he speaketh and maketh mention of the Apostles, as though he were but one of their Disciples, and had written certain years after them. Neither containeth it any special or peculiar matter in it, other than that may well and fully be gathered out of the afore going second Epistle of S. Peter: unto the which it hath entire reference, and out of which, all his reasons and sayings are in a manner taken. To conclude, this is nothing else, but an: Epistle directly paineting and pointing out the abuses, flights and treacheries of our Papistical Clergy.  
Beloved, when I gave all diligence to write unto you, of the common salvation, it was needful for me to write unto you to exhort you, that ye should earnestly contend for the maintenance of the faith which was once given unto the Saints.  
THE effect of his meaning is this. I could not choose but write unto you, to admonish and exhort you to persist and manfully go forward in that Faith, which hath now once been preached unto you. As if he should say, It is needful and necessary that I should put you in remembrance, to strive and with all your endeavour to continue and persevere in the right way. The cause why it is so needful and necessary, here followeth.  
For there are certain men crept in, which were before of old ordained to this condemnation:  
THis is the cause why I have taken in hand to admonish you, to persevere and continue in that Faith which ye have heard: because even now there are creeping in, and already are entered, certain false seducers and deceitful Preachers, which go about to teach and sow among you other counterfeit Doctrines, contrary to those rules of Faith which ye have sound learned: take ye heed therefore, for they be such a mischievous and fly generation, that they will suttlie and suddenly steal a way men's consciences, and with their erroneous trumpery seduce and eatie them out of the right way of truth, before they can perceive it or be a ware of their fetching collusions. So said S. Peter afore. There shallbe among you false teachers etc. And S. Jude here saith, they were long ago foreordained to this condemnation & judgement. Which thing is easy for us to understand, which know that no man is justified by any of his own Works, but by Faith only in Christ: in whom who so assuredly and faithfully believeth, and stayeth, as upon his chief buttress and only pillar of safety, is made partaker of all his benefits: & all Christ's Works, by Faith are become his. After this sure groundwork of Faith once laid: all our works that we are able to do, aught to tend to the benefit and commodity of our Neighbour. What works so ever are wrought to any other end then this, are devilish and damnable. Let a man therefore diligently take heed how he dealeth, and let him direct his works as fruits of his lively Faith, to the help and benefit of his Neighbour: for all other be odious and abominable in the sight of God, of which sort are these vowed Professions, and meriting Works of Massing Priests and mumbling monks. He therefore that carrieth men from the anchorhold of faith to the ●●●she babbles and lousy Ceremonies of these greasy Votaries, and their works, is a deceiver and a seducer, and draweth men with them into the like danger of condemnation.  
Vngodlymen they are, which turn the grace of our God into wantonness,  
THE preaching which is opened unto us of the grace of God, and wherein Christ is set forth and commended unto us, and how he with all his good benefits is exhibited and freely given unto us, so that we are now clearly freed and delivered from Sin, Death, Hell and all misery: This free grace and gift (I say) thus offered unto us in the Gospel, these seducing and false deceitful Hypocrites do abuse, to the maintenance of themselves in all lascivious wantonness. That is, they bear themselves bold under the name of Christians, and they b●ast and prate much of the Gospel but they live so dissolutely and disorderly, that they do all things according to the pitch of their own wilful affections and lawless lusts, spending the time in ry●t, banqueting, carousing and Gluttony. They vaunt and brag, saying, that they have taken upon them in a spiritual kind of life, and utterly renowned the delights of the secular state, and worldly dealings: whereas under the vizard of this pretended simplicity, they have invaded and raked into their hands (in a manner) all the wealth, delights and dignities in the World. This is already (saith Jude) begun to be put in practice. For we read, that this mischief of Bishops seeking Lordly authority, and higher prerogative than other Christians, began above a thousand years ago, which thing in the Epistles of Jerome is evidently to be seen.  
And deny GOD the only Lord, and our Lord jesus Christ.  
SO also writeth Saint Peter in his Christ's▪ But that denying (as it is there and here in 〈◊〉) is not with the mouth, (for outwardly in words they confess that GOD is the Lords) but in their works and dealings: they flatly deny the Lord Christ, not acknowledging him to be their Lord, but challenge rather a Lordinesse and predenimation unto themselves.  
