1 Peter — Chapter 2

Therefore, laying aside all maliciousness and all guile, and dissimulation, and envy, and all evil speaking, as newborn babes desire that sincere milk of the word, that you may grow thereby, if so be that you have tasted how bountiful the Lord is. To whom coming as to a living stone, disallowed of men, but chosen of God and precious, you also as lively stones, be made a spiritual house, a holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. Therefore also it is contained in the Scripture, Behold, I put in Zion a chief corner stone, elect and precious: and he that believes therein, shall not be ashamed. To you therefore who believe, it is precious: but to them who are 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 offense, even to them who stumble at the word being disobedient, to which thing they were even ordained. But you are a chosen generation, a royal Priesthood, a holy nation, a people set at liberty that you should show forth the virtues of him who has called you out of darkness into his marvelous light, who in time past were not a people, yet are now the people of God: who in time past were not under mercy, but now have obtained mercy. 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. Therefore submit yourselves to all manner of ordinance of man for the Lord's sake, whether it be to the King, as to the superior, or to governors, as to those who 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 you 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. Honor all men: love brotherly fellowship: fear God: honor the King. Servants, be subject to your masters with all fear, not only to the good and courteous, but also to the froward, for this is commendable, if a man for conscience toward God endure grief, suffering wrongfully. For what praise is it, if when you are buffeted for your faults, you take it patiently? But and if when you do well, you suffer wrong and take it patiently, this is acceptable to God. For to this you are called: for Christ also suffered for you, leaving you an example that you 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 who judges 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 you were healed. For you were as sheep going astray: but are now returned to the shepherd and bishop of your souls.

Here begins he to teach us, the right works of a Christian life and the true fruits of the same. We have often before shown that in these two things, faith toward God, and love toward our neighbor, does 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 evil concupiscences, lusts and desires: since none here in this world can be so holy, but that he lives in the flesh, and whatever is in the flesh, the same can not be perfectly clean. Therefore says Saint Peter, be you so instructed that you may abstain from the sins which as yet adhere, and cleave to you, and against them see that you 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 has once harbored and taken him into his house) he can not again be rid. Therefore, 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 you now that this charge and duty lies upon you, that you lay aside all maliciousness, or whatever is evil, and all guile, that is, that none deal with another unfaithfully and deceitfully, let there not be seen any falsehood in fellowship among you (as the proverb is) neither any craft and treachery, which (God knows) is nowadays too common. But as it becomes us that are Christians, in all points toward God to deal, not feignedly and crookedly, but directly, sincerely and with a pure heart: so also toward men, it is our part to deal plainly, simply and justly, that no man overreach or undermine another, in buying, selling, or such like.

So says Saint Paul, Ephesians 4. Put away lying, and let every man speak truth to his neighbor. The truth is this, that your speech be, yes yes, and no no. Dissembling is, when one shows himself another manner of man outwardly, than he is inwardly in mind affected. It behooves 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 thinks in his heart: as he that in all his conversation and life seeks nothing else but to glorify God, and to be serviceable to his neighbor: not fearing any man at all. For every one ought to show himself such a 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 says, that we must also lay aside envy, and evil speakings. Wherein he does 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 nowadays very common, and rife, quickly slipped into, and sooner committed than a man would think. Therefore take heed to yourselves (says he) of this fault, yes although you have the Spirit: to the intent that you may by proof know what be the fruits of the Spirit.

As newborn babes desire the sincere milk of the word, that you may grow thereby.

Here he brings in a similitude, and his meaning thereby is this: you now are new born by the word of God, and therefore so behave yourselves, as new born babes are accustomed to do: that is: they desire and covet after nothing but milk. As they therefore desire the breast and milk, even so ought you 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 are figurative. For he speaks neither of bodily milk, neither of any corporal kind of sucking, nor yet of any natural birth and nativity. But he speaks here of another kind of milk, which is spiritual, which is drawn by the soul, and sucked with the heart. This milk ought to be without deceit, and not guileful, as it many times nowadays happens that much paltering and deceitful wares are retailed and uttered in sale. Truly it is most necessary that Christians being new born and yet infants, should be nourished with sincere, pure, and perfect good milk. Now, this milk is nothing else than the gospel, which is the seed of which we are conceived and new born, as before we declared: the same also is our meat, with which (after we have come to growth) we are fed: it is also our armor with which we are fenced, clad and armed: and to speak all at once, the same gospel is all things to us. Now, whatever is mingled to it or corrupts and infects the sincerity thereof, is the doctrine of men. Therefore does the Holy Spirit here warn us, that every one of them which are regenerate and new born in Christ, should carefully look about him, and take heed what milk he sucks, and learn to be able to judge of every doctrine.

The breasts or teats, distilling and draining 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 speaks the Bridegroom to his spouse in the Song of Solomon, chapter 4: Your two breasts are like two twins of young roes. Between these ought there to hang a bundle of myrrh, as the spouse there says (Song of Solomon 1): A bundle of myrrh is your lover to me, which lies between my breasts. The meaning whereof is, that Christ only is always to be preached. This Bridegroom always ought to lie in the middle between our breasts. Otherwise, if Christ is 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 has died for us, and by his death has 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, soon after must the cross also be preached, to wit, that we must even so suffer as he himself has 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 to 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 has 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 23rd of Exodus, and Deuteronomy 14: The Lord gave this commandment, saying: See that you do not boil a kid in its 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 sucks? Doubtless, for no other cause, but to signify the same thing which Saint Peter here teaches. For it is nothing else, than if he should say: Look that you preach gently and softly to those Christians that are 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 cannot handle it, nor yet digest it. But after that they are grown and waxen strong, then see them to be killed and sacrificed with the cross.

The same sense and meaning has that law which we read in Deuteronomy 24: That a man taking a new wife, shall not be compelled to go to war the first year, lest he should be slain, but shall be free at home and rejoice with his new wife which he has taken. Whereby assuredly there is no [reconstructed: other] thing meant, but that we are to allow and grant to those that as yet are 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 grown strong, and of sufficient growth, the Lord will bring to the cross, and make to be slain as he does other Christians. And then is the kid killed.

Whereby you may grow, if so be you have tasted how bountiful the Lord is.

It suffices not once only to have heard the gospel. It must continually be inculcated, that we may daily thereby grow, and accordingly as we see one endowed with strength 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 means. Therefore he added these words, If so be you have tasted how bountiful and gracious the Lord is, as though he should say: He that has not tasted this matter, to him is it neither perceived with the heart, neither has it any pleasant or sweet savor. But they that have tasted it, do long after it, and are ever desirous of this meat: to them the word relishes and savors, 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 has given himself to me, and that I have my full interest in him, that he bears and answers for all my sins, transgressions and harms, and that his life is my life. When this persuasion is thoroughly settled in my heart, it yields wonderful and incredible good taste. For how should I not 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 to me but only a hundred pieces of gold? But he that feels no taste of this thing in his heart, can not thereof 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 says) the best sauce, those pinches make this meat marvelous savory. 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 on it, they smell afar of the delicacy and tastiness thereof, and can not be fully satisfied therewith. So was the song of the blessed virgin Mary, He has filled the hungry with good things: In the meantime, those stiff-minded persons, that trust to their own holiness, and cleave 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 sits at a table, each kind of meat savors well, and has a good relish in his mouth: whereas to him that is full-stomached, nothing savors well, but all meats, yes the best and daintiest dishes seem loathsome. Therefore the Apostle uses 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 to a living stone.

Here again, he takes hold of Scriptures previously written, and brings in the 28th of Isaiah, saying thus: Hear the word of the Lord, you mockers, because you 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 says the Lord: Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation, etc. This place does Saint Paul also allege, and it is one of the most principal places of the Scripture. For Christ is that precious stone, whom God has laid for the foundation, and upon whom we are to be built. And here behold how Saint Peter takes these words and interprets them of Christ. Again, that which Isaiah calls Trusting in him, that says Saint Peter to be the same as to be built upon him: 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 built upon it: and even so does this living stone, which is Christ, uphold and bear all this spiritual building. And to be built upon him, is nothing else, but that we all together repose our trust, confidence and hope which we have in ourselves, wholly upon him.

