Commentary on Peter and Jude, Peter 1 · Commentary · Chapter 4
The fourth Chapter.
FOraſmuche then as Chriſt hath ſuffred for vsus 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 vsus that wee hauehave ſpent the tyme paſt of the life, after the luſt of the Gentiles, walkyng in wā tonneſſe, luſtes, drunkenneſſe, in gluttonie, drinkinges, and in abominable idolatries.
Wherein it ſeemeth to them ſtrange, that ye runne not with them vntounto the ſame exceſſe of ryote: therefore ſpeake thei euill of you.
Whiche ſhall giuegive accounts to hym, that is readie to iudge quicke and deade.
For vntounto this purpoſe was the Goſpell preached alſo vntounto 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 hauehave feruent louelove among you: for louelove couereth the multitude of ſinnes.
Be ye harberous one to an other, without grudgyng.
Let eueryevery 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 vntounto 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 vponupon for the Name of Chriſte, bleſſed are ye: for the ſpirite of glorie, and of God reſteth vponupon 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 vsus, 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 vntounto a faithfull Creator.
Foraſmuche then as Chriſte hath ſuffred for vsus 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 vsus to ſuffer affliction and perſecution (if ſo the will of God bee) and for the ſame, ſett Chriſt for an example vntounto vsus: 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 vsus, and alſo by his bitter paſſion redeemed vsus, and in his ſuffryng became an Example vntounto vsus, 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 vntounto vsus in the Scriptures after two ſortes. Firſt, as a free Gift giuen vntounto vsus (as ſainct Peter in the third Chapter afore hath worthilie deſcribed and ſet him doune vntounto vsus) moſte chiefly labouring to builde vsus on him by Faithe, and teaching vsus 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 vntounto vsus: all whiche benefites can of vsus bee none otherwiſe conceiued and apprehended then by Faith onelyonly. 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 vntounto vsus, as an Example or patterne for vsus to imitate.
For when as wee hauehave 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, vntounto paſſion. After this ſorte, doeth ſainct Peter here commende vntounto vsus, Chriſtes paſſion. He purpoſelie ſpeaketh not hereof the workes of LoueLove, 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 vnderunder, that it waxe not wanton and proue to laſciuiouſnes, I ſhall not hauehave 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 ſpightfull enuie and cancarde hatred, am I not a greate deale the fitter to deale louingly and gentlie with my neighbour? I hauehave oftentymes afore ſaied, that although by Faith we bee fullie iuſtified, and hauehave Chriſte with all his merites fullie our owne, yet ought wee to applye our ſelues to good Workes, and to ſeeke (all that wee can) the benefite and commoditie of our Neighbour. For we are neuer perfectly purged and cleane ſo long as we dwell in this worlde: there is no man but feeleth and findeth in his Bodie a Storehouſe of many euill luſtes and filthie deſires. For Faithe beginneth to mortifie Sinnes, and to bryng with it an heauenly life: but it is not as yet here perfect and ſtrong enough to doe that which it would: Euen as Chriſte reaſoned of the Samaritan, which was not yet wholly reſtored to health, although his woundes were bounde vp, and charge enough giuen for his curyng and looking to: ſo fareth it with vsus. For whē we beleue, our woundes are bound vp that is to ſaie, the infection and diſeaſe which by propagation is deriued into vsus from Adam, is begonne to bee healed: whiche is brought to paſſe (as wee ſee) in ſome, remiſſelie and ſlowly, in other ſome, ſpeedily and quickly, accordingly as eueryevery one chaſtiſeth himſelf and repreſſeth his fleſh, and hath a fuller meaſure of Faithe giuen vntounto hym.
And therefore, when we hauehave attained theſe two, Faithe, and Charitie, our next ſtudie and care ought to be, euen vntill wee dye, to ſkowre and pourge theſe reliques of Synne, yet harboroughyng within vsus. And therefore ſaieth ſainct Peter, Arme ye your ſelues likewiſe with the ſame mynde, that is, confirme your myndes, and ſtrengthen your hartes in this cogitation, to dooe as Chriſt hath dooen afore you. For if wee be right Chriſtians, wee ought thus to thinke with our ſelues. My Lorde GOD hath ſuffred for me, hath ſhew his precious blood for me, and hath ſuffred Death on the Croſſe for me: why ſhould I bee ſuche a baſtarde, to bee vnwillyng to ſuffer any kinde of affliction? For, if our Lorde hymſelf iſſue out into the brunte and breaſte of the Battaile, how muche more meete is it for vsus, beyng his poore Seruauntes, ioyfully to abide and vndertake any daunger? Theſe cogitations would animate vsus to pearce into, and boldely to aduenture to giuegive the …nſect vponupon any daungerous aſſaies what ſoeuer.
