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+The Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Epistles of St. Peter and St. Jude Preached and Explained
+
+Author: Martin Luther
+
+Translator: E. H. Gillett
+
+Release Date: August 12, 2009 [EBook #29678]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EPISTLES OF ST. PETER ***
+
+
+
+
+Produced by Ron Swanson (This file was produced from images
+generously made available by The Internet Archive/American
+Libraries)
+
+
+
+
+
+
+THE EPISTLES OF ST. PETER AND ST. JUDE PREACHED AND EXPLAINED
+
+BY
+
+MARTIN LUTHER.
+
+Wittemberg, 1523-4.
+
+
+TRANSLATED, WITH PREFACE AND NOTES,
+
+BY
+
+E. H. GILLETT.
+
+
+
+
+NEW YORK:
+ANSON D. F. RANDOLPH,
+No. 683 BROADWAY.
+1859.
+
+
+
+
+Entered according to Act of Congress, in the year 1859, by
+E. H. GILLETT,
+In the Clerk's Office of the District Court for the Southern District
+of New York.
+
+
+
+
+EDWARD O. JENKINS,
+Printer & Stereotyper,
+No. 26 FRANKFORT STREET.
+
+
+
+
+PREFACE BY THE TRANSLATOR.
+
+
+Several years ago, among the dusty piles of old pamphlets stored away
+upon the upper shelves of the Union Theological Seminary library, I
+met with several works of Luther, in the original editions, as they
+were issued during his lifetime from his press at Wittemberg. Among
+them were his Commentaries, or rather Lectures, on the Epistles of
+Peter and Jude.[1] The forbidding aspect of the page, with the
+obsolete spelling of its words, and its somewhat coarse typography,
+was rather an incitement to master it; for here was Luther,
+presenting himself to the eye of the reader just as, more than three
+hundred years ago, he presented himself to the eyes of thousands of
+his countrymen. Upon a partial perusal of the Commentary, I became
+satisfied that it would repay a more attentive study; and finding,
+upon investigation, that it had never been translated into English, I
+set myself to the task which had been so long neglected. The pleasing
+labor was accomplished, and the manuscript laid aside for several
+years. The conviction, confirmed by a re-perusal of it, that others
+besides myself would be interested in the work, has led me to
+determine on its publication.
+
+[Footnote 1: Another copy of this same edition of Luther on Peter,
+belonging to a clergyman's library which was sold at auction in this
+city, four or five years since, brought an almost fabulous price.]
+
+Luther's Commentary on the Galatians, excellent as it is, is too
+voluminous and expensive to be very extensively circulated, while the
+phraseology of the early translation, which has not been modified,
+prevents its proper appreciation by modern readers. And yet any one
+that would truly know the man, and the secret of his power, must
+study these in his writings. The Commentary on the Epistles of Peter
+and Jude, presented in a literal but more modern style to the English
+reader, is not liable to these objections; and yet, in the variety of
+its themes, the clearness of its exposition, the stinging force of
+its rebukes, the simplicity and directness of its language, it is
+scarcely surpassed by any of Luther's other writings. On the great
+subject of justification by faith alone, he is here, as in his
+Commentary on the Epistle to the Galatians, full and emphatic. The
+relation of faith to works is clearly and carefully defined, while
+the subjects presented in the text afford full opportunity for
+discussing the great questions that concern the relative duties of
+civil and social life. The volume thus becomes at once a manual of
+doctrine and of duty. On the foundation of faith is reared the
+superstructure of a Christian life. Luther is seen to have fully
+apprehended the force of all the objections that could be urged
+against his teachings, and with convincing ability he vindicates them
+from every charge. Throughout the volume we have ever before us the
+earnest, devout spirit of the Reformer, for the most part unfolding
+in the simplest manner the great doctrines of the Gospel, but
+occasionally indulging in volcanic outbursts of indignation against
+the hierarchical corruptions of his day, and pouring out upon them
+the lava-tides of withering rebuke.
+
+It may seem strange that this work of Luther's has never before been
+translated. But, unlike his Commentary on the Epistle to the
+Galatians, which he himself translated into Latin, that it might have
+a wider circulation among the learned of Europe, this was published
+by him only in the German language, which was little known in
+England, and hence it was deprived of that notoriety which would have
+drawn special attention to it, as well as of that Latin dress which
+would have facilitated an English translation. It is well known,
+moreover, that Luther formed a most humble estimate of his own
+writings, and was uniformly reluctant to collect his works in
+volumes, or bestow upon them any editorial care. He seemed perfectly
+willing to have them sink to oblivion, and could not be persuaded by
+the most urgent representations to do anything which might rescue
+them from such a fate. Besides, it is to be noted that a perusal of
+this volume especially would soon satisfy the reader, that after the
+accession of Queen Elizabeth to the throne, it stood little chance of
+securing the necessary approval or _imprimatur_ of an English bishop.
+
+Yet the work is one of no little historical as well as antiquarian
+interest. It has done its part in one of the greatest intellectual
+and religious conflicts of the world. It is the sword that a giant
+wielded, and that has done execution on a broad field. In the great
+armory of the Reformation-writings, scarcely another deserves a more
+conspicuous place. It presents those views of the relative spheres of
+Divine and human authority which became prevalent wherever the cause
+of Reform advanced. It unmasked popular errors, rebuked
+ecclesiastical corruption, and vindicated most effectively the simple
+doctrines of faith. Here, moreover, we see Luther clad in the armor
+with which he boldly challenged the Papacy to a lifelong combat. The
+man is before us, girded for the battle, and we see the weapons upon
+which he relies. If one of those cannon balls with which English
+valor won the battle of Cressy,--the first in which the efficiency of
+the new invention was tested,--could be picked up there now, and it
+could be ascertained that it did service in that famous battle, it
+would be an object of no small interest, at least to the antiquary;
+but in regard to this treatise of Luther, we know full well that Rome
+felt its visitation as something more terrible than a bombshell
+exploding beneath the dome of St. Peter's. Under the authority of
+Peter himself it demolished the very foundations of the throne upon
+which his pretended successors were seated, and gave a most effective
+impulse to the onward movement of reform.
+
+Nor is this all. It is still capable of doing effective service.
+After all the rust and tarnish of three centuries, these words of
+Luther are remarkably fresh, and seem almost like a living utterance
+of to-day. Their critical value is not indeed great, although by no
+means contemptible, for the quick sagacity of the Reformer in
+detecting the meaning and the force of the Scriptural argument, is
+evident on every page, and is rarely at fault; but his clear views of
+the Gospel, his untrammeled freedom of thought, his strong good
+sense, and his most effective energy of application are everywhere
+conspicuous. His language is uniformly simple and direct. The
+exposition contained in this volume was first delivered from the
+pulpit. According to the title-page, it is Scripture "preached and
+explained," and in addressing it to the people, Luther did not fail
+to keep in view the object upon which he set so high an estimate,
+when he said, "I preach as simply as possible. I want the common
+people, and children, and servants, to understand me."
+
+The care with which he fortifies his positions with Scriptural
+citations is likewise obvious. He rarely presents views upon any
+theme from which one who acknowledges the authority of Scripture will
+feel forced to dissent, unless, with some, the subject of baptism
+should an exception. In regard to this, he speaks like one who as yet
+sees "men as trees walking."
+
+Considerable space is given up to an exposure of the errors and
+abuses of the Papacy, but the exposure is made uniformly by the light
+of Scripture. Vehement as are Luther's occasional bursts of
+indignation, he never wanders from the subject, and never ventures
+beyond where he is sustained by the clear warrant of the word of God.