For when as they Preach, that Fasting, Pilgrimage, building of abbeys, Chastity, Obedience, poverty, and such like, is the right high way to felicity, they th●re●● miserably seduce, and draw men from the truth, to them wretched Works, utterly suppressing, concealing, and keeping Christ, down. Which is no less, then if they should say: Christ availeth that nothing, neither can his works and 〈◊〉 fires any whit help thee. Thou must needs trust to thyself, and merit Heaven with thine own Works. And thus they ●●ny the Lord, who hath bought and redeemed us with his own precious blood, as S. Peter afore declared.  
I will therefore put you in remembraune, for as much as ye onto knew this, how that the Lord after that he had delivered the people out of Egypt destroyed them afterward which believed not.  
The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day.  
As Sodom and Gomorrhe, and the Cities about them, which in like manner as they did committed Fornication, and followed strange flesh, are set forth for an ensample, and 〈◊〉 the vengeance of eternal Fire.  
HEre he inferreth three several examples, whereof the two last are mentioned why S. Peter. One only he here addeth more, and 〈◊〉 it of the children of Isral, whom God by many wonders brought out of the Land of Egypt, and who for their unbelief died in the Wilderness and were destroyed: so that of six hundredth thousand men, beside women and children under twenty years, that came out of Egypt; there were left no more but only twain. Num. xj. This example he bringeth for an admonition and terror: as if he should say, let those that are called by the name of Christians▪ and under colour thereof turn the grace of God into wantonness, take heed and look well to themselves, least that happen unto them, which light upon the Israelites. And truly, since the time that blind Popery began, and the clear light of the Gospel was covered and restrained from being publicly preached, one plague hath still fallen in the neck of an other, whereby GOD hath still from time to time taken revenge of the unbelievers, and given them over into the very jaws of Satan.  
Likewise notwithstanding these Dreamers also defile the flesh,  
THese Doctors & Teachers he calleth Dreamers, because that as when one dreameth, he thinketh himself to have somewhat, and to see many things, which in truth are but vain fantasies: and when he awaketh and seethe himself to have nothing, then perceiveth he all to be but a dream, & so maketh he no account thereof. So, whatsoever these juggling Rabbins and Lordly masters do say, is nothing but mere dreams: which they shall one day, when their eyes shallbe opened, well find and know to have been nothing at all. And namely, when they go about to persuade men that their shaven crowns, their forked Caps, their wilful Poverty, their counterfeit Chastity, their vowed Obedience, & such like trash and guegawes are things very acceptable unto God Herein they marvelously blea●● themselves in their own imaginations, and think themselves to see that, which in deed is but false and fantastical, and no better than a very fond and foolish dream: as in truth, all this their trash and trumpery is before God nothing else but mere dreams and lies. Therefore, in calling them Dreamers, he did very well, and hit them home with their right name, for that, with their dreams they seduce and beguile both themselves and the World.  
This vice of living loosely and wantonly, the Apostles do peculiarly attribute and ascribe to those which be greased Priests and marked Baalamites. God long ago foretold us, that they should be a Sect living without Wives. And Daniel also prophesying of the kingdom of the Pope, foretold long ago, that, their lust should be upon women, Dan. xj. because he foresaw that they would be such, as could not abide to be linked in lawful marriage with any women, but burn in lust and wicked concupiscence. And this is one of the outward jolly virtues, not much unlike to that their other inward properties, namely that they are dreaming Sleepers.  
And despise government, and speak evil of them that are in authority.  
THeir third quality is, that they refuse to be subject to the Temporal Sword, and Civil Magistrate. But we know, and so teach, that so long as we live upon Earth, we are bound by the word of GOD, to yield our obedience unto Magistrates. For the Faith of Christ doth not violate, infringe, and disannul external Policy: and therefore it is not lawful for any man to exempt himself from his obedience toward them. Whereupon we see it plainly and consequently proved, that the Pope's Canons and Decrees, touching Ecclesiastical Immunity, be nothing but very devices and inventions of Satan.  
Yet Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses durst not blame him with cursed speaking, but said, The Lord rebuke thee.  
