1 Peter — Chapter 3

Likewise let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold your pure conversation, which is with fear. Whose apparel, let it not be outward, with braided hair, and gold put about, or in putting on of apparel. But let the hidden man of the heart, be uncorrupt with a meek and quiet spirit, which is before God a thing much set by. For even after this manner in time past did the holy women, which trusted in God, attired themselves, and were subject to their husbands. As Sara obeyed Abraham, and called him, Sir: whose daughters you are, while you do well, not being afraid of any terror. Likewise you husbands, dwell with them as men of knowledge, giving honor to the woman as to the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. Finally, be you all of one mind: one suffer with another: love as brethren: be pitiful: be courteous, not rendering evil for evil, neither rebuke for rebuke: but contrariwise bless, knowing that you are called to that end, that you should be heirs of blessing. For if any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him avoid evil and do good: let him seek peace, and follow after it. For the eyes of the Lord are over the righteous, and his ears are open to their prayers: and the face of the Lord is upon them that do evil. And who is it that will harm you, if you follow that which is good? Notwithstanding blessed are you, if you suffer for righteousness sake. Indeed, fear not their fear, neither be troubled: but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asks you a reason of the hope that is in you, and that with meekness and reverence, having a good conscience, that when they speak evil of you as of evil doers, they may be ashamed, which slander your good conversation in Christ. For it is better (if the will of God be so) that you suffer for well doing, than for evil doing. For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was made alive in the spirit. By which he also went, and preached to the spirits that are in prison. Which were in time past disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was preparing, wherein few, that is, eight souls were saved in the water. To which also the figure that now saves us, even Baptism agrees (not the putting away of the filth of the flesh, but in that a good conscience makes request to God) by the resurrection of Jesus Christ, which is at the right hand of God, gone into heaven, to whom the angels, and Powers, and Might are subject.

Likewise let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives. While they behold your pure conversation, which is with fear.

Saint Peter in this place, namely speaks of those wives, which in his time had unbelieving husbands: and again, of such faithful husbands, as yet had heathen and ethnic wives. For, it oftentimes happened in those days, that the Apostles preached the Gospel among unbelieving Pagans and Infidels: among whom it was often seen that the one of the parties, to wit, either the husband or the wife, was converted and won to Christ, the other still wallowing and persisting in error. Now, if this charge of wives' subjection and obedience to their husbands, were so strictly commanded then: how much more is it needful and necessary to perform, and show it forth nowadays. The office therefore of a wife, (says Saint Peter) is this, to be loyal and subject to her husband, yes, though he be an Infidel and a Heathen. And here he infers the cause why it is convenient and needful so to do.

That even they which obey not the word, may without the word be won, by the conversation of the wives.

When the husband sees that his wife lives orderly, innocently, and honestly he is thereby moved and provoked to embrace the like Christian faith and godliness. And although, the office of preaching be not committed, nor allowed to women, yet ought they nevertheless, so honestly to demean and behave themselves in manners and conversation, that even thereby they may allure and draw their husbands to faith. We read, that the virtuous matron Monica, mother to Saint Augustine, converted her husband a little before his death, to the faith of Christ: and after that her son Augustine also. But we must note, that this is an external office and outward charge, not to be done of any woman, with intent thereby to be justified. For, by all this obedience shall not a woman be saved. For, even among the heathen Infidels, we may find some wives in each respect very dutiful, serviceable and gentle to their husbands: but that obedience of theirs, reached no farther than to content, serve, and please their husbands. For, so did God ordain and appoint (Genesis 3) when he said to the woman: You shall be subject to your husband, and he shall rule over you: which is one of the punishments, that God there inflicted and laid upon women. But yet this is (as I said before) pertaining to outward conversation, and belongs to the body, not to the Spirit.

Women have here great cause to rejoice, in that, they know, what work to do, to please God withal. For, this is such a great treasure, as a wife can not have a greater, nor more precious: in that, she certainly knows, that when she shows such subjection and obedience to her husband, she highly pleases God therewith, and does that, which to him is right acceptable: then which knowledge and persuasion, what can be tied to her more joyful and gladsome? And therefore, she that is desirous to be a right Christian wife, let her thus think with herself: I will not respect, what manner of person my husband is, with whom I am now coupled in marriage, whether he be Jew or Gentile, good or bad: but I will draw myself to this consideration and respect only, that God has appointed me to be this man's wife, and linked me to him in the bonds of matrimony, and therefore, as I am bound, so will I in all points be subject and obedient to him. This persuasion being once thoroughly settled in her, living in such dutiful obedience, all her works be both acceptable and commendable.

If any be so willful and wayward, whom these reasons do not move, to such a one (doubtless) no other persuasions will be available. By beating, a man shall do no good, if he think thereby to bring his wife to be tractable and dutiful: for in casting out one Devil by beating, he shall be sure to beat in two as bad or worse, as in our common proverb we are wont to say. O that wives thoroughly knew this doctrine, and exhortation of Saint Peter: how happily and blessedly should they live? But our perverse and crooked nature is such, that what God commands, none are willing to follow, but what man's idle brain devises, after that men run headlong. Furthermore, God has willed this commandment of wives' obedient subjection to their husbands, to be so firmly and inviolably observed, that he has granted power and authority to the husbands, to dissolve, undo, disallow, and to make frustrate, and of none effect any vows made by their wives, if they dislike the same: as we read (Numbers 30). And that for none other cause, but to live thereby at home in peace, quietness, and tranquility. And thus much first, of the office and duty of wives toward their husbands: now next the Apostle sets down, how a wife ought to behave herself toward all others.

Whose adorning let it not be outward, as with braided hair, and gold put about, or in putting on of apparel: but let the hidden man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much valued.

This treasure and inward garnishment, we may not think here to be commanded and prescribed only for wives, but the same stretches and ought to be construed, as meant also of men. Here may some ask this question: Whether these sayings of Saint Peter, concerning women's apparel, be strictly commanded or no? We read of Queen Esther, how that she wore a crown of gold on her head, and put on her royal apparel that was very rich, precious, and fitting for a queen (Esther 2 and 5). Judith also adorned herself most bravely and magnificently (Judith 10). But in both places we find it thus explained, that they did it not for any vain delight that they had therein, but rather that they despised, and little esteemed that gorgeous furnishings, which they did wear but for the time, the better to compass and bring about their godly and zealous purposes. The same answer may we make here. That it is the duty of each godly woman, to be in mind so virtuously affected, as that she may wholly despise this gay attire and womanish finery: for if they once link themselves in love therewith, (the nature thereof is such) that they will daily seek more and more to prank themselves, and will keep neither measure, nor order therein, but wantonly and licentiously without end, covet the continual maintenance of such vain and dissolute prodigality.

A Christian woman therefore ought utterly to despise this outward decking, and worldly gallantry: but yet so, that if her husband will have her do so, or any other honest respect require the same, it is to be borne withal, and tolerated. However it is most to be wished, and they are most especially so to frame themselves in their attire and decking, as Saint Peter here teaches them: to wit, to be inwardly garnished, and decked with a mild and gentle spirit. Your finery and furnishings is gay and gallant enough, if you deck and attire yourself, to content and please your husband. Christ requires no such thing [reconstructed: at your hands; he] is highly offended, if you trim yourself to the intent to please the eyes of other men, or because you seek thereby to be dignified and called fair, lovely, or beautiful. But your greatest care ought to be, to carry this precious furnishing, and incomparable garnishment (aforementioned) in your heart, far from all corruption, as Saint Peter says, and to lead a decent, honest, and chaste life.

It is a sure token, that you have very small working of the Spirit in you, if you feel yourself to be much given to this fantastical, worldly and outward finery. For if faith and the Spirit were truly settled within you, you would sooner stamp and tread it under your feet, than to take delight and pleasure therein. And you would say as Esther did (Esther 14): You know, Lord, that I hate and have no delight in this crown which I wear on my head, and that I wear this gorgeous apparel even against my will. If I were not compelled so to do, to please my Lord the king's eye, I would rather tread it under my feet. A wife thus minded, can not herein but be much the dearer and more acceptable to her husband. And therefore Saint Peter wills matrons and wives to set their delight in attiring and garnishing themselves with this inward furnishing, and to be endowed with a meek and quiet spirit, having their hearts void and free from all corruption.

In advising them to be meek and gentle spirited, his meaning is not only, to restrain them from licentious gadding abroad, and other open and outward misdemeanors of the world: but his meaning is, that they should with much more heed and carefulness look to themselves, that their minds inwardly be incorrupt, and that they constantly persevere in a true and sincere faith, not suffering the same any way to be impaired or violated.

