at one woorde what soeuer is naturally to bee doen in this bodie and is fraile and transitorie To all these died Christe Saincte Paule calleth these the Naturall or Animall bodie for that all other Creatures haue the vse of all these actions as well as we But his fleshe died not in any other sorte but accordyng to the fleshe that is accordyng to those Naturall and corporall functions whiche are done and exercised by the bodie To this life I saie Christe died so that all these functions likewise died and ceassed in hym and hee hymself transported into an other life And beeyng quickened accordyng to the Spirite tooke vnto hym a life Spirituall and supernaturall comprehendyng and possessyng in it self all that life whiche Christe now possesseth as well in Bodie as in Spirite Who now hath not any longer suche a carnall Bodie as he had afore but a Spirituall bodie And thus doeth sainct Paule expounde this place The very same hope wee also at the latter daie to enioye to witt that our fleshe and bloud shall passe and bee altered in to a spirituall life wherein these our Bodies shal no more eate and drinke begette children digest concoct euacuate or any suche like but shall 〈…〉 in Spirite and this bodie shall bee as clearâ— as nâ—w the Sâ—nne is yea 〈◊〉 clearer Fleshe and bloud shall not thenceforth bee naturall there shall then be no suche function either 〈◊〉 or corporall suche as other Creatures now 〈◊〉 aswell as wee These bee in a maner the woordes whiche sainct Paule vseth j. Cor. xv The first man Adam saieth he was made a liuyng Soule and the last Adam was made a quicknyng Spirite And it there followeth That as we haue borne the Image of the earthie and naturall Man so shall we beare the Image of the spirituall and heauenlie From Adam wee haue all the offices and functions naturall euen as brute Beastes haue accordyng to our outwarde senses and faculties But Christe liueth in the Spirit and is fleshe and bloud but not so as he did afore all outwarde functions of bodily Senses are ceassed in hym he neither sleepeth nor watcheth and yet knoweth he all thinges and is in euery place Suche also shall wee bee for he is the first fruictes the oblation and first boxâ—re as S. Paule saieth of the 〈…〉 that is he is the first that arose from the dead and tooke vnto him a spiritual life Therefore Christ doeth now liue accordyng to the Spirite that is to saie He is still very perfect Man but he hath a spiritual Body And therfore that whiche is here saied is not so to 〈◊〉 taken as we vsually doe wheÌ„ we separate Fleshe and Spirite asunder the one from the other but that the Bodie and Fleshe are now spirituall and that the Spirite is bothe in the Bodie and with the Bodie For sainct Peters meanyng is not here that Christe was raised by the holie Ghost but he vseth this worde Spirite after a general maner 〈◊〉 if a man should saie the Spirit doth this or that In whiche wordes is not simplie meant the holie Ghoste but rather that inwarde working and effectuall force whiche worketh in vs by the operation of the holie Ghost By the whiche he also went and preached vnto the spirites that are in person Whiche were in tyme passed disobedient THis place I dooe take to bee as obscure and harde to bee vnderstoode as any in the newe Testament insomuche that I confesse my self not yet to haue founde out the certaine meanyng thereof First the words them selues doe sounde as though Christe had preached vnto Spirites I meane the Soules of them that would not beleeue in the tyme that Noah built the Arke The sense thereof beeyng somewhat harde to conceiue hath hitherto so entangled mee that neither can I aduouche any sounde interpretation of it neither any other as yet that hath takeÌ„ in hand the exposition thereof Some peraduenture will not sticke to take these woordes so as that Christe after his deathe on the Crosse went downe into Hell and preached to the Soules there with whiche vain opinion I meane not here to enter disputation But mee thinkes these wordes doe very well admit an other sense meanyng to wit that our Lorde Christ after his ascension into Heauen came in Spirite and preached albeeit not bodilie For hee speaketh not now with any bodilie voyce as he also vseth none of the other functions of corporall or bodily nature And therefore let vs take the wordes to signifie and meane accordyng as thei sounde that is in Spirite and that he preached to the Spirites in that his spirituall life Wherevppon it also followeth that his preachyng then was spirituall emplantyng the same in their hartes and Soules so that there was no neede for him to goe in bodie and preache with mouth for the same These words of sainct Peter proue not that after he dyed he went doune vnto the Ghosts that are in Hell to preache vnto them For he saieth thus In whiche he went c. Whiche is asmuche as if he had saied After he was deade accordyng to the fleshe and quickened accordyng to the Spirite that is after hee had laied doune and left his life in the fleshe and all other naturall workes and functions of his bodie and had now taken vnto him a spirituall life and conuersation as now he hath and doeth in heauen then hee went and preached to the Spirites c. Now it is most euident and certaine that Christ descended not eftsoones to Hell after he had receiued this his newe glorified life And therefore wee must vnderstande that he made this preachyng after his Ascension into Heauen Seyng therefore that the wordes doe well beare to be vnderstood of a Spirituall preachyng wee are to thinke that S. Peter in this place speaketh of the Office of Christe for that as the worde is outwardly preached by Voyce so worketh he inwardly in the harte Hee enioyned his Apostles to preache the Gospell bodily but yet is hee hymself present spiritually and whatsoeuer the Apostles vtter in outwarde speeche to the bodily eares of men that doethe he speake and preache into the hartes and myndes of them inwardlie And then preacheth hee to the Spirites whom the Deuill holdeth captiue and in thraldome so that wee take this worde went and these wordes preachyng to the Spirites that are in prison accordyng to the accoumpt and computation of God himself because in the sight of Christe thei that haue been long since are euen in the same state as thei bee that now presently liue For his Kyngdome reacheth to the deade aswell as to the liuyng In that life wherein hee now liueth the Beginning the Middle and the ende of the Worlde are conteined and reckened after one and the same accoumpt all as one although in this life these thinges bee not reckened so but eche thyng accordyng to his orderly succession as the Sonne after the Father and so of others All thinges