This woorde Fleſhe ſignifieth not onelyonly the Bodie, conſiſtyng of Fleſhe and Blood, Skinne and Bones: but all what ſoeuer commeth from Adam. So ſaieth God Geneſ. vj. My Spirite ſhall not alwaies ſtriue with manne, becauſe he is but Fleſhe. And Eſaie likewiſe: Chap. xl. All Fleſhe ſhall ſee the ſauyng health of God: That is, it ſhalbee manifeſt before all menne in the worlde. So alſo ſaie wee in our Creed, I beleeue the reſurrection of the Fleſhe, (that is) that all menneſh all ariſe againe. Fleſhe therefore ſignifieth the whole and entire Manne, euen as he liueth in this life. Now, the w…rkes of the Fleſhe are in an excellent order, reckoned vp and recoumpted by ſainct Paule, Gala. v. And not thoſe groſſe actions and workes of the Fleſhe onelyonly, as Fornication, but the chiefeſt and greateſt vices that bee, as Idolacrie, and Hereſies, whiche bée reſiaūt not in the Bodie onelyonly, but rather in the Reaſon. Note therefore, that Manne, together with his Reaſon, Will, and all inward motions, (Soule and Bodie) is called Fleſhe, and that becauſe with al his powers bothe inwardly and outwardly, he purſueth and himteth onelyonly for thoſe thynges that are carnall, and delightfull to the Fleſhe. Euen ſo ſaieth Saincte Peter in this place, that Chriſt ſuffred in the Fleſhe: whereas it is certaine, that his Paſſion was not onelyonly in the Fleſhe but in his Soule alſo, whiche adode that moſte extreme agoine, whereof Eſaie ſpeaketh.
And after the ſame ſorte muſt we alſo take this that followeth He whiche ſuffreth in the Fleſhe, ceaſeth from Synne. For this is not the meaning of it, that he whiche hath his head chopped of, or his bodie onelyonly diſmembred, ceaſſeth from ſynnes: but this ſuffryng in the Fleſhe comprehendeth in it, what ſoeuer it bee that aggreeueth and vtterly diſcontenteth Man, or that whiche ſhalbee his happe willinglie to ſuffer and beare: what Miſerie, Calamitie, Vexation, or neceſſitie ſo euer it bee. For there are a greate ſorte, that beeyng ſounde in bodie, are (notwithſtandyng) inwardly in mynde greatly perplexed and diſquieted, and in harte greeuouſly tormented. Now, if theſe grieues be laied vponupon them, for Chriſtes cauſe, it is good and commobious for them: for he that is afflicted in the Fleſhe (ſaith he) ceaſſeth from Synne. For this purpoſe is the Croſſe very profitable, becauſe thereby Synnes are qualified, and greatly alaied. For when a Manne once beginneth earneſtly, and from the verie bottome of his harte to repente, it is wonderfull to ſee, how ſoone and how quickely Luſte, Enuie, hatred, and other ſynnes doe vaniſhe awaie and ceaſſe. Wherefore, GOD hath laied the Croſſe on vsus, thereby (as it were) to compell and puſhe vsus forwarde, as well to beleeue in hym, and to put our thirſt in hym, as alſo that wee ſhould reache our helpyng hande one to an other, through LoueLove.
That he henceforthe ſhould liue (as muche tyme as remaineth in the Fleſhe) not after the luſtes of menne, but after the will of God.
OVr partes and dueties are, as in the whole courſe of our life, ſo by the Croſſe and daiely chaſtifyng of our ſelues, to conquere and ſubdue our Fleſhe, and to bryng it in ſubiection: not with intent therby to merite any thyng toward our Saluation, but to ſhewe our ſelues gratefull and duetifull vntounto God. Not after the luſtes of menne, (ſaieth he) that is: We muſt not doe it, to pleaſe either our ſelues or others thereby. For wee muſt not faſhion our ſelues like vntounto this worlde, as Saincte Paule writeth in the xij. Chapter to the Romaines. Whatſoeuer the worlde requireth of vsus, that muſt we refraine and forbeare.
For it is ſufficiente for vsus, that wee hauehave ſpent the time paſte of the life, after the luſte of the Gentiles walkyng in wantonneſſe, luſtes, drunkenneſſe, in gluttonie, drinkynges, and in abhominable Idolatries.
WEE hauehave alreadie too muche cockered our ſelues, and been too muche giuen to our owne wā ton delites: for before wee receiued the Faithe, wee ſpente our tyme and beſtowed our liues, accordyng to our owne ſenſuall appetites, in no better ſorte then very Gentiles: And therefore we muſt ſtriue and endeuour our ſelues to conſecrate, and direct the reſidue of our life, according to the will of God, and to doe that whiche maie bee acceptable, vntounto him. For we hauehave our Enemie within our owne boſome, wee foſter and nouriſhe hym within our owne fleſhe: there and from thence the craftie and moſte Peſtilent enemie (as it were) out of an ambuſhe, priuily and ſecretly ſetteth vponupon vsus: and that not with any groſſe and apparaunt vices, but rather with the credite, iolitie, and eſtimation of the Fleſhe, which is called by Sainct Paule, The wiſedome of the Fleſhe. j. Cor. j. This beeyng now 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 vsus. 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 vsus greatly in hande, to looke well to our ſelues.
Wherein it ſeemeth to theim ſtraunge, that ye run not with them vntounto the ſame exceſſe of riot: therefore ſpeake thei euill of you;
Whiche ſhall giuegive accoumptes to hym, that is readie to iudge quicke and dead.
YE hauehave heretofore ledde a Heatheniſhe life, and now becauſe ye hauehave forſaken that trade, it ſemeth vntounto 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 hauehave 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 giuegive an accoumpt of their dealynges: and therfore in the meane ſpace, commit ye all thynges vntounto God, that will iudge all thynges accordyng to right.