THis is one of the places, for the which, this Epistle was of the old Fathers not allowed and received for Canonical: because he here allegeth an example, which is not read else where in any place within the whole body of the Bible: Namely, that Michael the Archangel contended with the Devil, about the body of Moses. This contention some think grew hereupon, because there are so many notable stories written of Moses, namely, in the last of Deuter: where we read that the Angel of God buried him, but that no man knoweth of his Sepulchre where it is unto this day. Again, because the Scripture testifieth of him, in the same Chapter, that there arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face. etc. Seeing therefore in what great estimation and reverence Moses was among the jews: some of the Interpreters and Expositors, that writ upon that same last Chapter of Deut. say, that Moses was buried by God, and that his Sepulchre was never hitherto known, or found by any man. Which God did, to the intent the jews should be kept from all occasion of committing Idolatry, whereinto they might easily and quickly have slipped, if they had had the body of so noble and renowned a Prophet among them, as Moses was. Whereupon they gather, that this contention (here mentioned by S. Jude) arose: because the Devil would gladly have had the body of Moses to be manifestly known where it was, to the intent the people might have had occasion to commit Idolatry, thereby ministered unto them. Now, albeit Michael were an Archangel, yet durst be not (saith S. Jude) rebuke him with cursed speaking, and railing Sentence. But these blasphemous mouths and perverse persons, are not ashamed to despise, tread under foot, and speak evil of the Powers, which are ordained by God, and to curse them to the eight and ninth generation. And whereas they themselves are nothing else then wretched Caitiffs, and seely frail Creatures: yet see they here, that Michael one of the chiefest Angels, was afraid to curse and rail upon the Devil, being a most wicken Spirit: Not daring to say any farther, then, The Lord rebuke thee.  
But these speak evil of those things which they know not: and what soever things they know naturally, as beasts, which are without reason, in those things they corrupt themselves.  
THese kind of persons be cursed speakers, and blasphemous railers, because they have skill of nothing but of Excommunicating, Accur●ng & delivering over to Satan, not only Kings, Princes, Potentates, and Powers, but even GOD himself, and his blessed Saints: as in the Bull of the Supper of the Lord is to be seen. They know not, that their Salvation consisteth in Faith and Charity: They can not abide to have their Works dispraised, rejected, and condemned: Neither will they suffer any to preach to the people, that we must only look for our Salvation by the Merits, Death, and Works of Christ: And therefore they condemn, Accurse, Revile, and Blaspheme all true Christian doctrine: wherein they plainly discover themselves▪ how utterly blind and ignorant they be. But those things which they know by their own natural understanding, as Trentals, Masses and such like legerdemain, which filleth both their pouches and their paunches, and bringeth in store of pelf, m●n●y and wealth, thereto they wholly employ themselves, and thereby carry both themselves and others into perdition.  
Woe be unto them: for the have followed the way of Cain.  
CAin killed his brother for none other cause, but for that his brother was juster and godlier than himself: and for that God had more respect and greater delight in his brother's Sacrifice, than he had in his. Therefore the way of Cain, is to trust in our own Works, and to renounce and reject those Works that be true, and good Works in deed: Finally, to murder and slay all those that walk in the truth, and in the tied way. Which nature and practice we see the Papists most earnestly with tooth and nail, daily to put in ure.  
And are cast away by the deceit of Balaams' wages.  
They should be inwardly hidden with Christ, in an assured trust and confidence of God's divine grace: but they licentiously break out, and actually dispose themselves into sundry sorts of external and outward Works: and do all things for greediness of gain, and pecuniary reward, to fill their beallies, after the example of the Prophet Balaam, as was declared in the second Chapter of the second Epistle of S. Peter aforegoyng.  
And perish in the gainsaiing of Core.  
OF the seditious rebellion of Core, and how he with his wicked confederates, was swallowed into the Earth, we read in the fourth Book of Moses, Chapt. xuj. Moses was appointed and called of God to this end, that he should bring and conduct the people of Israel out of Egypt: and his brother Aaron, to be the high Priest. This Core being also of the same Tribe and Family and ambielously aspiring to carry some high authority, adjoined unto him two hundred and fifty Captains, of the best and most renowned among all the people: with whom he raised up such a mutinous faction, and seditious tumult, that brought all the company into an uproar, and well near caused Moses and Aaron to flee, and give place to their fury. But Moses falling down upon his face, prayed unto the Lord, that he should not look unto their offering and Sacrifice: and when he had spoken to the people, that they should separate themselves, and depart from the company of those wicked conspirators, he said: Hereby ye shall know, whether the Lord hath sent me, or no. If these men die the common death of all men, or if they be visited after the visitation of all men, the Lord hath not sent me. But if the Lord make a new thing, and the Earth open her mouth, and swallow down these men quick into the pit, than ye shall understand that these men have blasphemed, and provoked the Lord. And assoon as he had made an end of speaking all these words, even the ground clave asunder that was under them, and the Earth opened her mouth, and swallowed them up with their families, and all the men that were with Core, and all their goods. So they and all that they had, went down alive into the pit, and the Earth covered them. And there came out a Fire from the Lord, which consumed the two hundred and fifty men, that had adjoined themselves to Core, and offered Incense.  