Disallowed of men, but chosen of God and precious.

Here again he alleges a place out of Psalm 118 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 cites in Matthew 21: and is repeated in Acts 4: The stone which you builders rejected and set nothing by: You (says he) are the builders. For they taught the people, preached many things, enacted sundry ordinances and laws, but they made men nothing thereby but merit-mongers and hypocrites. Whereupon Christ pronouncing sentence upon them, calls them plain hypocrites, and the generation of vipers, and pronounces many terrible sentences upon them, reckoning them among sinners, and not for such great holy men, as they wished to seem. This they cannot abide, but reject him and say, Heretic, do you forbid doing good works? You shall die the death for your so saying. And therefore says Saint Peter here: This same cornerstone, upon which you must be built, is even likewise refused and set at nothing. This (as the Prophet says) appears marvelous in our eyes, and seems very strange, and so wonderful, that unless the Spirit did teach it to us, no man by reason could conceive it. Therefore (says he) before God this stone is chosen and precious, and of so high price and value, that it takes away death, recompenses for sins, delivers from hell, and last of all, gives also to us the Kingdom of Heaven.

You also as lively stones, be made a spiritual house.

How and by what means are we built? Even by the Gospel and preaching of the Word. The builders are they that preach: They that are built, are such Christians which hear the Gospel: and they are the stones which must be laid and couched upon this cornerstone so, that we repose our whole trust upon him, and that our heart lean only upon him, and so be at rest. Now it follows, 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 fitting, that I who am built and laid upon him by faith, should frame myself to the same works that he did, and show forth the same conversation: which order all men generally and jointly, ought and are bound, to resemble. And this issues forth and proceeds from faith, and is the work of love, that we should mutually be mortised and joined one to another, that we all together may make one building. The same reason has Saint Paul also, 1 Corinthians 3, however not altogether after the same manner that this is. You are (says 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 requires, which is the Church of Christ, in which we are all through one faith equal: that which one is, another is: all built 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 before has been declared.

An holy Priesthood.

Here he takes away that outward and corporal priesthood, which was in the old Testament, as also that outward temple: all which he quite removes, and says thus: That outward and external pomp of priesthood is now clean ceased: now therefore begin you a new priesthood? and offer other sacrifices, but so, that all things be spiritual. Here we have had somewhat to do, 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 we proved chiefly out of this place. And therefore understand it aright, and bear it well in mind. That if any should be so willful 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 blusteringly 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 says thus: Be you built 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 [reconstructed: lewd rabble 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 he that is not holy, has nothing less than this priesthood. Thereby it appears that Saint Peter in this place speaks of one only and the same true and spiritual priesthood.

Again, we will ask them this question, whether in this place, Saint Peter make any distinction or difference, between persons spiritual and persons profane: as commonly nowadays the priests are termed spiritual, and the rest of Christians called profane. And they shall even (willy-nilly) be driven to confess, that Saint Peter here in this place, speaks to all Christians, and namely to them which ought to lay aside all maliciousness, guile, dissimulation, envy and evil speaking: and to be as newborn babes, and to suck this same sincere milk. Behold, how a lie does rightly and aptly convince itself. The case therefore stands very clear, for so much as Saint Peter speaks to all that be Christians, and the truth is manifestly shown forth by itself, how that these masking priests do utterly lie: and that Saint Peter speaks not so much as one word of that priesthood of theirs, which they themselves have framed and devised, and afterward, according to their accustomed violence and tyranny, have derived and drawn to themselves.

Therefore, the whole rout of this counterfeit prelacy is in deed nothing else, than as it were a sort of idols and light persons: even such prelates and bishops as children make among themselves at Saint Nicholas 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 a holy and spiritual priesthood, which are the true Christians and are built upon this corner stone. For since that Christ is the Bridegroom, we are his spouse: and the spouse or wife has all things that be her husband's, yea even his own body. For when he gives himself to his spouse or wife, he can not but withal also give himself wholly to her, and all that he has whatever. Likewise the wife does give, and dedicate herself wholly to him. Now, is Christ a high Priest, and chief of all priests, anointed by God himself, who for us has offered up his own body, which is the first and chiefest office of a Priest. Secondly, he prayed for us upon the cross, which is another office that pertains to a Priest. And lastly, he preached also the Gospel, and taught men both how to know God and themselves. These three offices therefore, he bestowed and bequeathed to us. And since 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: indeed it is our parts and duties, and necessarily behooves us to set out and preach the glory of God, to pray and make intercession one of us for another to God, and finally to offer up ourselves to 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 pay 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 whatever manner they were done. And to knit up all in a word, all these things are nothing else, but to preach and embrace the Gospel.

He that preaches this, and in his heart embraces the same, he it is that does and perfects all these things: kills the calf, to wit, the motions and concupiscences of the flesh, and crucifies 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 to God, this same pernicious, naughty, slothful and old ass of our flesh. If the world does it not, we ourselves must needs do it. For abolished and killed must all that be, whatever it is that we have of the old Adam, as before out of the first Chapter we heard more at large. And this is that only sacrifice, which is pleasing and acceptable to 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 stands, 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, (since a man may if he will have all his body shaven) but lest there should be any difference at all between them and any other of the common sort of the Christians, which thing indeed our faith cannot suffer: so that those which be now called priests, are no otherwise in that respect, than others of the people, whom they call the laity. Only this they used to appoint some, to whom being elected and chosen by the church or congregation, the office and charge of preaching was committed. And therefore, there is no other difference among Christians, but only in respect of office, to 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 and take upon him to preach to the congregation, but it behooves that he be chosen by the church, and be thereto appointed and [illegible] admitted: whom again, upon just occasion the same church may displace. Now, these shaving priests have erected [illegible] 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 nowadays even among us ourselves here in the midst of Christendom there is more diversity and greater difference, than is between us and the Turks. When you will consider and look into them that bear the name of Christians, you ought not to make of them any respect or difference: as that you should 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 says to the Galatians (Galatians 3). For they are all one, and a spiritual people: and therefore they are all priests together, and all both may and ought 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 has commanded that women ought to be subject to their husbands, as Saint Paul teaches (1 Corinthians 14). This order does God indeed permit and allow of. But for this, he does 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) consists 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 whoever are such, upon them also lies the charge to preach the Word: to pray for the congregation: and to sacrifice themselves to 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 anointing does make priests, then truly can I as well make an ass to be a priest, by shaving and clipping of certain of his hairs, and by anointing and besmearing his hooves.

Last of all, Saint Peter wishes us to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Now, if Christ be that corner stone upon whom we are built, it must needs be, that all our thoughts toward God, ought to be furthered, administered and done by and through him alone, as has before been sufficiently declared. For God (although I should pine away and [reconstructed: consume] myself even to death) would never a whit regard or respect my death: but he respects and regards Christ, by whom it comes to pass, that my works are regarded and held in price with God, which otherwise, he would not account worth a rush. Great cause therefore there is why the Scripture terms Christ, a precious corner stone, seeing that he communicates and imparts his virtue and power to all them that by faith are built upon him. Therefore Saint Peter teaches in this place, how Christ is that living stone: whereby plainly appears, what also Christ is to us. For it is a very apt simile, whereby we may easily understand, how and in what sort we ought to believe in Christ.