And thus it comes to pass, that the heart willingly contains itself within its limited bounds, without breaking out into any disorder, and thinks about how it may please their husband. And such a heart is an exceeding pleasure and acceptable attire before God. If a woman be never so richly appareled in cloth or beaten gold, and garnished all over (even to the foot) with gems and precious stones of price inestimable, this her apparel must needs be very magnificent and sumptuous: but no woman can be any way so richly and bravely attired, as in any respect to be comparable to that invaluable attire of the soul, which before God is a thing much esteemed and set by. Gold and precious stones in the eye of the world are things highly esteemed and of singular price, but before God, they are things filthy, abominable, and of no account. That woman therefore is gorgeously and richly attired before God, who has a quiet and gentle spirit: for seeing that before God it is a thing so highly set by, it cannot but be a thing of singular great excellency and full of majesty. A Christian soul already has whatever Christ himself has: because faith brings together with it all good things. And this is such a precious treasure and rich attire, that no man can sufficiently and according to the worthiness thereof esteem and prize it. For it is highly esteemed and prized by God himself. The persuasion and inculcating of these reasons will be much beneficial, expedient, and forcible to draw women's minds from the desire of this worldly pompous apparel, to which they are by nature otherwise much inclined: and so to bring them in love with this inward garnishing, that they may of themselves willingly loathe and detest all worldly and outward bravery. For it cannot be, that a virtuous Christian woman hearing these things, and inwardly in heart digesting them, but she straightway enters into this consideration with herself: Behold, if this brave attire and sumptuous apparel is nothing at all regarded before God, why should not I also scorn and despise it? But if I must needs wear it, I will do it only, to please my husband thereby, to whom, God himself has expressly commanded me to be obedient. A woman thus minded is truly garnished and decked in her spirit. Now, moreover Saint Peter brings in, the example of holy women, thereby to draw and provoke other women to this Christian purpose and consideration: saying.

For after this manner in times past, did the holy women, which trusted in God attire themselves, and were subject to their husbands. As Sara obeyed Abraham and called him, Lord:

As they attired themselves, so is it meet that you also deck yourselves (for so is his meaning) and to be loyal and obedient to your husbands, as Sara was to Abraham, who called him lord, as in the Scripture it appears (Genesis 18). When as the angel came to Abraham and said to Sara his wife: this time next year you shall bear a son, she laughed and said: After I am grown old, and my lord also, shall I give myself to lust? Which place Saint Peter here fitly remembered and aptly alleged. For Sara would not have called her husband lord, if she had not been subject and obedient to him, and carefully bent to please him. Therefore he afterward says.

Whose daughters you are, while you do well, not being afraid of any terror.

What means he by this admonition? Doubtless this. The nature and disposition of women is for the most part, timorous and fearful of every wagging of a straw, and is easily drawn to shake and tremble at every shadow: which is the cause that there is in that sex such store of magical impostures and superstitious enchantments, which they also teach one another, the number of whom nowadays is grown to be very great. This mischievous practice ought to be far away from every Christian matron: who ought to dwell in such safety of conscience, and to live so void of servile fear, that she should not in such fearful sort run up and down, now seeking help of this enchantress, now of that. But rather so surely to stand upon her guard, that she may boldly and faithfully commit all things to the good disposition of God: not doubting but that all things shall happen to her for the best, and that no harm can betide her. For, being assured and certain of her estate, and that her condition is allowed and liked of God, what cause has she to fear? If her child die, if she herself be touched with any disease, all is for her good: let her refer the case to God, for since she is in that state that is pleasing and acceptable to God, what can she wish better? And let this be taken as spoken to the women: now follows that which concerns men.

Likewise you husbands, dwell with them as men of knowledge, giving honor to the woman as to the weaker vessel, even as they who are heirs together of the grace of life, that your prayers be not interrupted.

The wife (says he) is a vessel and instrument of God: which God uses to this purpose that she should conceive and bring forth children, nourish and bring them up, and govern the house. These be the offices and duties that belong to the wife, who is a vessel and organ of God, created and made for the same purpose: and to which he has made her by a certain natural propensity, apt and inclined. Such an organ and means, must a man have to help him, and therefore says Saint Peter, you husbands ought to dwell with your wives as men of knowledge: and not that you should according to the unruly affections of your own conceits and brains seek to rule over them. Their duties are to frame themselves to fulfill their husbands' commandments, and to seek all ways to please them: but withal, it is the husband's charge again, to deal with his wife by reason, and to handle her gently and courteously, yes yielding something to her, and giving honor to her, as to the weaker vessel of God.

The husband is also the vessel and organ of God, but the woman is the weaker, and that not only in body but also in mind, wherein she is of a weaker and more fearful mold. And therefore you must so handle her and so deal with her, as she may bear it. And herein you must not otherwise frame your dealings, than you would do about any other instruments whatever, that you have need for any purpose to use: as if you would preserve and keep your knife in a good edge, you must beware that you cut no stones with it. But of this point there can not any certain rules be prescribed. God refers that to the discretion and wisdom of each particular man, to use his wife with reason and knowledge: and as the nature, wit, and disposition of every one does require. For you are not allowed to use that power and authority which you have over her, according to the devise of your own sensual fantasy: for you are her husband, because you should help her, keep her, maintain and nourish her, and not to spoil and mar her. Herein therefore (I say) can no certain scope and bounds be limited to a man for circumstance how to rule and govern his wife, but the usage thereof is referred to every particular man's discreet dealing and wise government.

After this sort we are likewise taught, as touching the husbands, what dealings are fit and decent for them, and what behavior they are to use, agreeable to God's good will and pleasure: To wit, that they should dwell with their wives, and jointly with them seek to get both their livings, help to maintain and comfort one the other, and to use themselves the one to the other, gently and courteously. And although all things in household matters, at all times be not handled accordingly as you would have them, but many times contrary to your mind and appointment, yet must you remember that you are a man, and of more wit, reason, and perfection than a woman: And therefore the defects and mishaps, growing through your wife's weakness and imperfection, you are by reason to amend and bear with: And what any way is wanting in her, you are to supply: Yes, sometimes you must wink at matters, and seem not to know all things: sometimes to yield a little, many times to forgive and pardon things amiss, and each way to give to your wife her due honor.

This honor (I know not how) many have after various sorts interpreted. Some think it to be meant, that a man should provide for his wife convenient food and clothing, and so cherish and keep her: Some others would have it to signify the lovely benevolence, that is and ought to be between married folks. In my opinion, the interpretation of this place, is thus much in meaning, that the husband should so account of his wife, and so use her, as a Christian vessel, and the organ or instrument of God. For they ought both, so to frame and dispose their lives, that the wife must obey, love, and honor her husband: and again, the husband is to give to his wife that honor, that is due to her. If they can frame themselves after this sort, they should live in most amiable peace and love together, and all things would go well with them, whereas otherwise, if this knowledge and mutual zeal is wanting, all things in their married estate are loathsome, tedious, cumbersome, and full of grief. And from here it comes, that such couples (I mean such husbands and such wives) as marry together, for no other cause, but for wanton pleasure only, thinking so still to live in lascivious delights, and sensual appetites, find nothing in their marriage, but irksome grief, and very torment of mind. But if they would have regard, and respect to the work and will of God, and there direct all their reasons and accounts, they should live a right Christian life in their married estate, and far otherwise than the pagans and heathens do, who are utterly ignorant of the good will and purpose of God in this behalf.

As they who are heirs together of the grace of life.

The husband ought not only to mark and consider that his wife is a weak creature, and easy to offend, and there to stay: But this rather is required of him, that he have special regard to this, that she is baptized into the faith of Christ, and that she is possessed of all those good things in Christ, which he himself is inheritable to. For according to our inner man, we are all equal and alike, and there is no difference between a man and a woman: But outwardly, God requires that the man be the head and govern: and the woman to be subject and obedient.

That your prayers be not interrupted.

What does Saint Peter mean by these words: Forsooth even this: that if we will not direct our doings herein, by this rule of reason, but deal sensually, roughly, self-willedly, unreasonably, unquietly, and waywardly, and (as men that will never be pleased) look to have every thing to fall out exactly, according to our own willful devices: We may not think but that the wife also, has her diseases and imperfections, and so shall the one never please nor content the other, nor greatly care the one for the other: the one never yield an inch to the other, never pardon and forget any thing the one to the other: Nor the one to like well of that, which is done by the other, or of the one to the other: and in these outrageous quarrels, how can they pray, and say: Forgive us our trespasses, as we forgive them that trespass against us. By this prayer, we must fight against the Devil, and therefore it behooves us to agree among ourselves. These are those true and most excellent good works, that herein we are required to follow and put in practice. Which if they were thoroughly inculcated, and preached to us, and that we effectually and entirely would acknowledge and remember them, we should have all things at home in most quiet case, and peaceable tranquility. Until now we have heard how a Christian man ought to use, and behave himself in various vocations and kinds of life: and privately also one with another. Now, he will teach us, how all manner of men generally are to behave themselves in a Christian way one to another, and what comely conversation outwardly they are to use.

Finally, be you all of one mind: suffer one with another: love as brothers: be pitiful: be courteous:

All that he here says, carries no other meaning, but that we should love one another. For that which the Scripture elsewhere comprehends in few words, is here somewhat at large paraphrased and expounded. The meaning therefore of Saint Peter here is, as though he should say: This is the sum of all that can be commanded and prescribed, concerning your outward conversation, that you be all endued with one mind, affected alike, and linked in heart and judgment alike, that whatever seems right and good to one, may similarly be so thought and deemed of others.