This Example doth saint Jude bring against these our horrible and blasphemous Popelynges: who charge us to be the Authors of Sedition and mutiny, when we preach against them: whereas in deed, it is they that are the causers of all garboil and trouble. For Christ is our Aaron and high Priest: whom only we ought to hear, and acknowledge for the Bishop of our Souls. But that can not the Pope and his greased Bishops abide: for they advance themselves aloft, and challenge to them all domination and power: and flatly oppose themselves against Christ. These being altogether drowned and buried in Earthly conversation and pleasure, and being the very world itself, doth S. Jude compare and resemble to Core and his companions, whom God strangely punished, so that the ground opened and swallowed them up alive.  
These are Spots in your feasts of Charity when they feast with you, without all fear, feeding themselves: Clouds they are without water, carried about of winds: corrupt Trees and without fruit, twice dead, and plucked up by the roots.  
They are the raging waves of the Sea, foaming out their own shame: They are wand'ring Stairs, to whom is reserved the blackness of darkness for ever.  
ALL this we have already heard largely discoursed in the Epistle of S. Peter. The greater part of Christendom, hath trained and brought up their children to the order of Priesthood, and for none other cause, but to live idly and delicately without any labour of their own hands, or trouble of preaching: Voluptuouslie enjoying and spending at their own ease and pleasure those goods, which poor men painfully got in the sweat of their brows. They are among the common people reputed and taken for the worthiest Pillars, & (as it were) the jewels, and ornaments of the Christian Congregation: whereas in deed they be but the spots and Wens of the Common wealth, the Scum and Filth of the people, and the detestable vizardes' of hypocritical holiness: they keep jolly cheer, and far most deliciously, according to the old Adage or Proverb, which calleth delicate and dainty cates, morsels for a Priest. Finally they are without fear and care, verily thinking that Satan himself is not able to overthrow them. The flock they feed nothing at all, but are rather themselves the ravenous Wolves, that devour and eat up the Sheep. They are Clouds that are carried on high, and swayed aloft in the Air. For they have installed themselves in the chiefest places, and best rooms, and carry all the credit and countenance in the Church: they ought to teach others, but they care nothing at all for that: suffering them to be carried hither and thither into the Foggy mist of error and ignorance by the Devil, the professed enemy of mankind. They are also fruitless and naked Trees, such as are in the beginning of Winter, bearing neither fruit nor leaves, yet they occupy a room as other Trees do. They bear a show of the bishops of Christ, but they have in them no piece nor part neither of him, nor yet of his Words or Works, but are dead at the roots.  
They are also raging waves of the Sea, that is, even as the winds in the Sea do toss and stir the waves this way and that way: so are they also carried whither soever Satan driveth them. They foam out their own shame, even as a pot, that hath a great heat under it: they are so full of malice, that it runneth over at the brim, they are so nozzeled in spightfulness and cruelty, that their swelling and cankered stomachs can not hold it, but must needs cast up and vomit out all their beastly filthiness, and therewith also defile and pollute others. They are wandering Stars, such as they call planets retrograde having their motion backward: in like manner these fellows, whose life and doctrine is nothing but error, seduce and beguile both themselves and all those that follow them. And therefore there is reserved for them, the mist of darkness for ever.  
In these words and examples, Jude hath depaincted and set out our Massing mates and pollshorne Prelates, who under the name of Christ and of the Church, do bring in a Sea of most lewd and execrable manners: and yet nevertheless under pretence thereof do catch and rake unto themselves all the wealth of the World, and bring all men's heads under their girdles.  