Therefore also it is contained in the Scripture, Behold, I put in Sion a chief corner stone, elect and precious: and he that believes therein, shall not be ashamed. To you therefore which believe, it is precious: but to 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 offense, even to them which stumble at the word being disobedient, to which thing they were even ordained. But you are a chosen generation, a royal priesthood, a holy nation, a people set at liberty, that you should show forth the virtues of him that has 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 before, how notably Saint Peter has confirmed and fortified this his Epistle with Scriptures: at which mark, all preachers generally ought to aim and level, to wit, that they settle and ground all their speeches upon the word of God. So does he here in this place infer and bring four or five places of the Scripture together. The first whereof, he has 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 treated 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 before had not been preached. For here and hence must we take our beginning, that Christ is that Stone, upon whom faith ought to be built and to rest. That the Prophet speaks not of any corporal or material Stone, it is most plainly proved by that which next follows: He that believes in him, shall not be ashamed. If I ought to believe in him, then it follows, that he must needs be 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 laid in the foundation, upon whom we ought to believe, it consequently follows, 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 behooves that one Stone be agreeable to another, 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 built upon Christ, it must needs be that he be like to us, and altogether of the same nature that other stones are of, which are built 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 expresses such high mysteries and weighty matters: to wit, the sum of our faith: and in such short and brief sentences comprehends more than by any mortal man can possibly be 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 become like to him: and this must therefore so be, that the whole [reconstructed: building] may consist of all its parts aptly agreeing together, and mutually joined and framed one into another. For it is of necessity, that all the other Stones must be placed and couched orderly, according to this first fundamental Stone. And this is charity, the fruit of faith.

But why does the Prophet call him, a fundamental Stone? Truly for none other cause, but that, as nothing can be built, unless the foundation Stone be first laid (for except all the other Stones rest and stay upon that Stone, they can not stand) so must we lean and stay upon Christ, and acknowledge him as our foundation. From whom [reconstructed: deriving our stay and buttress], we receive all benefits. For we do not support and bear him, but he us: and upon him, lies sin, death, hell, and all that we have [illegible] 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 needs be where he is.

Furthermore, the Prophet also calls 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 Gentiles and Jews, who before were at mortal enmity, and of them gathered together one Church: of which matter and argument Saint Paul writes at large. The Jews gloried much, that they had the law of God, vaunting themselves to be the people of God, in respect of which they contemned the Gentiles. But when Christ came, he took away these glorious boasts of the Jews, by calling the Gentiles also to God. Therefore of both of us, the Jews (I mean) and the Gentiles he has made one people, by faith: and has 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, ought 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 succor, as well as for the Jews. And therefore is he the Corner Stone, for that he has joined together these two walls, knitting them fast one to another, to wit, the Jews and the Gentiles, that thereby we might be made one building and one house.

Last of all the Prophet thus concludes, He that believes in him, shall never be ashamed. In that, the Prophet says, that they shall not be ashamed, which believe in Christ, he plainly shows to us, what God has 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 does Christ also himself, expound and interpret these things in the last chapter of Mark, where he says thus, He that shall believe and is Baptized, shall be saved, but he that will not believe, shall be damned. In which words truly he alluded to this Prophet. And therefore very well to this purpose spoke Saint Peter before 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 to us. And after this manner now ought Christ to be preached, that it is he which has freed and delivered us from this confusion and shame, to which we did all lay open and 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. Whenever you are minded at once and with one reason, utterly to overthrow all human works, all human doctrines, and all whatever else can, or may proceed from man, this one place shall abundantly furnish you 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 whatever does not stay and lean upon this Stone, the same to be in a desperate and forlorn case. This quite debars you from attributing anything at all to your own works. The Holy Ghost and divine majesty speaks in such familiar phrases, that any man may perceive the same and again, utters all so mightily, that nothing is able to stand against it. Who therefore dare oppose himself, or again say this? In fact, who is he that will not therewith be daunted and terrified? God therefore requires at our hands, that we should utterly distrust our own selves, and rely only and wholly upon his goodness, being built 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 has 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 thought: all righteousness, all truth, and all whatever is mine, must needs fail, 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 to me, shall continue for ever. The foundation is already laid, wherein I firmly stand: and sure I am that whatever is not stayed on it, can not but altogether fall down. But he that leans upon this foundation, shall not only not be confounded and ashamed, but shall for ever stand so fast, that no power shall be 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 has spoken it, who can not lie.

Finally this Stone serves not for itself, but suffers itself to be trodden down, and dug 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 to us, that we should receive gifts of him, that we should rest ourselves upon him, stay on him, and steadfastly believe that whatever he is, the same to be wholly ours: and whatever he can do, the same makes for our salvation, in so much that I dare boldly say, they are my own proper goods, and my treasure, whereupon my conscience is firmly stayed, and whereto I steadfastly trust.

To you therefore which believe, it is precious: but to 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 offense,

This most excellent and precious Stone, is to some precious and most highly regarded: again, to not a few, it is not precious at all, but rather a Stone of offense, and a Stone at which many do stumble. And how does this come to pass? Surely, the Scripture speaks 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, to 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 says: To you which believe on him, he is precious: that is to say, he is by 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 behooves that he must be precious to us: to the end it may enrich us with many singular good things: like to some precious pearl or gem, which keeps and retains not his virtue to itself, but utters and shows it forth to others: and so totally manifests he his whole powers and virtues, that we may now both enjoy and possess, whatever the same is.

But to them which believe not, this Stone is nothing precious, for they disallow and cast it away, and take offense and stumble at it. Whereby it falls out, that they repose no assurance or trust in it, and so to them it turns to a greater detriment, and makes 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 visored sanctimony and feigned holiness, which trust to their own free will, to their own works and their own righteousness. These fellows can not choose but stumble and be offended at this Stone. Here now does 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 than by faith, shall never succeed in their purpose: because they go about (as Saint Peter says (Romans 10)) to establish their salvation by their own righteousness. And therefore says Saint Peter here, that he is made the Stone which the builders disallowed and refused: and here he confers certain places of the Scripture together, thereupon citing that text out of Psalm 118: to which he before alluded: The Stone which the builders refused, is the head of the corner. Who these builders be, we have before sufficiently declared: namely, they that teach and preach the law, and go about to justify men by their works. These Justiciaries agree as well with Christ, as winter with summer, and therefore it must necessarily follow, that these merit-mongers be even they, that reject and refuse this Stone.

He further brings in another place out of Isaiah Chapter 8, wherein the Prophet foretells that the same thing should come to pass, which Saint Peter here in this place tells 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 to 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 offense and stumbling.

And what is the sense and meaning of [reconstructed: these] words, Offense and Stumbling? Truly this: when Christ is preached, and that you hear these words, Behold, he is the stone that is laid for a foundation: then you are utterly to despair, distrust and renounce all help in yourself, and to condemn and account as detestable, all your own works and all your own righteousness: and only to repose your confidence upon him, firmly believing that Christ's righteousness is yours. At these and such like words these fellows stand aghast, are offended, and become worse than before. What (say they) do you dare avouch and say that Virginity, Single life, Massing and such like, are nothing worth? You speak thus through the very instinct of the Devil. For nothing but mere good deeds are accepted before God. Indeed 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 has commanded us to do good works. Therefore when we reject the same, immediately we hear at their hands, Heretic, Heretic, to the Fire with him, to the Fire with him. And thus they cannot 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 21st of Matthew's Gospel, Christ himself says: Have you not read in the Scriptures, The stone which the builders refused, the same is made the head of the corner? And soon after it follows: Whoever shall fall on this stone, he shall be broken, but on whomever it shall fall, it will grind him to powder. Take heed therefore what you do, it is no game nor playing matter that is spoken concerning this stone. It is laid and shall forever 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 offense 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 then shall this stone fall upon all infidels and faithless miscreants, and grind them utterly to powder. And thus it comes to pass, that Christ (although he be an elect and precious stone) is called without any fault of his own, a stone of offense 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 fares it now with us: for under the pretext of Christ, and of the church of Christ, we renounce and deny 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, to which thing they were even ordained.