For vntounto this purpoſe was the Goſpell preached alſo vntounto 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 onelyonly 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, hauehave 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 vponupon me to define. But thus doe I vnderſtande this place, and am certainly perſwaded in the ſame, that it belongeth nothyng to vsus, how and after what maner GOD meaneth to condemne the Gentiles whiche dyed many hundred yeares agoe: For it behooueth vsus 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 onelyonly the better parte in hym bee whollie cured. For hee is ſaied to be wounded but onelyonly in that parte, wherein he was ſtriken. So likewiſe in a Chriſtian man, the Spirite ought to hauehave 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 eueryevery 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 eueryevery 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 hauehave 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 hauehave continued from the beginnyng vntounto 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 hauehave feruent louelove amōg you: for LoueLove 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 our ſelues and alſo for our neighbors. Furthermore, our LoueLove can not be feruent, vnleſſe wee ſo chaſtice our bodies, that thei maie be apt to receiue and ledge LoueLove within vsus. This ſentence ſainct Peter boroweth out of the x. Chapter of the Prouerbs. Hatred ſtirreth vp contentions, but LoueLove couereth the multitude of ſinnes. This therefore is his meanyng: Chaſties your fleſhe, and quenche ye the luſtes thereof, for if ye dooe not diligently endeuour to doe ſo… ye ſhall eaſilie offende one an other, and not be eaſie and willyng to forgiue one an others offences. And therfore ſtriue to repreſſe and ſubdue the affections and luſtes of your fleſhe: for ſo ſhal ye bothe louelove one another, and willingly forgiue one an other. For louelove couereth Sinnes.
This place is by ſome ſo wreſted as though it did ſeeme to make againſt Faith. For this is their ſaiyng: Thou affirmeſt that man is iuſtified onelyonly by Faithe, and that no man can bee deliuered from the guilt of his Sinnes, by his workes. How chaunceth it then, that bothe Solomon and S. Peter affirme and ſaie, that Sinnes are couered by LoueLove▪ Solomons meanyng and wordes are in effect theſe: he that ſwelleth with any hatred againſt an other, teaſſeth not to practiſe and ſtirre vp contentions and braulinges: But where ſincere louelove is, it couereth Sinnes and gently pardoneth any offences. Where …naer and wrathe hauehave taken holde, there is a man waiward, ſtubborne, harde to yeeld to any reconciliation, remaineth ſtill full of indignation and ſpight: but when a manne is endued with LoueLove, he will not be incenſed and moued to any garboile and vnquietneſſe, though he bee greatly prouoked therevnto: he curteouſly couereth, hideth and winketh at all thinges, as though he ſawe them not. So that this worde (Couer) wherof both Solomon and ſainct Peter ſpeake, when thei ſaie, that LoueLove couereth the multitude of Synnes, muſt hauehave relation to our Neighbour and not vntounto God. For as it is Faithe onelyonly, whiche couereth my Sinnes before God, ſo is it LoueLove that couereth the ſinnes and faultes of my Neighbour. For as the mere louelove of God to me warde, couereth my Sinnes, when as I faithfully and ſtedfaſtly beleeue that God will not looke vppon them nor puniſhe them: ſo ought I alſo with my LoueLove towarde my Neighbour to couer his ſinnes towarde mee, that I bee not therewith offended. And therfore (ſaieth he) Aboue all thinges hauehave feruent louelove one to an other, that ye maie couer and hide one an others faultes. And this is further to be noted, that this LoueLove couereth not one or two Sinnes onelyonly, but the multitude of Sinnie: it cannot be drawen by any prouocation to bee ſo angrie, but that it couereth all. The ſame alſo hath ſaincte Paule j. Cor xiij. Where he doeth (as it were) expounde this place. LoueLove ſuffreth all thinges, beleeueth all thinges, it hopeth all thinges it endureth all thinges: that is, it thinketh the beſte of eueryevery thyng, it can paciently beare all thinges, and take well in worth whatſoeuer it bee.
Bee ye harborous one to an other, without grudgyng.
Let eueryevery man as he hath receiued the gift, miniſter the ſame one to an other:
HE is barborous, whiche cherefully and hartilie receiueth and entertaineth Straungers. As when the Apoſtles trauailed through diuers Countries, and preached where thei went, ſendyng their diſciples abroade to ſundrie places, it was requiſite that thei ſhould mutuallie bee harborous one to an other. Whiche example were good to be more put in vre nowadaies then it is: that wee hauyng the gift of preachyng, ſhould likewiſe trauaile from place to place, from Citie to Citie, from houſe to houſe, and not to ſitte ſtill in one place: to ſee where any were weake, that wee might comforte him: if any were fallen, that wee might raiſe him vp, and likewiſe to doe ſuche other dueties as to an Apoſtolicall function belongeth.