And Enoch also the seventh from Adam, prophesied of such, saying, Behold the Lord cometh with thousands of his Saints, to give judgement against all men:  
THis place is not any where read in the Scripture: which is an other reason why some of the ancient Fathers would not admit & receive this Epistle as canonical: howbeit this is no sufficient cause, whereby to disallow or reject any Book: for S. Paul also ij. Timot. iij. nameth jannes' and Jambres, two adversaries of Moses, whose names (notwithstanding) are not read in the whole Bible beside. Howsoever men's judgements have been or be, we will not presently stand upon that point. But this is true, that God from the beginning of the World hath ever revealed his Word to some, wherein to the believers grace and salvation is promised, but to the unbelievers, judgement and damnation is threatened, and so it still continued even till the Ascension of Christ: from which time, the Word of God hath been openly and generally preached over all the World. But before the nativity of Christ, GOD still chose some to himself whom he used as it were a certain thread, from hand to hand to deliver the manifestation and publication of his Word: first from Adam to Abraham: then from him to David, and so to the Virgin Marie, the mother of Christ, and others more to whom he revealed and delivered his truth.  
The Gospel therefore was always preached in the world, but never so openly as now in these latter days. After this sort did this Patriarch Enoch preach and publish the Word of the Lord: which (undoubtedly) he had learned of his Father Adam, by influence from the holy Ghost.  
For it is recorded of him in the Scriptures, Gen. v. that he led an upright and godly life, and therefore was taken up of God and was no more seen. Whereupon sprung that fable, that he should come again before the day of judgement: which thing is not to be looked for, unless we will understand it in this sense, that he shall come again in spirit: namely, for that, his preaching doth fitly jump and agree to the time next afore the general judgement: as here this present place very truly agreeth thereto: wherein he speaketh so certainly of the last Day, as if he had presently seen it with his eyes. The Lord (saith he) cometh with thousands of his Saints: that is, with an infinite multitude. For, these words must needs be understood, only of the last Day, wherein the Lord will come to judgement with all his Saints. For when he first came into the World, he came not with many thousands of his Saints, but alone: and that, not to judge, but to give Grace.  
And to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed,  
THis place doth Jude not unaptly here infer, directly sounding against false Guides and counterfeit Teachers, which he knew in great swarms should come a little afore the last Day: but it seemeth also very aptly to bear this interpretation and signification, that the Lord at his coming will first destroy and quite overthrow the Pope with all his imperious Pontificalitie. For, to such a great mischievous evil there is none other help or remedy, for the utter abolishing and quite taking of him away. For so long as the World endureth, there will neither be end of him, neither can there any reformation and amendment in him be hoped for. And truly, this place can not be understood of any other then of our Papists, who so miserably and lamentably seduce the World. For a more forlorn, desperate and wicked life, then that of the Papists, can not possibly be imagined: wherein as they impiously already wallow, so will they still continue worse and worse, pretending (notwithstanding) great sanctimony and holiness under the name of Christ, whom they use as a cloak to contrive and hide all their villainous treachery. Under the name of Papists we may understand both them and all the rabble of seducing Impostors and deceivers beside, which shall come a little before the last Day, and all such as embrace and follows their godless impiety. This place therefore that he here alle●geth, is to be understood of the last day of judgement. We see, of whom he specially meaneth that the said judgement is to be looked for. Whereupon we conclude that our tyrannous shavelings and shaven. tyrants are with trembling expectation reserved sorthe last day and coming of the Lord, whether the same come and approach with speed, or stay yet somewhat longer.  
And of all their cruel speakings, which wicked sinners have spoken against him.  
IN these words he both reproveth their life, and reprehendeth their sayings: and it is as much as if he should say: They speak presumptuously and malapertly against the Lord, and against his coming, they be impudent and tooto arrogant, they deride and blaspheme him, as S. Peter also in his Epistle writeth of them. He speaketh not here, of their life, as it is defiled and deformed with sins and iniquities, but as it is given over and entirely addicted to work all impiety. I call that Impiety, when the life is led without Faith, although the outward conversation be not altogether flagitious and damnable. Evil works be in deed the fruits of Impiety: but Impiety itself is properly called that life, which glittereth outwardly with a gay show of hypocritical works, whereas the heart is utterly void of Faith. Such impious persons (saith he) the Lord will reprove, because the presumptuous doctrine which they boldly teach, they stiffly defend and obstinately maintain: leaning always to their own brainsick glosses and constructions, and not suffering themselves to be converted and turned to the truth: but are harder than the Flint, and will never desist from condemning and blaspheming the doctrine of true godliness! Here we see, how lively these words of Enoch paint out and describe these kind of persons that are and should foist themselves into the Church toward the latter end of the World, which undoubtly are the Papists, as to every man evidently appeareth.  