When it is said that their works are not good, nor anything accounted of with God, they neither can, neither will abide the hearing thereof. Now, God has put Christ for a foundation, upon whom they ought to be laid and placed, and by him attain all their salvation. For to the end that they should be founded and laid upon him, he has caused him by preaching of the gospel to be notified, and declared to the whole world. Him will not they receive but reject, and 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 you are a chosen generation, a royal priesthood, a holy nation, a people set at liberty.

Here he has dignified those that are Christians, with their true titles: and this place he has taken out of the seventh of Deuteronomy, where it is thus said to the Jews: You are a holy people to the Lord your God: the Lord your God has chosen you to be a precious people to himself, above all people that are upon the earth. And in the nineteenth of Exodus, he says: You shall be my chief treasure above all people; you shall be to me also a kingdom of Priests and a holy Nation. Here you see of whom Peter speaks. As I said before, so say I still, that we must acquaint ourselves so as to speak of Priests, as the Scripture speaks of them. Let it not trouble you, who they are that the common sort terms Priests. Let every man in God's name term them as he likes, but cleave you fast to the word of God, and whomever you see by him to be termed and called Priest, let the same also be likewise termed and called by you. 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 stubbornly maintain, that this place also is to be understood, as spoken of them: answer you to them, as before I have taught you, and ask them, to whom Saint Peter here speaks, and you shall quickly see them lay themselves open to shame and impudence. For it is most manifest and plain, that he speaks to all the people of Christ, and the whole congregation of Christians, when as he says, You are a chosen generation, and a holy people. Again, until now he has spoken of no other persons, but of them that are built upon that cornerstone, and do believe. And therefore it evidently and certainly follows, that he which does 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: to that make you this answer: Let the Fathers or any other whatever, interpret what they will: but Saint Peter does thus speak to me, who has a far better testimony and warrant from God, than they have: and also is older than they, and therefore I will subscribe and yield to him. Finally, this place needs no interpretation at all, [reconstructed: since] it in such plain terms and words, speaks of them that believe. Now, who is he that sees not, how monstrously these tonsured greasy Poplings err, and fail in the article of faith. And therefore we enter 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 stands the question, whether in the Scriptures they be called Priests, and whether God does 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 are founded and couched upon that Stone, which is the highest Priest before God: we also must needs be Priests also, for that whatever he has, we have, and the same is ours.

Therefore 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 cannot 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 hauled and pulled this word, as pertinently and properly spoken to them, even with the like presumption and brainless boldness, as they have called that only the Church, which the Pope with his walled crew has until now concluded and decreed. But the Scripture teaches us another manner of lesson. And therefore diligently note and mark these things, to the end you may thoroughly discern between them whom God calls 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 its 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 very same manner it is, that we are all equally called Kings. For even as Priests, so also Kings are in this place, spiritual words, like as also these names are, Christian, Holy, and Church. And even as you do not call any man a Christian, because he has much money and wealth, but because, he being built upon the aforesaid Stone, believes in Christ: so likewise are you not therefore called Priest, because you have a shaven crown, and strut the streets in a long gown, but because you dare appear and show yourself in the sight of God, offering up yourself to him: and praying for the whole Church: to whom you both can and are accustomed to preach Christ. And after the very same manner altogether, you are not therefore a King, because you wear a crown of gold, and have large dominions, and many people under you in subjection, but because you are Lord of all things, indeed, over death, sin and hell. For you are as well a King, as Christ himself is a King, if so be that you believe on him. Now, he is not a King in such sort, as the Kings of the world are: for he neither wears any crown of gold, neither does he ride pompously abroad with any glittering train, and gallant horses. But yet nevertheless, he is the King of all Kings, and has 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 are you, if you believe on him: for whatever he has, the same is also yours.

Here might some perhaps object thus to me and say: Saint Peter by this your assertion called Christians, Kings; and yet all the world well knows, 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 for that reason immediately 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 (indeed) and before the world he is a King: but when Death has 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 which sort is every one before God, who believes; and is both a true Priest, and a true King. Now, who is so ignorant that knows not, that all the table of the greasy shavelings, be nothing less than Priests? And as these aforesaid poleshorne shavelings, are not therefore to be reputed Priests before 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 prowling Priests as he pleases, 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 does God himself make and appoint. Therefore, in that, Saint Peter here in this place says: You be a royal Priesthood, it is as much as if he should say, You are Christians. If you would know, what title, what power, prerogative and glory, true Christians have, you see that they are, Kings, Priests, and a chosen people. Now, what this Priesthood is, follows immediately here.

That you should show forth the virtues of him that has called you out of darkness into his marvelous light.

This office especially appertains to the Priest, that he should be the Ambassador or messenger of God, and according to that commission which he has from God, sincerely preach and declare his Word. The virtues (says Saint Peter) that is to say, those wonders which God has done for you, in bringing you out of darkness into light, your parts and office is, to preach and tell forth: for therein chiefly consists the office of a Priest. Thus therefore and to this end ought your preaching to tend, that one Brother should declare and show forth to another, that great, and wonderful work of God's admirable virtue: how Christ has delivered us from sin, Death and Hell, and all other miseries, and has called us to eternal life.

About this you ought to admonish others also, that they in like sort may attain and come to this Light. For to this end ought all your aims to be directed: first to acknowledge and know what God has 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 indiscriminately into this Light. Where you see any men that are as yet ignorant of this, those ought you to instruct, and to teach these things, in which you yourselves have been instructed and taught: namely, that by the virtue and power of God, they must obtain salvation, and attain this marvelous Light.

Here you see how Saint Peter plainly says, that there is but one only Light: wherein he makes it most apparent, that all our reason (however sharply it seems to understand and perceive) is nothing else than mere darkness. For although reason is able and has 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 it is 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 to one letter of the wisdom of God. Therefore, Saint Peter here speaks of another Light and that a marvelous Light, and flatly also tells every one of us, that we grope in darkness and utter blindness, if God does not call us into his true Light.

Experience also teaches us the same thing. For when we hear it preached, that by our works we cannot obtain anything at God's hands, and therefore that we have need of a Mediator, to make intercession to God for us, and to reconcile us to 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 another Light and another knowledge, to teach it to understand the same. Therefore whatever is not the Word of God and faith, the same is nothing else than blind darkness. For without these two (the Word of God, I mean, and faith) reason jumbles about at random, and gropes after his way like a blind man in the dark, catching hold first of one thing and then of another, and never knows what it should do. But when these things are told to the great learned and wise men of this world, they cannot abide to hear it, they stamp and stare, they fret, fume and marvelously rage at it. And therefore, Saint Peter shows himself here, an Apostle of a singular undaunted boldness, in that, he dared to call that darkness, which the whole world in a manner does even generally almost, adore and reverence as Light.

Now, therefore we see that the chief and most special office of all others, belonging to us Christians, is that we should show forth and declare the virtues and wonderful works of our God. These virtues and notable works, done by God for us, are those which somewhat earlier we have spoken of: namely, how that Christ by the virtue of God has 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 to us this virtue, which overcomes both devil, sin, and death. And here again, Saint Peter alludes to various places of the sacred Scripture, as in all the rest of his Epistle almost, he still conjoins and knits one place of Scripture to confirm and prove another. For of this, do all the Prophets foretell and prophesy, that it should come to pass that all men everywhere should worship and preach forth the name and glory of God, and the power of his mighty arm: and that he should work such a work, of which the whole world should both speak and make report. Of this, the Prophets are everywhere very plentiful: and to these places does Saint 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 human reason is nothing else than 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 Hosea in his second chapter, and is cited also by Saint Paul in the ninth to the Romans. I will call them my people which were not my people. All which sayings belong to this place. God peculiarly chose the people of Israel, and bestowed on them great honor: he gave to them many Prophets, and did for them many marvelous things: because he had decreed that out of this people the man Christ should be born.