Now, all this muſt bee doen without grudgyng (ſaieth ſainct Peter) not as though we were loath to doe it. And this is one office or duetie of LoueLove, as this is likewiſe whiche next followeth, namely, that wee ſhould with the giftes wherewith God hath endued vsus, miniſter one to an other. The Goſpell requireth, that eueryevery man ſhould bee as an others Seruaunt, and to miniſter and ſerue to the neceſſitie of an other in that vocation and function whereunto he is called, to the beſt of his abilitie: according to the meaſure of that Talent that is committed vntounto hym, and accordyng to that ſtace and condition of life, wherein eueryevery one is placed. For it is not hereby meant, neither is it the will and commaundement of GOD, that the Maiſter ſhould miniſter and bee at becke to his Seruaunt, nor that the Handmaide ſhould hauehave the rule ouer her Miſtreſſe, or that the Kyng ſhould bee corporallie ſeruiceable to a Begger: for he can not abide, that that authoritie and high degree of ſuperioritie, wherein thei are placed ſhould either bee diſquieted or diminiſhed. But hee requireth that eueryevery one in harte and Spirite ſhould ſerue an other: that although thou bee of high callyng and authoritie, yet maieſt thou none otherwiſe vſe thy authoritie but to the commoditie and benefite of thy Neighbour. And in this ſorte, is it requiſite and conuenient for the Maiſter to further and helpe his Seruaunt with al the ſeruice he can, wherein he yet remaineth a Maiſter ſtill, and lawfullie maie repute and accoumpt himſelf in higher degree of calling then his Seruaunt: but a man maie not lift vp himſelf in the pride of his harte for the ſame, but to thinke of himſelf, as of a Seruaunt, inſomuche that he could finde in his harte (if it ſo ſeemed good to the Lorde) euen to bee a Seruaunt. This inwarde perſwaſion ought alſo to be in the godlie, in eueryevery ſtate and degree.
As good diſpoſers of the manifolde grace of God.
GOD hath not giuen a like meaſure of grace and giftes to eueryevery one of vsus. And therefore eueryevery one muſt looke aboute hym, and conſider with hymſelf whereto he is made fitte of the Lorde, and what gift it hath pleaſed God in mercy ſpecially to endue him withall. Whiche when he hath throughly ſkanned, and exactly noted in hymſelf, his duetie is therewith to ſerue his neighbour, and that in ſuche ſorte as here is more at large particularly ſet doune by ſainct Peter, ſaiyng.
If any manne ſpeake, let him talke as the woordes of God.
THat is, if any manne hauehave the gift of preachyng and teachyng, ſette hym preache and teache, as Saincte Paule Roma. xij. willeth hym: That no manne bee wiſe in his owne conceipt, nor preſume to know more then is meete for hym to vnderſtande, but that eueryevery one vnderſtande accordyng to ſobrietie, as God hath dealte to eueryevery manne the meaſure of Faithe. For as wee hauehave many members in one bodie, and all members hauehave not one office, ſo wee beeyng many, are but one in Chriſt, and eueryevery one, one an others members, hauyng giftes that are diuers, accordyng to the grace that is giuen vntounto vsus. And immediatly after in the ſame Chapter he addeth: If any manne hauehave Prophecie, let hym Prophecie accordyng to the proportion of Faithe: If he hauehave an office, lette hym waite on his office: Or he that teacheth, on his teachyng: After ſuche an order and courſe doeth he teache in other of his Epiſtles, as namely. j. Cor. xij. And Epheſ. iiij.
And this is the cauſe, why God hath diuerſely diſtributed his giftes vntounto menne, namely, to the intent wee ſhould vſe them to the benefite and mutuall helpe one of an other: ſpecially and chiefly thei that bee in any maner of publique office or function, whether it bee in the miniſterie and preachyng of the Woorde of God, or in any other. To the office of preachyng, that properly belongeth, whiche here ſainct Peter preſcribeth: namely, vntounto whom ſoeuer the office, vocation, and charge of preachyng the Woorde of GOD is allotted, let hym ſpeake, As the woordes of GOD. Whiche caueat and leſſon ought moſte carefully to bee taken heede vntounto, that no man preſume to preache or teache any thyng, whereto he hath not the expreſſe Woorde of GOD for his warraunt, and except he bee moſte certaine, that the ſame bee directly to bee auouched out of the ſacred Scriptures. Whiche beeyng ſo, what maie bee thought of the Pope, and of his dirtie Dregges & traditions? Doe wee not ſee his mouth with this one worde notably ſtopped? This I ſaie, to the intent eueryevery one maie manifeſtly ſee how ſhameleſly and ridiculouſly he braggeth and vaūteth him ſelf, to bee ſainct Peters Heire and Succeſſour, not makyng any accoumpt at all, of that whiche ſaincte Peter in this place preſcribeth and willeth.
If any man miniſter, let hym doe it, as of the abilite, whiche God miniſtreth.