These are murmurers, complainers, walking after their own lusts: whose mouths speak proud things,  
IF a man find fault with their dealings, and reprove them as unlawful and dissonaunt to the word of God, he shallbe sure to bring himself thereby into a peck of troubles: they will murmur, repine and gnash their teeth at him. As for example: if a man should but leave out or omit any piece or part of the bishops ordinary style and wont title, they straightways with open throats cry out, (Contempt and Disobedience.) There is no way left, to withstand their lawless lusts and selfwilled dealings, for they brag that they have power both over our bodies & over our souls: they have gotten into their hands both the sword: so that they can not be compelled by Law to do that is just and right: and that any man should preach against them, that can they not at any hand abide. They have exempted themselves and all theirs, from all manner of tax, tribute and imposition, so that no man dare once touch any thing that belongeth unto them: finally, they are grown to that degree of tyranny, that no man dare presume to preach a word contrary to the order of their peevish Proceed. To allege any Scriptures against them, it is altogether bootless: for they say, that none may expound or interpret the same, saving they themselves. By which means it is come to pass that in all places and in all things they live as licentiously as they list. For these sayings can not be wrested or applied against us professors of the true Gospel, for that we reverently and dutifully submit ourselves, and yield our obedience aswell to the Scriptures, as to the civil Power: from both which, they willbe free and not compellable by any. Last of all, their Decrees and Cannons be pestered and thwacked full of proud, arrogant, and swelling words, utterly void of all good and godliness.  
Having men's persons in admiration, because of a vantage.  
THis hitteth their natures and dispositions very jump, for they judge all things according to the person. In all the whole Popes. Canons, ye shall not once find it commanded, that the bishop should humble himself beneath the poor Parish Priest, nor any of the fruits of a Christian life whatsoever. But all things rather sound thus. Let the Curate be under the Priest, the Priest under the bishop, the bishop under the Archbishop, the Archbishop under the Patriarch, and the Patriarch under the Pope. Finally, how every one should wear his Habit, his Amiss, his Weed and cowl, after what fashion he should clip his hair, shave his crown, and beard, and make his apparel, how many Benefices and how many Prebends he might keep etc. Thus, they brought all things to certain external Ceremonies and traditions of their own making, and wholly occupied themselves in mere, childish, foolish, and frivolous trifles, which they had in great account and estimation: yea they judged it no less than deadly sin, if any man should refuse to adore & reverence these their boyish toys. And therefore very well saith Jude in this place, They have men's persons in admiration, for they lap up their lewd and loud lies in vizardes' of hypocrisy, and only admire those gay shows that are visibly object to the eye. All this while they never speak word, neither know any thing as they should know, of Faith, of Charity, or of the Cross. And yet the poor vulgar people suffer themselves still to be beesotted with these Popish Bugs, and think themselves to do very acceptable service to God, in giving all their Goods, Substance and Patrimony to feed these filthy Swine in the Sty of this their lewd sensuality.  
But, ye beloved, remember the words which were spoken before of the Apostles of our Lord jesus Christ,  
How that they told you that there should be mockers in the last time, which should walk after their own ungodly lusts.  
THis place also giveth some occasion to think, that this Epistle was not written by Saint Jude the Apostle, because the Author hereof reckoneth not himself among the other Apostles, but speaketh so of them, as though they had preached long before his time: whereby it may well be thought, that this was rather written by some other godly man, that had read Saint Peter's Epistle, and out of it culled and gathered these words and Sentences. Who these mockers be, we have afore declared, and who they also be, that walk after their own lusts: not only carnal and fleshly lusts, but those rather that savour of horrible impiety, wherein they live in each respect, according to their own inordinate desires: neither reverencing the Civil Magistrate, nor obeying the word of God, but live so loosely and contemptuously, that they neither obediently acknowledge any external, nor yet internal Government. All Laws aswell Divine as Human, they flatly despise and set at nought: and so fly in the Air, in the middle between Heaven and Earth, even as they are hoist up and carried aloft by their Master the Devil.  