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 to the Gentiles. Therefore says Saint Peter in this place, You are now the people of God, which in time past were not a people. And by this it evidently appears that he wrote this Epistle to the Gentiles, and not to the Jews. And hereby his meaning is to prove and show that the saying of the Prophet is now fulfilled, since they which once were idolatrous nations and blasphemous Gentiles, and thereby no people, are now made and become a holy nation, a peculiar people, a royal priesthood, and a kingdom: and have all things that Christ has: so that in the meantime 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 conduct honest among the Gentiles, that they which speak evil of you as of evildoers, may by your good works which they shall see, glorify God in the day of visitation.

Saint Peter here uses a style somewhat differing from the phrase of Saint Paul. For Saint Paul's method is not after this sort, as presently we shall hear: but every man has a several and peculiar kind of speaking: as also in the Prophets we may easily perceive and see. Hitherto has he very aptly and orderly planted the foundation of the Christian faith, which is his chief aim: now he proceeds to teach us how we ought to conduct and behave ourselves generally towards all men. And this is truly the very right course and order of true preaching. Namely, first to set out the dignity, excellence, and effect of faith: how it is to be known, how and what it works, what virtue, strength, efficacy, and nature it has, how it yields and brings to us all things even abundantly, which are pertinent 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 has is made ours. If God now has thus dealt with us, and has given and bestowed all his rich gifts upon us, it follows 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 lies now upon us, to do in return for this so surpassing bounty? Shall we give ourselves to idleness? God forbid. It were best (indeed) even straightway 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 neighbors, as God has dealt and shown himself towards us. Therefore it is faith only that saves us: and love requires of us that we should serve our neighbors and be careful over them. For that which faith receives from God, love bestows upon our neighbor. That which was spoken in one word, may now largely be expounded and declared in many, as Saint Peter does in this place. The meaning therefore of the Apostle where he says, 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 are his hurts: who as he is careful both for you and for all such things as may happen to you, so also ought you to imitate herein this your so loving a Savior, and so to frame and direct your lives, that you may seem nothing less than to be citizens of this world, since you are 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 momentary 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 governs 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 are needful and necessary, and immediately address themselves forward to the dispatch of their journey. So also we, to whom this life is nothing but a certain passage to another place, (for here we have no abiding place, but must pass to another) ought not to rake to ourselves, nor usurp more of these worldly pelf and goods, than 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 impediment, to that speedy journey which we make into another 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 Saint Peter speaks of an outward incontinence or no: or whether he does (as Saint Paul's order is) call all those things fleshly, which a man yet living in this body and carnal life, commits and does without faith. But I am of opinion that Saint Peter in this place, uses another manner of reason. Neither do I think that he takes this word soul, in such a sense, as Saint Paul does, who takes it for spirit: but that he somewhat more deeply (as I suppose) considered the property of the Greek. However, 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 schoolmen have grossly mistaken, roving far wide from the true meaning thereof. For they think it to be only spoken and meant of them that are 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 judgment 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 are 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 seems to be in them, marvelously confounds and offends these great Rabbis, and wonderfully blinds their senses from rightly understanding the true meaning of the Scriptures. Thus therefore stay yourself, and for your sure conceiving of this and such like places, be at this resolution. You ought 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 you 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 thoroughly and faithfully received: so that the heart which fast cleaves to the word, cannot but thereby be thoroughly purged, and entirely cleansed. Therefore in faith all things are perfect, according to that saying before, wherein we are said to be 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 cannot be but that now and then we feel within ourselves, sundry corrupt and earthly affections, as impatience, fear of death, etc. And these are the diseases remaining yet of the old man: for faith has not yet here reached to its perfection, nor gotten a full power over the flesh.

This may you plainly and evidently understand by the parable (Luke 10) of a certain man, who going down from Jerusalem to Jericho, fell among thieves, who robbed him of his clothes, and wounded him very sore and departing left him half dead: on whom in the end a certain Samaritan took compassion, bound up his wounds, poured in oil and wine, set him on his own beast, and brought him to an inn, and made provision for him. Here you see, that this man was cared for, and his cure provided for, soon after he was wounded: and now being out of danger of death, was left sick indeed, but not to death, however 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 physicians 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 remain yet still within us.

To the same purpose, serves that other parable, mentioned by Christ (Matthew 13): The kingdom of heaven is like leaven, which a woman takes and hides 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 has not yet soured and pierced the whole lump of dough, the mixture is not yet fully perfected: and yet the meal is therein still, till it be fully leavened, and more leaven may not be put to it. So also, whatever you ought to have, you have it already by faith, whereby you have taken hold of the Word and embraced it: but it has not yet thoroughly soaked and pierced into you, and therefore it needs must be so long in working, until you be wholly renewed. And in this sort, you ought 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 you read of holy men, that are said to be perfect: you 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 otherwise teach, neither have any feeling, nor yet any sound taste of the same. And thereupon it comes to pass, that they speak even as they think within themselves, and as they can comprehend by their own reason, and therefore they cannot choose but be deceived. This has been a stumbling block to many, yes, of them that have been accounted worthy and famous for their holiness and sanctimony, and who have taught and written very much. Origen speaks 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, as well and as much as we. Therefore says Saint Peter: You are all clean, and have your full righteousness, there now remains nothing for you, but that you stoutly fight against these wicked and naughty affections. And so also speaks Christ (John 13): He that is washed, needs not, saving only to wash his feet. For it is not enough, that the head and hands be clean: and therefore albeit he says, that they are all clean, yet nevertheless he requires them to wash their feet.

But what meaning has Saint Peter, in saying Abstain from fleshly lusts, which fight against the soul? Indeed, even this. Think not that your life is a game or a sporting pastime, or that you may lull yourselves in ease, without taking any further care. Your sin is (indeed) taken away by faith: but yet nevertheless you carry flesh still about with you: which flesh is given to many outrageous lusts and disordered affections: and therefore you must endeavor and apply yourselves to suppress, [reconstructed: subdue] and get the mastery over it. Here you have need of a great strength, that you may be able to vanquish and extinguish your concupiscence: for the stronger and greater that our faith is, the fiercer and sharper shall your assaults and temptations be. It behooves you therefore, to stand stoutly on your guard, and to be well furnished and armed; and to acquaint yourselves to fight still without intermission: 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.

On this also it is that Saint Paul (Romans 7) says, "I delight in the law of God, concerning the inner man: but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin which is in my members." As though he would say: I resist what I may, but my enemy will never suffer me to rest, and can never be thoroughly and wholly overcome. Therefore willingly would I be delivered from it, but it cannot be — my wish therein avails nothing. What shall I then do? "O wretch that I am," says he, "who shall deliver me from the body of this sin?" After the same manner, cry all the holy. But those that are without faith, the Devil leads, and is very glad to see them 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 thinks thus: well, I have these faithless people through infidelity, now my captives and bondslaves — I will so suffer them to proceed and continue in their own imaginations and counsels, that they shall not commit any gross or notorious sin, neither will I assault them with any vehement temptation; and by [reconstructed: these] means, I shall cunningly hide their old festered botch, and [reconstructed: shroud] their old natural, and secretly lurking Adam. Now, those that believe, have ever temptation in great abundance, and never are free from continual conflict. Those that are without faith either feel not temptations at all, or else they willingly yield to them, breaking out into outrageous wickedness, and yielding themselves to the service of their own intemperate affections. But as soon as the Spirit and faith have seized upon the heart, man straightway seems to himself so weak, so frail, and so unable, that he fears himself not to be able to quench the least cogitation and spark of temptation that can be — he sees in himself nothing but sin, from the crown of his head, to the sole of his foot. For before he walked as he pleased, but now since the Spirit has appeared and shined, which seeks to cleanse and purify him, then there quickly arises a skirmish. The Devil, the flesh, and the world, bid battle all at once to 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 conflict is not made by sinners, but by believers only. Again, it comforts, in that it has in it a hope, to expel and banish all concupiscence, if a man does but resist and strive against it. If you be encumbered with wicked cogitations and thoughts, yet be not therewith dismayed, neither despair for the same, but beware at any hand that they carry you not captive. The remedy which our teachers and Doctors have until now taught us, with which to prevent and meet with this inconvenience is: that a man afflict and punish himself so long, till he [reconstructed: feels] no more ill thoughts within him — which device many [reconstructed: foolish], indeed rather brainless persons have and do use to put in practice. But learn this lesson: that being a Christian, you shall (doubtless) feel in your flesh various inordinate lusts, and wicked motions. For, when you are once thoroughly settled in [reconstructed: Faith], you shall be assured to be assaulted with a thousand willful cogitations, and a thousand temptations, more than you were before. But stand stoutly to your [reconstructed: anchor-hold] and play the man — suffer not yourself to be therewith [reconstructed: surprised], but straightway [reconstructed: fly out against] their [reconstructed: summons], and reply to them with a flat denial. For the case herein stands as it does between a [reconstructed: churlish] wayward husband, and an unquiet scolding wife — who are ever jarring and murmuring, one against the other, so that whatever pleases the one, displeases the other.

