1 Peter — Chapter 4

Forasmuch then as Christ has suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which has suffered in the flesh, has ceased from sin, that he henceforward should live (as much time as remains in the flesh) not after the lusts of men, but after the will of God. For it is sufficient for us that we have spent the time past of the life, after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and in abominable idolatries. Wherein it seems to them strange, that you run not with them to the same excess of riot: therefore they speak evil of you. Who shall give accounts to him, that is ready to judge the living and the dead. For to this purpose was the Gospel preached also to the dead, that they might be condemned, according to men, in the flesh, but might live according to God, in the spirit. Now the end of all things is at hand. Be therefore sober, and watching in prayer. But above all things have fervent love among you: for love covers the multitude of sins. Be hospitable one to another, without grudging. Let every man as he has received the gift, minister the same one to another, as good disposers of the manifold grace of God. If any man speak, let him talk, as the words of God. If any man minister, let him do it, as of the ability, which God ministers, that God in all things may be glorified through Jesus Christ, to whom is praise and dominion for ever, and ever, Amen. Dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come to you: But rejoice, inasmuch as you are partakers of Christ's sufferings, that when his glory shall appear, you may be glad and rejoice. If you be railed upon for the Name of Christ, blessed are you: for the spirit of glory, and of God rests upon you: which on their part is evil spoken of: but on your part is glorified. But let none of you suffer as a murderer or as a thief, or an evildoer, or as a busybody in other men's matters. But if any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf. For the time is come, that judgment must begin at the house of God. If it first begin at us, what shall the end be of them which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Therefore let them that suffer according to the will of God, commit their souls to him in well doing, as to a faithful Creator.

Forasmuch then as Christ has suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which has suffered in the flesh, has ceased from sin:

Saint Peter still continues in the same argument that he had in hand in the other chapter before. For as he there generally exhorted us to suffer affliction and persecution (if so the will of God be) and for the same, set Christ for an example to us: so does he here more largely handle and confirm the same, making thereof as it were a repetition: saying: Forasmuch as Christ our Grand Captain and head, suffered in the flesh for us, and also by his bitter passion redeemed us, and in his suffering became an example to us, it is most meet and our bounded duties are to imitate him, and to be likewise armed and furnished. For, the life of Christ, and especially his passion, is set down to us in the Scriptures after two sorts. First, as a free gift given to us (as Saint Peter in the third chapter before has worthily described and set him down to us) most chiefly laboring to build us on him by faith, and teaching us that by the blood of Christ all our sins are expiated and clearly done away, and we freed from the thralldom of our transgressions, and restored to the participation of eternal life: seeing that Christ was freely given to us: all which benefits can of us be none otherwise conceived and apprehended than by faith only. And of this he spoke before, where he said, that Christ once suffered for our sins. This is the principal and the chiefest point of all, and in the holy Scriptures set down as most excellent. And secondly, Christ was given and set forth to us, as an example or pattern for us to imitate.

For when we have once apprehended and taken hold of Christ as a free gift, by faith, we must next endeavor ourselves and bend all our studies to imitate and resemble him in the whole course of his life, to his passion. After this sort, does Saint Peter here commend to us Christ's passion. He purposely speaks not here of the works of love, wherein we serve our neighbor, which are properly called good works (for of them has he already spoken very sufficiently) but of such works as concern our own bodies: as namely, when we serve ourselves, and are so careful of our own estates, that our faith (while we mortify our sins) may be the stronger, and we ourselves the fitter to serve our neighbor. For when I do tame and bridle my own body, and keep it under, that it wax not wanton and prove to lasciviousness, I shall not have any delight to inveigle my neighbor's wife or his daughter to satisfy my inordinate lusts. So likewise, if I myself kill and quench in my own mind, the flames of spiteful envy and cankered hatred, am I not a great deal the fitter to deal lovingly and gently with my neighbor? I have oftentimes before said, that although by faith we are fully justified, and have Christ with all his merits fully our own, yet ought we to apply ourselves to good works, and to seek (all that we can) the benefit and commodity of our neighbor. For we are never perfectly purged and clean so long as we dwell in this world: there is no man but feels and finds in his body a storehouse of many evil lusts and filthy desires. For faith begins to mortify sins, and to bring with it a heavenly life: but it is not as yet here perfect and strong enough to do that which it would. Even as Christ reasoned of the Samaritan, which was not yet wholly restored to health, although his wounds were bound up, and charge enough given for his curing and looking to: so fares it with us. For when we believe, our wounds are bound up — that is to say, the infection and disease which by propagation is derived into us from Adam, is begun to be healed: which is brought to pass (as we see) in some, remissly and slowly, in others, speedily and quickly, accordingly as every one chastises himself and represses his flesh, and has a fuller measure of faith given to him.