+
+In the purpose of presenting this translation to English readers, I
+have been encouraged by the prospect of affording to others the same
+opportunity of acquaintance with Luther's modes of thought and
+feeling which I have myself enjoyed. I believe, moreover, that his
+exposition has a high value, apart from the interest which attaches
+to it as the production of the great hero of the Reformation.
+Occasionally, the views presented have seemed to be such as required
+some explanatory note or correction, and in a few instances this has
+been appended, but the necessity has rarely occurred, and Luther is
+left throughout to speak for himself. The translation is strictly
+literal, and almost the only variations from the original are so
+marked, by being inclosed in parentheses. These will readily be
+distinguished from the passages or words included in parentheses of
+the original text, by their explanatory character.
+
+It would have been a far easier task to have given a more liberal and
+polished rendering of Luther's language. But I think most readers
+would prefer to have me give them Luther, rather than--the
+translator. There are occasional roughnesses of expression, and some
+sentences which were evidently not very lucidly reported, but they
+are features of the book which presents Luther to us, and even the
+wart on the face must appear in the faithful portrait.
+
+For assistance in the labor of revising some of the more difficult
+passages, I am indebted to Prof. ROBINSON, of the Union Theological
+Seminary, and to Rev. M. BUSHE, pastor of a German church in this
+city. By their aid, which I take this occasion gratefully to
+acknowledge, I feel confident that nearly every passage, in which the
+text of the original is not in fault, has been correctly rendered.
+
+I had hoped, in this connection, to present an estimate of Luther's
+writings, from the pen of one of the most eminent German scholars
+which our country can boast. The permission to do so was kindly
+granted, but the limited space allowed for prefatory remark forbids
+it. I will only add the expression of my own conviction, that from
+the exceedingly voluminous works of Luther, other selections of high
+merit might be made, the translation and publication of which would
+be welcomed with grateful acknowledgment by a large class of American
+and English readers. I should be highly gratified if the
+encouragement afforded by my words or example should induce any one
+more competent than myself, or who can command more leisure for it,
+to prosecute the work which I have only just begun.
+
+E. H. GILLETT.
+HARLEM, March 8th, 1859.
+
+
+
+
+THE FIRST EPISTLE GENERAL OF ST. PETER
+
+
+
+
+INTRODUCTION.
+
+
+Before we enter upon this Epistle of St. Peter, it is necessary to
+present a brief Introduction,[1] that it may be understood how this
+Epistle is to be ranked, and in order that a right apprehension of it
+may be attained.
+
+[Footnote 1: Literally, _instruction_.]
+
+In the first place, it must be understood that all the Apostles
+present one and the same doctrine; and it is not correct to speak
+of[2] four Evangelists and four Gospels for all which the Apostles
+wrote is one Gospel. But _Gospel_ means nothing but a proclamation
+and heralding of the grace and mercy of God through Jesus Christ,
+merited and procured through his death. And it is not properly that
+which is contained in books, and is comprehended in the letter, but
+rather an oral proclamation and living word, and a voice which echoes
+through the whole world, and is publicly uttered that it may
+universally be heard. Neither is it a book of laws, containing in
+itself many excellent doctrines, as has hitherto been held. For it
+does not bid us do works whereby we may become righteous, but
+proclaims to us the grace of God, bestowed freely, and apart from any
+merit of our own; and it tells how Christ has taken our place, and
+rendered satisfaction for our sins, and canceled them, and by His own
+works justifies and saves us.
+
+[Footnote 2: Count.]
+
+Whoever sets forth this, by preaching or writing, _he_ teaches the
+true Gospel, as all the Apostles did, especially St. Paul and St.
+Peter, in their Epistles. So that all, whatever it be, that sets
+forth Christ, is one and the same Gospel, although one may use a
+different method, and speak of it in different language from another,
+for it may perhaps be a brief or extended address, or a brief or
+extended writing. But yet, if it tends to this point, that Christ is
+our Saviour, and we through faith on Him, apart from works of our
+own, are justified and saved, it is still the same Word, and but one
+Gospel, just as there is also but one faith and one baptism in the
+whole Christian world.
+
+So, also, one Apostle has written the same [Gospel] that is contained
+in another's writings; but they who insist most largely and
+emphatically on this, that faith on Christ alone justifies, are the
+best Evangelists. Therefore St. Paul's Epistles are more a Gospel
+than Matthew, Mark and Luke, for the latter give little more than the
+history of the works and miracles of Christ; but of the grace which
+we have through Christ, none write so emphatically as St. Paul,
+especially in his Epistle to the Romans. And yet, since more
+importance by far belongs to the word than to the works and deeds of
+Christ, and where we are to be deprived of one it were better that we
+should want the works and the history than the word and the doctrine;
+those books are to be most highly esteemed which most largely treat
+of the doctrine and words of the Lord Christ; for though the miracles
+of Christ had never been, and we had no knowledge of them, we should
+yet have had enough in the _word_, without which we could not have
+had life.
+
+Thus this Epistle of St. Peter is one of the noblest books in the New
+Testament, and contains indeed the pure Gospel; for he takes the same
+course as St. Paul and all the Evangelists, in inculcating the true
+doctrine of faith,--as that Christ has been given us, who takes away
+our sin and saves us, as we shall hear.
+
+Hence you may judge of all books and doctrines, what is Gospel or
+not; for what is not set forth or written of in this manner, you may
+safely decide to be false, however excellent in appearance. This
+power to decide is one that all Christians possess,--not the Pope or
+Councils, who boast that they only have the power to determine.--This
+is sufficient introduction and preface. Let us now listen to the
+Epistle.
+
+
+
+
+THE FIRST EPISTLE GENERAL OF ST. PETER.
+
+
+
+
+CHAPTER I.
+
+
+V. 1, 2. _Peter an Apostle of Jesus Christ, to the strangers
+scattered abroad in Pontus, Galatia, Capadocia, Asia and Bithynia,
+elect according to the foreknowledge of God the Father, through
+sanctification of the Spirit, unto obedience and sprinkling of the
+blood of Jesus Christ._
+
+
+That is the superscription and subscription. Here you quickly
+perceive that it is the Gospel. He calls himself an Apostle--that is,
+one sent to declare a message; therefore it is correctly rendered in
+Dutch, a messenger, or a twelfth-messenger,[1] because they were
+twelve. But since it is generally understood what Apostle (the Greek
+word) means, I have not rendered it in Dutch. But its peculiar
+meaning is, one who bears a message by word of mouth; not one who
+carries letters, but a capable man who presents a matter orally, and
+advocates it,--of the class that in the Latin are called _Oratores_.
+So he would now say, I am an Apostle of Jesus Christ,--that is, I
+have a command from Jesus Christ that I, from Christ, am to proclaim.
+
+[Footnote 1: _Tswolffbott_ in the original, for which we have no
+equivalent English word.]
+
+Observe, here, how promptly all those who teach human doctrine are
+excluded. For _he_ is a messenger of Jesus Christ who presents that
+which Christ has commanded; should he preach otherwise, he is not a
+messenger of Christ, and therefore should not be listened to. But if
+he does this, it is just as important as though you heard Christ
+himself present.
+
+
+_To the strangers scattered abroad._ This epistle was written to
+lands which were formerly Christian but are now subject to the Turk,
+yet it is possible some Christians might be found there even at this
+day. Pontus is a large, broad region, lying on the sea. Capadocia is
+in the same neighborhood, and borders on it. Galatia lies back of
+them. Asia and Bithynia border on the sea--extending eastward--and
+are extensive regions. Paul also preached in Galatia, and in Asia;
+whether in Bithynia also, I do not know. In the other two he did not
+preach. _Strangers_ are such as we call foreigners. He names them so
+because they were Gentiles; and it is a thing to surprise us, that
+St. Peter, inasmuch as he was an Apostle to the Jews, should still
+write to the Gentiles. The Jews called these (of whom we speak)
+Proselytes,--that is, associated Jews, such as adopted their law, but
+were not of a Jewish family or the blood of Abraham. Thus he writes
+to those who had previously been heathen (of the Gentiles), but were
+now converted to the faith, and had joined the believing Jews, and he
+calls them _elect strangers_, who certainly are Christians, to whom
+alone he writes. This is a point worthy of observation, as we shall
+hear.