For this is a sure note of true Christianity, when you see yourself never to live in quiet — neither must you think to be so exempted and privileged, as that you should not feel sins within you, for feel them surely you shall. But yet you must have such a feeling of them, as that you do not also yield your consent to them. And in this respect you must both fast, pray, and labor, that you may the better extinguish and subdue your concupiscences. And therefore think nothing less, than that you can be so holy and perfect, as these aforesaid doting Doctors surmise, namely, 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 remains this sin within us. And therefore we must ever and continually strive and resist. Whoever has not this feeling in himself, that man in vain may boast himself to be a Christian.

They until now have taught us, that whoever is once professed a monk, is clear and free from all sins, and that such a one has no need to fight and strive against sins. Also they affirm, that baptism does so entirely cleanse and wash away all sins, that no remnant thereof at all remains, and thereupon have thought thus with themselves: well, now shall I be sure to enjoy rest and quietness. The devil straight away charging upon them, carried them headlong into far worse than before they were. Learn therefore here, how the case in truth stands. When you confess your sins, and crave mercy for the same, you must think with yourself so to deal, as soldiers are accustomed: who a little before the battle, range themselves into order and martial arrays; but when the time comes that the matter is to be tried by edge of sword and hand-to-hand blows, then (as though all that had been done before, 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 endures, are most diligently busied in getting the conquest over the enemy. Even so likewise and after the same manner, after you are baptized, you must carefully and warily look to yourself, and promise not to yourself so much as one hour's truce or respite from the devil and sin, or that you should live in any security: or rather think that now from here forth you shall never be at any rest. And therefore the life of a Christian is nothing else but a battle or a warfare, as the Scripture says: 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 declares, what a mighty Lord he is, which makes his people wage battle, and to stand ever ready in warlike array and readiness, whenever the trumpet shall sound: to the end, they should still thus consider and think with themselves: stand here, stop there: strike here, undermine there, and so on. So that here is nothing but a certain perpetual combat, wherein all things must be assayed, and nothing that you are able to do, be left unattempted, but that you may with the Word of God, overthrow and discomfort the devil. So long therefore as you live here, you must manfully resist, and incessantly pray to God, and utterly despair of all human 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 Saint Peter observes. Until now he taught us, what we should do, to quench and subdue the flesh with all the lusts and concupiscences thereof. Now he yields a cause, why we ought so to do. Therefore 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 my own sake and advantage, but that the Gentiles may thereby be drawn and provoked to amendment, and (as it were) be even thereby won and allured to come to Christ. Which is a work of true love indeed: for we know, how that they both slander, rail and backbite us, and account of us no better than of very lewd and naughty persons: and therefore it stands 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 cannot 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 honored him as a God, as may appear by certain letters thereof written by Pliny to Trajan then Emperor: wherein he specifies that he could perceive no harm nor ill behavior in the Christians, saving only that every morning before daylight, they assembled together and sang psalms to their God Christ, and that they did eat together, (to wit) the holy Communion or Eucharist: but from any other misdemeanors, he confesses them to be clear and unaccusable. And therefore (says 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 blamelessly to live, that you give cause of offense to none. And by this means shall you at length, bring them (thus seeing your honest behavior) 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 bursts forth and comes 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 yourselves to all manner of ordinance of man for the Lord's sake, whether it be to the King, as to the superior, or to governors, as to 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 you 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. Honor all men: love brotherly fellowship: fear God: honor the King.

After this sort proceeds saint Peter in his orderly method of teaching us, how and what manner of persons we ought to show ourselves in each respect. Until now he has reasoned in a generality, how in every several condition of life, we should frame ourselves and direct our conversations: now he instructs and teaches us, how we should behave ourselves toward the civil magistrate. For, seeing he has already before 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 teaches 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 before laid down to 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 to the magistrate, and to 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 human and worldly ordinances and decrees (consisting in laws and proclamations) for the quiet and politic governance of the commonwealth: to which statutes we also ought to be obedient.

Submit yourselves to all manner of ordinance of man, for the Lord's sake, whether it be to the King, as to the superior, or to governors, as to 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 owe to the civil magistrate, is not (says saint Peter) for their own sakes, but for God's sake, whose children we be. Which obedience to magistrates we are dutifully to exhibit, and that without hope of any merit or reward. For, whatever 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 [reconstructed: obey] the magistrate for God's sake? Indeed, because it is the good will of God by him to punish the wicked and evil doers, and 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 to further as much as we may. For, since we do not yet all believe, but the greater moiety of the world still wants faith, therefore has God ordained and appointed the magistrate to bear the sword: thereby to curb and restrain the wicked, compelling them (even despite their wills) to keep peace: lest otherwise, men should devour, consume and spoil one another. This office (I say) of magistracy he executes, to the intent the world may in each part be well and quietly governed. Here we see, that if there were no evil men, we should have no need of the magistrate: for he is (says 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 magistrate's hands to receive praise: and them ought the magistrate to commend, prefer and gratify: that others by their example may be provoked, drawn and allured to the like virtue and integrity: not that you should think to reap to yourself any [reconstructed: merit] at God's hands for the same. For so says Saint Paul (Romans 13): power is not to be feared for good works, but for evil: and therefore if you will be without fear of the power, do well.

For so is the will of God, that by well doing you may put to silence the ignorance of foolish men,