as siluer and golde from your vaine conuersation receiued by the traditions of the fathers But with the precious bloud of Christ as of a Lambe vndefiled and without spot Whiche was ordeined before the foundation of the worlde but was declared in the last tymes for your sakes Which by his meanes doe beleeue in God that raised him from the dead and gaue him glorie that your faith and hope might be in God Hauing purified your soules in obeying the truthe through the Spirit to loue brotherly without fainyng loue one an other with a pure harte feruently Beyng borne a newe not of mortall seede but of immortall by the worde of God who liueth and indureth for euer For all fleshe is as grasse and all the glorie of man is as the flower of grasse The grasse withereth and the flower falleth awaie But the worde of the Lord endureth for euer and this is the worde whiche is preached among you ¶ The first Chapter Verse 1 Peter an Apostle of Iesus Christ to the straungers that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bithynia Elect accordyng to the foreknowledge of God the Father vnto the sanctification of the Spirite through obedience and sprincklyng of the blood of Iesus Christ THis is bothe an inscription and subscription Thou seest here in the verie beginnyng that that whiche is here written is the Gospell He saith that he is an Apostle whiche signifieth a Legate or Messenger that doeth by woorde of mouthe the businesse whiche he hath receiued in charge which name beeing so englished of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is now commonly knowne what it signifieth I haue not thought it good by any other phraze or terme to expresse and translate it Howbeeit properly it signifieth hym that declareth something by worde of mouth not a mere carier of letters but a messenger that with liuely voice deliuereth his errand and by wordes vttereth his commission and charge and suche in Latine we call Oratores that is Orators Whereas thē he calleth himself the Apostle of Iesus Christ it is as much as if he had saied I haue charge from Iesus Christ to preache of this same Iesus Christe vnto you Marke here how at the first thei are excluded debarred whatsouer thei be y t preache any of the dreggie and doatyng doctrines of seelie foolishe and vaine men for he is a messenger of Iesus Christ whiche doeth that whiche Christ hath commaunded hym If he preache any other thyng he is not Christes messenger and therefore in no wise to bee heard But if he preache that whiche Christe hath enioyned hym then is he to bee heard and to heare hym is as muche as to heare Christ hymself beyng present To the Straungers Elect. THe Apostle wrote this Epistle to those Countries that are here mentioned Thei were in tyme paste Christian but are now in miserable subiection and slauerie vnto the Turke among whom thou maiest perhaps euen at this daie finde some that faithfullie beleeue in Christe Pontus is a greate and large countrie bordering vpon the sea next vnto it is Cappadocia the borders and limites of whiche twoo countries are almoste conioyned On the hinder parte is Galatia on the former toward the Sea Asia and Bithynia all situate toward the Easte greate and large Countries Paule preached personallie in Galatia Asia whether he did y e same also in Bithynia I doe not certeinly know But in the furthermost two it is certain that he did not preache Straūgers are thei whom we call Forreiners namely such as come frō some other place and not borne in the Countrie wherein wee are Now the Apostle calleth them so because thei had been Gentiles Neither is it to be thought straunge that Peter beeyng the Apostle of the Iewes did neuerthelesse write also vnto the Gentiles The Iewes call those Proselites that is admitted to the state of the Iewes who beeyng not lineallie of their stocke and of the blood of Abraham had notwithstandyng embraced Iudaisme and submitted theim selues to the obseruation of their lawe To these therefore the Apostle writeth who before had been Gentiles and therefore no members of the common wealthe of Israell but beeyng now conuerted to the faithe had adioyned them selues to the faithfull Iewes Wherefore he calleth them Straungers Elect whom vndoubtedly hee none otherwise reputeth then true Christians and to these alone he writeth Whiche maner of callyng theim containeth in it no common doctrine as wee shall hereafter more at large heare Accordyng to the foreknowledge of GOD the Father HE calleth thē Elect but how Surely not of them selues but accordyng to the ordinance of GOD. For it lieth not in our owne powers to bryng our selues vnto heauen nor to haue faithe when wee liste neither will God receiue into heauen all whom so euer Naie hee will verie diligently and circumspectly sifte examine and trie all them that be his Awaie therefore with all mannes doctrine of free will and of all strength in our selues this thing dependeth not of our but of Gods good will and election Vnto sanctification of the Spirite God hath predestinate vs to be holie and that spirituallie These woordes holie and spirituall the Belligods of the Romishe Cleargie haue shameleslie taken from the true professors of the Gospell and entailed the same vnto their Maumetishe Monkerie whiche state thei doe now call holie and spirituall Euen as thei haue doen by this name Churche so that thei will haue none but the Pope and his mitred Bishops to bee the Churche saiyng that the Churche hath commaunded this and that whereas thei in the meane tyme at their pleasures doe and determine what thei liste Holinesse consisteth in nothyng lesse then in this that one bee a Monke a Freere or a Nunne or to bee a Shauelyng and weare a Coule or some peltyng religious habite The word Spirit signifieth that we should be holie in hart inwardly and in spirite before God And this is saied especially for this cause to shewe that nothing is holie but that whiche God maketh holie in vs. For at that tyme the Iewes had many outward sanctifications but the true sanctification thei had not This then is the meanyng of sainct Peter God hath predestinate you to this ende that now at the laste ye should bee holie in deede accordyng as sainct Paule saieth in the fourthe to the Ephesians In righteousnesse and true holinesse that is in holinesse whiche is sincere and altogether entire For suche outwarde holinesse as the Iewes had is nothyng esteemed nor regarded before God After this sort doeth the Scripture call vs holie and Sainctes when wee beleeue beeyng as yet liuyng here on earth But our Rabbines the Papistes haue taken this name from vs saiyng that we are not Holie but that thei onely are Holie whiche are in heauen We must therefore repossesse and againe take this notable name vnto vs. Thou must needes be Holie yet must thou not thinke that thou haste
beaten doune all the reste would easily and with little adode bee repressed and vanquished For this oftentimes annoyeth and hurteth our neighbour and that so closely and secretly as that it can not bee descried or espied Sainct Peter calleth that Wantonnesse when with sasciuious woordes and gestures the luste of the harte and minde is stirred vp and although no actuall dealyng ensue therevpō and when either in speakyng or in listenyng to others that vse lende and vnchast talke a manne any waie intemperately behaueth hymself so that anone after there bee enkindled naughtie desires and inordinate motions yea and many tymes burst out into open acte Thereout sometyme spryngeth Idolatrie also whiche in the sight of God is a thyng abhominable This mischieuous wickednesse if wee bee not warie and carefull to keepe our Faith vnspotted will goe nere to touche vs. For if we once loose and make shipwracke of our Faithe wee are moste sure withall to loose God also and so shall we committ more grosse and horrible Idolatries then euer any Gentiles did and therefore it standeth vs greatly in hande to looke well to our selues Wherein it seemeth to theim straunge that ye run not with them vnto the same excesse of riot therefore speake thei euill of you Whiche shall giue accoumptes to hym that is readie to iudge quicke and dead YE haue heretofore ledde a Heathenishe life and now because ye haue forsaken that trade it semeth vnto theim that still wallowe in the same myre a verie straunge thing yea a verie foule and foolishe parte of you not stickyng to saie Loe what foolishe fellowes bee these that thus thei renounce all worldly iolitie and dispossesse theimselues at once from all the delightes of this life But suffer ye them to haue this their vaine talke let theim accoumpte