And therefore, when we have attained these two, faith, and charity, our next study and care ought to be, even until we die, to scour and purge these relics of sin, yet harboring within us. And therefore says Saint Peter, Arm yourselves likewise with the same mind, that is, confirm your minds, and strengthen your hearts in this thought, to do as Christ has done before you. For if we are right Christians, we ought thus to think with ourselves: My Lord God has suffered for me, has showed his precious blood for me, and has suffered death on the cross for me — why should I be such a bastard, to be unwilling to suffer any kind of affliction? For, if our Lord himself issues out into the brunt and breast of the battle, how much more fitting is it for us, being his poor servants, joyfully to abide and undertake any danger? These thoughts would animate us to pierce into, and boldly to adventure to give the [reconstructed: assault] upon any dangerous assays whatever.

This word flesh signifies not only the body, consisting of flesh and blood, skin and bones: but whatever comes from Adam. So says God in Genesis 6: My Spirit shall not always strive with man, because he is but flesh. And Isaiah likewise, Chapter 40: All flesh shall see the saving health of God — that is, it shall be manifest before all men in the world. So also we say in our Creed, I believe the resurrection of the flesh — that is, that all men shall rise again. Flesh therefore signifies the whole and entire man, even as he lives in this life. Now, the works of the flesh are in excellent order, reckoned up and recounted by Saint Paul, Galatians 5. And not those gross actions and works of the flesh only, as fornication, but the chiefest and greatest vices that be, as idolatry, and heresies, which [reconstructed: are resident] not in the body only, but rather in the reason. Note therefore, that man, together with his reason, will, and all inward motions, (soul and body) is called flesh, and that because with all his powers both inwardly and outwardly, he pursues and [reconstructed: hunts] only for those things that are carnal, and delightful to the flesh. Even so says Saint Peter in this place, that Christ suffered in the flesh: whereas it is certain, that his passion was not only in the flesh but in his soul also, which [reconstructed: endured] that most extreme agony, of which Isaiah speaks.

And after the same sort must we also take this that follows: He who suffers in the flesh, ceases from sin. For this is not the meaning of it, that he who has his head chopped off, or his body only dismembered, ceases from sins: but this suffering in the flesh comprehends in it, whatever it be that aggrieves and utterly disconcerts man, or that which shall be his lot willingly to suffer and bear: whatever misery, calamity, vexation, or necessity it be. For there are a great sort, that being sound in body, are (notwithstanding) inwardly in mind greatly perplexed and disquieted, and in heart grievously tormented. Now, if these griefs be laid upon them, for Christ's cause, it is good and [reconstructed: commodious] for them: for he that is afflicted in the flesh (says he) ceases from sin. For this purpose is the cross very profitable, because thereby sins are qualified, and greatly allayed. For when a man once begins earnestly, and from the very bottom of his heart to repent, it is wonderful to see, how soon and how quickly lust, envy, hatred, and other sins do vanish away and cease. Therefore, God has laid the cross on us, thereby (as it were) to compel and push us forward, as well to believe in him, and to put our [reconstructed: trust] in him, as also that we should reach our helping hand one to another, through love.

That he henceforth should live (as much time as remains in the flesh) not after the lusts of men, but after the will of God.

Our parts and duties are, as in the whole course of our life, so by the Cross and daily chastening of ourselves, to conquer and subdue our flesh, and to bring it in subjection: not with intent thereby to merit anything toward our salvation, but to show ourselves grateful and dutiful to God. Not after the lusts of men, (says he) that is: We must not do it, to please either ourselves or others thereby. For we must not fashion ourselves like this world, as Saint Paul writes in Romans 12. Whatever the world requires of us, that must we refrain and forbear.

For it is sufficient for us, that we have spent the time past of the life, after the lust of the Gentiles walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and in abominable idolatries.

We have already too much pampered ourselves, and been too much given to our own wanton delights: for before we received the faith, we spent our time and bestowed our lives, according to our own sensual appetites, in no better sort than very Gentiles. And therefore we must strive and endeavor ourselves to consecrate, and direct the residue of our life, according to the will of God, and to do that which may be acceptable to him. For we have our enemy within our own bosom, we foster and nourish him within our own flesh: there and from thence the crafty and most pestilent enemy (as it were) out of an ambush, covertly and secretly sets upon us: and that not with any gross and apparent vices, but rather with the credit, jollity, and estimation of the flesh, which is called by Saint Paul, the wisdom of the flesh (1 Corinthians 1). This being now beaten down, all the rest would easily and with little ado be repressed and vanquished. For this oftentimes annoys and hurts our neighbor, and that so closely and secretly, as that it cannot be discerned or detected.