In these words saint Peter schools and reprehends those vain talkative persons, that brag and think themselves sufficiently furnished, even with the bare name and title of Christianity: and also herein he prevents and answers beforehand to an objection which (perhaps) 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 to the magistrate, and pay tribute? To this he says 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 to them, that the mouths of the enemies of God (which defame and slander us) may be stopped, and that they may not be able to speak against it: but be compelled to confess that we are persons harmless, dutiful and obedient. In this way we read that many holy men warfared under heathen princes, vanquished and subdued their enemies, and in all things were subject and serviceable to them, no less than we now are bound to yield obedience to Christian magistrates. However, 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 another doubt or allegation, thus: Christ has commanded that we should not resist evil: but to him that strikes 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 commonwealths would soon be brought to ruin, and be quickly overrun. But we now to 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, burdensome and troublesome to Ethnics. But by this, the magistrate is not inhibited the sword, nor judicial trials, for although they live so orderly that no man has any just cause to complain upon them, because they offer wrong to no man, but deserve well of all men, and patiently bear whatever is done to them by others: yet because of false and counterfeit Christians, and them that know not Christ, these things (the sword and judgment) must be in use, that they which do hurt and wrong to others, may be punished, whereby public tranquility may be maintained, and the godly may live in peace and safety. God therefore, over and beside his word, has 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 appears, that God has 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 ought to use the sword: namely, thereby to relieve their neighbors, in repelling and punishing malefactors, and in defending and maintaining the peace, tranquility, and safety of them that be good and virtuous: and yet nevertheless the saying of Christ stands 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 behalf 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 trodden down. 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 believes not, neither observes this precept and commandment, therefore it is most expedient to overrule and govern them, not as Christians (for such they are not) but as pagans: and to stay and repress their sensual and willful 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 another power and rule, namely the sword: because they cannot abide to be obedient to 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 [reconstructed: misbelievers] and malefactors, what use can there be of punishment? Since therefore it cannot be, that we should all be godly and virtuous, Christ has committed the evil under the rule of civil and profane power, that they may be so governed, as they are and ought to be governed. But the believers he has reserved to himself, whom he governs 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 appertains 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 as well bear the office, as a Christian) so is also the office of the sword: for it neither makes nor unmakes 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 particularly spoken to us, who have heard of Christian liberty, and yet do not abuse the same: that is, that under the color and name of Christ and Christian liberty, we do not commit and do whatever best pleases ourselves: 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 practiced, which nowadays the greater sort of men usually commits. We now through the good gift and great favor of God, do again understand and know the truth: and plainly see that all is nothing but mere deceit and juggling, which up to now by the Pope and his Clergy has been taught, established, and done. Our consciences now (thanks be to God) are delivered out of the snares of human 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 has the Pope dealt in this behalf, in presuming to compel and enforce men by his laws: for in a Christian people there neither ought nor can be a compulsion of any good thing. For straightway faith and all Christianity decays and falls down, 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 pertaining to their salvation, and have need of nothing else for the obtaining thereof: and next, to know, that they ought to employ and [reconstructed: devote] their industries and endeavors to nothing else, but to help, serve, and relieve their neighbors with all that they can or may, even as Christ has helped, succored, and relieved them. And that whatever good they thus show to 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 thanks God, and praises his holy name, for all his gracious gifts, so largely and bountifully poured upon them. To this purpose serves that saying of Saint Paul, 1 Timothy 1, where he thus writes: 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 to the good will and pleasure of God. Now, these carnal, irreligious, faithless, and counterfeit Christians, knowing the bonds of human 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 are not hereto tied and bound: and yet in the meantime omit, and leave undone those things, which true Christian liberty requires, to wit, cheerful and unconstrained helping of their neighbor in all things to the uttermost of their ability, without respect of any commandment: which to do, all true Christians endeavor 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 agrees only to true Christians.

This does Saint Peter in this place forbid 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 you 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 neighbors. This we read, Matthew 7, that Christ himself did, when as he being free, and Lord of all, did (notwithstanding) pay tribute or poll 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 to him: You could have no power at all against me, except it were given you from above: by which words he expressly and flatly confirms magistracy and power: but he yet submitted himself thereto, because it so pleased his heavenly Father: and that not forcibly or by compulsion.

We see by this, that these peevish counterfeits, contemning as well the things that please God, as the things which the world requires, and still persisting in their willful ways and corrupt judgments, have no right understanding nor knowledge what Christian liberty means, brag they never so much of their religion, and vaunt themselves never so gloriously under the shows and titles of the Gospel. We are (indeed) freed from all laws, however it is of us necessarily required, that with all we help and relieve the weak and unskillful Christians, our brethren: which is the very office of love. On this point Saint Paul Romans 13 says thus: Owe nothing to any man, but this, that you love one another. 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 neighbor — and then afterward use Christian liberty after this sort. If Pope or any other whatever, would compel and tie him to 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 to me in commandment to do, and for no other cause, but for that you would bind me to it 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 teaches us. But if any man whom I might thereby benefit, should require any such thing at my hands, I am (willingly and of my own accord) to do it: not respecting, whether it be a commandment or no: but only considering and weighing, that brotherly love requires 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 my own accord obey them: not because they themselves so exact and demand it, but because it tends and serves to the benefit of my neighbor. 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 neighbors.

Honor all men.

This is no commandment, but an exhortation. For we owe honor to all men, although we be free, because this liberty ought to be ready and always to do good, and not to do evil. Before 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 owe all manner of honor to Christ, so likewise must I honor my neighbor. But you may not think, that this honor consists in outward gestures, as bowing down your body, or uncovering your head before him: but rather in your 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. Moreover, we are the Temple of God, as Saint Paul says (1 Corinthians 3), because the Holy Ghost dwells in us. We therefore that have been so easily carried and led 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 living temple of God?

After the self same manner Saint Paul Romans 12 exhorts us, that in giving honor, one should go before another, so that every one should be subject and humble himself to another, and prefer another before himself. The gifts that are given to us of God are unequal, so that one surpasses another in dignity and preeminence of place and calling, yet no man knows who is the highest in the sight of God. For he is able to raise up him which in this world is the most abject: and from a most lowly estate, to advance him to the highest degree. And therefore every one (though here in this world he be placed in never so high a calling) ought to deject and humble himself, and to yield honor to his neighbor.

Love brotherly fellowship,

We declared before, how the apostles make a great difference between common love and brotherly love. Our duty is, to love even our enemies, and this belongs to common love. But brotherly love is that, whereby we Christians love one another, even as brethren, seeking one another's good, and not our own: because we have all alike good gifts given to us from God. And this love is that, which Saint Peter here in this place particularly requires.

Fear God, honor the King.

He bids us not only to make great account of, and highly to esteem the kings and rulers of the earth, but with all also to honor them, indeed although they be pagans 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: Look, you see, 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 you to wear a hood, or to shave your crown of your head, or upon this or that day to fast: not that you should believe that God any whit regarded or cared for the same, or that any part thereof were necessary to your salvation, but therefore do I command you 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 does) play the tyrant after this sort: I being God's vicar here on earth, and his only vicegerent, command you to observe, keep and embrace this my commandment, no otherwise than as if God himself by express words did command it, and this under pain of excommunication and deadly sin: then may you say: Be favorable to me Sir Pope: hold me excused: for truly, I mean nothing less than to perform and do that which you so proudly and presumptuously command.

We are bound to be subject to the higher powers and to obey their ordinances, so long as they bind not our consciences: I mean, so long as they impose anything upon us concerning outward and worldly things, indeed although they played the parts of very tyrants toward us. For, to him that takes 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 away our consciences captive, wherein God alone ought to sit and reign, then 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, has power over no further but external and corporal things. But the Pope has not only violently challenged to him and forcibly intruded upon this external power and outward jurisdiction, but also goes about to rake, catch and challenge to him, the spiritual also: whereas in deed he has right to neither of them both. He keeps a great coil, and sets down his lordly commandments, rules, laws and ordinances for apparel, for choice of meats, for colleges, abbeys, priories, bishoprics, and benefices. He stays not here, but goes on further, and coins out of these, both sins, and good works: and therefore Christ cannot abide such a monstrous empire and mean domination. But this external or outward government, whereby the world is ruled, he both likes and allows: for that, it neither usurps nor intermeddles anything with sins, or good works and other spiritual dealings, but deals altogether in external and outward policies: as the maintenance, defense, and fortification of cities, building and making of bridges, appointing and assessing of tributes, receipt 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 (or rather, willingly and of his own accord, not compulsively and forcibly) ought to yield his obedience to such a prince, since he challenges 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 to 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 to him. Noble prince, your charge is in respect of an external principality and empire, look well to that: your authority reaches not to intermeddle with the kingdom of God, it is not lawful for you to encroach upon the same, nor to usurp to yourself that which belongs to him alone, and therefore herein I may not obey you. You cannot well abide, that any other should challenge any right to himself within any of your dominions: indeed, if he should but only pass through the ranks of your watchmen, setting them at nothing, 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 calls here the civil magistrate, only the ordinance of man: and therefore their authority stretches not (as of themselves) to enact and command anything upon the statutes of God and points of our faith.

Servants, be subject to your masters with all fear, not only to the good and courteous, but also to the froward. For this is praiseworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what praise is it, if when you are buffeted for your faults, you take it patiently? But and if when you do well, you suffer wrong and take it patiently, this is acceptable to God.