+
+
+_According to the foreknowledge of God the Father._ They are elect,
+he says. How? Not of themselves, but according to God's purpose: for
+we should be unable to raise ourselves to heaven, or create faith
+within ourselves. God will not permit all men to enter heaven; those
+who are his own he will receive with all readiness. The human
+doctrine of free-will, and of our own ability, is futile. The matter
+does not lie in our wills, but in the will and election of God.
+
+
+_Through sanctification of the Spirit._ God has predestinated us that
+we should be holy, and, moreover, that we should be spiritually holy.
+Those precious words, Holy and Spiritual, have been perverted for us
+through the greed of the preachers, in that they have denominated the
+state of priests and monks holy and spiritual, and have thus
+scandalously robbed us of these noble, precious words, as also of the
+word Church, since with _them_ the Pope and Bishops are the Church,
+while they do according to their own pleasure whatever they choose,
+in virtue of the declaration, "The Church has forbidden it." Holiness
+is not that which consists in the estate of monks, priests and
+nuns,--the wearing of the tonsure and cowl; it is a spiritual word,
+meaning that there is an inward holiness in the spirit before God.
+And this is the reason specially why he said this, in order to show
+that there is nothing holy but that holiness which God produces
+within us.
+
+For although the Jews had much outward or ceremonial holiness, there
+was yet in this no genuine holiness. Peter would say here, God has
+predestinated you to this end, that ye should be truly holy; as Paul
+also says, in Eph. iv., "In righteousness and true holiness"--that
+is, in a genuine and well-founded holiness,--for outward holiness,
+such as the Jews had, is of no value before God.
+
+Thus the Scripture calls us holy, while we yet live on earth, if we
+believe. But the Papists have taken the name from us, and say, we are
+not to be holy; the saints in Heaven alone are holy. Thus we are
+compelled to reclaim the noble name. You must be holy, but you must
+also beware against imagining that you are holy through yourself or
+by your own merit, but only that you have God's word, that Heaven is
+yours, that you are truly pious and made holy by Christ.
+
+This you must confess if you would be a Christian. For it would be
+the greatest affront and reviling of the name of Christ, if we took
+from the honor due to Christ's blood, in that it is this that washes
+away our sins, or from the faith that this blood sanctifies us.
+
+Therefore, you must believe and confess if you would be holy; but by
+this blood, not by your own excellence must it be, insomuch that for
+it you would be willing to give up life and all that you possess, and
+endure whatever might come upon you.
+
+
+_To obedience and the sprinkling of the blood of Christ._ Hereby, he
+says, are we made holy, if we are obedient, and believe the word of
+Christ, and are sprinkled with his blood. And here St. Peter speaks
+in a somewhat different manner from St. Paul. But it is in substance
+the same as when Paul says that we are saved through faith in Christ;
+for faith makes us obedient and submissive to Christ and his word.
+For to obey the word of God and the word of Christ is the same thing,
+and to be sprinkled by his blood is the same as to believe. For it is
+difficult to nature, hostile to it, and exceedingly humbling, to
+submit to Christ, give up all its own possessions, and account them
+contemptible and sinful. But yet it must be brought into subjection.
+
+Of sprinkling, the Psalm _Miserere Domine_ (li.) also speaks:
+"Sprinkle me with hyssop, and I shall be clean." It refers to the law
+of Moses, from which St. Peter has derived it, and he discloses Moses
+to our view, while he brings in the Scripture. When Moses had built
+the tabernacle, he took the blood of bullocks and sprinkled it over
+all the people.
+
+But _this_ sprinkling sanctifies not in the spirit, but only
+outwardly. Therefore there must be a spiritual purification, since an
+outward holiness, and one that pertains to the flesh, is of no avail
+before God. And so God, by this sprinkling, has typified the
+spiritual sprinkling. As though Peter had said, the Jews who were in
+that holiness which was outward were held as righteous, and persons
+of a pure life. But you are reputed base, yet you have a better
+sprinkling; you are sprinkled in the Spirit, that you may be pure
+from within. The Jews were sprinkled outwardly with the blood of
+bullocks, but we are sprinkled inwardly in the conscience, so that
+the heart is made pure and joyful.
+
+Thus the Gentiles are Gentiles no longer. The righteous Jews, with
+their sprinkling, are no more righteous, but all is reversed. There
+must be a sprinkling which converts us and makes us spiritually
+minded.
+
+To preach sprinkling is to preach that Christ has shed his blood, and
+for us has ascended to his Father, and intercedes, saying, "Beloved
+Father! behold my blood which I have shed for these sinners." If you
+believe this, you are sprinkled. Thus you see the right method of
+preaching. If all the popes, monks and priests were to fuse all the
+matter of their preaching into one mass, they would not even then
+teach and present as much as St. Peter here does in these few words.
+
+Thus you have the subscription of the Epistle, wherein he manifests
+his office and what he preaches, as you have now heard. For this
+alone is the Gospel, and all else that does not accord with it is to
+be trodden under foot, and all other books are to be avoided in which
+you find some fine pretence of works and prayers and indulgence that
+does not teach similar doctrine, and is not confessedly grounded
+thereon. All Papal books have not a letter of this obedience, of this
+blood and sprinkling. Now follows the greeting to those to whom he
+writes.
+
+
+_Grace and peace be multiplied._ Here St. Peter adopts the Apostle
+Paul's mode of greeting, although not to the same extent, and it is
+as much as though he had said, ye have now peace and grace, but yet
+not in perfection; therefore must ye continue to increase in them
+till the old Adam die. Grace is God's favor, which now begins in us,
+but which must continue to advance and grow even till death. Whoever
+confesses and believes that he has a gracious God, possesses it,
+while his heart gains peace also, and he is afraid neither of the
+world nor of the devil; for he knows that God, who controls all
+things, is his friend, and will deliver him from death, hell and all
+evil,--therefore his conscience has peace and joy. Such is the desire
+of St. Peter for those that believed, and it is a true Christian
+greeting with which all Christians might well greet one another.
+
+Thus we have the superscription, with the greeting; now he begins the
+Epistle, and says:
+
+
+V. 3-9. _Blessed be God and the Father of our Lord Jesus Christ, who,
+according to his abundant mercy, has begotten us again to a lively
+hope, through the resurrection of Jesus Christ from the dead, to an
+inheritance imperishable, and undefiled, and that fadeth not away,
+reserved in heaven for you, who are kept by the power of God through
+faith to salvation, ready to be revealed in the last time, wherein ye
+greatly rejoice, though now for a little time (if need be) ye are sad
+through manifold temptations; that the trial of your faith might be
+found more precious than the perishable gold (that is tried by fire),
+to praise, honor, and glory, when Jesus Christ shall be revealed,
+whom ye have not seen and yet love, in whom through ye believe and
+see him not, yet for your faith's sake ye rejoice with joy
+unspeakable and full of glory, receiving the end of your faith, even
+the salvation of your soul._
+
+
+In this preface you perceive a truly Apostolic address and
+introduction to the matters in hand, and as I have said already, this
+is the model of a noble Epistle. For he has already exhibited and
+made manifest what Christ is, and what we have attained through him,
+when he says, that God hath begotten us again to a lively hope
+through the resurrection of Christ.