Saint Peter calls that wantonness, when with lascivious words and gestures, the lust of the heart and mind is stirred up, and although no actual dealing ensue thereupon: and when either in speaking or in listening to others that use lewd and unchaste talk, a man any way intemperately behaves himself: so that soon after, there be enkindled wicked desires and inordinate motions, indeed, and many times burst out into open act. From there sometimes springs idolatry also, which in the sight of God is an abominable thing. This mischievous wickedness (if we are not wary and careful, to keep our faith unspotted) will come near to touching us. For if we once lose and make shipwreck of our faith, we are most surely to lose God as well, and so shall we commit more gross and horrible idolatries, than ever any Gentiles did, and therefore it greatly behooves us to look well to ourselves.

Wherein it seems to them strange, that you run not with them to the same excess of riot: therefore they speak evil of you; Who shall give accounts to him, that is ready to judge the living and dead.

You have previously led a heathenish life, and now because you have forsaken that trade, it seems to them that still wallow in the same mire, a very strange thing, indeed, a very foul and foolish part of you: not sticking to say: Look, what foolish fellows are these, that thus they renounce all worldly jollity, and dispossess themselves at once from all the delights of this life? But allow them to have this their vain talk, let them consider this your conversion, and alteration very strange, and let them disparage and despise your purpose as willful and absurd. The day will come, when they must be called to their reckoning, and give an account of their dealings: and therefore in the meantime, commit all things to God, that will judge all things according to right.

For to this purpose was the Gospel preached also to the dead, that they might be condemned, according to men, in the flesh, but might live according to God, in the Spirit. Now the end of all things is at hand.

This place again is somewhat strange and difficult. The words do plainly say, that the Gospel was preached not only to the living, but also to the dead, and yet nevertheless he adds these words, That they might be condemned, according to men, in the flesh. Now, they that are dead, have no flesh: therefore these words cannot be understood otherwise, than of them that be alive. However we take it, the phrase is somewhat strange. Whether the whole text and sentence in this place be perfect, or whether some words be missing, I will not take it upon me to define. But thus do I understand this place, and am certainly persuaded in the same, that it is nothing to us, how and after what manner God means to condemn the Gentiles which died many hundred years ago: for it behooves us rather to look and consider what he will do to them that yet are alive in the world.

This word flesh is so to be understood as was previously declared: namely, that it entirely signifies the whole man, as he lives, as also he is called all Spirit, when he cares for the things that be of the Spirit. These be so mingled together, as if one should say of him that is wounded: this man is whole, if but only the better part in him be wholly cured. For he is said to be wounded but only in that part, wherein he was stricken. So likewise in a Christian man, the Spirit ought to have the chief sovereignty. Therefore he says, that they are condemned in the flesh: that is, according to the outward man: but according to the inward man, which is the Spirit, they are saved and live.

But how does it come to pass, that he says, they live, and yet notwithstanding calls them dead? Truly, according to my poor skill and capacity (for I will not that this my interpretation should prejudice and forestall the meaning of the Holy Ghost, but that I dutifully yield myself to them that bring a better) I do think, that by those whom he calls dead, he means infidels. For it carries no likelihood of truth, to say that the Gospel was preached to them that are departed out of this life. Unless saint Peter's meaning be this: that the Gospel was so generally and universally in the world proclaimed, and so openly in every place rung out, that it was hidden neither to the quick nor to the dead, neither to Angels, neither yet to Devils: that is to wit, it was not preached secretly in corners and in huddles, but so publicly and openly that all creatures, if they had ears to hear, might hear: according to the tenor and effect of that commission and charge given by Christ himself. Mark 16, Go you into all the world and preach the Gospel to every creature. Now, when it is in this sort preached, it finds some, whom according to the flesh it condemns, but in Spirit it makes them to begin to live.

Now the end of all things is at hand.