We cannot all of us do one and the self same work: every one must work for himself, and in that vocation wherein it has pleased God to place him. The husband's charge is not as the wife's, nor the servant's office as the master's, and so of others. It is too too foolish and ridiculous, that some of our masterful leaders have taught, how that we must all do the same things, and work the same works. Of this stamp are those dreaming Poplings, that are still beating into our heads, their lying legends of saints, preaching there to us, that this holy saint did this, and that holy saint did that: inferring thereupon, that we also must do the same. Doubtless, Abraham when he would have sacrificed his son Isaac, being so particularly commanded to do by God, did therein a most excellent and worthy act: but when the Gentiles and other nations would imitate his dealing therein, without any express commandment of God, and sacrifice their children: that dealing of theirs was abominable before God. So did Solomon most godly and well, in building a temple to the Lord, for the which God most liberally recompensed him: now thereupon suddenly start up our blind foolish and prattling buzzards, who teach us that we also must build churches and chapels, whereas in truth, there is no such thing commanded to us of God. And hereupon it comes to pass, that whereas we ought among ourselves to have all one mind, and one judgment, but diverse works, the case is turned clean upside down: and we all seek to do one self same work, and to have disagreeing judgments, and contrary minds: which is flatly repugnant to the Gospel.

All men are now therefore to be taught, that it is required at all our hands, that we should think all one thing, be all of one judgment and like affection, but yet that we must work diversely: that we have one heart, but yet many hands. We must not all follow one and the same work, but every one must exercise his own work: for otherwise we could not persevere and continue, in one mind and one heart. That which is outward, must needs be diverse: so that every one must abide in that, which he is commanded to, and to which he is called. This is a true and sound doctrine for this life, and needful of all men to be thoroughly known, and effectually practiced: for the Devil is most busy in this point, yea, and has already in many brought his purpose to pass, that few men continue in the function particularly incumbent to them, but blindly run on, and seek to discharge their own particular offices by the works of others: whereupon there has grown among us much jarring disagreement: Monks snapping at priests, and priests kicking at monks, and every several profession of life, spiting another. For every one would have his own profession and trade, to be accounted best, and thereupon has grown up such a table of sundry professed religions, one seeking to be had in estimation before another. Thus the Augustine Friars sought to outcountenance, and deface the Preaching Friars: and the Carthusians still grunted against the Minorites: so that they are all grown to be several and distinct sects, and in no profession or trade of life has there been less agreement, than among these holy religious orders, for so (saving your reverence), they must be termed.

But if one should preach to them, that no work before God excels another, but that all things by faith are made equal, that our hearts should continue uniform, and that we all should be alike minded: or if one should say: This order or profession wherein the bishop lives, is before God of no more acceptance, than the order of life wherein the poor layman lives: or that the kind of life that a nun has professed, is no better than the state of a married woman, and so of the rest: I am sure, they cannot abide to hear it: for every one strives to be accounted of greater excellence than another. What? (will they say) how can it be, but that this strict and austere trade of life, which we have vowed and professed, must needs be much better and more excellent, than the plain profession of the laity?

Therefore to be of one mind and of one judgment, signifies that every one should so think of his own work and profession, as of another man's: so that he accounts and thinks the married state to be as good, as the vowed state of chastity and virginity: and that all things are equal before God, who judges according to the heart and faith, and not according to the persons or outward works. And therefore we ought so to judge as God himself judges, that is, that we must have all one mind and one judgment, that unity and concord may flourish and remain in the world: that our hearts may continue undivided, and not be drawn asunder for these outward matters: so that we are to deem, allow, and think well of the work that any other does, so long as the same is not of itself, sin.

Of this concord speaks Saint Paul (2 Corinthians 11), where he says thus: I fear, lest as the serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity that is in Christ: which is as much to say, as, I fear lest the Devil likewise deceive you, and draw your simple hearts and agreeing minds into division and discord. Likewise (Philippians 4): The peace of God which passes all understanding, preserve your hearts and minds in Christ Jesus. And why is the Apostle so careful for our hearts and minds? Truly because thereupon all other things do depend.

For if I once fall into a reprobate sense, and be possessed with a perverse understanding, I make a general shipwreck of all together. As if I be a Monk, and therein fully persuade myself, that my works are more regarded and esteemed before God, than other men's: and should say: I thank you O God, that I am become a Monk: my profession is far better than the common state of married life: thereupon immediately necessarily arises a swelling arrogance of the mind: and a vain puffing up of the heart cannot but be there, where I seem in my own eyes to be more just and righteous than others be, and in respect of myself despise other men. By which means I willfully beguile myself: for there is no married woman living in the true and sincere faith of Christ, but is much more esteemed before God, than I with my lousy profession and witless vow. Therefore when we acknowledge and assuredly know that faith brings with it all things that be expedient and needful for a Christian man to have, then are we all of one mind, heart and judgment, without making any difference of works, or preferring one before another.

Think therefore that this place of Saint Peter is not to be understood of any external mind, but of a spiritual and internal judgment in things, and such as before God are highly set by: that life and doctrine may uniformly agree together, and that the same thing that seems good to another, may seem also good to us, and also that that may be liking and pleasant to another, that is liked and pleasant to us, as before has been declared. This heart and this mind have they that be right Christians, and this ought they with all care and diligence to look to, that by no means it fail according to Saint Paul's exhortation. For as soon as the Devil by his malice overthrows this heart and this mind: immediately is the bond of true unity broken asunder, and all things at once come to an utter confusion.

One suffer with another:

Let every one have a care for another: let the necessity of your neighbor no less move your heart, than if the case were your own: indeed think it to pertain to you: And when he has sustained any hindrance, loss or mischance, do not you rejoice at it, neither thus think with yourself: It is well enough: if some worse thing had happened to him, he has well deserved it. For where charity is, there is so much and so great care for the state of our neighbor, that if any mishap befall to him, it should no less pierce our hearts, than if it had chanced to ourselves.

Love as Brethren:

Let every one account another as his own brother: which how to be understood, is very easy, for even nature herself teaches us. We see that they which be natural born brethren, live in a nearer bond of love, and are more careful, zealous, willing and ready one to assist another, than any other friends be. The same must we now do, being all brethren together by Baptism, insomuch that our very parents after our baptism, are to us in the place and stead of brethren, for that we have the same gifts, graces and benefits at Christ's hand by faith, which they have.

Be pitiful one to another.

The Greeks in this one word ([illegible]) comprehend all this sentence: which to express again in one word in Latin, we must be driven to call it Viscerosi. And I know not how better to interpret and explain it, than by a comparison or similitude. Behold and mark how a father or mother is affected toward their child: that if a mother see her infant to suffer any extremity or want, her heart and bowels yearn within her. And from there is this form or phrase of speaking borrowed, which is very usual and often in the Scriptures. One history thereof we have in (1 Kings 3), where it is declared, how two women contended before King Solomon, for a young infant, whose it should be, for either of them laid claim to it. The King therefore purposing to try out which of them was the right mother of the child, could devise no better way to bolt out the truth, than by nature itself: by which policy he tried out the matter. For he said to the women: You say that the living child is yours, and she says, it is hers: Bring me therefore here a sword, and divide the infant in twain, and give the one half to the one, and the other half to the other. By which wise policy, he found out which was the true mother of the child. For the Scripture in the same place records, that immediately the bowels of her compassion were moved in love toward her child: and that she cried out and said: Oh my Lord, not so, but let her rather have the whole child, and stay him not. Whereupon the King presently gave judgment, and said: This is the true mother of the child, deliver him to her. From here may we gather the very true sense of this word, here delivered to us by Saint Peter, to signify an entire compassion and most hearty affection. And that we should be no otherwise mutually affected one toward another, than they that are natural brethren by blood: that every one's whole heart, marrow, veins and all the powers of our mind and body be totally moved with compassion at the mishaps of another: and that we ought to bear such a zealous, mutual, hearty and motherly affection one toward another, that if anything with them miscarry, it should even pierce us (as it were) to the death. Such a mind ought one Christian to bear toward another. But I fear, there are but a very few to be found, which so entirely with their heart love their neighbor, and that are so moved with compassion over the necessities and wants of others, as a mother is over her babe that she bore in her womb.

Be courteous.

Use your conversation so gently and amiably one toward another in these outward things of the world, that every one not only accounts the things which happen to another, to appertain also to himself: even as parents are wont to do, who make no less reckoning of that which is their children's than of their own: but also that every one use loving and courteous conversation with his neighbor. For there are some so wayward, churlish, crabbed and unreasonable, that every one almost is unwilling to have any dealing or use any company or conference with them. And so it comes to pass that such persons commonly are suspicious and easily drawn to wrath and anger, so that none will willingly deal with them. But they are truly courteous, friendly, favorable, sincere and amiable, which construe all things to the best, are of nature nothing suspicious, and are not easily moved to anger and wrath, but can take well in worth whatever is done to them.

Behold now and look into the Gospel, and there shall you find Christ depicted and set out after this manner, in whom we may behold and see most evidently all these virtues singularly abiding. The Pharisees tempted him after sundry sorts, now one way and now another, to entrap and catch him at advantage, and yet is not he a whit therewith moved. And although his Apostles now and then stumbled and did amiss and foolishly, yet never did he roughly and hardly check them, but used always a mild and courteous leniency toward them, assuring and drawing them to him, to the intent to make them the gladder and willinger with all their hearts to live with him, and to have a great pleasure in adhering and cleaving to his company.

The same kind of loving affection we commonly see to be among tried friends and faithful companions, where there are two or three that are sincerely affected in mind one toward another: if one of them make a fault, the other takes it well in worth, and gently bears with it.

This example somewhat confirms this sentence and admonishment of Saint Peter, but not wholly expresses the full meaning thereof. For the friendliness and courtesy that is here spoken of, ought indifferently to be extended and shown to all men.