+
+Thus all good things are bestowed upon us by the Father, not for any
+desert of ours, but of pure mercy. These are true Gospel words which
+are to be preached, but how little--God save us--of this kind of
+preaching is to be met with in all sorts of books, even those that
+must be considered the best; how little agreement is there, as St.
+Jerome and St. Augustine have written, in this position,--that Jesus
+Christ is to be preached, that he died and rose again, and that he
+died and rose again that through such preaching men might believe on
+him and be saved. That is preaching the true Gospel. Whatever is not
+preached in this wise is not the Gospel, do it who will.
+
+This is now the _summa summarum_ of these words. Christ, through his
+resurrection, has brought us to the Father; and so, too, St. Peter
+would bring us to the Father by the Lord Christ, and he sets him
+forth as Mediator between God and us. Hitherto we have been taught
+that we should call upon the saints; that they are our intercessors
+with God, while, moreover, we have had recourse to our dear Virgin,
+and have set her up as Mediatress, and have let Christ go as an angry
+judge. This the Scripture does not do; it goes further, and exalts
+Christ; teaching that he is our Mediator, by whom we come to the
+Father. Oh! it is a blessing infinitely vast that is bestowed upon us
+through Christ, that we may go into the presence of the Father and
+claim the inheritance of which St. Peter here speaks.
+
+These words also well exhibit the feelings which the Apostle had, as
+with the deepest reverence he begins to praise the Father, and would
+have us adore and bless Him for the sake of the infinite riches which
+He has bestowed upon us, in that He has begotten us again, and this,
+too, before we had desired or sought it; so that nothing is to be
+praised but pure mercy, in order that we may not make our boast of
+any works, but confess that we hold all that we have of God's
+compassion.
+
+There is no more the law and vengeance before us, as heretofore, when
+He affrighted the Jews so that they were forced to flee, but dared
+not go toward the mount. He vexes and chastises us no more, but shows
+us the greatest friendship, creates us anew, and appoints us, not to
+do some work or works, but produces within us an entirely new birth
+and new being, that we should be something different from what we
+were before, when we were Adam's children,--namely, such as are
+transplanted from Adam's heritage into the heritage of God; so that
+God is our Father, we are His children, and thus also heirs of all
+the good which He possesses. Observe with what emphasis the
+scriptures present this matter; it is all a living, not a vain,
+matter in which we are concerned. Since we are thus begotten again
+the children and heirs of God, we are equal in honor and dignity with
+St. Paul, St. Peter, our blessed Virgin, and all the Saints. For we
+have the treasure and all good things from God just as richly as
+they; for it is just as necessary for them to be begotten again as
+for us,--therefore they have nothing more than all other Christians.
+
+
+_To a living hope._ That we continue to live on earth is mainly to
+this end, that we should be of service to others. Otherwise, it were
+better that God should have taken away our breath and let us die as
+soon as we were baptized and had begun to believe. But He suffers us
+to live here in order that we may bring others also to believe, doing
+to them as He has done toward us. But while we remain on earth, we
+must live in hope; for although we are assured that through faith we
+have all the good things of God, (for faith brings along with it
+assuredly the new birth, the adoption, the inheritance, and makes
+them yours,) still you do not as yet behold them; but the matter
+exists in hope, while it is of but small importance that we may not
+see it with our eyes. This he calls _the hope of life_; that is, by a
+Hebrew phrase, as though for sinful man we should say, a man of sin.
+We call it a living hope; that is, one in which we certainly expect,
+and may be assured of, eternal life. But it is concealed, and a veil
+is drawn over it, that we see it not. It can only be apprehended in
+the heart and by faith, as St. John writes in his Epistle, 1 John v.:
+"We are now the children of God, and it doth not yet appear what we
+shall be; but we know that when it shall appear that we are like Him,
+we shall behold Him as He is." For _this_ life, and _that_, cannot be
+commingled, cannot consist with one another, so that we should eat,
+drink, sleep, watch, and do other works of the flesh which this life
+renders necessary, and at the same time have our full salvation.
+Therefore we can never arrive at eternal life unless we die, and this
+present life passes away. Thus, as long as we are here we must stand
+in hope, until it be God's pleasure that we should behold the
+blessings that are ours.
+
+But how do we attain to this living hope? By the resurrection of
+Christ from the dead, he says. I have often asserted that no one can
+believe on God except through a mediation, since we can none of us
+treat for ourselves before God, inasmuch as we are all children of
+wrath; but we must have another by whom we may come before God, who
+shall intercede for us and reconcile us to God. But there is no other
+mediator than the Lord Christ, who is the Son of God. Therefore that
+is not a true faith which is held by the Turks and Jews,--I believe
+that God has created heaven and earth. Just so does the devil, too,
+believe, but it does not help him. They venture to present themselves
+before God without having Christ as mediator. So St. Paul speaks in
+the fifth of Romans, "We have access to God by faith, not through
+ourselves, but through Christ." Therefore we must bring Christ with
+us, must come with Him, must satisfy God by Him, and do all that we
+have to transact with God through Him, and in His name. That is the
+thought implied here by St. Peter, and he would also say, we surely
+expect this life, although we are still on earth. But all comes in no
+other way than through the resurrection of Christ, since He has
+arisen and ascended to heaven, and is seated at the right hand of
+God. For on this account He ascended, in order to bestow upon us His
+Spirit, that we might be born again, and now through Him might come
+to the Father and say, "Behold, I come before thee and pray, not
+because I rely on my own request, but because my Lord Christ has gone
+before me and is become my intercessor." These are all glowing words
+wherever there is a heart that believes; where there is not, all is
+cold and unimpressive.
+
+Hence we may determine what genuine Christian doctrine or preaching
+is. If the Gospel is to be preached, it must concern the resurrection
+of Christ. Whoever does not preach this is no Apostle; for it is the
+head article of our faith. And those books are truly the noblest
+which teach and enforce such doctrine, as was said above. So that we
+may easily discover that the Epistle of James is no true Apostolic
+Epistle[2] for it contains scarcely a letter of these things in it,
+while the greatest importance belongs to this article of faith. For
+were there no such thing as the resurrection, we should have neither
+comfort nor hope, and all beside that Christ has endured or suffered
+would have been in vain.
+
+[Footnote 2: The well-known views of Luther in regard to the Epistle
+of James, and the grounds upon which he rejected it from the canon of
+the New Testament, are presented in this passage. He was too
+impatient of the _seeming_ contradiction between Paul and James upon
+the subject of faith, and too hastily concluded that they were
+irreconcilable. A careful consideration of the scope of the argument
+in the Epistle of James, removes the difficulty, as may be seen at
+large in later commentators. There is no historical reason for
+casting discredit upon the Epistle of James. The early Christian
+writers furnish very decided testimony in its favor. Clement of Rome
+has alluded to it twice. Hermas has not less than seven allusions to
+it, according to Lardner fully sufficient to prove its antiquity.
+Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical
+writers quote from it, and it is found in all the catalogues of
+canonical books published by the general and provincial Councils. But
+an argument of still greater weight is, the fact that it is inserted
+in the Syriac version of the New Testament, executed at the close of
+the first, or early in the second century. None certainly would
+question that the Jewish believers to whom it was addressed would be
+the best judges of its genuineness and authenticity, and by them it
+was unhesitatingly accepted.]