this your conuersion and alteration very straunge and let them dispraise and despise your purpose as wilfull and absurde The daie will come when thei must be called to their reckenyng and giue an accoumpt of their dealynges and therfore in the meane space commit ye all thynges vnto God that will iudge all thynges accordyng to right For vnto this purpose was the Gospell preached also vnto the deade that thei might bee condemned accordyng to menne in the fleshe but might liue accordyng to God in the Spirite Now the ende of all thynges is at hande THis place againe is somwhat straunge and difficile The woordes dooe plainly saie that the Gospell was preached not onely to the liuyng but also to the Dead and yet neuerthelesse he addeth these wordes That thei might be condemned accordyng to menne in the Fleshe Now thei that are dead haue no Fleshe wherefore these woordes can not be vnderstoode otherwise then of them that be aliue How soeuer wee take it the phraze is somewhat straunge Whether the whole texte and sentence in this place bee perfecte or whether some woordes be missyng I will not take vpon me to define But thus doe I vnderstande this place and am certainly perswaded in the same that it belongeth nothyng to vs how and after what maner GOD meaneth to condemne the Gentiles whiche dyed many hundred yeares agoe For it behooueth vs rather to looke and consider what he will doe to them that yet are aliue in the worlde This woorde Fleshe is so to bee vnderstoode as was afore declared to witte that it entierly signifieth the whole Man as he liueth as also he is called all Spirite when he careth for the thinges that be of the Spirite These be so mingled together as if one should say of him that is woūded this man is whole if but onely the better parte in hym bee whollie cured For hee is saied to be wounded but onely in that parte wherein he was striken So likewise in a Christian man the Spirite ought to haue the chiefe Souereigntie Therefore saieth hee that thei are condemned in the fleshe that is accordyng to the outward man but accordyng to the inwarde man which is the Spirit thei bee saued and liue But how commeth this to passe that he saieth they liue and yet notwithstandyng calleth them dead Truely accordyng to my poore skill and capacitie for I will not that this my interpretation should preiudice and forestall the meanyng of the holie Ghost but that I dutifullie yeeld my self to them that bryng a better I dooe thinke that by those whom he calleth Dead he meaneth Infidels For it carieth no likelihood of truth to saie that the Gospell was preached to them that bee departed out of this life Vnlesse saincte Peters meanyng bee this that the Gospell was so generallie and vniuersallie in the worlde proclaimed and so openly in euery place rong out that it was hidden neither to the quicke nor to the dead neither to Aungelles neither yet to Deuilles that is to wit It was not preached secretly in corners and in huckermucker but so publickly and openly that al Creatures if thei had cares to heare might heare accordyng to the tenour and effect of that Commission and charge giuen by Christe himself Mar. xvj Goe ye into all the worlde and preache the Gospell to euery Creature Now when it is in this sorte preached it findeth some whom accordyng to the Fleshe it condemneth but in Spirite it maketh them to beginne to liue Now the ende of all thinges is at hande AND this sentence also seemeth very straunge There are now passed aboue a thousande and fiue hundreth yeares since Sainct Peter wrate this Epistle whiche is no small tyme to looke for the ende of all thinges to approache But he saieth that the ende of al thinges is alreadie come and is now present And so saieth sainct Iohn also in the seconde Chapter of his first Epistle This saieth he is the last tyme Vnlesse therefore suche an excellent Apostle had plainly saied that the ende of all thinges is at hande it might haue been saied again that he had erred and not tolde the truth But now must wee stedfastly beleeue that no liyng but a true Apostle hath spoken it What he meaneth in so saiyng he himself declareth in his seconde Epistle where he yeeldeth a reason why he saieth that this so long a space is but a shorte tyme and nere at hande One daie saieth he is with the Lorde as a thousande yeares and a thousande yeares as one daie But wee must vndoubtedly thinke that there resteth not so many yeares till the dissolution and ende of the world as haue continued from the beginnyng vnto the tyme wherein this was written Neither must wee looke that this life shall continue yet twoo or three thousande yeares from the natiuitie of Christ for the ende wil bee sooner then wee thinke Be ye therefore sober and watchyng in praier But aboue al thinges haue feruent loue amōg you for Loue couereth the multitude of sinnes HEre wee see to what ende Continencie Sobrietie are needefull and whereto thei serue to wit that we maie bee the readier to praie bothe for
knowne that the same time was come The Prophet Daniel came verie nere the matter neuerthelesse he spake thereof obscurely and darckly namely at what tyme Christ should suffer and dye and when this or that thing should come to passe So thei had an undoubted Prophecie that the Kyngdome of the Iewes should ceasse before Christe did come but the daie and certaine tyme when the same should bee fulfilled was not expressed forasmuche as it was sufficiente to knowe that when that tyme was come the commyng of Christe was not then farre of So Ioel in the second Chapter of his Prophecie fore shewed the time when the holie Ghost should come In the last daies I will powre out my Spirite vppon all fleshe Whiche Prophecie Sainct Peter in the seconde Chapter of the Actes rehearseth and thereby proueth that it was foretold of that his tyme and those his brethren whiche then liued Hereby thou seest with what diligence alwaies the Apostles rendered reasons of those thynges whiche thei preached and taught approuing theÌ„ same by the Scriptures but CouÌ„cels and the Pope would doe all thynges with vs without the Scriptures coÌ„maundyng vs by the obedience of the Churche and vnder paine of excommunication to beleue theÌ„ The Apostles were replenished with the holie Ghoste were certaine bothe that thei were sent of Christ also that thei did preache the true and vndoubted Gospell yet did thei humble and submit them selues thus farre that thei required to be beleeued in nothyng whiche thei did not proue soundlie out of the Scriptures to bee so as thei affirmed that the mouthes of Infidels might be stopped and be able to saie nothyng against theÌ„ with reason And shall wee beleeue these grosse and vnlearned Lubbers whiche neither preache the Woorde of God neither can doe any thyng but iangle and prate bauie and reuile It could not be y t the Fathers should thus erre so long is it since it was so concluded wherefore of these thinges there ought now no reason to be giuen to any man Wee are able to proue certainly out of the Scriptures that none shalbee saued but he that beleeueth in Christe so that these men are not able to speake any thyng there againste And also thei shall neuer bee able to proue vnto vs their childishe trifles by the Scriptures as namely that he is in a damnable ease whiche fasteth not this or that daie and suche like wherefore it is not meete neither ought wee at any hande to beleeue them Sainete Peter now saieth moreouer And the glorie that should followe That whiche is here spoken of the Apostle maie bee vnderstoode bothe of the afflictions whiche Christ him self suffered and also of those which wee Christians being his members