Here you see the very nature of sincere and true love, and what a perfect, gracious and favorable people, Christians are. The angels lead this manner of life among themselves in heaven: which kind of life we ought also to practice, and lead here on earth: but the number among whom the same is to be found, is very rare and scant. As Saint Peter therefore has taught husbands, and wives, menservants, and womenservants, so to frame and lead their lives, as that each one should look to his own charge and function, and carefully apply his own peculiar vocation: so wills he likewise the same practice and order, to be put in use in our common dealings among ourselves.

Now, the only works, to which Saint Peter here would have us earnestly and zealously give ourselves, are these: to be sorry at the harms and misfortunes of our brethren, to be fervent in brotherly love, to have our very bowels thoroughly enflamed with the love of them, and to show ourselves ready, willing, tractable, and fit to love, and to be loved of all men.

Here is never a word mentioned of any of those flim-flam toys, and frivolous devices that have heretofore very devoutly been preached, or rather prated on to us. He does not here say, Build an abbey or a nunnery, give some maintenance for an ordinary mass, take the holy order of priesthood upon you, profess yourself a monk, wear a cowl, vow chastity or any such like. But he says thus: Look that you are mild, gentle, and courteous. These are the true good works indeed, yes, rather the golden deeds, the pearls and the precious stones, wherewith God is singularly delighted.

But as this doctrine is a perfect, Christian, and right wholesome doctrine: so can not the Devil any way abide it. For this doctrine once prevailing, would quickly overthrow and subvert his Kingdom: and therefore he seeks all the ways that he can to deface and extinguish it, by stirring up these pompous Popes, and mumping monks to yell and [reconstructed: bawl], to ban and curse, and malapertly to affirm, that whoever he be, that speaks against any of their doings, speaks by the very instinct, suggestion and procurement of the Devil himself. But little know they, the use of these [reconstructed: needful] and necessary good works, whereof Saint Peter here speaks: namely, brotherly love, being entirely and in the bowels of unfeigned sincerity, meant and exercised with all friendliness, courtesy, and sweetness. For if these are [illegible], (as needs they must confess them to be) then are they much to blame, and to be accounted as impudent liars, in presuming and affirming their own dregs and devices, to be most worthy to be preferred. It is to be wondered at, how such gross and palpable blindness could sink into men's hearts. Thomas Aquinas, [reconstructed: one] of their most reverend cowled Rabbis, impudently avouched, that the orders of Popes and monks, far surpassed the common state of the simple laity. Which most impious, shameless, and lying assertions, were afterward by the schoolmen ratified and allowed: and they only that were the professors thereof, invested with the title, dignity, and name of right reverend doctors: and afterward the Pope with the ruffianly route of his carnal cardinals and adherents, canonized and calendared them for holy saints.

Abandoning therefore, and rejecting all other doctrines, I wish you to embrace, and firmly to stick to this. Christ himself and his Apostles have taught so. If you will therefore do those works that of all others are best, and take that profession upon you, that of all others is most holy, embrace faith and charity: and detest that gross impudence of these Popelings, which affirm and vaunt their profession to surpass either faith or charity. For if their vowed profession were of such worthiness, that it excelled faith, it must also excel the word of God: and if it excels the word of God, it must needs follow, that it excels and surpasses God himself. And here we see, that Saint Paul wrote very truly in saying (2 Thessalonians 2) that Antichrist should exalt himself against all that is called God. Finally, [illegible] thus to judge all these matters: wherever love, mildness, and courtesy are wanting, there doubtless all other works are damnable. We see therefore how plainly and fully Saint Peter has here set down to us, how we ought to frame ourselves to live a Christian life, even in our outward conversation: having before, with no less excellence and skill declared, how our inner life should be framed toward God. Therefore this epistle is fully fraught with a store of much godly and wholesome doctrine, and therefore to be accounted as golden, and among the best and most excellent epistles that are.

Not rendering evil for evil, neither rebuke for rebuke, but contrariwise bless, knowing that you are to this end called, that you should be heirs of blessing.

Yet he continues his exposition of love more at large, instructing us further how we should behave ourselves toward them, that hurt and persecute us. The meaning of the Apostle is this: when they persecute, trouble, molest and hurt you, do not you the like again to them, but for the evil that they do to you, give good to them again. When they revile and slander you, take heed that you do not the like to them, but contrariwise bless them, pray for them, and wish well to them. And this is a most excellent point and office of love: but O Lord, how few is the number of such Christians? But why must we not render evil for evil, but contrariwise good for evil? Doubtless (says he) because you are called to this end, that you should be heirs of blessing. Which ought both to admonish and to invite, and allure you to this.

In the Scripture, we Christians are called a blessed people, blessed even by God himself. For God said to Abraham (Genesis 12): In your seed shall all nations of the earth be blessed. Seeing therefore that God has so bountifully poured this blessing upon us, that he might take away from us all the curse and malediction, which we had drawn from our first parents, and which Moses denounced to all those that did not believe, it is very meet and requisite, that we being thus graciously blessed, should so use and behave ourselves in each respect, as that this may be said and verified on us: behold, this is a blessed people. And therefore Saint Peter's meaning herein is, as though he should have said: Consider with yourselves and behold, God has infused and bestowed this his gracious favor upon you, to take away all curse and malediction from you, and has not imputed nor laid to your charge the blasphemy, with which you have dishonored him, neither has he for the same punished you, as you have well deserved: but contrariwise has most liberally and frankly bestowed the riches of his grace and benediction upon you: who in respect of your continual blasphemy, were worthy of all manner of malediction and curse: for where steadfast faith is lacking, there can the heart no otherwise do, but still curse and blaspheme God. Now therefore endeavor yourselves, so to deal with others, as it has been dealt with you. Curse not, revile not, but do good and speak well, indeed, although others rail on you, and speak all manner of evil against you, and patiently suffer when injury and wrong is offered to you. And now he brings a place out of Psalm 34, where the prophet David says thus:

For if any man long after life, and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

He that would enjoy a pleasant and delightful life, and not die the death but see good days, that all things may prosper and go well with him, let him refrain his tongue from speaking evil, and that not only against his friends, which is a most vile quality, and resembling the nature of very serpents and vipers: but his meaning is thus much more: let him carry about with him an honest and good-meaning mind, let him refrain his tongue from speaking any harm even against his enemies, yea, when he is thereto provoked, and has great cause ministered to him, to revile and speak amiss. Yea, let him restrain his lips also (says he) that they utter no guile. For there are not a few, which outwardly in mouth speak well, and bid their neighbor friendly Good morning, which inwardly in heart think crabbedly and spitefully: even wishing them at the Devil. These men are they that have no right nor interest in the inheritance of blessing. They are evil fruits of an evil tree. And thus does Saint Peter aptly refer the place which he alleged concerning works, to the root inwardly, namely to the heart. And this is the very true and proper interpretation hereof. There follows also afterward in the before-alleged place of the Psalmist these words.

Let him shun evil and do good. Let him seek peace, and follow after it.

The world thinks the best way to purchase this peace, is to require wrong with wrong, and one displeasure with another. But this is not the right way to attain to it. For there was never yet any king, that by this means could win peace at his enemies' hands. The Roman Empire grew to such might and majesty, that it subdued and overthrew all that withstood it: and yet could it never retain the people that were subject to them, in their due obedience. And therefore this course and order of repressing our enemies with force, is not the best way to purchase and confirm steadfast peace among us. For if we overcome and suppress one enemy, there will arise up ten, indeed twenty, till we ourselves are brought to confusion.

But he takes the right and orderly way to seek after peace, and shall surely find it, which refrains his tongue, eschews evil, and renders good for ill. This is another manner of way than the world takes or has skill of. Now, to decline from evil and to do good, signifies to refrain either from hearing or speaking any words of spite and malice, and not to seek requital of injuries. Seek after peace this way, and you shall be sure to find it. For when your enemy has served his own mind and fully satisfied his angry humor in doing what he can against you: if you again reply not against him with bitter and biting words, neither storm and fret at his injuries, you shall overthrow him in his own turn, and get the upper hand of him in the sway of his own maliciousness. For in this sort did Christ overcome his enemies upon the cross, and not with any sword or material weapon: requital of one injury with another, and one shrewd turn with another increases fury and sets parties at further jar than they were before: whereas patience and sufferance procures quietness and ease. But some will say: how can this so be? It stands not with manhood, neither can flesh and blood abide so to deal. I confess, it is more than is simply in man thus to do, but being assisted with supernal grace, and thus patiently tolerating injuries without desire of actual revenge, you shall be sure to speed as this next sentence purports: namely,

For the eyes of the Lord are over the righteous, and his ears are open to their prayers: and the face of the Lord is upon them that do evil.

If you yourself seek not private revenge, neither recompense evil for evil, there sits one in the heavens, even the Lord, who cannot abide to see his servants take wrong: and therefore they have the best and the justest cause which strike not again, neither seek revenge. God himself cares and respects them, and their prayers sound in his ears. He is our protector, aider and maintainer, he is our guardian and overseer, he will not be unmindful of us, neither can we slide out of his sight, for his eyes are always upon us. And this is it that ought to erect and stir up our courage, and to persuade and provoke every Christian patiently to suffer all manner of injury without requiring one evil with another. For all I consider the matter with myself aright, I must thus think, that the soul of that man which hurts me, (without earnest repentance) shall be in endless torments in hell. And there upon a Christian heart cannot choose but thus burst out in hearty and zealous prayer to God and say: most loving and gracious Father, forasmuch as this man has so horribly incurred your displeasure, and so miserably thereby thrown himself into the danger of hell fire? I humbly pray and beseech you, that you would pardon and forgive him this his fault: and so do to him as you have done to me, in delivering me from this your heavy wrath and anger. For as he has his eyes ever readily bent and with favor most graciously beholding them that be good: so looks he with a stern and frowning countenance upon them that be evil. We therefore which know, that he favorably and graciously looks upon us: but upon them angrily, frowningly and with indignation: ought to pity their woeful case and to be thoroughly sorry for their miserable estates, and heartily to pray for them.