Saint Peter up to this point has taught us, how we should be subject to the civil magistrate, and what honor we ought to give to the same. In the discourse whereof we have declared, how far it extends, 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 appertains to all. Now, he speaks of such magistracy as appertains 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 a 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 as well as others, having one and the same Word, one Faith, one Baptism, and all other benefits besides, as well 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 has called them to that estate, they ought so to frame and inure themselves in their duties, that they show their subjection and testify their submission to their Masters, honor them, reverence them, be serviceable to them, and carefully look to their dealings and business. Whereupon the Prophet David (Psalm 123), borrowing from them a very apt and proper similitude, signifies thereby how diligently they ought to attend to their Masters and Mistresses. As the eyes of the Servants look to the hands of their Masters: and as the eyes of a Maiden to 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 whatever may please their Master and Mistress. God requires it, and therefore they ought with cheerful and willing minds to do it. That which you thus do 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 needs not to go far to do other works. What your Master commands his Servant, or the Mistress her Maid, that has God commanded to be done by you. Think it not to be the bare commandment of man, although it be uttered and done by man. And therefore you ought not to consider and respect, what manner of Master he is, whom you serve, whether he be good or bad, gentle and courteous, wayward and churlish: but think this rather, whatever manner of master he may 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 requires 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 inculcated 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, except only true Christians, who have their lesson for the same, out of the Gospel. And therefore if you will be the true child of God, frame your mind so to serve your master, as if Christ himself were present, and commanded you every particular charge to do. For so writes Saint Paul (Ephesians 6): Servants, be obedient to them that are your Masters, according to the flesh, with fear and trembling, in singleness of your hearts, as to 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, (Colossians 3): For you serve the Lord Christ. Oh that our Monks and Nuns nowadays 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 has commanded me to hear a Mass, to sing Mattins, 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 washes Dishes and Platters, or why she milks cattle, 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 which no man can well think himself worthy. The prince may think himself a happy man, and highly in God's favor, 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 has commanded: namely, if he punish transgressors and malefactors. But when, alas, indeed, how seldom happens it, that he rightly and lawfully is able thoroughly to execute this his chargeable office? But in this condition and state of servitude, all things are in that sort, that poor Servants certainly know and are thoroughly assured that all the things, which they do at their Masters' commandments, are allowed and accepted before God. For God respects not the baseness and vileness of the work, but regards the heart, that in such vile drudging labors is obedient to him. But it happens and falls out in this case, as in all other matters it usually does: for, look what God commands, that is no man willing to do: but that which men establish and command and not God: that, I say, every one seeks after and follows.

But here will some perhaps say: what if I have such a difficult, 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 to this [reconstructed: gives] a plain answer, in effect as if he should say thus: If you are a Christian, and are desirous to please God, you must not respect how wayward and churlish your master is: but consider rather and ever bear in mind, what the Lord your God commands you. Therefore think this with yourself: well, in this my service I shall serve my Lord Christ: he requires at my hands, that I should be obedient, serviceable, and in each respect dutiful to my master, be he never so difficult, sullen, and unquiet. If God should command you to wipe the shoes of the most errant varlet, or most devilish rakehell in the world, you ought with a cheerful heart, and willing mind to do it: and this work of yours should be both good and laudable before God, and so is any other work whatever, of the like sort, to be accounted right excellent and commendable: for that, God has commanded it. And therefore in this case respect not the person, but consider only the good will and pleasure of God, and what he wills to be done. Your 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 thinks 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 you do it: nothing worse if you delay and omit it. And therefore (says 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, particularly speaks 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 evilly treated, and oftentimes whipped and beaten by their masters, who safely and without any danger of law, when they wished, might kill and put them to death. And therefore it was needful, that such apostles as Saint Peter was, should diligently admonish and comfort them, to be contented dutifully to serve their frowning and wayward masters, and to bear those injuries, with which 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 fares his case. Therefore take up this kind of cross willingly, heartily thanking God for the same: for this is that very true affliction that pleases God. For what should it profit or avail you, if when you are [reconstructed: buffeted], and shrewdly beaten for your deserts, you should boast and brag of suffering the cross? And thereupon it is, that saint Peter here says: If when you do well, you suffer wrong and take it patiently, this is praiseworthy and acceptable to God, that is a true obedience to God, and a pleasing worship. Behold here plainly described and set out to you, those true and excellent works, which you ought to do, and yet we foolish men have set at nothing, and trodden under our feet this good and wholesome doctrine, and in stead 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 are the true and right works, that please God, let us with hands held up to heaven, yield most humble thanks to God for this so great a benefit, and let us heartily and entirely rejoice in the Lord for the same.

For to this you are called: for Christ also suffered for us, leaving us an example, that you 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 judges 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 you were healed. For you were as sheep going astray: but are now returned to the Shepherd and Bishop of your souls.

To this (says Saint Peter) you are called. To what is that? In truth, to suffer persecution, trouble and wrong, even as Christ himself before you has done. As though he should thus further say: If you will be a true follower of Christ, it is not fit, decent, nor agreeable to your profession, when you are injured, to quarrel much, and complain about it, but patiently to bear it, and to take it well in stride — considering how innocently Christ suffered all things for our sakes. He did neither exclaim, neither cried out for vengeance, neither cursed, when he guiltlessly was brought before the Judge — and therefore you must also not here look always to be justly dealt with, but as it were wholly to neglect, and not to care, how impartially and rightly justice in this respect is administered to you — but when you have wrong offered you, say rather to your wrong: I thank God, to this am I called, that I should suffer wrong. For why should I complain, since Christ my Lord and Savior (who was guiltless and innocent every way) complained not? And here has Saint Peter cited certain words, out of the fifty-third 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 you were healed," mentioned also in the same Chapter, verse 5. Christ was so pure, that there was not so much as one evil word in his tongue — he was worthy to have had all honor at their hands, he deserved to be kneeled to, 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 should you be any bit unwilling to suffer persecution and wrong, since you are nothing but sin? You should rather heartily thank God, and highly extol his gracious goodness, who has accounted you worthy to be like to his Christ — and not to complain and mutter, nor to be impatient when you are wronged, seeing that the Lord himself, neither reviled nor threatened again, but earnestly prayed for his enemies. But you will perhaps 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 your heart: although I have not deserved this hard dealing, nor to be thus wrongfully treated, yet will I willingly suffer these things for my Lord God his sake, who being most innocent, was for my sake evilly treated, and most wrongfully dealt with. Commit your cause to God, who is a righteous Judge, and he will abundantly recompense all your sufferings — even as Christ committed his cause to his Father in heaven. Who his own self (says 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 you be a sincere and a true Christian, you must imitate Christ in this point, and be heartily sorry for them that hurt you, praying earnestly for them to 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 you in your body. This if you thoroughly consider, and in heart rightly weigh, you cannot 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 as well as they, a little before led a wicked life, but are now at length turned to Christ, as Saint Peter in the concluding of this Chapter says.

For you were as sheep going astray — but are now returned to the shepherd and bishop of your souls.

And this place also has he taken out of Isaiah, Chapter 53, where he says thus: All we like sheep have gone astray — we have turned every one to his own way. But now says 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 to us his Spirit, feeds us, and so guides and leads us by his Word, that we are now certain and sure of our salvation. Therefore, if you acknowledge and confess that your sins are clean washed and taken away by him, you are his sheep, and he is your Shepherd, and your Bishop. This is the greatest comfort that all Christians have.

Thus have we fully finished two Chapters of this Epistle — wherein Saint Peter has first laid down and plainly taught the sincerity of faith — and secondarily the sincere works of love — and herein also has he treated of two sorts of works — namely as well of those works which we are all bound in generality to show to the magistrate, as also those duties that servants owe to their masters. And what Saint Peter here speaks of servants, the same also appertains to certain other sorts of men — namely, artificers, hirelings, and all sorts of mercenary servants whatever. Now, next he lays down lessons, how man and wife should Christianly live together.