doe suffer For sainct Paule calleth that the sufferyng of Christe whiche euery Christian doeth suffer As the affiance name worde and woorkes of Christe are myne forasmuche as I firmely beleeue in him so are my afflictions also his in asmuche as I am afflicted for his sake Wherefore the afflictions of Christ are daily accomplished in Christians euen vnto the ende of the worlde This now is no small comfort vnto vs that howsoeuer thinges fall out wee are certaine that all our afflictions are so common togither with Christe and vs that he counteth them no otherwise then his owne This also maie not a little encrease our comforte that glorie shall vndoubtedly followe these afflictions Howbeit wee must knowe this also that as Christ came not vnto glorie before hee had suffered so wee also must first beare the crosse with hym that we maie afterwardes reioyce togither with him All thinges therefore saieth the Apostle in effect whiche wee dode now preache the Prophetes haue long since manifestly declared and foretolde that thei should come to passe the holie Ghoste reuellyng the same vnto them Now whereas wee doe so little vnderstande the Prophetes the cause is for that wee are ignorant of the tongue wherin thei did write for thei haue written very plainly and manifestly Wherefore to them that are skilfull of the tongue and haue the Spirite of God whiche vndoubtedly all that beleeue haue it is not harde to vnderstande them for as muche as thei know where unto the whole Scripture tendeth But where bothe the tongue is not vnderstood and the spirite is wantyng it appeareth no otherwise then if the Prophetes were madde or dronken Howbeit if wee should want either of these it were farre better to haue the Spirite without the tongue then the tongue without the Spirit The Prophetes spake after an other sorte then did the Apostles yet did they signifie the same thinges which afterward the Apostles preached For bothe shewe many thinges of the afflictions aswell of Christe as of those that beleeue in his and also of the glorie that followeth the same So Dauid Psal 22. when hee speaketh of Christ in this sorte I am a woâ—â—e and no man 〈◊〉 doth he els declare but his exceeding debasing and 〈◊〉 whiche in his passion hee suffered Also Psal 44. he writeth of the afflictions of Christians sayng Wee are counted as sheepe appoincted to be slaine c. Vnto whom it was also reueiled that not vnto them selues but vnto vs they should minister the thynges whiche are now shewed vnto you by them whiche haue preached vnto you the Gospell by the holy Ghoste sent downe from heauen IT was sufficient for the Prophetes that they knewe these thynges but in that they left the same behinde them in writyng it was for out sakes makyng themselues herein as it were Ministers to 〈◊〉 as to the 〈…〉 and vnderstandyng hereof and that wee might learne the same of them as of our maisters And thus haue wee a sure helpe and strengthenyng of our faithe for our further and better instruction whereby wee maie bee able to defende our selues against all false doctrines Whiche thinges the Angels desire to beholde SO greate thinges haue the Apostles delared vnto vs by the holy Ghoste whiche came downe vppon them from heauen that euen the very Angels doe desire to beholde and see them Here wee muste with greate attention shut our eyes and see what the Gospell is wherein surely we can not but haue exceedyng delight ioye and consolation We can not yet see these thynges with our bodily eyes but wee must beleeue that wee are made partakers of righteousnesse truth saluation and of all good thinges which God hath For inasmuche as he hath giuen vnto vs Christe his onely begotten Sonne the fountaine and head of all good thinges how should hee not through and with hym giue vs also all his good thynges riches and treasures whereat the Angels in heauen doe take merueilous ioye and delight All these thynges are offered vnto vs by the Gospell so that if we beleeue we must needes likewise take merueilous delight and pleasure therein howbeit our delight and pleasure while wee liue on the earth caÌ„ not be so perfect as that of the Angels is For here
contained the summe of a true Christian life As thou liuest therefore so shalt thou receiue and so will God iudge thee And therfore although God iudge vs accordyng to our woorkes yet neuerthelesse this remaineth also alike true that good workes are onely the fruictes of Faithe whereby it shalbe easie to finde and trie where Faithe is and where is Infidelitie And therefore will God iudge thée accordyng to thy workes and will thereby laie it face to face to thy charge whether thou haue Faithe or no. As no man can better confute a Lyer then by his owne woordes And yet neuerthelesse it is plaine that by those words he is not made a Lior but he was a Lyer afore that he vttered any lye because that a lye must needes proceede from the harte into the mouth Take therefore these same woordes of Sainct Peter in a moste simple sense and in such sorte that you vnderstande workes to be the fruictes and seales of Faithe and that God doth iudge men according to these fruictes whiche can not but ensue and followe a true and sounde Faithe to the intent it maye manifestly appeare where Faithe remaineth in the harte and also where Infidelitie lodgeth God will not iudge accordyng to these interrogatories and questions whether thou be called a Christian or no or whether thou bee baptized or not but hee will thus question with thee Sirrha if thou bee a Christian where bee thy fruictes whereby thou art able to confirme and approue thy faithe And therefore saieth sainct Peter forasmuche as you haue suche a father which iudgeth not accordyng to any mans person see that yee haue your conuersation in the tyme of your dwelling here in feare that is to saie Feare ye this Father not in the feare of punishment and reuenge for so the wicked reprobates and Deuilles dooe feare hym but feare ye hym least he should forsake you or withdrawe his holie hande from you Euen as an honest and good childe standeth in feare least hee should offende his father or commit any thyng that should not bee well liked of hym Suche a feare doeth God require at our handes whereby wee maye loathe and abhorre sinne and diligently studie to helpe out neighbour so long as we haue to liue in this worlde That Christian that beleeueth well is possessed of all the goodes and benefites of God and is the childe of God as wee haue heard afore declared but the tyme that hee here hath to liue is nothyng els then a kinde of Sequestration or Pilgrimage For his Spirite by faithe is alreadie in heauen by the whiche hee is euen a Lorde of all thynges But God therefore suffreth hym yet for a tyme to liue in the fleshe and to bee conuersant in bodie vpon the earth purposelie that he should help others and bryng them with him to heauen And therefore wee ought no otherwise to vse this worlde nor to make any other accompt thereof but as Straungers or wayfaring men are wont to doe who commyng into their Lodgyng or Inne make no further reckoning but to haue at their Hostes handes meate drincke and lodging for one night and no longer thei doe not chalenge and laie claime vnto their Hostes whole substaunce After the same sorte ought euery one to accoumpt of his wealth and richesse euen as though thei were none of his to take therof onely so much as is sufficient for the maintenance and nourishment of his bodie and with the rest to relieue and helpe his needie neighbours Therefore the life of a Christian man is no otherwise but as a mansion for one night For wee haue here no permanent dwellyng place wee must haue our