WHo ſoeuer executeth any function in the Churche, or hath the cure of Soules committed vntounto hym, maie not deale as be liſte hymſelf, or to ouerrule matters accordyng to his owne ſenſuall will, …ither maie he ſaie: Tuſhe, I am a Prelate, the people muſte all liſten to that whiche I ſaie, and obſerue my Lawes, Ordinaunces, and Iniunctions without gainſaie. For God requireth this, that no manne miniſter, or doe any thyng, contrarie or repugnaunt to that whiche he commaundeth and appoineteth. A Prelate or Biſſhoppe (I ſaie) ought to dooe nothyng in the Churche, vnleſſe he be certaine and ſure of the warrantiſe thereof by Gods Woorde. For God can not abide to hauehave his ſeruice iumbles and mingled at pleaſure, with eueryevery fooliſhe guegawe, and light tromperie. And therefore he ought to hauehave an aſſuraunce and certaintie in his mynde and conſcience, that euen GOD bothe ſpeaketh and worketh in hym: and to ſtande vponupon ſo ſure a grounde for the veritie thereof, that his Faithe dare boldlie witneſſe with hym, and ſaie: Whatſoeuer I hauehave ſpoken, and what ſoeuer I hauehave doen or dealt herein, I am ſo out of doubt, that the ſame in eche reſpect is conſonant to the Worde & will of God, that I am readie and dare to ſeale the ſame with my blood, & to confirme it with my death. For other wiſe, if I wauer and totter this waie and that waie, not knowyng whoſe cauſe and buſineſſe I hauehave in hande, my Faithe is builded vppon the Sande, ſo that the Deuill myne aduerſarie, is able to ſhake and tumble it whiche waie be liſte. And therefore we are here ſtraightly forbidden, not to relye vntounto, nor to allow what ſoeuer decree or conſtitution theſe Biſſhoppes liſte to obtrude and enioyne, vnleſſe thei ſtande vppon a ſure grounde, that the thynges whiche thei doe, are allowed of God, yea doen of God hymſelf: and vnleſſe thei bee able to ſaie: Doe this, for it is the will and commaundement of GOD, and we hauehave his expreſſe Woorde and Commaundement for our warrant. If thei bee not able to ſaie thus, thei ought to bee accoumpted as Lyers and deceiuers: muche leſſe ought any Chriſtian to yeelde vntounto them therein any obedience or ſubſcriptiō. For, the Lorde hath ſo appoincted, that our Conſciences ſhould not elſewhere bee ſtaied, but vponupon the moſte ſure and infallible Rocke. And thus muche for publicke functions, wherein it is not lawfull for vsus at any hande, to followe our owne wilfull deuiſes, and ſenſuall conceptes nor to preſcribe any role or order to bee embraced, vnleſſe wee bee vndoubtedly aſſured, that it ſtandeth with the will and Worde of God. Wherein wee euidently ſee, how cleane againſte the Kyngdome of the Pope, and his Mitred Biſſhopps (as thynges therein are now handled) Sainct Peters mynde and Iudgement was, long before any Pope were knowen in the worlde, to rule the roſte in ſuche Pontificalitie, as ſince thei hauehave doen.
That God in all thinges maie be glorified, through Ieſus Chriſte, to whom is praiſe and dominion for euer, and euer, Amen.
I Would hauehave you ſo ſure and certaine, that that whiche you ſpeake and doe, God hymſelf ſpeaketh and dooeth, that ye maie therein glorifie God as the aucthour thereof, humbly thanking him for his bounteous gift: whiche thing ye can not doe, when ye doe any thyng, whereof ye bee not ſure whether God allowe it, or no. But beeyng ſure and certaine thereof, how can ye chooſe but with moſte humble thankes to praiſe and extoll ſo good, ſo gracious, and ſo bounteous a Lorde, who vouchſafeth to giuegive his bleſſed Woorde to ſpeake in you, and he hymſelf to doe his owne woorke in you? Whom otherwiſe ye ſhould but mocke and ſkorne, and lye vntounto hym, ſo long as ye pretende to giuegive thankes vntounto hym for his good gifte: beeyng not ſure, whether it were his gifte or ſome idle deuiſe and imagination of your owne braines. And therefore there is nothyng ſo pernicious, nothyng ſo monſtruous, nothyng ſo beaſtlie, as to goe about to gouerne the Churche of God, without the warrant of Gods owne Woorde and Woorke, and therefore ſainct Peter ſawe greate reaſon to adde this muche, therby to teache how the Churche ought to be gouerned.
Dearely beloued, thinke it not ſtraūge concernyng the firie triall, which is emong you to proue you, as though ſome ſtraunge thing were come vntounto you.
HEre againe he vſeth a phraze or forme of ſpeech where with our tongue is not acquainted. But Sainct Peter therefore vſeth it, to putte vsus in minde of ſundrie is textes and places of the Scriptures, whiche many tymes tearmeth Perſecution and Affliction, by the name of a fierie Furnace. After whiche ſort Sainct Peter hymſelf, afore in the firſt Chapter of this his firſt Epiſtle hath theſe words: That the triall of your Faithe beyng muche more precious then gold that periſheth, (though it bee tried with fire) might bee founde vntounto your praiſe, honour, and glorie at the appearyng of Ieſus Chriſte. Likewiſe we read in the Prophete Eſaie. Chap. xlviij. that the Lorde ſpeaketh theſe woordes: Beholde I hauehave tried thee, in the furnace of affliction. And in the xxvj. Pſalm. Trie me O Lorde, prooue and examine my reines and my harte. Againe Pſal. lxvj. Wee paſſed through fire and water. To bee ſhort, it is an vſuall phraze in the Scripture, to call affliction, Fier: and triall of fire. And herevnto alludeth Saincte Peter, willyng vsus, not to thinke it ſtraunge, or a thyng vnmeete and vnexpediente for vsus, though this fierie triall happen vntounto vsus, to prooue and trie vsus, euen as golde is tried in the Fire.