+
+Therefore one should teach after this manner: You perceive that
+Christ has died for you, has taken upon Himself sin, death, and hell,
+and bowed Himself under them. But in no respect were they able to
+crush Him, for He was too strong for them; but He has risen up from
+beneath them, and has vanquished all, and brought them in subjection
+to Himself; and to this end, that you might be relieved from them,
+and made to triumph over them. If you believe, you possess this. All
+these things, by our own power, we could not effect; hence it was
+necessary that Christ should do it, otherwise He had never needed to
+come down from heaven. We can only conclude that if one preaches of
+our own works, _that_ preaching does not agree and cannot consist
+with this. Oh, so thoroughly as we Christians should know this! so
+clear should the Epistle be to us!
+
+
+V. 4. _To an imperishable and undefiled and unfading inheritance._
+That is, we hope not for a blessing or an inheritance that is far
+off. But we live in the hope of an inheritance that is just at hand,
+and that is imperishable as well as undefiled and unfading. This
+blessing is ours henceforth and forever, although we do not now
+behold it. These are powerful and excellent words; into whosesoever
+mind they enter, he will, I imagine, not be greatly anxious after
+worldly good and pleasure. How can it be possible that one who
+assuredly believes this, should yet cleave to perishable possessions
+and lusts?
+
+If worldly good is presented in contrast with this, it is at once
+seen how it all passes away and endures but for a time; but this
+alone lasts forever and will never consume away. Besides, _that_ is
+all impure, and defiles us, for there is no man so devoted that
+worldly prosperity will not soil his purity. But _this_ inheritance
+alone is pure; whoever has it is ever undefiled; it will not fade; it
+endures and does not corrupt. All that is on earth, however hard it
+be, is yet changeable and has no permanence. Man, as soon as he grows
+old, becomes deformed: but this does not change, but abides forever,
+fresh and green. On earth there is no pleasure that will not at
+length become irksome, as we see that men grow weary of all things;
+but with this blessing such is not the case. This do we possess only
+in Christ, through the mercy of God, if we believe, and it is freely
+bestowed upon us. For how is it possible that we poor wretches should
+be able to deserve such good through our own works as no human reason
+or sense can conceive?
+
+
+_That is reserved in heaven._ Certain it is that our inheritance is
+imperishable, undefiled and unfading. It is only for a little while
+concealed from us, until we close our eyes and are buried, when, if
+we believe, we shall surely find and behold it.
+
+
+V. 5. _Who are kept by the power of God through faith unto
+salvation._ We wait for this priceless inheritance, he says, in the
+hope to which we have attained through faith; for this is their order
+of succession: From the word follows faith, from faith is the new
+birth, from the new birth we pass to hope, so that we certainly
+expect and are assured of the blessing. So that Peter has here
+asserted, in a truly christian manner, that it must take place by
+faith, not by our own works.
+
+But St. Peter says here, more particularly, _ye are kept by the power
+of God--to salvation_. But there are many people who, if they hear
+the Gospel,--namely, that faith alone, irrespective of works,
+justifies,--break in at once and say, "Yes! I believe too!" To think
+their thoughts which they themselves conceive, is faith. Yet we have
+also been taught from Scripture that we cannot do the least work
+without God's Spirit; how then by our own power should we be able to
+do the highest work,--namely, believe? Wherefore such thoughts are
+nothing else but a dream and a fiction. God's power must be present
+and work within us, in order that we may believe; as Paul also says,
+Eph. i., "God grant you the spirit of wisdom that ye may know what is
+the exceeding greatness of His power toward us who have believed,
+according to the working of His mighty power," &c. Not only is it
+God's will, but a power of God that is far from unimportant. For if
+God produces faith in men, it is certainly as great a work as though
+He recreated heaven and earth.
+
+Therefore those fools know not what they say, who ask, How can faith
+alone answer, while many an one believes who yet performs no good
+work? For they imagine their own vain dream is faith, and that faith
+may exist without good works. But we say, just as Peter says, that
+faith is a divine power; when God produces faith, man must be born
+again and become a new creature; good works, flowing from a purified
+nature, must follow faith. So that we must not say to a Christian who
+has faith, Do this or that work,--for he performs of himself and
+unbidden, mere good works.
+
+But this must be said to him, that he is not to deceive himself with
+a false, imaginary faith. Wherefore let those rude babblers go, who
+can say a great deal on the subject that is nothing after all but
+mere scum and vain prating. Of whom Paul also speaks, 1 Cor. iv., "I
+will come to you and will seek out not the speech of those that are
+puffed up, but the power; for the kingdom of God does not stand in
+word, but in power." Wherever this power of God is wanting, there is
+neither genuine faith nor good works. So that they are mere liars,
+who pride themselves on their Christian name and faith and yet lead a
+wicked life. For if it were of God's power, they would certainly be
+otherwise.
+
+But what does St. Peter mean when he says, _ye are kept by the power
+of God to salvation_? This is his meaning: So tender and precious a
+matter is that which pertains to the faith which the power of God
+(that is with us and with which we are filled) produces in us, that
+He gives us a correct, clear understanding of all things that respect
+salvation, so that we may judge all that is on earth, and say, this
+doctrine is true, that is false; this conduct is right, that is not;
+this work is good and acceptable, that is evil. And whatever such a
+man determines is just and true, for he cannot be deceived; but he
+will be kept, and preserved, and remains, a judge of all doctrines.
+
+On the other hand, wherever faith and this power of God are wanting,
+there is nothing but error and blindness; there reason suffers itself
+to be led hither and thither, from one work to another, for it would
+gladly reach heaven by its own works, and is ever imagining after
+this sort, "Yes! this work will bring you to heaven: do it and you
+shall be saved." Hence there are so many chapters, cloisters, altars,
+popes, monks and nuns in the world. Into such blindness does God
+permit the unbelieving to fall. But he keeps us, who believe, in a
+just apprehension, so that we may not fall into condemnation, but
+attain to salvation.
+
+
+_Which is ready to be revealed in the last time._ That is, the
+inheritance that is appointed for them was long ago acquired, and
+prepared from the foundation of the world, but now is hidden, as yet
+covered up, reserved and sealed. But this is only for a little while,
+when in a moment it shall be opened and revealed, so that we shall
+behold it.
+
+
+V. 6. _In which ye rejoice greatly, though now for a season (if need
+be), ye are in heaviness through manifold temptation._ Are you a
+Christian, and do you look for this inheritance or this salvation?
+then must you cleave to this alone, and despise all that is upon
+earth, and confess that all worldly reason, wisdom and glory are
+nothing--a thing the world will not be able to bear; wherefore you
+are to expect that men shall condemn you and persecute you. Thus St.
+Peter joins faith, hope, and the holy cross together, for one follows
+upon the other.
+
+And here he gives us a source of consolation if we suffer and are
+persecuted. This sadness shall last a little while; afterward ye
+shall be exceeding glad, for this salvation is already prepared for
+you; wherefore be patient under your sufferings.
+
+This is moreover a truly christian consolation,--not such comfort as
+human doctrines give, which attempt nothing more than to find relief
+from outward ill. I speak not of bodily comfort (he seems to say); it
+is no real injury that ye have to endure outward ill, only go onward
+vigorously and be steadfast; inquire not how you may be free from the
+trouble, but think with yourself, My inheritance is prepared and held
+out to me; it is only a short time before my suffering must cease.
+Thus we should lay aside temporal consolations, and over against them
+place that eternal consolation which we have in God.
+
+Besides, it is here to be observed that the Apostle continues and
+tells us in what circumstances all this will be, as he will hereafter
+say in the third chapter, _if it be God's will_.
+
+There are many people who would storm heaven and enter it at once,
+wherefore they impose a cross upon themselves for their own fancied
+good; for reason will do nothing but propose for ever its own works,
+that God will reject. They should not be our own works which we
+select, but we should wait for whatever God imposes upon us and
+ordains for us, that we may go on and follow wherever He leads us; so
+that you are not to run after your own pleasure, in case it should be
+(that is, by God's appointment) that you are to suffer, but accept it
+and comfort yourself with the salvation which is not temporal but
+eternal.