And who is it that will harm you, if you follow that which is good?

When we follow that which is good, and recompense not evil for evil, but rather most courteously and with the very bowels of tender affection embrace and love all men, there is none that can do us any harm. For although they should take from us our wealth, our name and body, yet are we not in any point harmed, because we possess such abundant store of good things: to which, the things taken from us, can by no means and in no respect be compared. They that persecute and seek after us to do us harm, have no goods at all, saving only these lame, momentary, imperfect and transitory trash of the world, and shall afterward if they continue in impenitence, be cast into hell fire, there for ever to be tormented. But our goods are eternal and incorruptible, although we suffer a little loss of these worldly and temporal goods.

Notwithstanding, blessed are you, if you suffer for righteousness sake.

He not only says that no man shall be able any whit to harm you, if you suffer anything for God's sake: but he further adds blessed are you for the same: so that you have great cause of rejoicing, if you so be afflicted. For so says Christ (Matthew 5): Blessed are you when men revile you and persecute you and say all manner of evil against you for my sake, falsely: Rejoice and be glad. He that rightly and thoroughly weighs these words, and considers that the Lord himself speaks them, and that so lovingly and so comfortably, how should he but constantly stand to his tackling, and patiently abide all that can or may happen? Again, they that in these words feel no comfort and inward consolation, cannot but be void and utterly without all strength, joy and comfort.

Indeed, fear not their fear, neither be troubled: But sanctify the Lord God in your hearts:

This place again has Saint Peter cited out of the Prophet Isaiah, where he has these words: Fear not their fear, neither be afraid of them: but sanctify God in your hearts, and let him be your fear, and let him be your dread, etc. (Isaiah 8). Here we have a very great protection and refuge, so that we may boldly repose ourselves in safety, and be assured that none shall harm us. Let the world terrify, and rage, threaten and menace never so tyrannously, yet shall their terror come to an end, whereas our joy and consolation shall be endless. And therefore we ought not to fear the world anything at all, but rather to be valiantly minded and constantly encouraged against it: but before God to humble ourselves and to fear with all reverence.

And what does Saint Peter mean, in bidding us to sanctify the Lord God? How can we sanctify him, of whom we must be sanctified? I answer, that we after this sort pray, Hallowed (or sanctified) be your name: for it is our duties to sanctify his name: whereas (notwithstanding) he himself sanctifies his own name. Therefore, Saint Peter is thus to be understood: Sanctify the Lord God in your hearts, that is, whatever it shall please God to lay upon us, whether it seem to us good or bad, pleasant or grievous, honorable or ignominious, lucky or unlucky, it is our parts and duties, not only to embrace and take the same in good part, as things sent to us for our furtherance and benefit, but also to account the same as holy, and thereupon to say: This that I now receive from the Lord's hand, is a thing so precious and holy, that I am not worthy to be partaker thereof. So says the Prophet David (Psalm 145): The Lord is just in all his ways, and holy in all his works. When therefore in these things I thus glorify God, and repute his works as precious and holy, I do thereby sanctify him in my heart. But those fellows that dwell so much upon the points of the law, that they think God to be not righteous, but that he does them wrong: and that he is asleep and neither will maintain his own justice and righteousness, nor yet repulse wrong and injury done to him, these fellows (I say) dishonor God, in thus deeming him to be neither just nor holy. But he that is a true Christian, must entirely ascribe all justice to God, and to himself (as truth it is) all injustice: to acknowledge God ever holy, and himself profane: and sincerely to profess and confess that God is in all his doings most just and holy. This heartfelt acknowledgment he requires at the hands of every one of us. And we read in Daniel 9: O Lord God, just and true are your judgments which you have done to us, for we have sinned and committed iniquity, and have done wickedly, yes we have rebelled, and have departed from your precepts and from your judgments: and therefore to you O Lord belongs righteousness, honor and glory, but to us open shame and confusion. To conclude, when any calamity or mishap (as it is commonly taken) befalls us, let us heartily thank God and bless his holy name for it, and that is what Saint Peter and Isaiah do here call, the right sanctifying of the Lord our God.

Notwithstanding, it is not hereby required at our hands, to say, that he which has harmed us, has done therein well and justly. For the judgment that is between God and you, is of a far other sort, than the judgment between you and me. I may foster and nourish in my heart, hatred, evil lusts, and dissolute desires, wherein I nothing at all hinder or harm you: as you likewise hurt not me in that which you do: but yet before God I am unjust and have deserved sharp punishment: and therefore if he punish me for the sin, he deals justly with me and does me no wrong, for I have deserved it. If he does not punish me but pardon my trespass and offence, yet he does therein justly, for always and in all things justice and righteousness is to be ascribed to him: albeit hereupon it follows not, but that he does unjustly which persecutes me. For although I have grievously sinned and am guilty of heinous offences before the Majesty of God, yet have I not thereby wronged him, that without cause persecutes me. Therefore when God gives leave to the Devil and evil persons to have power to work any harm to you, and to afflict you, having done no harm to them: know this, that God uses them as executioners of his justice: that you may thereby learn, that godless persons and wrongful practices, are to the godly, things both good, expedient and profitable.

For so we read, in Ezekiel 29, of King Nebuchadnezzar, where the Lord by his Prophet says: Do you not know that he is my servant, and served a great service for me. And then he further says: Behold, I will give him a reward, for I have not as yet recompensed him, for the labor and service that he did for me. I will give to him, the land of Egypt for his labor, and it shall be the wages for his army, for he served against it, and they wrought for me, says the Lord God. This King had neither right, nor authority over the Egyptians, but God had both: and therefore it pleased him, by this King and his army, as by his instruments, to take punishment on them. And in this sort also are evil and graceless persons the servants of God, and serve him: because they should not be fed at his hand freely and freely, without doing something for their living. For God commonly feeds and pampers them full of these temporal pleasures, and worldly delights: in exchange for which he uses their ministry and service, to work his will, and that they should butcherly persecute his Saints. Which purpose of God, because these bloody wolves by their fleshly reason, can not look into: they thereby bury themselves in this error, that they think themselves to deal therein very well and godly. Whereas in fact they are in this present world, only rewarded with wealth, prosperity, pomp, dignities, revenues, jurisdictions and lordships: and that for no other cause, but for that they be God's hangmen and executioners, to persecute the godly Christians. And therefore if you patiently suffer, and sanctify God in your dealings, yielding to him thanks for all things, whatever it pleases him to send to you, there is no doubt but all goes well with you, for he will never fail them that unfeignedly trust in him, but will assuredly throw and cast your persecutors (except they earnestly repent) into hell fire, there to be perpetually tormented even for the wrongs that they have done to you: whereas you he will mercifully receive into endless bliss and felicity. And therefore be contented to let him judge and requite: for of him shall every one receive, according to his deserts.

An example of this we have in the holy man Job, who after all his goods were consumed, his cattle taken away, his children slain, and all that he had wasted, broke out into no worse words than these: The Lord has given, and the Lord has taken away again; even as it has pleased the Lord, so is it come to pass — blessed be the name of the Lord (Job 1). And when his wife came to him, mocking and scorning him, saying: What do you mean? What do you get by this your uprightness? Blaspheme God and die. But he said to her, You speak like a foolish woman — what? Shall we receive good at the hand of God, and not receive evil? Therefore, even as it has pleased him, so is it come to pass: as the Lord has given (says he) so has he taken away again. It was not God that gave, and the Devil that took away — but yet the Devil was the means or instrument whereby all this was done; but he did it none otherwise than as a minister or tormentor appointed to that end by God. This man rightly sanctified God; therefore God also highly commended him and wonderfully enriched and dignified him.

And be ready always to give an answer to every man that asks you a reason of the hope that is in you, and that with meekness and reverence,

We must needs confess that Saint Peter writes these words to all Christians in general — as well to Popes and Popish Clergy as to the Laity, to women as well as to men, to young as well as to old, of whatever state, sex, or condition they be — willing every one that professes Christianity, without any exception, to hold fast the sure groundwork of their faith, whereby they may at all times be able to yield a reason of the same, and to answer for it, when and wherever occasion requires. The Laity until now has been debarred and prohibited from reading the Scriptures; in which practice the Devil used a marvelous subtle device to terrify, abash, wean, and estrange men from the Scriptures, wherein (the more to be lamented) he prevailed and attained to the very end and pitch of his first conceived drift. For thus thought he with himself: If I may once bring to pass that the Laity may not read the Scriptures, I doubt not but within a while I shall drive the Popes themselves from the Scriptures also, to the study of Aristotle and of the Schoolmen. Whereby it shall come to pass that, before it be long, they shall babble and prate on nothing so much as their own dreaming devices, and make a religion of their own foolish and absurd fantasies. And as for the Laity, they shall be driven to have no other instruction but what it shall please the Clergy to tattle and preach to them. For if it were otherwise, and that the Laity also might be suffered to read the Scriptures, then should the Popes also themselves be driven to apply the Scriptures, lest they should be justly reprehended of the Laity, and their falsehood and forgery detected. But mark these words of Saint Peter, thus generally spoken to us all: that we should all be ready to yield an account and reason of our faith. When you die, it is neither I, nor yet the Pope, that is able to help you, if you stand not upon a sure foundation of the hope that is in you — or if you should have nothing to say, but that you believe and will believe, as the Councils, as the Pope, and as your forefathers have believed. For the Devil will by and by reply against you, and say: What if they have erred? — whereby he will drive you to have never a word to say, and so drag you into Hell. And therefore it stands upon us to be certainly persuaded and grounded in those things which we believe, namely, that the Word of God is not that which the Pope, or which our holy Fathers do either believe or say. For we must not depend upon, nor trust to any person whatever, but only upon the very express and only Word of God.