And this sentence also seems very strange. There are now passed above a thousand and five hundred years since saint Peter wrote this Epistle, which is no small time to look for the end of all things to approach. But he says, that the end of all things is already come, and is now present. And so says saint John also in the second chapter of his first Epistle. This (says he) is the last time, unless therefore such an excellent Apostle had plainly said, that the end of all things is at hand, it might have been said again, that he had erred and not told the truth. But now must we steadfastly believe, that (no lying but) a true Apostle has spoken it. What he means in so saying, he himself declares in his second Epistle, where he yields a reason why he says that this so long a space is but a short time and near at hand: one day (says he) is with the Lord as a thousand years, and a thousand years as one day. But we must undoubtedly think, that there remains not so many years till the dissolution and end of the world, as have continued from the beginning to the time wherein this was written. Neither must we look that this life shall continue yet two or three thousand years from the nativity of Christ, for the end will be sooner than we think.

Be therefore sober and watching in prayer. But above all things have fervent love among you: for love covers the multitude of sins.

Here we see, to what end continence and sobriety are needful, and to what they serve: to wit, that we may be the readier to pray both for ourselves and also for our neighbors. Furthermore, our love cannot be fervent, unless we so chastise our bodies, that they may be apt to receive and lodge love within us. This sentence saint Peter borrows out of the tenth chapter of the Proverbs. Hatred stirs up contentions, but love covers the multitude of sins. This therefore is his meaning: chastise your flesh, and quench the lusts thereof, for if you do not diligently endeavor to do so, you shall easily offend one another, and not be easy and willing to forgive one another's offenses. And therefore strive to repress and subdue the affections and lusts of your flesh: for so shall you both love one another, and willingly forgive one another. For love covers sins.

This place is by some so wrested as though it did seem to make against faith. For this is their saying: You affirm that man is justified only by faith, and that no man can be delivered from the guilt of his sins, by his works. How does it happen then, that both Solomon and saint Peter affirm and say, that sins are covered by love? Solomon's meaning and words are in effect these: he that swells with any hatred against another, [reconstructed: ceases] not to practice and stir up contentions and brawlings: but where sincere love is, it covers sins and gently pardons any offenses. Where [reconstructed: anger] and wrath have taken hold, there is a man wayward, stubborn, hard to yield to any reconciliation, remains still full of indignation and spite: but when a man is endued with love, he will not be incensed and moved to any commotion and unquietness, though he be greatly provoked to it: he courteously covers, hides and winks at all things, as though he saw them not. So that this word (cover) of which both Solomon and saint Peter speak, when they say, that love covers the multitude of sins, must have relation to our neighbor and not to God. For as it is faith only, which covers my sins before God, so is it love that covers the sins and faults of my neighbor. For as the mere love of God toward me covers my sins, when as I faithfully and steadfastly believe that God will not look upon them nor punish them: so ought I also with my love toward my neighbor to cover his sins toward me, that I be not therewith offended. And therefore (says he) above all things have fervent love one to another, that you may cover and hide one another's faults. And this is further to be noted, that this love covers not one or two sins only, but the multitude of sins: it cannot be drawn by any provocation to be so angry, but that it covers all. The same also has saint Paul, 1 Corinthians 13, where he does (as it were) expound this place. Love suffers all things, believes all things, it hopes all things, it endures all things: that is, it thinks the best of every thing, it can patiently bear all things, and take well in worth whatever it be.

Be hospitable one to another, without grudging. Let every man as he has received the gift, minister the same one to another:

He is barbarous, who cheerfully and heartily receives and entertains strangers. As when the Apostles traveled through diverse countries, and preached where they went, sending their disciples abroad to sundry places, it was requisite that they should mutually be hospitable one to another. Which example were good to be more put in use nowadays than it is: that we having the gift of preaching, should likewise travel from place to place, from city to city, from house to house, and not to sit still in one place: to see where any were weak, that we might comfort him: if any were fallen, that we might raise him up, and likewise to do such other duties as to an Apostolical function belongs.

Now, all this must be done without grudging (says Saint Peter) not as though we were loath to do it. And this is one office or duty of love, as this is likewise which next follows, namely, that we should with the gifts with which God has endued us, minister one to another. The Gospel requires, that every man should be as another's servant, and to minister and serve to the necessity of another in that vocation and function to which he is called, to the best of his ability: according to the measure of that talent that is committed to him, and according to that state and condition of life, wherein every one is placed. For it is not hereby meant, neither is it the will and commandment of God, that the master should minister and be at beck to his servant, nor that the handmaid should have the rule over her mistress, or that the king should be corporally serviceable to a beggar: for he cannot abide, that that authority and high degree of superiority, wherein they are placed should either be disquieted or diminished. But he requires that every one in heart and spirit should serve another: that although you be of high calling and authority, yet you may no otherwise use your authority but to the commodity and benefit of your neighbor. And in this sort, it is requisite and convenient for the master to further and help his servant with all the service he can, wherein he yet remains a master still, and lawfully may repute and account himself in higher degree of calling than his servant: but a man may not lift up himself in the pride of his heart for the same, but to think of himself, as of a servant, insomuch that he could find in his heart (if it so seemed good to the Lord) even to be a servant. This inward persuasion ought also to be in the godly, in every state and degree.