For as ſoone as wee hauehave vowed our ſincere Faithe vntounto God, and hauehave giuen our names to ſerue hym: God lingereth not long, neither maketh any delaie, but preſently withall, laieth his Croſſe vppon vsus, to trie and confirme vsus in our profeſſion, and to make our Faithe the more ſtrong and effectual. The holie Goſpell is a Worde of wonderfull power, and therfore can not ſhewe out his proper force and might otherwiſe, then in Temptation and Affliction. And no manne is euer able to declare or to knowe, what the mightie power and vertue thereof is, vnleſſe he hauehave experimented and taſted the ſame in Tribulation. Whereſoeuer the Croſſe and Affliction bee, there namely doeth the glorious Goſpell of GOD, bothe diſplaie and exerciſe his force, might and vertue. It is the worde of life, and therefore can not declare out his mightie operation and power, otherwiſe then in Death. And therefore where there is not a Death and affliction, there is no manne that can tell or trie, what the force and power thereof is, and how farre ſtronger it is then either Sinne or Death. And therefore it is, that he ſaieth [Whiche is kindled among you to proue you] that is to ſay: GOD neuer ſendeth vntounto you any Affliction or fire, (that is, any Croſſe or tribulation) to make a fierie triall of you, but he doeth it to prooue, whether you will ſticke vntounto hym, and depende vponupon his holie Woorde and Prouidence, or no. In the x. Chapter of the Booke of Wiſedome it is written of Iacob, that GOD gaue hym an hard conflict, to the intent be might by triall knowe, that the feare of God is ſtronger then all thynges. And this is the cauſe, why GOD laieth the Croſſe vppon all theim that bee beleeuers, that thei might taſte and feele what the power and might of GOD is, whiche by Faithe thei hauehave embraced.
But reioyce, in aſmuch as ye are partakers of Chriſtes ſuffringes.
SAinct Peter doeth not here require that we ſhould feele and ſuſtaine the ſame afflictions of Chriſte, wherewith he hymſelf was perſecuted, and ſo to be made partakers of his ſuffringes: but his meanyng is this: Chriſte was afflicted and perſecuted, and therefore thinke not you to eſcape ſcotfree without perſecution. When ye are thus afflicted, ye partake with Chriſte. For if wee will liue with him, wee muſt dye alſo with him. If wee will raigne with him, wee muſt alſo ſuffer with him, as ſainct Paule ſaieth Rom. vj. Col. ij. Ephe. iiij. Hebr. xij.j. Cor. vj.ij. Tim. ij. and in many other places.
That when his glorie ſhall appeare, ye maie bee glad and reioyce.
WHen ye fall into any ſuche tribulation and Croſſe, ye hauehave cauſe to reioyce. And this ioye muſt bee no leſſe in the Spirite, then the torment is in the bodie, if ſo bee that ye aſpire to eternall ioye. For this maner of ioye in afflictions hath his beginnyng here, but his continuaunce is euerlaſtyng. Whereas on the other ſide, hee that kicketh and repineth at the affliction whiche the Lorde ſendeth vntounto hym, and is (as it were) diſpleaſed and angrie with GOD for the ſame, that perſon ſhall ſuffer double torture: that is, both here in this worlde, and perpetually in the worlde to come. Wee reade of certaine holie Martirs, how they went to their torment, and ſuffred death with moſte cherefull and merie myndes: as of ſainct Agatha, who ſhewed more ioye and alacritie when ſhee was haled and drawen into Priſon, then if ſhee had gone to any pleaſaunt melodie and daunſyng. So alſo did the Apoſtles returne with ioye from the Counſell, yeeldyng earneſt thankes to Almightie God, who had vouchſafed to make them worthie to ſuffer perſecution for Chriſtes cauſe, who now are in bliſſe and eternall ioye in Heauen.
When his glorie ſhall appeare.
CHriſte ſheweth not forthe himſelf viſiblie as Lorde, but as yet laboureth and is in trauaile with vsus. As concernyng himſelf he is alreadie Lorde of all thynges, but wee that bee his members, are not as yet become ſo. But wee ſhall bee ſo, when his domination and glorie ſhall be manifeſted and ſhine brighter then the Sunne.
If ye be rayled vponupon for the Name of Chriſte, bleſſed are ye:
CHriſte is to the world, an o…ious and hatefull name: of whom when thou once beginneſt to preache, thou muſt not thinke, but that thei whiche on Earth be of higheſt calling and greateſt countenaunce, wil both blaſpheme and ſpeake euill of hym. And in this Age wherein wee now preſently liue, this further miſchief is growen, that thei which be our perſecuters, are thoſe, which pretend yt name of Chriſtians, and would deare vsus in hande that thei bee the true profeſſors of his name: whereas in their deedes thei vtterly denye, renounce, and perſecute Chriſte: and yet (forſooth) thei will bee called Chriſtians, gloriyng and vauntyng themſelues for that thei bee baptized. So that our caſe now is bothe more daungerous and alſo more troubleſome and greeuous then others afore hath been. For is not that conflict and Battaile more then twiſe lamētable, wherin our Enemies and aduerſaries againſt whom wee fight, carie the ſame tytle, beare the ſame Standardes, and pretende to maintaine the ſame quarell that wee doe? And therefore if this comfort and conſolation of ſainct Peter were euer neceſſarie for any people, trulie it is in theſe tymes moſte expedient and needefull for vsus, that wee maie conſtantly ſtande in our profeſſion, and cherefully perſeuere in maintenaunce of the truthe againſte thoſe that perſecute vsus: thoſe (I ſaie) whiche in the eye of the worlde are accoumpted the beſt and the wiſeſt.