+
+
+V. 7, 8. _That the trial of your faith (or that your tried faith) be
+found much more precious than the perishable gold, (that is tried in
+the fire), to praise, honor, and glory, when Jesus Christ shall be
+revealed, whom ye have not seen, yet love, in whom ye also believe
+though ye see him not._ This should be the end of the cross and all
+kinds of reverses,--to enable us to distinguish between false and
+real faith. God lays his hand upon us, therefore, to try our faith
+and reveal it to the world, so that others may be induced to believe,
+and we also be praised and honored. For just as we exalt God, so will
+He in return exalt, esteem and honor us, insomuch that the false
+hypocrites, who do not walk in the right way, shall be put to shame.
+
+Scripture throughout likens temptation to fire. Thus St. Peter here
+compares the gold that is tried by fire to the trial of faith by
+temptation and suffering. The fire does not take away from the gold,
+but it makes it pure and bright, so that all dross is removed. So God
+has imposed the cross upon all Christians, that they might thereby be
+purified. And it has been well said, let faith remain pure as the
+word is pure, so that we shall depend on the word alone, and trust to
+nothing else: for we need such fire and cross as this daily, because
+of the old corrupt Adam.
+
+Thus, it is characteristic of a christian life that it should
+continually grow and become more holy; for if we are led to faith
+through the preaching of the Gospel, then shall we be justified and
+grow in holiness; but while we remain in the flesh we can never be
+fully purified. Therefore God throws us into the midst of the
+fire,--that is, into suffering, shame and calamity,--so that we may
+become more and more purified, until we die--a point we can attain by
+no works of our own. For how can an outward work make the heart
+inwardly clean? Moreover, if faith is to be tried (purified), all
+that is additional and false must be separated and removed. Thence
+will result a noble reward,--praise and glory when Christ shall be
+revealed. On this it follows:
+
+
+V. 8, 9. _But because of your faith, rejoice with joy unspeakable and
+glorious, and attain also the end of your faith, even the salvation
+of your souls._ An unspeakably glorious joy shall that be, says St.
+Peter, whereof we have honor and praise. The world has such a joy
+that we receive nothing from it but shame, and of which we are
+compelled to be ashamed. Here St. Peter has evidently spoken of
+future joy,--and there is scarcely so clear a passage on the subject
+of the future joy as the one in this place,--and still he finds
+himself unable to express it.
+
+This is one point of the introduction, in which the Apostle has shown
+what faith in Christ is, and how we must be tried and purified by
+reverse and suffering when God appoints it for us.--Now follows
+further how this faith is in Scripture constituted and denominated.
+
+
+V. 10, 11, 12. _Of which salvation the prophets have inquired and
+searched diligently, who have prophesied of the grace that should
+come unto you; searching what or as to what time, the spirit of
+Christ which was in them, designated and testified beforehand the
+sufferings of Christ and the glory that should follow; to whom it was
+revealed, that not for their own sake, but for ours, did they
+minister that which is now preached to you, by those who have
+preached the Gospel, through the Holy Ghost sent down from heaven;
+into which also the angels desired to look._
+
+
+Here St. Peter directs us back to the Holy Scriptures, that we may
+therein see that God keeps whomsoever He has called of us, for no
+merit of ours, but of mere grace; for the whole of Scripture is
+directed to this end, that it may draw us away from our own works and
+bring us to faith. And it is necessary that we should study the
+Scriptures carefully that we may be well assured of our faith. Paul
+also teaches us the same thing in the Epistle to the Romans, chap.
+i., where he says that God promised the Gospel before by His prophets
+in the Holy Scriptures. So Rom. iii.: that the faith whereby we are
+justified, is testified of through the law and the prophets.
+
+So we read also in Acts xvii. how Paul preached faith to the
+Thessalonians, leading them to the Scripture and explaining it to
+them, and how day by day they had recourse to the Scripture, and
+examined whether those things which Paul had taught them were so. So
+likewise ought we to do, going back, and from the Old Testament
+learning on what to base the New. Besides, we shall there discover
+the promise of Christ, as Christ himself also says, John v.: "Search
+the Scriptures, for it is they that testify of me." And "if ye
+believe Moses, ye must also believe me, for he wrote of me."
+Therefore we should let vain babblers go who despise the Old
+Testament, and say it is of no further use,--since from thence alone
+must we derive the ground of our faith; for God sent the Prophets to
+the Jews to this end, that they should bear witness of the Christ
+that was to come. Therefore it is that the Apostles throughout
+convicted and convinced the Jews out of their own Scriptures that
+this was the Christ.
+
+Thus the books of Moses and the prophets are the Gospel, since they
+have first preached and written of Christ that which the Apostles
+afterward preached and wrote. Yet there is a distinction between
+them. For although both, as to the letter, have been written out on
+paper, yet the Gospel, or the New Testament, cannot be said so
+properly to be written, but to have consisted in the living voice
+which published it, and was heard generally throughout the world. But
+that it should also have been written, is an extraneous matter. But
+the Old Testament was composed only in writing, and is therefore
+called the letter; and the Apostles give Scripture this same name
+also, as it only pointed to the Christ that was to come. But the
+Gospel is a living proclamation of Christ who has already come.
+
+Besides, there is also a distinction among the books of the Old
+Testament. In the first place, there are the five books of Moses, the
+foundation of the Scriptures, and which are especially called the Old
+Testament. Then come both histories and books of narration, wherein
+examples of all kinds are recorded, whether of those who held or
+rejected the law of Moses. In the third place, there are the prophets
+that are based on Moses, and what he has written they have in clear
+language more fully explained and elucidated. But the bearing of all
+the prophets and of Moses is one and the same.
+
+But you ought to understand also about that which men say, that the
+Old Testament is given up and laid by. In the first place, there is
+that distinction between the Old and New Testament, as we have said
+above, that the Old prefigured Christ, but that the New gives us that
+which was promised first in the Old, and pointed out to us by types.
+But these types have now ceased, because the end which they were to
+subserve has been answered and attained, and that which was
+prefigured by them has been fulfilled. So that now there should be no
+further distinctions of food, clothing, place and time. All are alike
+in Christ, in whom all has been fulfilled. The Jews have not been
+saved by this, for it was not given them to this end that it should
+make them holy, but to foreshadow to them the Christ who was to come.
+
+Besides, in the Old Testament God introduced a twofold
+government,--an external and an internal. There He undertook to rule
+His people, both inwardly in the heart, and outwardly in person and
+in property. Therefore He gave them such a variety of laws,
+commingled one kind with the other. So it was under the government
+that pertained to the person, that a man might give his wife a bill
+of divorce and put her away.
+
+But to the spiritual government pertained the command, Thou shalt
+love thy neighbor as thyself. But now He rules in us only
+spiritually, by Christ; while the government that pertains to the
+body and the outward state, he exercises through the instrumentality
+of civil magistracy. So that when Christ came the external ceased,
+and God gives us direction no more as to the _outward_ person, time
+and place. But He rules us only spiritually through the word, so that
+we may direct as to all that is outward, and be bound in nothing that
+pertains to the body.
+
+But what pertains to His spiritual government has not been abandoned,
+but stands forever, now as then,--the law of love to God and our
+neighbor, contained in the books of Moses, which God will still have
+sustained, and by which He will condemn all the unbelieving.