As good disposers of the manifold grace of God.

God has not given a like measure of grace and gifts to every one of us. And therefore every one must look about him, and consider with himself to what he is made fit by the Lord, and what gift it has pleased God in mercy specially to endue him withal. Which when he has thoroughly scanned, and exactly noted in himself, his duty is therewith to serve his neighbor, and that in such sort as here is more at large particularly set down by Saint Peter, saying.

If any man speak, let him talk as the words of God.

That is, if any man have the gift of preaching and teaching, let him preach and teach, as Saint Paul (Romans 12) wills him: That no man be wise in his own conceit, nor presume to know more than is meet for him to understand, but that every one understand according to sobriety, as God has dealt to every man the measure of faith. For as we have many members in one body, and all members have not one office, so we being many, are but one in Christ, and every one, one another's members, having gifts that are diverse, according to the grace that is given to us. And immediately after in the same chapter he adds: If any man have prophecy, let him prophesy according to the proportion of faith: If he have an office, let him wait on his office: Or he that teaches, on his teaching: After such an order and course does he teach in other of his Epistles, as namely (1 Corinthians 12) and (Ephesians 4).

And this is the cause, why God has diversely distributed his gifts to men, namely, to the intent we should use them to the benefit and mutual help one of another: specially and chiefly they that be in any manner of public office or function, whether it be in the ministry and preaching of the word of God, or in any other. To the office of preaching, that properly belongs, which here Saint Peter prescribes: namely, to whoever the office, vocation, and charge of preaching the word of God is allotted, let him speak, as the words of God. Which caution and lesson ought most carefully to be taken heed to, that no man presume to preach or teach anything, to which he has not the express word of God for his warrant, and except he be most certain, that the same be directly to be avouched out of the sacred Scriptures. Which being so, what may be thought of the Pope, and of his dirty dregs and traditions? Do we not see his mouth with this one word notably stopped? This I say, to the intent every one may manifestly see how shamelessly and ridiculously he brags and vaunts himself, to be Saint Peter's heir and successor, not making any account at all, of that which Saint Peter in this place prescribes and wills.

If any man minister, let him do it, as of the ability, which God ministers.

Whoever executes any function in the Church, or has the cure of souls committed to him, may not deal as he himself pleases, or overrule matters according to his own sensual will, [reconstructed: neither] may he say: Tush, I am a Prelate, the people must all listen to that which I say, and observe my Laws, Ordinances, and Injunctions without gainsay. For God requires this, that no man minister, or do anything, contrary or repugnant to that which he commands and appoints. A Prelate or Bishop (I say) ought to do nothing in the Church, unless he be certain and sure of the warrant thereof by God's Word. For God cannot abide to have his service jumbled and mingled at pleasure, with every foolish gewgaw, and light trumpery. And therefore he ought to have an assurance and certainty in his mind and conscience, that even God both speaks and works in him: and to stand upon so sure a ground for the truth thereof, that his faith dare boldly witness with him, and say: Whatever I have spoken, and whatever I have done or dealt herein, I am so out of doubt, that the same in each respect is consonant to the Word and will of God, that I am ready and dare to seal the same with my blood, and to confirm it with my death. For otherwise, if I waver and totter this way and that way, not knowing whose cause and business I have in hand, my faith is built upon the sand, so that the Devil my adversary, is able to shake and tumble it which way he pleases. And therefore we are here strictly forbidden, not to rely on, nor to allow whatever decree or constitution these Bishops please to obtrude and enjoin, unless they stand upon a sure ground, that the things which they do, are allowed of God, yes done of God himself: and unless they be able to say: Do this, for it is the will and commandment of God, and we have his express Word and Commandment for our warrant. If they be not able to say thus, they ought to be accounted as liars and deceivers: much less ought any Christian to yield to them therein any obedience or subscription. For, the Lord has so appointed, that our consciences should not elsewhere be stayed, but upon the most sure and infallible rock. And thus much for public functions, wherein it is not lawful for us at any hand, to follow our own willful devices, and sensual concepts nor to prescribe any rule or order to be embraced, unless we be undoubtedly assured, that it stands with the will and Word of God. Wherein we evidently see, how clean against the Kingdom of the Pope, and his Mitered Bishops (as things therein are now handled) Saint Peter's mind and judgment was, long before any Pope were known in the world, to rule the roost in such Pontificality, as since they have done.