And therefore when you are rebuked, reprehended, or (as though you were a heretic) demanded any questions concerning your faith, or why you believe that by faith only you shall be saved — let your answer be thus: Because I have the express Word of God for my warrant, and evident texts of the Scriptures that so teaches me, as namely, Saint Paul (Romans 1): The just shall live by his faith. And again, the words before cited by Saint Paul out of Isaiah Chapter 28, as touching the living Stone Christ, where he says: He that believes on him shall never be confounded. These sure grounds do I stick to, and in so doing I am certain and sure that I cannot be deceived. But if you will willfully (as many foolish-minded persons use) say: Sir, we will rely and adhere to whatever the General Council in this or that point shall define and determine, and whatever is there concluded we will stand by and maintain — I tell you, whoever you be that so says, you are a forlorn person and in a most miserable case. Let this rather be your saying: What is it to me what either this man or that man either believes or decrees? For if he brings not the sincere and true Word of God wherewith to direct and persuade me, I will neither hear him nor believe him.

Perhaps you will say: All things are now so perplexed and so intricate that no man certainly knows what to believe, and therefore we must stay until such time as it be concluded what we must observe and what we must follow. I say again, that if you dwell upon that point, you shall in the meantime go straight to the Devil. For when you are come to the last moment of life, and see you must die, and yet know not what you are bound to believe, then can you neither be helped and relieved by me, nor yet by any other. And therefore it behooves you to know perfectly what you are to believe, and not herein to depend upon the determination and appointment of any other man — but firmly and steadfastly to cleave to the Word of God, if so be that you desire to escape the pains of hell.

It shall also be very expedient and necessary for such as are unlearned, perfectly to learn, and faithfully to bear in memory some plain and evident places of Scripture, and some such certain and infallible sentences, whereon as upon a foundation they may lean and trust. Among these this may be one, where the Lord said to Abraham (Genesis 12): In your Seed shall all nations of the earth be blessed. This place being firmly fixed in memory, your surest anchor-hold and state is steadfastly to believe it, and strongly to rely on it with this persuasion in yourself. Behold, although the Pope and all his Cardinals and all Councils maintained the contrary, and would affirm anything otherwise than is here set down, yet will I immovably confess and stick to this, because I certainly know this to be the Word of God, which abides fast for ever, and can never deceive me. Nothing can be blessed but through this Seed. And to be blessed is nothing else but to be freed and delivered from all curse, that is, from sin, death and hell. Whereupon it necessarily follows, that he who is not blessed by and through this Seed, is a damned soul and a member of Satan: and that therefore our own works and merits are nothing at all available to us toward our salvation.

The very same thing is [reconstructed: meant by] that aforementioned place of Saint Peter: He that believes in that Stone, shall not be ashamed. Therefore if you are approached by any, and asked a reason of your faith, answer out of this place, and say: This is the foundation and groundwork of my faith, which I know cannot deceive me: and therefore, I little care what Pope or Bishop either teaches or defines. If they were true Bishops, as they ought to be, they should so zealously, so diligently and so continually preach this foundation of faith, that none among the Christians should be ignorant of it. Whereas they, contrariwise, cry out and say, that it is not lawful for the lay people to read the Scriptures. And therefore if you are asked, whether you will consent and believe that the Pope is the head: answer, Yes: and [reconstructed: say] that you so take him to be: namely, the head and ringleader of all ruffianly [reconstructed: Varlets] and bloody tyrants in the world, because you have a place out of Saint Paul (1 Timothy 4) teaching you: That there should come some in the latter time, that should teach the doctrines of devils, forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth. These things the Pope has forbidden, which is so generally well known that none can deny it, and therefore he is Antichrist. For whatever Christ either teaches or commands, against that he both kicks, and endeavors all that ever he can, each way to infringe it, and to establish the contrary. That which Christ has left free, the Pope binds, and that which Christ plainly says is not sin, that does the Pope affirm to be sin.

After this sort, therefore, you must learn to yield a reason of your faith. For, of this be assured, that a reason thereof you must yield: if not in this life, doubtless in the time of your death, you shall be charged with it. Your enemy the devil will be ready at your elbow, to say: Why have you called the Pope Antichrist? Now, if you are not fully furnished with sufficient reasons, to give him the cause, why you did so, he will triumph over you and go away with the victory. And therefore Saint Peter's meaning is here to warn us thereof: That seeing we have believed in Christ Jesus, we must make our reckoning to be exercised with various temptations and sundry kinds of persecutions: in all which, we must be strongly armed and comfortably shielded with the hope and expectation of eternal life. And therefore when we shall be asked, why we so hope, it shall most needfully stand us upon, to be furnished and instructed with the Word of God, and to that only to stick.

Furthermore, the crabbed and sophistical schoolmen have utterly perverted, wrested, and misconstrued this place, as they have (in a manner) all the rest of the Scripture: maintaining and holding, that heretics are to be confuted and convinced by reason and by the light of nature, by Aristotle and such like: because in the Latin text it is termed, rationem reddere. As though Saint Peter meant that this should be done by human reason. Whereupon they grew so far in their dreaming dotage, that in the end they were not ashamed to say, that the Scripture was too weak to refute and confute heretics: and therefore that the defects of it must be supplied by reason: and that the right trial of true faith must be fetched out of the wisdom of man's brain. Whereas our faith far surpasses all reason, as that which is the great power and virtue of God. Therefore when they will not believe you, it shall be best for you to hold your peace: and to rest yourself inwardly, satisfied, that you can and do draw all the foundation and groundwork of your faith out of the pure and living Word of God. But some of them will here step forth and say: What do you say, that we ought not to observe the doctrines of men? Were not Peter and Paul, indeed even Christ himself, men? When you meet with any such shameless and impudent persons, so blinded and obstinate, as either to deny or to doubt whether that which you preach out of the Word of God, is the Word of God or not: give them no answer, have neither speech [illegible] communication with them, but refrain from them: giving this reason [illegible] them for a farewell, that you will and are ready to give sufficient reason of that which you preach out of the sacred Scriptures: if they will believe and give credit to the Scriptures, you do a good deed to win and confirm them: if they will [reconstructed: look] for other helps besides, deal not with them. But here will some say: So shall the Word of God lie open to confusion, and be trodden down. Commit [reconstructed: that to] God, whose quarrel it is, and who is best able to defend his own cause. It shall therefore be very expedient [illegible], thoroughly to acquaint ourselves with the sacred Scriptures, whereby we shall be able to stop the mouths of [illegible]: because the number of those that usually make these and such like objections is nowadays very rife.

And that with meekness and reverence.

When you are questioned and asked [illegible] touching your faith, answer you not with any [reconstructed: opprobrious] or malapert terms, neither with so [reconstructed: much] struggling distemperance, as though you would hew down a mighty tree, but do it with such [reconstructed: mildness] and submission, as if you should stand to answer ever before the judgment of God. For it may be, that [reconstructed: it falls to you to answer] concerning your faith, before kings and princes, and that you had a certain time before, very well prepared and furnished your [reconstructed: front] for the same purpose with sufficient [reconstructed: flood] of sundry places of the Scriptures, and [illegible] think with yourself: I am now ready for all my [illegible] shall be very well able to [illegible] their [illegible] their objections: it may be (I [illegible]) that the Devil [illegible] wait to trip you, will be [illegible] your [illegible] and of your hand, and by these means so [illegible] the [illegible] of [illegible] and dismay your courage, [illegible] be able to do that which you had intended, but discredit the cause and yourself, and so your former preparation nothing avail you. For, he is so practiced with malicious skill, that he knows well enough how to wring from you (as it were your fighting sword out of your hands) those places with which you chiefly had armed yourself to contend with your adversaries, and to maintain the cause that you had in hand: and so your good purpose should come to no effect. For he knows beforehand your purposed devises, and God suffers it so to come to pass, thereby to repress and pull down your pride and insolence, and to make you to humble yourself.