For the ſpirite of glorie, and of God reſteth vppon you: which on their parte is euill ſpoken of: but on your parte is glorified.
YE hauehave among you (ſaieth he) the Spirite, whiche is the Spirite of God and the Spirite of Glorie, that is to ſaie: the Spirite whiche maketh vsus glorious: but not here in this worlde, but in the laſte daie when the glorie of Chriſte ſhall appeare and bee reueiled. Furthermore he is not onelyonly the Spirite of Glorie, for that he maketh vsus glorious, but alſo for that wee agnize and acknowledge hym to bee glorious, and attribute that honour as peculier vntounto hym: ſtedfaſtly beleeuing that he will alſo glorifie and dignifie vsus, euen as he hath alreadie glorified & dignified Chriſt, and brought hym into the glorie of his Father. And therefore wee ought not to be aggreeued or much diſqu…eted, although we be both blaſphemed and accurſed, ſith this Spirite reſteth vponupon vsus: whereof we maie bee ſure, for that the name of Chriſt reſteth vponupon vsus. For that Blaſphemie redoundeth vntounto him, that is the Spirit of Glorie, and not vntounto vsus: and he will in his good tyme bee reuenged thereof, and will bryng vsus out of it into glorie. This is a notable comfort that wee Chriſtians hauehave, in that wee maie ſaie: the worde whiche I preache, is none of myne owne, neither is my Faithe myne owne… thei are all the workes and the giftes of God: He that reuileth and raileth on me, reuileth and raileth on God: accordyng to Chriſtes owne ſaiyng, Math. x. He that receiueth you, receiueth mee, and he that deſpiſeth you, deſpiſeth mee. Sainct Peters woordes therefore are in effect as though hee ſhould ſaie: Knowe ye that the Spirite whiche ye hauehave, is of that power and might; that he can eaſelie auenge himſelf of his enemies as the Lord himſelf Exod. xxiij. promiſeth ſaiyng: If thou wilt has Led vntounto my voyce, and do all that I ſpeake, I will bee an Enemie vntounto thyne Enemies. And the Scripture in many places calleth the Enemies of Gods people, the Enemies of GOD himſelf. And therefore when wee are rayled on for none other cauſe, but for that wee bee Chriſtians, and truely honour Chriſte: let vsus bee aſſured, that ſo long as wee ſtedfaſtlie beleeue, it is not wee that are railed on, but the ſpight and railyng properly reboundeth vntounto God. And therefore (ſaieth he) paciently abide it, and reioyce in your mynde is, for that which is doen vntounto you, is doen vntounto the Spirite, whiche is the Spirite of God. And now be proceedeth and giueth good fruiteful …, that we ſhould take heede and not ſuffer for ….
But lette 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 man ſuffer as a Chriſtian, let hym not be aſhamed: but let hym glorifie God in this behalfe.
HIs meaning is this: Ye hauehave heard both how ye muſt needes ſuffer affliction, and alſo in your affliction how you muſt behaue your ſelues: alwaies forſeen, that ye ſuffer not for your owne ill deſertes but for Chriſte. Ye hauehave heard alſo how in this our Age the caſe ſo ſtandeth, that wee are cōpelled to ſuffer perſecution vnderunder wicked bloudſuckers, who (notwithſtanding) beare the name of Chriſtiās. So that now a true follower and embracer of the truth of Chriſte, ſuffering for the ſincere profeſſion of Chriſt, is not thought to ſuffer perſecution as a Chriſtian, but is rather reputed and taken as an Enemie of Chriſte: for that thei whiche bee the perſecutours, chalenge to themſelues the name and tytle of the true Chriſtians: affirmyng aſwell as wee, that he is bleſſed and happie which dieth for Chriſt. In this caſe, none but the Spirite is able to diſcerne who be the true, and who be the diſſemblyng and counterfaite Chriſtians. And therefore thou muſt be firmely ſettled in Faithe, & throughly perſwaded in ſoundneſſe of Cōſcience, that thou art before God a right Chriſtian, and that thy heauenly Father doeth ſo accept and take thee, whatſoeuer otherwiſe the Worlde iudgeth of thee.