That God in all things may be glorified, through Jesus Christ, to whom is praise and dominion for ever and ever, Amen.

I would have you so sure and certain, that that which you speak and do, God himself speaks and does, that you may therein glorify God as the author thereof, humbly thanking him for his bounteous gift: which thing you cannot do, when you do anything, whereof you be not sure whether God allows it, or no. But being sure and certain thereof, how can you choose but with most humble thanks to praise and extol so good, so gracious, and so bounteous a Lord, who vouchsafes to give his blessed Word to speak in you, and he himself to do his own work in you? Whom otherwise you should but mock and scorn, and lie to him, so long as you pretend to give thanks to him for his good gift: being not sure, whether it were his gift or some idle device and imagination of your own brains. And therefore there is nothing so pernicious, nothing so monstrous, nothing so beastly, as to go about to govern the Church of God, without the warrant of God's own Word and Work, and therefore Saint Peter saw great reason to add this much, thereby to teach how the Church ought to be governed.

Dearly beloved, think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come to you.

Here again he uses a phrase or form of speech with which our tongue is not acquainted. But Saint Peter therefore uses it, to put us in mind of sundry [reconstructed: texts] and places of the Scriptures, which many times terms persecution and affliction, by the name of a fiery furnace. After which sort Saint Peter himself, before in the first chapter of this his first Epistle has these words: That the trial of your faith being much more precious than gold that perishes, (though it be tried with fire) might be found to your praise, honor, and glory at the appearing of Jesus Christ. Likewise we read in the Prophet Isaiah, Chapter 48, that the Lord speaks these words: Behold I have tried you, in the furnace of affliction. And in Psalm 26: Try me O Lord, prove and examine my reins and my heart. Again Psalm 66: We passed through fire and water. To be short, it is a usual phrase in the Scripture, to call affliction, fire: and trial of fire. And hereto alludes Saint Peter, willing us, not to think it strange, or a thing unfit and inexpedient for us, though this fiery trial happen to us, to prove and try us, even as gold is tried in the fire.

For as soon as we have vowed our sincere faith to God, and have given our names to serve him: God lingers not long, neither makes any delay, but presently withal, lays his cross upon us, to try and confirm us in our profession, and to make our faith the more strong and effectual. The holy Gospel is a word of wonderful power, and therefore can not show its proper force and might otherwise, than in temptation and affliction. And no man is ever able to declare or to know, what the mighty power and virtue thereof is, unless he have experienced and tasted the same in tribulation. Wherever the cross and affliction be, there namely does the glorious Gospel of God, both display and exercise its force, might, and virtue. It is the word of life, and therefore can not declare its mighty operation and power, otherwise than in death. And therefore where there is not a death and affliction, there is no man that can tell or try, what the force and power thereof is, and how far stronger it is than either sin or death. And therefore it is, that he says [which is kindled among you to prove you] that is to say: God never sends to you any affliction or fire, (that is, any cross or tribulation) to make a fiery trial of you, but he does it to prove, whether you will stick to him, and depend upon his holy word and providence, or no. In the Chapter 10 of the Book of Wisdom it is written of Jacob, that God gave him a hard conflict, to the intent [reconstructed: he] might by trial know, that the fear of God is stronger than all things. And this is the cause, why God lays the cross upon all them that be believers, that they might taste and feel what the power and might of God is, which by faith they have embraced.

But rejoice, inasmuch as you are partakers of Christ's sufferings.

Saint Peter does not here require that we should feel and sustain the same afflictions of Christ, wherewith he himself was persecuted, and so to be made partakers of his sufferings: but his meaning is this: Christ was afflicted and persecuted, and therefore think not you to escape scot-free without persecution. When you are thus afflicted, you partake with Christ. For if we will live with him, we must die also with him. If we will reign with him, we must also suffer with him, as Saint Paul says (Romans 6; Colossians 2; Ephesians 4; Hebrews 12; 1 Corinthians 6; 2 Timothy 2) and in many other places.

That when his glory shall appear, you may be glad and rejoice.