Therefore if you would not that such a foil should happen to you, it behooves you to take it in hand with trembling and reverent fear, and not to repose any manner of trust in your own strength and ability, but only in the Word of God, and promise of Christ, Matthew 10. When you shall be brought before kings and rulers for my sake, take you no thought how or what you shall speak: for it shall be given you in that hour, what you shall say: for it is not you that speak, but the Spirit of your Father, which speaks in you. You do very well, at such a time when you must in such a case answer, to furnish yourself with sufficient store of texts and sentences of Scripture: but with this you must take special heed to, that you do not trust too much in the same, or insolently deal with it: lest God take as well out of your mouth, as out of your memory, that place or text, with which you did purpose most specially and strongly to assail and encounter your enemy, although you were before armed and stored with all the places and texts within the Scripture. Therefore you have need to tremble and fear. With which if you together with the sentences of Scripture, be furnished, you shall be able to defend yourself and the cause that you have in hand before princes and magistrates, yes, before the Devil himself. Only take heed, that the staff to which you lean, be the pure Word of God, and not the dregs-filled devises of man's fantastical imagination.

And have a good conscience, that when they speak evil of you, as of evil doers, they may be ashamed, which blame your good conversation in Christ.

Of this spoke Saint Peter before. For we cannot escape (if we stick fast to the profession of the Gospel) but be evil spoken of, reviled, yes, and condemned of the world: insomuch that we shall be accounted no better than the lewdest fellows and naughtiest persons that live. And therefore we must arm ourselves patiently and willingly to bear all these things, and only before God to stand in reverent fear, and to have within us the testimony of a good conscience: And then let the Devil rage at us, and all the world stamp and stare at us: let them both backbite, revile, and slander us as much as ever they wish: in the end they must be put to confusion and shame, for so falsely and slanderously accusing us. For when the Lord God in the day of visitation (as Saint Peter says) shall lay all things open and manifest, then shall we stand in safety before him, with a good conscience. These excellent and pithy sentences, are sufficiently able to confirm and strengthen us, and also to keep and conserve us in awe and fear.

For it is better (if the will of God be so) that you suffer for well doing, than for evil doing.

It cannot possibly be, that they (to whom heaven is appointed for their inheritance) should here in this world live in quiet state according to the desire of nature: seeing the same happens not to those that be of the world, and which have neither part nor portion in the kingdom of heaven. It is an injunction indifferently appertaining, and equally alike liable to all Adam's children and posterity, which was declared to Adam by the mouth of God himself (Genesis 3): In the sweat of your brows shall you eat your bread: And to Eve, In sorrow shall you bring forth children. Seeing therefore that these external inconveniences, are indifferently and alike inflicted upon all persons, how much more fitting is it, for them to bear the cross upon their shoulders, who shortly after shall be translated from here into the heavenly kingdom, there to enjoy endless bliss, and life everlasting? Therefore (says he) if the will of God be so, it is better that you suffer for well doing. They which suffer for evil doing, and deservedly, carry about with them an evil conscience, and are tormented with a double punishment: Whereas true Christians abide only [reconstructed: but the one half] of that pain: because although they suffer outwardly much pain, grief, anguish, smart, vexation, tribulation, and torment in their flesh, yet have they inwardly in their spirit and conscience, great joy and consolation.

But here he has set down certain limited bounds, how we should submit ourselves to affliction. And in that he says 'If the will of God be so,' he gives us a profitable lesson and warning, that none should be so mad, to imitate the custom and manner of the Donatists, of whom Saint Augustine makes mention: who snatching certain texts and places of the Scripture, touching suffering and affliction, killed themselves, and willfully threw themselves headlong down into the sea. God has no pleasure in seeing us to do any kind of harm to ourselves, or to seek any newfangled device of bodily annoyance. Let this be our drift and shoot anchor, sincerely to walk in faith and brotherly love and then if it please the Lord to lay the cross upon us let us joyfully embrace it as it please him to exempt us from [reconstructed: trouble], let us not willfully and willingly [reconstructed: seek] it. And therefore [reconstructed: how] preposterous course do those [illegible] [reconstructed: hot] spirits take, which use to whip and [reconstructed: pierce], yea many times to [reconstructed: harm] themselves with beating, thinking by that means to [reconstructed: merit] and win Heaven.

This kind of newfound religion, and willful counterfeit humility and affliction, in this outward punishment of the body, Saint Paul forbids to be used (Colossians 3). We must mortify our body, and subdue our members, that they grow not wanton, or wax [reconstructed: lascivious], but we may not violently destroy them. This is the meaning of these words: 'If the will of God be so,' which is as much to say, as, if God be pleased to [reconstructed: send] any kind of cross or persecution to us. For then it is better to suffer, and [reconstructed: you are] therein the happier and more blessed, if for well doing you abide and suffer affliction.

For Christ also has once suffered for sins, the just for the unjust.

Here again does Saint Peter propound and set before us, for a pattern to imitate, our Lord Christ and his bitter Passion: after the rule for which, we ought to frame ourselves, and not presume to prescribe to ourselves, any newly devised singularity. For as Christ is a pattern to all Christian believers, and to them all is set down for an example, so ought all men in generality to imitate his steps: and in all their actions, professions, and functions of life, whatever befalls, to have respect to him, and after his dealings similarly to conform themselves. And Saint Peter's words in effect sound thus: Christ was just and suffered for well doing, for our sakes that were unjust: But he sought not to [reconstructed: lay] the cross upon him, but tarried the time till the will of God did so appoint, that he should drink of the [reconstructed: cup] of his painful Passion. Him now ought we to take [reconstructed: as our] example, and in the whole course of our life, diligently [reconstructed: express] and resemble. And this example Saint Peter here namely sets down to us, because he has already taught every sort of persons, in whatever trade they live, their several offices and duties, concluding the same with this example of Christ's Passion.

And this is here to be noted, that he says that Christ suffered once: which is as much to say, as that Christ suffered and satisfied once for all, even for all the sins of the whole world, and not that he should for every several sin, severally die. By which his death, once for all, he has clean taken away all the sins, of so many as in faith approach [reconstructed: near] to him, and faithfully believe in him: All which are now delivered from the danger of Death, as surely and as certainly as he himself is now delivered and freed from the power of Death.

The just for the unjust.

As though he should say: How much more ought we to be willing to suffer, being so sinful, and so many ways deserving it, seeing that Christ was content to suffer death for our sakes, being himself most just, for us that were unjust, and clogged with the chains of so many most horrible sins, wickedness, and transgressions?

That he might bring us to God.

All this is spoken, only to instruct and teach us in what sort the Passion of Christ was, to wit, such, that he died not for any cause of his own, but to the intent to reconcile and bring us to God. How can that be, will you say? Did he not offer up himself? I answer: True it is, that he offered up himself on the cross, for so many of us as believe in him: In which his offering and oblation he offered us up also, so that so many of us as steadfastly believe on him, must also with him, according to the flesh suffer and be killed, even as he suffered and died. God has here in such estate placed us, that we living in the Spirit, might yet [reconstructed: die] in the flesh, as afterwards Saint Peter declares. But as we are offered up with Christ (that is) as we die with Christ, even as he, according to the flesh truly died, so do we live with him in Spirit, even as he himself does spiritually live.

And was put to death concerning the flesh, but was quickened in the Spirit.

This word 'flesh' in the Scripture is a common usual word, as also this word 'Spirit' is: which two terms the Apostles do ever in a manner set, the one against the other. Now, the meaning of these words is this: Christ in his Passion died and was taken out of this life, which is flesh and blood: such flesh and blood as man here in this world is clad with: the offices and functions of which are these, Going, Standing, Eating, Drinking, Sleeping, Watching, Seeing, Hearing, Touching, Feeling, and to speak all at one word, whatever is naturally to be done in this body, and is frail and transitory. To all these died Christ. Saint Paul calls these, the Natural or Animal body, for that all other creatures, have the use of all these actions as well as we. But his flesh died not, in any other sort but according to the flesh: that is, according to those Natural and corporeal functions, which are done and exercised by the body: To this life (I say) Christ died, so that all these functions likewise died and ceased in him, and he himself transported into another life. And being quickened according to the Spirit, took to him a life spiritual and supernatural, comprehending and possessing in itself, all that life which Christ now possesses, as well in body as in Spirit. Who now has not any longer such a carnal body as he had before, but a spiritual body. And thus does Saint Paul expound this place.

The very same, hope we also at the latter day to enjoy: to wit, that our flesh and blood shall pass and be altered into a spiritual life, wherein these our bodies shall no more eat and drink, beget children, digest, concoct, evacuate or any such like: but shall [illegible] in Spirit, and this body shall be as clear as now the Sun is, yea [illegible] clearer. Flesh and blood shall not thenceforth be natural, there shall then be no such function either [illegible] or corporeal, such as other creatures now [illegible] as well as we.

These be in a manner the words which Saint Paul uses. 1 Corinthians 15. The first man Adam (says he) was made a living soul, and the last Adam was made a quickening Spirit. And it there follows, That as we have borne the image of the earthly and natural man, so shall we bear the image of the spiritual and heavenly. From Adam we have all the offices and functions natural, even as brute beasts have, according to our outward senses and faculties. But Christ lives in the Spirit, and is flesh and blood, but not so as he did before: all outward functions of bodily senses are ceased in him, he neither sleeps nor watches, and yet knows he all things and is in every place. Such also shall we be: for he is the first fruits, the oblation and [reconstructed: firstborn] (as Saint Paul says) of the [illegible]: that is, he is the first that arose from the dead and took to him a spiritual life. Therefore Christ does now live according to the Spirit, that is to say, He is still very perfect Man, but he has a spiritual body. And therefore that which is here said, is not so to [illegible] taken as we usually do, when we separate flesh and Spirit asunder the one from the other: but that the body and flesh are now spiritual, and that the Spirit is both in the body and with the body. For Saint Peter's meaning is not here, that Christ was raised by the Holy Ghost, but he uses this word Spirit after a general manner: [illegible] if a man should say, the Spirit does this or that. In which words, is not simply meant the Holy Ghost, but rather that inward working, and effectual force which works in us by the operation of the Holy Ghost.