desire thither where our Father is namely heauen And therfore wee ought to abandon and laie aside all lasciuiousnesse and dissolute life and to passe as sainct Peter saieth the time of our dwellyng here in feare Knowyng that ye were not redeemed with corruptible thinges as siluer and golde from your vaine conuersation receiued by the traditions of the fathers But with the precious bloud of Christ THis saieth he ought to prouoke and stirre you to employe your conuersation in the feare of God consideryng how greate a price your redemption coste Heretofore ye were Citezins of the worlde liuyng vnder the tyrannous rule of the Deuill now hath God deliuered you from suche lamentable and desperate conuersation and hath brought you into an other place so that now you are Citezens in heauen and but Straungers and Pilgrims on earth But marke ye wel how muche God hath bestowed on you and how vnvaluable and exceedyng greate that treasure is wherewith you are redeemed and brought into that happie case to become the children of God Therefore passe your time and conuersation in feare and take ye good heede least if ye should contemne and neglect these thynges ye loose this so excellent and precious a treasure And what treasure is that whiche is so excellent and precious wherewith wee are redeemed Not these corruptible thinges Golde or Siluer but the moste precious bloud of Christe the Sonne of God This treasure is so excellent and of price so inescimable that no sense or reason of man is able to comprehende it insomuche that one small droppe of this most innocent Bloud had been fullie sufficient for the sinnes of the whole worlde But it pleased the eternall Father so aboundantly to poure out his Grace vpon vs and with suche a price to procure and worke our Saluation that he would haue his moste deare Sonne Christ to shed all his bloud and to bestow and giue vnto vs all his treasures at once And therefore he requireth vs that we doe not as it were cast awaie into the ayre or make small accoumpt of suche a greate Grace but rather so to esteeme of it that wee maie bee stirred and mooued vnto feare that liuyng therein wee maie not deserue est sones to be depriued of this so surpassing a treasure And this withall must diligently be noted and considered how that sainct Peter here doeth saie that ye were redeemed from your vaine conuersation which ye receiued by the traditions of the fathers For by this hee vtterlie throweth downe that perswasion that wee are wont moste commonly to leane vnto thinkyng that all our dooinges ought to bee allowed and well liked of because the same of an olde custome haue had lonâ— continuaunce and because our Auncestours and predecessors aâ—â—â—ng whom there haue been many wise and good men haue so obserued them For thus hee saieth Whatsoeuer our fathers haue either enacted or doen all was ill and consequently those thinges that you haue learned of theim concernyng the worshippe of God are so corrupt and naught that God muste bestowe the blond of his owne Sonne to redeeme and free men from the same Whatsoeuer now therefore is not washed awaie by his bloud is altogether by the fleshe infected and accused Wherevpon it followeth that the more earnestly that any man striueth to attaine to
thou his Sonne in whom thou reposed greater confidence and trust then in thy â—â—rnal father and mother and that he will in all thy necessitie bee readie to helpe thee euen for Christes sake our onely Mediatoure and Sauiour Suche a Faithe as this commeth not of any humaine power but GOD planteth thâ— same in vs for that Christe with his Blood deserued and merited it to whom therefore be hath giuen this glorie that beyng set on his right hande he by his diuine power might settle and staie a sure faithe in vs. Hitherto therefore wee haue heard how saincte Peter exhorteth vs first to girde vp the loynes of our mynde and also sincerely to walke in a perfecte faithe Then consideryng how deare a price this hath coâ—te Christe that wee should haue our conuersation in feare not bearyng our selues hold vpon this that we are named ChristiaÌ„s sith God is suche a iudge as respecteth no maintes persone one more then an other but iudgeth equally without any parcialitie Now proceedeth he further and endeth this first Chapter saiyng Seeyng your Soules are purified in obeiyng the truthe through the Spirit to loue brotherly without â—â—inyng Loue one an other with a pure harte feruently Beeyng borne a newe not of mortall seede but of immortall by the woorde of God who liueth and indureth for euer For all fleshe is as grasse and all the glorie of man is as the flower of grasse The grasse withereth and the flower falleth awaie But the worde of the Lorde endureth for euer and this is the worde whiche is preached among you SAinct Paule in the fifte to the Galath rekoneth vp the fruites that followe faithe The fruites of the Spirit saieth he are Loue Ioye Peace long suffering Gentlenesse Goodnesse Faith Meekenesse Temperance So also here doeth saincte Peter teache vs whiche bee the fruietes of faithe To witte to purifie our Soules in obeiyng the truthe through the Spirite For where true Faithe is it bryngeth the bodie vnder and in subiection and bridleth the lustes of the fleshe and although it make not a cleare riddaunce and dispatche thereof yeâ— makers it the Bodie subiect to the Spirite and â—s with a bridle qualifieth the wilde motions thereof The same meanyng also hath sainct Paule where he speaketh of the fruictes of the Spirite It is a greate and busie peece of woorke to bryng the Spirite to Maister and beare rule ouer the Bodie and to represse the wilfull affections and fleshlie desires naturally engraffed in vs from our parentes For it is not possible for vs to liue well no not in the state of Wedlocke without speciall Grace I saie nothyng what wee can doe herein beyng without Grace But why saieth he Purifie or make chaste your Soules and not rather your Bodies Surely he full well knewe that the lustes and concupiscences of the fleshe accompainie vs to our Graues and are neuer quenched in vs although wee bee Baptized till our diyng daie Now it is not inough for a manne to conteine hymself from the acte doyng and to be outwardly chaste and a virgine his harte in the meane while boilyng in filthie desires of fleshly lustes but wee must earnestly endeuour our selues with all diligence that our Soules maie bee chaste so that this chastitie maie proceede and come from the harte and that the Soule maie bee at continuall enemitie and warre with all naughtie desires and still fight againste them till it be cleare deliuered from them And it agreeth very well that is here added that we must purifie our Soules in obeiyng the truthe through the Spirit Muche hath been preached and spoken of Chastitie and many Bookes haue been written concernyng it The Aucthours whereof haue taught vs with long Fastyng abstinence from fleshe wine and suche like to quenche these filthie motions of concupiscence and luste Whiche although some what thei helpen therevnto yet could thei not be sufficient neither could thei beate doune the inordinate desires of the flesh Sainct Hierom writeth of hymself that he so punished and pinched his Bodie that he was euen like an Ethiopian yet neuerthelesse he so little therewith profited that he many tymes dreamed he was in Rome in companie of Gentle women and faire Maiders S. Bernard also so punished and with suche abstinence almoste so spoiled his bodie y t it stonke loathsomely as afore I haue declared These holy men were greeuously teÌ„pted for with those outward thinges thei thought thei could restraine and quench