When you fall into any such tribulation and cross, you have cause to rejoice. And this joy must be no less in the spirit, than the torment is in the body, if so be that you aspire to eternal joy. For this manner of joy in afflictions has its beginning here, but its continuance is everlasting. Whereas on the other side, he that kicks and repines at the affliction which the Lord sends to him, and is (as it were) displeased and angry with God for the same, that person shall suffer double torture: that is, both here in this world, and perpetually in the world to come. We read of certain holy martyrs, how they went to their torment, and suffered death with most cheerful and merry minds: as of Saint Agatha, who showed more joy and alacrity when she was hauled and drawn into prison, than if she had gone to any pleasant melody and dancing. So also did the Apostles return with joy from the Council, yielding earnest thanks to Almighty God, who had vouchsafed to make them worthy to suffer persecution for Christ's cause, who now are in bliss and eternal joy in Heaven.

When his glory shall appear.

Christ does not show forth himself visibly as Lord, but as yet labors and is in travail with us. As concerning himself he is already Lord of all things, but we that be his members, are not as yet become so. But we shall be so, when his domination and glory shall be manifested and shine brighter than the sun.

If you be railed upon for the name of Christ, blessed are you:

Christ is to the world, a [reconstructed: odious] and hateful name: of whom when you once begin to preach, you must not think, but that those who on earth be of highest calling and greatest countenance, will both blaspheme and speak evil of him. And in this age wherein we now presently live, this further mischief has grown, that they who be our persecutors, are those, which pretend that name of Christians, and would [reconstructed: have us believe] that they be the true professors of his name: whereas in their deeds they utterly deny, renounce, and persecute Christ: and yet (indeed) they will be called Christians, glorying and vaunting themselves for that they be baptized. So that our case now is both more dangerous and also more troublesome and grievous than others before has been. For is not that conflict and battle more than twice lamentable, wherein our enemies and adversaries against whom we fight, carry the same title, bear the same standards, and pretend to maintain the same quarrel that we do? And therefore if this comfort and consolation of Saint Peter were ever necessary for any people, truly it is in these times most expedient and needful for us, that we may constantly stand in our profession, and cheerfully persevere in maintenance of the truth against those that persecute us: those (I say) which in the eye of the world are accounted the best and the wisest.

For the spirit of glory, and of God rests upon you: which on their part is evil spoken of: but on your part is glorified.

You have among you (says he) the Spirit, which is the Spirit of God and the Spirit of Glory, that is to say: the Spirit which makes us glorious: but not here in this world, but in the last day when the glory of Christ shall appear and be revealed. Furthermore he is not only the Spirit of Glory, for that he makes us glorious, but also for that we recognize and acknowledge him to be glorious, and attribute that honor as peculiar to him: steadfastly believing that he will also glorify and dignify us, even as he has already glorified and dignified Christ, and brought him into the glory of his Father. And therefore we ought not to be aggrieved or much disquieted, although we be both blasphemed and accursed, since this Spirit rests upon us: of which we may be sure, for that the name of Christ rests upon us. For that blasphemy redounds to him, that is the Spirit of Glory, and not to us: and he will in his good time be revenged thereof, and will bring us out of it into glory. This is a notable comfort that we Christians have, in that we may say: the word which I preach, is none of my own, neither is my faith my own; they are all the works and the gifts of God: He who reviles and rails on me, reviles and rails on God: according to Christ's own saying (Matthew 10), He who receives you, receives me, and he who despises you, despises me. Saint Peter's words therefore are in effect as though he should say: Know you that the Spirit which you have, is of that power and might; that he can easily avenge himself of his enemies as the Lord himself (Exodus 23) promises saying: If you will listen to my voice, and do all that I speak, I will be an enemy to your enemies. And the Scripture in many places calls the enemies of God's people, the enemies of God himself. And therefore when we are railed on for no other cause, but for that we are Christians, and truly honor Christ: let us be assured, that so long as we steadfastly believe, it is not we that are railed on, but the spite and railing properly rebounds to God. And therefore (says he) patiently abide it, and rejoice in your minds, for what is done to you is done to the Spirit, which is the Spirit of God. And now he proceeds and gives good fruitful [illegible], that we should take heed and not suffer for [illegible].

But let none of you suffer as a murderer or as a thief, or an evil doer, or as a busybody in other men's matters. But if any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf.

His meaning is this: You have heard both how you must needs suffer affliction, and also in your affliction how you must behave yourselves: always foreseen, that you suffer not for your own ill deserts but for Christ. You have heard also how in this our age the case so stands, that we are compelled to suffer persecution under wicked bloodsuckers, who (notwithstanding) bear the name of Christians. So that now a true follower and embracer of the truth of Christ, suffering for the sincere profession of Christ, is not thought to suffer persecution as a Christian, but is rather reputed and taken as an enemy of Christ: for that they which are the persecutors, challenge to themselves the name and title of the true Christians: affirming as well as we, that he is blessed and happy which dies for Christ. In this case, none but the Spirit is able to discern who be the true, and who be the dissembling and counterfeit Christians. And therefore you must be firmly settled in faith, and thoroughly persuaded in soundness of conscience, that you are before God a right Christian, and that your heavenly Father does so accept and take you, whatever otherwise the world judges of you.