By the which he also went, and preached to the spirits that are in prison. Which were in time past disobedient,

This place I do take to be as obscure and hard to be understood, as any in the New Testament: insomuch that I confess myself not yet to have found out the certain meaning thereof. First the words themselves do sound, as though Christ had preached to spirits: I mean, the souls of them that would not believe in the time that Noah built the Ark. The sense thereof being somewhat hard to conceive, has hitherto so entangled me, that neither can I avouch any sound interpretation of it, neither any other as yet that has taken in hand the exposition thereof. Some perhaps will not stick to take these words so, as that Christ after his death on the Cross, went down into Hell, and preached to the souls there: with which vain opinion I mean not here to enter disputation. But me thinks, these words do very well admit another sense and meaning, to wit, that our Lord Christ, after his ascension into Heaven, came in Spirit and preached, albeit not bodily. For he speaks not now with any bodily voice, as he also uses none of the other functions of corporeal or bodily nature. And therefore, let us take the words to signify and mean, according as they sound, that is, in Spirit: and that he preached to the spirits in that his spiritual life. Whereupon it also follows that his preaching then was spiritual, implanting the same in their hearts and souls: so that, there was no need for him to go in body and preach with mouth for the same. These words of Saint Peter prove not, that after he died, he went down to the ghosts that are in Hell to preach to them. For he says thus: In which he went, etc. Which is as much as if he had said: After he was dead according to the flesh and quickened according to the Spirit, (that is) after he had laid down and left his life in the flesh, and all other natural works and functions of his body, and had now taken to him a spiritual life and conversation, as now he has and does in heaven: then he went and preached to the spirits, etc. Now it is most evident and certain, that Christ descended not again to Hell, after he had received this his new glorified life. And therefore we must understand, that he made this preaching, after his Ascension into Heaven.

Seeing therefore that the words do well bear to be understood of a spiritual preaching: we are to think that Saint Peter in this place speaks, of the office of Christ: for that as the word is outwardly preached by voice, so works he inwardly in the heart. He enjoined his Apostles, to preach the Gospel bodily, but yet is he himself present spiritually: and whatever the Apostles utter in outward speech to the bodily ears of men, that does he speak and preach into the hearts and minds of them inwardly. And then preaches he to the spirits, whom the Devil holds captive and in thralldom: so that we take this word (went) and these words preaching to the spirits that are in prison according to the account and computation of God himself, because in the sight of Christ they that have been long since, are even in the same state as they be that now presently live. For his Kingdom reaches to the dead as well as to the living. In that life wherein he now lives, the beginning, the middle and the end of the world, are contained and reckoned after one and the same account and all as one: although in this life these things be not reckoned so, but each thing according to his orderly succession, as the son after the father, and so of others. All things lie naked to the sight of God, and are as now present to his eyes: and he in one moment or minute of time overlooks and surveys all that is, was or shall be. A thousand years with him are but as one day, as Saint Peter in his second Epistle declares. And therefore the first man is as present to him, as the man that shall be last born, for with one glance he beholds at once the whole world.

Let this therefore be the meaning of this place: that Christ now preaches not any more corporally, but is present in his Word, and thereby preaches to the spirits in their hearts. And here we must note, that Saint Peter uses a figure, named Synecdoche, which is, when the whole is taken for a part: and contrariwise, when the part is taken for the whole. For he preached not altogether to them alone, but to all that are like to them, and of similar disposition to theirs: as if a man (for example sake) should now say: This man preached among the Helvetians, who sometimes were under the government of the dukes of Austria. It hereupon by and by follows not, that he preached to them that sometimes were vassals to the dukes of Austria, and are now long since dead: but it suffices to say, that he preached to the people dwelling now, in that country, which before lived in such subjection. And thus under the name of the part, the whole is many times understood, and the whole again oftentimes is put to signify the part. And after this sort must we by this life have respect, and consideration of the other life.

This is the best interpretation in my judgment that can be for this place: however if any man bring a better, I will be glad (as is fitting) to allow of it. But to be plain, I can not at any hand be persuaded to believe, that Christ being quickened in Spirit (that is, having now taken to him a spiritual life) did descend into Hell, and preach to the souls there: especially, seeing the Scripture is flat against any such matter: affirming that when things are brought to that point, every one shall receive accordingly as he has done and believed. Again, it is not certain in what state the dead remain. To conclude, the words themselves are against any such meaning for the dead. Now, this is undoubtedly true, that Christ is present and preaches in the heart, when as the faithful minister or vocal preacher, with fruit utters and instills the Word of God into the ears: and therefore we may boldly and without danger, admit and embrace this interpretation of this place. He to whom God has revealed, and opened a better exposition, I wish to be followed. The very sum therefore of this our interpretation is this: Christ being now quickened in Spirit (that is, after he was ascended into Heaven) preached afterward to the souls of men, who before used to preach to their bodies: among which souls there were many unbelievers in the days of Noah.

When once the long suffering of God abode in the days of Noah, while the Ark was preparing, in which few, that is, eight souls were saved in the water.

Here again persists Saint Peter, in alleging and inserting the Scriptures, in which, his purpose is to draw us to accustom and exercise ourselves. And out of them he brings the figure of Noah his Ark, which he also explains. It is very comfortable and proper, to fetch similitudes from such manner of examples as this: which order Saint Paul also followed: (Galatians 4) where he records the mystery of the two sons of Abraham, and also his two wives, and afterward expounded the same. And Christ also (John 3) speaks of the brazen Serpent, which Moses lifted up in the wilderness (Numbers 21). Such pithy similitudes are easily learned, and willingly hearkened to, and men commonly take great delight in the hearing of them. And therefore Saint Peter here brings in by way of comparison, the similitude of the Ark of Noah: whereby he briefly and in few words, and yet with a certain pleasure, sets down a sure lesson to confirm faith. And that which he here sets down, to have come to pass when Noah made the Ark: after the same sort stands the case now: that as he and his, (even eight souls) were saved in the Ark, which was carried upon the waters, so must we also be saved through Baptism: that water did then once save both men and all creatures besides: and so Baptism being received in faith, drowns in us whatever is carnal and natural, and makes us spiritual: and this comes to pass, when we betake ourselves into the Ark, which signifies and figures our Lord Christ, or the Church of Christ, or the Gospel which Christ preached, or the body of Christ, in which we all hang together by faith, and are delivered from all evils, even as Noah by the Ark was saved from being drenched in the waters (Genesis 7). Thus we see, how this example by him here brought, comprehends (as it were) compendiously and briefly, both what faith is, and what the cross is: what is life, and what is death? Now, wherever there be men that wholly depend upon Christ, there certainly is the Church of Christ: and there is utterly drowned and killed, whatever is in us that is evil, and that issues and comes from our old Adam.

To which also the figure that now saves us, even Baptism agrees (not the putting away of the filth of the flesh, but in that a good conscience makes request to God).

You are not hereby [reconstructed: satisfied], in that the filth of your bodies is clean washed away, and nothing else cleansed but the body, as the Jews precisely observed and used to do, (for such kind of purifying is of no moment nor force: but it is a good conscience making request to God, that saves you. When as you feel within you a good conscience, cheerfully and confidently daring to show itself, and to appear before God, as though there were a covenant or bargain between them, and thereupon dare boldly say: This has my Lord God promised me, and I am sure he will perform it, for he is such a one, as can not deceive. If you thus steadfastly cleave to his Word, and wholly depend upon him, you can not miss but be saved. And the means whereby we thus obtain salvation, is faith: and not any outward work, that we ourselves are able any ways to do.

By the resurrection of Jesus Christ.

This small portion of words has Saint Peter purposely added to that which went before, to show a reason of the faith that is grounded hereupon: because that after Christ died, and descended into the lower parts, he stayed not still there, but soon arose again from the dead. For if he had continued still in death, we had remained still in our miserable estate, forlorn as we were before: but because he is risen again from the dead, and now sits on the right hand of his Father, and has caused the same to be published and preached to us, to the intent we should believe on him, we have therefore a certain covenant, or promise with God, to which we certainly and unfeignedly do trust, and by which we are saved and preserved, even as Noah was by the ark. Thus therefore has Saint Peter laid before our eyes, and made the whole ark spiritual to us: in which is neither flesh nor blood, but a good conscience toward God, and that is faith.

Which is at the right hand of God, gone into heaven, to whom the Angels, and Powers, and Might are subject.

All this he speaks, to make our faith the more perfect and stronger. For it behooved, that Christ should ascend into heaven, and be made Lord of all creatures, and that all power whatever, and wherever, should be subjected to him, to the end he might advance and bring us there, and make us also lords of all things.

All which are of singular force and efficacy, to comfort and confirm our hearts and minds. For hereby are we assuredly persuaded, that all things through Christ and by Christ, are made to serve us: that whatever power there is in heaven, or in earth, yes death and Devil, all are hereby enjoined and compelled to serve us, and for our uses, even as they are bound to serve Christ, and to lie in all subjection under his feet.