These are makers of sects, fleshly, having not the Spirit.  
HEre he alludeth to that, which saint Peter in his Epistle said, That there should come false Teachers, which privily should bring in damnable heresies. These are they that disobediently break asunder the unity of Faith: and being not contented with the common profession, and general appellation of Christians, (wherein each one is to serve and do good to his neighbour) they devise and invent certain new upstart Sects of their own, whereby they feign a false counterfeit service to Almighty God. Furthermore they are Natural, and fleshly, as brute Beasts, having no more Spirit and understanding, then hath an Horse or an Ass: they follow the judgement of Nature, and are carried away with the concupiscence and lust of the Flesh. Finally, they have not the word of GOD, to direct and lead them, how to frame their lives and conversations.  
But, ye beloved, edify yourselves in your most holy Faith, praying in the holy Ghost,  
And keep yourselves in the love of God,  
IN these few words he hath briefly comprehended, the whole sum & effect of all true Christianity. Faith is the ground work and foundation, whereupon we must build: and this building or edifying is daily and hourly, to profit and go forward in the knowledge of God, and of our Lord jesus Christ: which is not done but by the operation of the holy Ghost. Being in this sort builded, we are not to do any Work, whereby to purchase and win to ourselves any Merit, or Salvation, but only to profit and do good to our neighbours. And herein must we have a most diligent care, that we continue and persevere in true and sincere Love, without any intermission: not as do these foolish people, which stay themselves upon their own rotten Works, and devise certain peculiar Sects, wherewith they draw away and seduce men from brotherly Love and Charity.  
Looking forth mercy of our Lord jesus Christ, unto eternal life.  
HEre is Hope taught, and the Cross commended. For our life ought so to be framed and led, that it should be nothing else, than a servant sighing and a longing desire for the life to come. But yet so, that this our desire and longing must be wholly stayed upon the only mercy of Christ: unto whom we must ardently pray, that it may please him, (even of his own mercy, and not for any Merit that is in us) to take and translate us hence into the life to come, where endless joys for ever abound.  
And have compassion of some, in putting difference:  
And other save with fear, pulling them out of the fire:  
THis place is somewhat dark and obscure to be understanded, but yet this is the true meaning thereof: Have ye compassion of some: and save some. That is, so lead your lives, that it may even grieve you at the heart, to see some so miserably blinded, and wilfully obstinate: Rejoice ye not at their misery, neither take ye any pleasure or delight in their lamentable miscreauncie. But meddle ye not with their Atheism, separate yourselves from them, and have no dealing or company with them. Other some, whom ye may pull out of so great a danger, save and deliver by fearing them and holding them back with godly severity: deal with them courteously and gently, even as God hath dealt with you: not roughly, not ragyngly and sharply, but mieldely and Charitably. Do not with churlish sternness terrify and so spoil them: but deal with them, as ye would with those that lie in the Fire: whom ye ought with careful diligence, wisely to pull out and save. If they be not contented to be pulled out and delivered, they are with gentle means and tender mercy to be borne withal: not (as the Pope and his heretical Rabbins use is) to be burned and spoiled.  
And hate even the Garment spotted by the flesh.  
WE have received the holy Ghost by Faith, and thereby are we purified: but yet nevertheless, so long as we here ●●tie, this rotten sack of Flesh and Blood still hangeth upon us, which is never without whose swarms of evil lusts. And this is that spotted Garment, which while we here live, we ought to lay aside and put of.  
Now, unto him that is able to keep you, that ye fall not, and to present you faultless before the presence of his glory with joy.  
That is, to God only wise, our Saviour, be glory, and Majesty, and Dominion, and Power, both now and for ever, Amen.  
THis is the conclusion and end of this Epistle. And thus are the Apostles wont in the end of their writings, preachings, Exhortations & Prophecies, to pray, to wish and to give thanks. We see therefore in these two Epistles, aswell this of Jude, as that second of S. Peter, what a true Christian life is: and how we may discern the sincerity of that Doctrine which is pure, Catholic, and Christian, from that which is corrupt, counterfeit, and altogether Antichristian.  
FINIS.