their temptations but because the remedies whiche thei vsed were externall and outwarde and were applied outwardlie and not inwardly where in deede the disease was harboured thei could not serue as sufficient and able to maister and kill those desires of the mynde with whiche thei warred But S. Peter in this place sheweth vs a moste true and Soueraigne remedie wherewith to cure this euill to witte Obedience to the truthe through the Spirite Whiche the Scripture in other places also setteth doune as in the 11. of Esaie Faithfulnesse shalbe the girdle of his reynes This is the true Cataplasme wherewith the Reynes are to be girded whose soundnesse must proceede from the inner thinges to the outwarde and not contrariwise from the outwarde to the inner For the Soare whiche we would cure lieth not outwardlie in the kerther or clothes but deeyng bredde inwardlie ragingly raigneth and lyeth in the Bloud Fleshe Marrowe and Veines Therefore it is not the beste waie with outwarde thinges to goe aboute to represse and quenche fleshly concupiscence the bodie with fasting and labours may be brought into greate debility and weakenesse and at leÌ„gth thereby be vtterly marred spoyled and brought vnto death but to bee cased from euill desires it can not But Faithe is able to quenche them and so to keepe them vnder that thei shall bee brought to giue place and yeeld vnto the Spirite So also speaketh the Prophete Zacharie in his 9. Chapter of wine whereof Christe first drinketh whiche maketh them maydens to whom hee drinketh and forecasteth Then arare of other wine is wont to enkindle and stirre vp naughtie desires but this wine to wit the Gospell represseth the same and maketh the harte chast And this is it that S. Peter here meaneth when hee saieth where Truthe is bolden fast in the harte and obedience thereunto giuen through the spirite that that and none but that is the truest cure presentest remedy against this daungerous euil and mischiefe beside which there is none other that can be found so able to driue awaie and qualifie these euill cogitations and vaine thoughtes For wheÌ„ this remedie the Gospell I meane is entered and taken possessioÌ„ within the harte all naughtie leude motions do straightways giue place and vanishe awaie Let hym that wil trie this matter and hee shall duely finde it so to bee as all they that haue made triall thereof doe very well know But the Deuill doth not easely suffer any man to come to that poinct as in harte so to embrace the
for euill doyng IT can not possibly bee that thei to whom heauen is appoincted for their enheritaunce should here in this worlde liue in quiet state according to the desire of Nature seeyng the same happeneth not to those that be of the worlde and which haue neither parte nor portion in the kyngdome of heauen It is an Iniunction indifferently appertainyng and equally alike liable vnto all Adams children and posteritie whiche was denounced to Adam by the mouthe of God hymself Gene. iij. In the sweate of thy browes shalt thou eate thy breade And vnto Eue In sorrowe shalt thou bryng forthe Children Seyng therefore that these externall incommodities are indifferently and alike inflicted vpon all persones how muche more meete is it for them to beare the Crosse vpon their shoulders who shortly after shall bee translates hence into the heauenlie kyngdome there to enioye endlesse blisse and life euerlasting Therefore saieth he if the will of God bee so it is better that ye suffer for well doyng Thei whiche suffer for euill dooyng and deseruedly cary aboute with them an euill conscience and are tormented with a double punishemente Whereas true Christians abide onely but she one haste of that paine because although thei suffer outwardly muche paine grief anguishe smarte vexation tribulation and torment in their Fleshe yet haue thei inwardly in their Spirite and conscience greate ioye and consolation But here he hath set doune certaine limited boundes how we should submit our selues to affliction And in that he saieth If the will of God bee so he giueth vs a profitable lesson and warnyng that none should bee so madde to imitate the custome and maner of the Donatistes of whom Saincte Augustine maketh mention who snatching certaine textes and places of the Scripture touchyng suffryng and affliction killed themselues and wilfully threwe themselues headlong doune into the Sea GOD hath no pleasure in seeyng vs to doe any kind of harme vnto our selues or to seeke any newâ—angled deuise of bodily annoyance Let this bee our drifte and shoote anker sincerely to wâ—lke in Faithe and brotherly loue and then if it please the Lorde to laye the Crosse vpoÌ„ vs lett vs ioyfully embrace it as it please hym to exempte vs from trâ—â—ble let vs not wilfully and willyngly 〈◊〉 it And therefore 〈◊〉 preposterous course doe those 〈◊〉 hâ—â—te Spirites take whiche vse to whippe and perâ—e yea many tymes to 〈◊〉 themselues with beatyng thinkyng by that meanes to 〈◊〉 and winne Heauen This kinde of newe founde Religion and wilfull counterfaite humilitie and affliction in this outward punishement of the bodie S. Paule forbiddeth to be vsed Coloss iij. We must mortifie our bodie and subdue our members that thei growe not wanton â—r waxe â—aseiâ—iâ—â—s but wee maie not violently destroye them This is the meanyng of these wordes If the will of God bâ—â— so whiche is as muche to saie as if God bee pleased to 〈◊〉 any kinde of Crosse or persecution vnto vs For then it is better to suffer and them therein out the happier and blessedder if for well doyng thou abide and suffer afflictioÌ„ For Christe also hath once suffred for sinnes the iuste for the vniuste HEre againe doeth sainct Peter propounde and sette before vs for a paterne to imitate our Lorde Christe and his bitter Passion after the rule whereof wee ought to frame our selues and not presume to prescribe vnto our selues any newe deuised singularitie For as Christe is a Patterne to all Christian Beleeuers and to them all is sette doune for an Example so ought all men in generalitie to imitate his steppes and in all their actions professions and functions of life what soeuer betide to haue respect vnto him and after his dealynges semblablie to conforme themselues And Sainct Peters woordes in effecte sounde thus Christ was iuste and suffred for well dooyng for our sakes that were vniuste But he sought not to sayng the Crosse vpon hym but taried the tyme till the will of GOD did so appoincte that he should drinke of the Cuâ—â—e of his painfull Passion Hym now ought wee to take is by Example and in the whole course of our life diligeÌ„tly â—â—â—â—presse and resemble And this example Saincte Peter here namely setteth doune vnto vs because he hath alreadie taught euery sorte of persones in what trade soeuer thei liue their seuer all offices and dueties concludyng the same with this example of Christes Passion And this is here to bee noted that he saieth that Christ suffred once which is as much to saie as that Christ suffred and satisfied once for al euen for all the sinnes of the whole worlde and not that he should for euery seueral sinne seuerally die By which his death once for all he hath cleane taken awaie al the Synnes of so many as in Faithe approche nexe vnto hym and faithfully beleeue in hym All which are now deliuered froÌ„ the daunger of Death as surely and as certainly as he hymself is now deliuered and freed from the power of Death The iuste for the vniuste AS though he should saie How muche more ought we to bee willyng to suffer beyng so sinfull and so many waies deseruyng it seeyng that Christ was content to suffer death for our sakes beeyng