+
+Besides, the figures, as to their _spiritual_ import, remain; that
+is, whatever is signified by the outward figures, although the
+outward part has been done away. Thus that a man should separate from
+his wife and send her away, because of adultery, is a figure and type
+which even now is spiritually fulfilled; for thus also has God
+rejected the Jews when they would not believe on Christ, and has
+chosen out the Gentiles. So, also, He does still; if any one will not
+walk in the faith, He suffers him to be excluded from the Christian
+Church, that he may be led to reform.
+
+Of a similar import also is this, that a woman after her husband's
+death must take her husband's brother, and bear him children, and he
+must suffer himself to be called by his name, and must enter on his
+possessions. This, although it has now ceased, or rather become
+invalid, so that it may be done or neglected without sin, is a figure
+which even now has a significance in respect to Christ. For He is our
+brother, for us has died and ascended to heaven, and has commanded us
+that we, through the Gospel, should plant the seed in our souls and
+make them fruitful, be named after him, and enter on his possessions.
+Therefore I must not boast that I convert men, but it must all be
+ascribed to the Lord Christ. It is the same also with all the other
+figures of the Old Testament, which it would be too tedious to
+specify.
+
+But all in the Old Testament which is not external, is still in
+force, as all those passages in the prophets concerning faith and
+love. Wherefore Christ also confirms it in Mat. vii.: "All things
+whatsoever ye would that men should do unto you, do ye even so to
+them; for this is the law and the prophets." Besides, Moses and the
+prophets testify of the Christ that was to come. As, when I preach of
+Christ that He is the only Saviour by whom all must be saved, I may
+quote to sustain me the passage in Gen. xxii.: "In thy seed shall all
+nations be blessed." Thence I draw a living voice and language.
+Through Christ, who is Abraham's seed, must all men be blessed. From
+that it follows, that we were all cursed and condemned in Adam;
+wherefore it is necessary that we should believe on the Seed, if we
+would escape condemnation. Out of such passages may we lay down the
+ground of our faith, and let it remain, that we may therein see how
+they bear witness of Christ, so that our faith may be strengthened
+thereby. That is what St. Peter intends now by these words, in which
+he says:
+
+
+V. 10. _Of which Salvation the Prophets have searched and inquired
+diligently, who have prophesied of the grace that should come to
+you._ In this same manner Paul also speaks, toward the close of the
+Epistle to the Romans, of the revelation of the mystery which was
+hidden from all ages of the world, but is now revealed and made known
+through the writings of the prophets. And so you find in the New
+Testament many passages quoted from the prophets, by which the
+Apostles show that all has been fulfilled just as the prophets
+foretold.
+
+This Christ Himself proves from the prophet Isaiah, Mat. xi.: "The
+blind see, the lame walk," &c. As though He had said, just as it was
+written there it is taking place now; so also we read in Acts ix., of
+Paul, and in the xviii., of Apollos, how they confounded the Jews,
+and convinced them out of Scripture that this was the Christ. For
+whatever the prophets had foretold, all had now come to pass in
+Christ. So (Acts xv.) the Apostles show how the Gospel must be
+preached to the heathen that they might believe. This has also come
+to pass, and been put in train, so that the Jews might be convinced
+and compelled to confess, that all had taken place just as Scripture
+had foretold.
+
+
+V. 11. _And have investigated what or at what time the Spirit of
+Christ which was in them;_ St. Peter would say, although the prophets
+have not particularly known of a set and definite time, yet have they
+in general testified to all the circumstances of time and place;--as,
+that Christ should suffer, and what death he should die, and that the
+Gentiles should believe on him: so that one might certainly know by
+these signs when the time had come. The prophet Daniel has approached
+still nearer, but yet speaks somewhat darkly thereof, as to when
+Christ should suffer and die--when that or this should take place.
+So, also, they had a sure prophecy that the kingdom of the Jews
+should cease before Christ came. But the day and exact time when this
+should come to pass was not fixed. For it was enough when this time
+came, that they should thereby know for a surety that Christ was not
+far off. The prophet Joel also prophesied of the time when the Holy
+Spirit should come, where he says, "I will in the last days pour out
+my spirit upon all flesh," &c., which passage St. Peter quotes in
+Acts ii., and shows that he speaks of that very time and of the
+particular persons.
+
+From all which you perceive how, with great diligence, the Apostles
+exhibit throughout the ground and confirmation of their preaching and
+doctrine. The Councils and the Popes now reverse this course, and
+would deal with us apart from Scripture, commanding us, by obedience
+to the church and the terrors of excommunication, that we should
+believe on them. The Apostles were filled with the Holy Spirit, and
+were certain that they were sent by Christ, and preached the true
+Gospel; yet they did not exalt themselves, and did not ask men to
+believe them, unless they conclusively proved from Scripture that it
+was just as they said, so that the mouth of the unbelieving was
+stopped, insomuch that they could object nothing further. And shall
+we believe those grossly unlearned heads who do not preach God's word
+at all, and can do nothing else but cry out continually, "Surely the
+fathers cannot have been in error, and this has been decided now for
+a long time, so that it must no more be a question?" But this we can
+clearly prove from the Scriptures, that no one can be saved but he
+who believes on Christ, so that against this they can say nothing.
+But on their side they will never be able to prove to us from
+Scripture that he is to be condemned who does not fast on this or
+that day. Therefore we ought not and shall not believe them.
+
+Now St. Peter says further:
+
+
+V. 11. _Which spirit testified beforehand the sufferings of Christ,
+and the glory that should thereafter be revealed._ This may be
+understood of both kinds of suffering,--that which Christ, and we
+also, suffer. St. Paul calls the sufferings of all Christians the
+suffering of Christ. For just as the faith, the name, the word and
+work of Christ are mine, inasmuch as I believe on Him, so His
+suffering is also mine, since I suffer also for His sake. Thus will
+the sufferings of Christ be daily fulfilled in Christians, until the
+end of the world.
+
+This is then our consolation in all the sufferings that we
+experience, that all that we suffer Christ shares with us, that He
+accounts it all as His own suffering. And of this we are assured,
+that speedily after suffering glory shall follow. But this we must
+also understand, that Christ was not glorified before He suffered, so
+that we are to bear our cross with Him first, that afterward we may
+share His joy.
+
+All that we now preach, he says, the prophets previously foretold and
+described in the most explicit manner, just as the Holy Spirit
+revealed it to them. That we so imperfectly understand the prophets
+is, because we do not understand their language, since they have
+spoken clearly enough. Therefore they that are acquainted with the
+language, and have the Spirit of God, which all believers have, to
+them it is not difficult of apprehension since they know the scope of
+all Scripture. But if any one does not understand their language, and
+has not the spirit, or a christian apprehension, it might seem to him
+as though the prophets were drunken and full of new wine; although
+where we must want one, the spirit without the language is better
+than the language without the spirit. The prophets have a peculiar
+phraseology, but the sentiment is the same which the Apostles preach,
+for both have spoken largely of the suffering and of the glory of
+Christ, as well as of those things that relate to faith. As when
+David speaks of Christ (Ps. xxi.), "I am a worm and no man," whereby
+he shows how deeply he is cast down and despondent in his suffering.
+Likewise, also, he writes of his people and of the affliction of
+Christians, in Psalm xlv.: "We are despised, and accounted as sheep
+for the slaughter."
+
+
+V. 12. _That not for their own sakes but for ours did they minister
+that which is now preached unto you, by those who have preached the
+Gospel to you, through the Holy Ghost sent down from heaven;_ that
+is, the prophets possessed enough thereof to know the fact. But that
+they should have left it behind them (on record) calls for our
+gratitude; they have become our servants, and have so ministered to
+us, that we, through them, might go to school and learn the same
+lesson. There we have an argument to show that our faith should grow
+stronger, and we be enabled to arm and sustain ourselves against all
+false doctrine.