When you are therefore afflicted as Christians, let none of you (says Saint Peter) be ashamed, but rather let him glorify God for the same. Wherein he shows that tribulations, afflictions and torments are things so precious, that we ought to give God hearty thanks therefore, and to glorify his holy name for so great a [reconstructed: bounty]: in that, of his especial favor toward us, of unworthy he makes us worthy to suffer for the profession of his name. But alas, this bearing of the Cross nowadays in many places is thought in a manner wholly to consist in a garish carrying about of a material Cross, after a [reconstructed: jolly] ceremonious solemnity, which does a man as much good as salt cast into his eyes. It is not the Cross of Christ that shall save me: I ought to believe it: but to bear my own. If you in your heart conceive and think upon his affliction, you have obtained and are possessed of a right true treasure. The bones of Saint Peter are holy, but what good do I get by that: you must so strive that yourself and your bones may attain to be holy, which thing you are sure of, when you are afflicted and suffer persecution for Christ.

For the time is come, that judgment must begin at the house of God. If it first begin at us, what shall the end be of them which obey not the Gospel of God?

Here he brings in two places of the Prophets at once, tending both to this purpose. The first is in (Jeremiah 25), saying thus. Behold, I begin to plague the city, where my name is called upon: I will first chastise and punish my best beloved and dearest children, they must first have some trial and experience of this fire of tribulation, wherein the just are proved and tried: And shall you that are my enemies (says Jeremiah) go free? You shall not go free. And again (Jeremiah 49), Behold, they whose judgment was not to drink of the cup, have assuredly drunken: and are you he, that shall go free? You shall not go free: but you shall surely drink of it: that is to say: I strike and punish those whom I dearly love, to the intent you should see, what I mean to do to them that are my enemies. The meaning of which words are worthy of diligent consideration. The holier and godlier children that God has in this world, the more ignominiously and cruelly he suffers them to be dealt withal and massacred in the world. What then may the rest look for?

The other place is out of the 9th of Ezekiel. The Prophet there saw certain armed men, carrying tools and weapons of destruction in their hands, who were commanded to smite all that were in the city, young and old, men, women and children, that were not marked in their foreheads with TAV. And to them, God there further said: Begin you at my Sanctuary. As soon as ever the Gospel is preached, God begins to punish sin, that he may both kill and quicken again, but he uses to beat the godly to their no harm, but as it were with a Foxtail (as the common Proverb sounds) and with a few twigs after a motherly affection. What shall we think then, will he do to those that do not believe? As though he should say: if he deal so roughly and so severely with his well-beloved children, we may easily guess, what the torments shall be that wait for the unbelievers.

And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

This place is taken out of the 11th of Proverbs. Behold, the righteous shall receive punishment in the earth: how much more then the wicked and the sinner? If the godly be beaten, where shall the wicked remain. The very same here reports Saint Peter, saying: The just shall scarce be saved. He is just which steadfastly believes, but no man persists and perseveres in Faith without great labor, trouble, and sweat: he must pass many Pikes, taste of many a sharp brunt and calamity, and go through the fire of many tribulations. Where then shall there be any place for him that does not believe? When as Faith is so violently and forcibly assailed and shaken, that it even trembles and quakes, how can he stand that is void of Faith? And therefore he concludes.

Therefore let them that suffer according to the will of God, commit their souls to him in well doing, as to a faithful Creator.

They to whom God sends affliction, being unsought for, undesired, and unprocured by themselves, let them commit their souls to him that is their Creator. They still continue in well doing, they persevere and go forward in good Works, they shrink not back for afflictions, but commit and commend their souls to him that created them, and is faithful: in which Word is contained most plentiful store of heavenly consolation. For, seeing that God has created your soul without any care, labor, or help of you, when you were not as yet anything, shall he not also easily preserve and save it? And therefore commit it only to him, but yet so, that you must not think yourself exempted and privileged from good Works: for you must not think that you must be idle: you must strive and endeavor yourself to accomplish, and be every way answerable to the name of a Christian: witnessing your Faith by your good Works. But if you live here carelessly and recklessly, you shall in the end (doubtless) find that you have foully deceived yourself. This is the last admonition of Saint Peter to them that must suffer affliction for the will of God.