hymself moste iuste for vs that were vniuste and clogged with the chaines of so many moste horrible Sinnes wickednesse and transgressions That he might bryng vs to God ALL this is spoken onely to instructe and teache vs in what sorte the Passion of Christe was to witte suche that he died not for any cause of his owne but to the intent to reconcile and bryng vs to GOD. How can that bee wilt thou saie Did he not offer vp hymself I aunswere True it is that he offred vp hymself on the Crosse for so many of vs as beleeue in hym In whiche his offryng and oblation he offred vs vp also so that so many of vs as stedfastly beleeue on hym must also with hym accordyng to the fleshe suffer and be killed euen as he suffred and died God hath here in such estate placed vs that wee liuyng in the Spirite might yet due in the fleshe as afterwardes sainct Peter declareth But as we are offred vp with Christ that is as we dye with Christ euen as he accordyng to the fleshe truely died so doe we liue with hym in Spirite euen as he hymself doeth Spiritually liue And was put to Death concernyng the fleshe but was quickened in the Spirite THis woorde Fleshe in the Scripture is a common vsuall woorde as also this woorde Spirite is whiche twoo vocables the Apostles doe euer in a maner set the one against the other Now the meanyng of these woordes is this Christe in his Passion died and was taken out of this life whiche is fleshe and blood suche fleshe and blood as manne here in this worlde is cladd withall the offices and functions whereof are these Goyng Standyng Eatyng Drinkyng Sleapyng Watchyng Seeyng Hearyng Touchyng Feelyng and to speake all
Father and hath caused the same to bee published and preached vnto vs to the intente wee should beleeue on hym we haue therefore a certaine couenaunt or promise with GOD vnto the whiche wee certainly and vnfeignedly dooe truste and by the whiche wee are saued and preserued euen as Noah was by the Arke Thus therefore hath Saincte Peter laied before our eyes and made the whole Arke spirituall vnto vs in whiche is neither Fleshe nor Blood but a good Conscience to Godward and that is Faith Whiche is at the right hande of GOD gone into heauen to whom the Angelles and Powers and Mightes are subiecte ALL this he speaketh to make our Faithe the perfecter and stronger For it behooued that Christe should ascende into Heauen and bee made Lorde of all Creatures and that all Power what soeuer and where soeuer should bee subiected vnto hym to the ende he might aduaunce and bryng vs thither and make vs also Lordes of all thynges All whiche be of singuler force and efficacie to comfort and confirme our hartes and mindes For hereby are we assuredly perswaded that all thinges through Christ and by Christ are made to serue vs That whatsoeuer power there is in Heauē or in Earth yea Death Deuill all are hereby enioyned and cōpelled to serue vs and for our vses euen as thei are bound to serue Christ and to lye in all subiection vnder his feete The fourth Chapter FOrasmuche then as Christ hath suffred for vs in the flesh arme your selues like wise with the same mynd which is that he which hath suffred in the flesh hath ceassed from sinne That he henceforward should liue as muche tyme as remaineth in the fleshe not after the lustes of men but after the will of God For it is sufficient for vs that wee haue spent the tyme past of the life after the lust of the Gentiles walkyng in wātonnesse lustes drunkennesse in gluttonie drinkinges and in abominable idolatries Wherein it seemeth to them strange that ye runne not with them vnto the same excesse of ryote therefore speake thei euill of you Whiche shall giue accounts to hym that is readie to iudge quicke and deade For vnto this purpose was the Gospell preached also vnto the dead that thei might be condemned according to men in the fleshe but might liue accordyng to God in the spirite Now the ende of all thinges is at hande Be ye therefore sober and watchyng in praier But aboue all thinges haue feruent loue among you for loue couereth the multitude of sinnes Be ye harberous one to an other without grudgyng Let euery man as he hath receiued the gift minister the same one to an other as good disposers of the manifold grace of God If any man speake lett him talke as the woordes of GOD. If any man minister let him doe it as of the abilite which God ministreth that God in all thinges maie bee glorified through Iesus Christe to whom is praise and dominion for euer and euer Amen Dearely beloued thinke it not straunge concernyng the firie triall whiche is among you to proue you as though some straunge thing were come vnto you But reioyce in asmuch as ye are partakers of Christes suffringes that when his glorie shall appeare ye maie bee glad and reioyce If ye be rayled vpon for the Name of Christe blessed are ye for the spirite of glorie and of God resteth vpon you whiche on their parte is euill spoken of but on your parte is glorified But let none of you suffer as a murtherer or as a thiefe or an euill doer or as a busie bodie in other mens matters But if any manne suffer as a Christian let hym not bee ashamed but let hym glorifie God in this behalfe For the tyme is come that iudgment must beginne at the house of God If it first begin at vs what shall the ende be of them whiche obeye not the Gospell of God And if the righteous scarsely be saued where shall the vngodly and the sinner appeare Wherefore let them that suffer accordyng to the will of God commit their soules to him in well doyng as vnto a faithfull Creator Forasmuche then as Christe hath suffred for vs in the flesh arme your selues likewise with the same mynd which is that he whiche hath suffred in the fleshe hath ceased from sinne SAinct Peter still continueth in the same Argument that he had in hande in the other Chapter afore For as he there generallie exhorted vs to suffer affliction and persecution if so the will of God bee and for the same sett Christ for an example vnto vs so doeth hee here more largely handle and confirme the same makyng thereof as it were a repetition saiyng Forasmuch as Christ our Graund Captaine and head suffred in the fleshe for vs and also by his bitter passion redeemed vs and in his suffryng became an Example vnto vs it is most meete and our bounded duties are to imitate him and to bee likewise armed and furnished For the life of Christe and especially his passion is set doune vnto vs in the Scriptures after two sortes First as a free Gift giuen vnto vs as sainct Peter in the third Chapter afore hath worthilie described and set him doune vnto vs moste chiefly labouring to builde vs on him by Faithe and teaching vs that by the Bloud of Christ all our sinnes are expiated and clearely done awaie and we freed from the thraldome of our transgressions and restored to the participation of eternall life seeyng that Christe was freely giuen vnto vs all whiche benefites can of vs bee none otherwise conceiued and apprehended then by Faith onely And of this hee spake afore where he saied that Christe once suffred for our Sinnes This is the principall and the chiefest poinct of all and in the holie Scriptures set doune as most excellent And secondlie Christe was giuen and set forthe vnto vs as an Example or patterne for vs to imitate For when as wee haue once apprehended and taken holde of Christ as a free Gift by Faithe wee must nexte endeuour our selues and bende all our studies to imitate and resemble him in the whole course of his life vnto passion After this sorte doeth sainct Peter here commende vnto vs Christes passion He purposelie speaketh not hereof the workes of Loue wherin wee serue our Neighbour which bee properly called Good workes for of them hath he alreadie spoken very sufficiently but of suche workes as concerne our owne bodies as namely when wee serue our selues and bee so carefull of our owne estates that our Faithe while wee mortifie our Sinnes may be the strōger and we our selues the fitter to serue our Neighbour For when as I doe tame and bridle myne owne bodie and keepe it vnder that it waxe not wanton and proue to lasciuiousnes I shall not haue any delight to enueigle my neighbours wife or his daughter to satisfie my inordinate lustes So likewise if I my self kill and quench in mine owne mynd the flames of