When ye are therefore afflicted as Chriſtians, let none of you (ſaieth ſainct Peter) bee aſhamed, but rather let hym glorifie God for the ſame. Wherein he ſheweth that tribulations, afflictions and tormentes are thynges ſo precious, that wee ought to giuegive God hartie thankes therefore, and to glorifie his holie name for ſo greate a domitie: in that, of his eſpeciall fauour towardes vsus, of vnworthie he maketh vsus worthie to ſuffer for the profeſſion of his name. But alas, this bearyng of the Croſſe nowadaies in many places is thought in a maner whollie to conſiſt in a gariſhe carryng aboute of a materiall Croſſe, after a io…ie ceremonious ſolempnitie, whiche doeth a man as muche good as Saite caſt into his eyes. It is not the Croſſe of Chriſt that ſhall faue mee: I ought to beleeue it: but to beare myne owne. If thou in thine harte conceiue and think vppon his affliction, thou haſte obtained and arte poſſeſſed of a right true treaſure. The Boanes of S. Peter bee holie, but what good gette I by that: Thou muſt ſo ſtriue that thou thy ſelf and thy boanes maie attaine to bee holie, which thing thou art ſure of, when thou art afflicted and ſuffreſt perſecution for Chriſt.
For the time is come, that iudgment muſt beginne at the houſe of God. If it firſt begin at vsus, what ſhall the ende be of them whiche obey not the Goſpell of God?
HEre he bringeth in two places of the Prophets at once, tendyng both to this purpoſe. The firſt is in the xxv. of Ieremie, ſaiyng thus. Beholde, I beginne to plague the citie, where my name is called vponupon: I will firſt chaſtiſe and puniſhe my beſt beloued and deareſt children, thei muſt firſt hauehave ſome tryall and experience of this fier of tribulation, wherein the iuſt are proued & tried: And ſhall ye that are myne enemies (ſaith Ieremie) goe free? Ye ſhall not goe free. And againe, Cap. xlix. Behold, thei whoſe iudgment was not to drinke of the Cuppe, hauehave aſſuredly drunken: and art thou he, that ſhalt goe free? Thou ſhalt not goe free: but thou ſhalt ſurely drink of it: that is to ſaie: I ſtrike and puniſh thoſe whom I dearely louelove, to the intent thou ſhouldeſt ſee, what I meane to dooe to them that be myne enemies. The meaning of whiche wordes are worthie of diligent conſideration. The holier and godlier children that God hath in this worlde, the more ignominiouſly and cruellie he ſuffreth them to be dealt withall and maſſacred in the worlde. What then maie the reſt looke for?
The other place is out of the ix. of Ezechiel. The Prophet there ſawe certaine armed men, cariyng tooles and weapons of deſtruction in their hands, who were commaunded to ſmite all that were in the Citie, young and olde, men, women and children, that were not marked in their forheades with TAV. And vntounto them, GOD there further ſaied: Beginne ye at my Sanctuarie. Aſſoone as euer the Goſpell is preached, God beginneth to puniſhe Sinne, that he maie bothe kill and quicken again, but he vſeth to beate the godly to their no harme, but as it were with a Foxetayle (as the common Prouerbe ſoundeth) and with a fewe twigges after a motherly affection. What ſhall wee thinke then, will he dooe to thoſe that doe not beleeue? As though he ſhould ſaie: if he deale ſo roughly and ſo ſeuerely with his welbeloued children, wee maie eaſily geſſe, what the tormentes ſhall bee that tarie for the vnbeleeuers.
And if the righteous ſcarſely be ſaued, where ſhall the vngodly and the ſinner appeare?
THis place is taken out of the xj. of the Prouerbes. Behold, the righteous ſhall receiue puniſhment in the earth: how muche more then the wicked and the ſynner? If the godlie bee beaten, where ſhall the wicked remaine. The verie ſame here reporteth Sainct Peter, ſaiyng: The iuſte ſhall ſcarce bee ſaued. He is iuſte whiche ſtedfaſtly beleeueth, but no manne perſiſteth and perſeuereth in Faithe without greate labour, trouble, and ſweate: he muſt paſſe many Pikes, taſte of many a ſharpe brunte and calamitie, and go through the fire of many tribulations. Where then ſhall there bee any place for hym that beleeueth not? When as Faithe is ſo violently and forcibly aſſailed and ſhaken, that it euen trembleth and quaketh, how can he ſtande that is voide of Faithe? And therefore he concludeth.
Wherefore lett theim that ſuffer accordyng to the will of God, committe their ſoules to hym in well doyng, as vntounto a faithfull Creator.
THei vntounto whom God ſendeth affliction, beyng vnſought for, vndeſired, and vnprocured by themſelues, lette them committe their Soules vntounto hym that is their Creatour. Thei ſtill continue in well dooyng, thei perſeuere and goe forwarde in good Woorkes, thei ſhrinke not backe for afflictions, but committe and commende their Soules to hym that created them, and is faithefull: In whiche Woorde is contained moſte plentifull ſtore of heauenly conſolation. For, ſeeyng that God hath created thy Soule without any care, labour, or helpe of thee, when as thou was not as yet any thyng, ſhall not be alſo eaſily preſerue and ſaue it? And therefore committe it onelyonly to hym, but yet ſo, that thou muſte not thinke thy ſelf exempted and priuiledged from good Woorkes: for thou muſt not thinke that thou muſt bye idle: thou muſt ſtriue and endeuour thy ſelf to accompliſh, and be eche waie aunſwerable to the name of a Chriſtian: witneſſyng thy Faithe by thy good Workes. But if thou liue here careleſly and rechleſſely, thou ſhalt in the ende (doubtleſſe) finde that thou haſte foulie deceiued thy ſelf. This is the laſte admonition of ſaincte Peter vntounto them that muſt ſuffer affliction for the will of GOD.