set doune as it pleaseth the Pope to appoincte eche thing must â—â—oupe and bee determinable by the doome of his lawlesse Tyrannie he and his adherentes haue wrinched wrested and expounded all thynges as beste pleased theimselues And now loste of all thei haue boldly pronounced that the holie See of Roome can not erre Not one of theim taught any thyng of Faithe or Charitie but of dreames and dotages of their owne brainelesse deuisyng By Gouernemente and Dignitie he meaneth Kynges Princes Lordes and all Ciuile Magistrates not the Pope with his Cardinalles and Bishoppes who ought to bee nothyng lesse then Lordes For Christe in the newe Testament appoincted none to be any otherwise then Seruauntes that one Christian should serue and helpe to benefite an other and one to reuerence and honour an other Saincte Peters meanyng therefore is that thei whiche boaste themselues to be of Christ should in all thynges be Subiecte and obedient to the Ciuile and externall Magistrate and should stande in awe of the power of the Sweard beeyng Gods Institution and Ordinaunce Contrarie wherevnto these Shauelynges in eche respecte dooe deale who haue exempted themselues from their due obedience to Ciuile Magistrates and affirmed themselues not to be subiect vnto them yea thei haue not onely exempted themselues from this their due subiection and lawfull obedience vnto the Magistrate but thei also moste arrogantlie haue made the Ciuile Magistracie subiect vnto theÌ„ and haue trodden it vnder foote And withall moste impudently suffer theimselues to bee called Lordes ouer Kynges and Princes The Pope also calleth hymself Lorde bothe of Heauen and Earth and braggeth that hee hath in his handes bothe the Sweardes the Spiritual and the Temporal that euery one should fall doune before hym and kisse his feete Also saieth S. Peter Thei feare not to speake euill of theim that bee in dignitie For it hath hitherto been but a plaiyng matter and a tricke of small regarde with the Pope at his pleasure to curse Kynges and Princes and to depose theim from their Regall crounes and aucthorities And this to all Popes hath been a thing vsual and familier to set Princes together by the eares and to sowe inextricable discorde warre and dissension betweene them If any resisted or withstoode this bloudie Tyrannie of theirs hym thei shortly suppressed and snatched vp not as one that had committed any thyng repugnainte or contrarie to Christian Charitie but as a rebellious Childe and wicked member that would not enthrall subiect himself to the See of Rome and kisse the feete of that Italian Prieste the Pope whose power thei affirme so farre to surmounte and excell the dignitie of any earthly Kyng or Ciuile Magistrate as the Sunne in brightnesse of light exceedeth the Moone and as farre as the Heauen is higher then the Earth Beholde howegregiously thei blaspheme and how impiouslie thei lye For thei which ought to be subiect and to shewe all humble obedience vnto Kinges Magistrates to blesse theÌ„ and to praie for them as Christe shewed obedience to Pilate and paied Tribute vnto Caesar shake of the yoke of all obedience and bee the aucthours and Seedemen of al Obstinacie Rebellion Contempt and Disorder Thei ought at the hearyng of any euill spoken against Princes and Magistrates beyng placed in soueraigne dignitie to tremble But thei are so shamelesse so gracelesse so voide of reuerent awe and duetifull feare that thei moste sawâ—ily and malapertlie theimselues without all feare blapheme and speake euill of theim Not waighyng and consideryng that if the Angels whiche be of greate power and might can not abide the heauie iudgement of GOD against theim how muche lesse then shall thei wretched caitifes be able to abide it whiche boldly resiste and blasphemously speake euill against them But these as brute beastes led with sensualitie and made to bee taken and destroyed speake euill of those thynges whiche thei know not and shall perishe through their owne corruption And shall receiue the wages of vnrighteousnesse HE calleth them brute and vnreasonable Beastes for that thei haue not in them any sparke of the spirite of God neither giue themselues to that spirituall function whereunto they are charged but liue like filthie Swine altogether swallowed vp in the beastly pleasures of the fleshe Whereas he saieth Thei are made to bee taken and destroyed it maye bee vnderstoode after two sortes either that they doe deuoure and destroye that whiche they haue taken as the maner of Lyons Beares Hawkes Egles and Vultures is for after the maner of these Beastes dooe our Polleshorne Prelates take and catche to themselues all wealth honour promotion dignitie and preeminence that possibie thei can Or els because thei shalbe taken caught ensnared and made a praie to others to bee destroyed and as it were slaughtered in iudgement at the last daie As they which count it pleasure to liue deliciously for a season BEholde how angrie S. Peter sheweth hymself to be with these Bellygods They thinke if thei maie liue delicately ydly and fare deliciouslie that then they are throughly happie and haue raught to the tippe of their wished desires This euidently appeareth in their owne Decretalles wherein they pronounce hym the Sonne of the Deuill and an accursed person that dare presume to touch or meddle with their pompous wealth and reuell or with their pampered paunches and embolned bellyes Wherein they so manifestly so apparauntly and in so good earnest handle the cause of their Belly that thei can not themselues denye but that their whole Canons and Lawes and the whole pollicie of their Churche is purposelie directed to this ende that they maie lye snortyng in ease and carelesse securitie and liue in most abundant stoare of all thinges without either paine or labour makyng others to labour in the meane while for them And other cause to pretende and alledge for themselues why thei should thus deaâ—e haue they none sauyng that forsooth thei must chaunt sing and pipe God a daunce in the Churche or pray But God hath expresly commaunded all men without exception that thei should eate their breade in the sweate of their owne browes and vppon euery one hath he laied some burdens and troublesome charges to exercise themselues in from which these our Lordly Rabbines and Maisters would bee exempted and by their good willes would do nothing but leane on their pillowes And this is the greatest blindnesse and blockishnes that can be to think that suche a beastly and shamefull life is either good or worthie to be any waie dignified or had in any honor or estimatioÌ„ Spottes thei are and blottes THese Drones and Humblebees in their own conceites thinke themselues the Pillers and Ornamentes of the Churche euen as the Sunne and the Moone are the beautie and ornamentes of the Heauen they looke to bee accoumpted of all others the best the noblest and the excellentest euen as in the Worlde Golde and precious Stones are of greatest price and highest estimation But