+
+
+_Into which also the angels desired to look._ So great things have
+the Apostles declared to us, through the Holy Spirit, which descended
+upon them from heaven, as even the angels would gladly look into.
+When this Spirit opens our eyes and makes us see what the Gospel is,
+we shall have an appetite for it and a joy in it, although we cannot
+behold it with bodily eyes, but must believe that we are partakers
+and fellow-heirs of the righteousness, truth, salvation and all the
+blessings which God has to bestow. For since He has given us His only
+Son, that highest good, He will also, through Him, give us all good
+things, riches and treasures, whereof the angels in heaven have all
+their joy, and of which they are most desirous. All this is offered
+to us through the Gospel, and if we believe we shall also have a like
+desire for them. But our desire for them cannot be as perfect as that
+of the angels, so long as we live on earth; but it is a good
+beginning in us, if we experience, through faith, something of it.
+But in heaven it is so great that no human heart can conceive it; but
+if we reach that place we shall ourselves feel it.
+
+Thus you see how St. Peter teaches us to arm and equip ourselves with
+Scripture. For hitherto he has described what it is to preach the
+Gospel, and shown that as it heretofore has been preached by the
+prophets, so it should still be, and should be preached in like
+manner. Now he proceeds farther, and admonishes us in this chapter
+that we should cleave to the same preaching of the Gospel by faith,
+and follow after it by love, and therefore says,--
+
+
+V. 13-16. _Gird up therefore the loins of your mind; be sober, and
+fix your hope firmly on the grace which is offered you through the
+revelation of Jesus Christ, as obedient children, not conformable to
+the previous lusts of your ignorance; but as He who has called you is
+Holy, be ye also holy in all your conduct, as it is written, Be ye
+holy for I am Holy._
+
+
+This is an admonition to faith, and the sense is this: while such
+things are preached to you and bestowed upon you through the Gospel
+as the angels would rejoice and be desirous to behold, rely on them,
+and fix your confidence thereon with all firmness, so that it shall
+be a real faith, and not a painted or fictitious fancy or dream.
+
+
+_Gird up the loins of your mind._ Here Peter speaks of a spiritual
+girding of the mind, just as one girds his sword to the loins of his
+body. This girding has Christ also enforced, Luke xii., where he
+says, "Let your loins be girt about." In some places the Scriptures
+speak of the loins with reference to bodily lust; but here St. Peter
+speaks of the loins of the spirit. As to the body, Scripture speaks
+of the loins with reference to natural generation from the father; as
+we read, Genesis xlix., that from the loins of Judah Christ should
+come. Likewise the bodily girding of the loins is the same with
+chastity, as Isaiah says, chapter xi., "Righteousness shall be the
+girdle of his loins, and faith the girdle of his reins." That is,
+only by faith is wicked lust subdued and restrained.
+
+But this spiritual girding, whereof the Apostle speaks, means more.
+As a virgin is pure and inviolate in body, so is the soul spiritually
+inviolate through faith, by which it becomes Christ's bride. But if
+it falls from faith into false doctrine, it must be brought to shame.
+Hence Scripture uniformly calls impiety and unbelief, adultery and
+whoredom,--that is, when the soul relies on human doctrines, and thus
+lets go its hold on faith and Christ. This St. Peter here forbids,
+when he calls on us to gird up the loins of our mind; as though he
+would say, ye have now heard the Gospel and have come to believe,
+therefore see to it that ye abide therein, and do not suffer
+yourselves to be drawn away with false doctrine, so that ye shall not
+waver and run hither and thither with works.
+
+And here he adopts a peculiar mode of speech, not after the manner of
+St. Paul, where he speaks of "the loins of your mind." He calls
+_that_ mind here which we speak of as disposition; as when I say,
+"This seems to me right and as Paul speaks, so we understand it, so
+we are _disposed_." In this he refers especially to faith, and would
+say: ye have attained a correct apprehension that we must be
+justified through faith; abide in that mind; gird it up well, hold
+fast thereon, and suffer not yourselves to be torn from it; then
+shall ye stand well. For many false teachers shall come in and set up
+human doctrines that they may pervert your understanding and loose
+the girdle of your faith; wherefore be admonished, and bind it well
+to your mind.
+
+The hypocrites who rest on their own works, and hence pass a
+carefully abstemious life, are thus minded, that God must bring them
+to heaven for their works' sake; they are puffed up, become proud,
+abiding in their own opinion and blindness, like the Pharisees, Luke
+xviii. Of whom also Mary speaks, in the _Magnificat_, where she uses
+the same word that stands here in Peter, He hath scattered the proud
+in the disposition of their hearts,--that is, in their own minds.
+
+
+_Be sober._ To be sober is of service outwardly to the body, and is
+the chief work of faith. For though a man has been justified, he
+still is not secured from evil lusts; faith has indeed begun to
+subdue the flesh, but this is ever bestirring itself, and likewise
+running riot in all sorts of lusts, which would gladly break forth
+again and act after their own will. Therefore the spirit must daily
+work to restrain and subdue it, and must charge itself therewith,
+without intermission, and have a care of the flesh that it do not
+destroy faith. Therefore those persons deceive themselves, who indeed
+say they have faith, and imagining that this is enough, live
+thenceforth according to their own caprice. Where the faith is
+genuine it must control the body and hold it in check, so that it
+shall not do what it lusts after. Therefore St. Peter says that we
+should be sober.
+
+Yet he would not have us destroy the body or weaken it too much, as
+we find many do who have fasted and tortured themselves to death. St.
+Bernard, even, continued for a long time in this folly, although he
+was truly a holy man, for he mortified his body to such an extent
+that his breath was offensive and could not be endured. Yet he
+afterwards forsook it, and charged his brethren that they should not
+inflict injury upon the body; for he saw very well that he had
+rendered himself unfit to be of service to his brethren. Therefore
+St. Peter requires nothing more than that we should be sober,--that
+is, mortify the body to such an extent as to prevent its being in our
+apprehension too wanton; for he fixes no definite time how long we
+should fast, as the Pope has done, but leaves it to each,
+individually, to fast so that he remain sober and do not burden the
+body with gluttony, to the end that he remain in possession of reason
+and reflection, and consider how far it is necessary for him to hold
+the body in check. For it is utterly idle to impose one and the same
+command upon a whole congregation and church, since we are so unlike
+one to the other; one strong, another weak in body,--so that one must
+mortify it more, another less, provided the body is to remain sound
+and in the best state for exertion.
+
+But another multitude mistake here, determined that they will not
+fast, and that they may eat flesh, and herein are wrong. For these
+persons reject the Gospel also, and are unprofitable as well as the
+others; doing no more than contemn the Pope's command, unwilling to
+gird up their mind and spirit, as Peter says, leaving the body to its
+own caprice, that it may become corrupt and wanton. It is well to
+fast; but that only can be called true fasting, when we give the body
+no more food than is needful for it that it may retain its health and
+endure labor and watchfulness--that the old ass do not become too
+obstinate, and going on the ice to dance, break a bone; but go on
+subject to control, and following the spirit; not after the manner of
+those who, whenever they fast, fill themselves so full of fish and
+the best wine, that their bellies are puffed out. Thus St. Peter
+directs us to be sober, and now says further:
+
+
+_And fix your hope firmly (or with all deliberation) on the grace
+which is offered you._ The christian faith is of such a nature that
+it plants itself freely on the word of God with entire confidence,
+ventures freely thereupon, and goes joyfully onward. Therefore Peter
+would say: The loins of your mind are girt about, and your faith is
+genuine, when you venture it thus on that Word, let it cost what it
+will,--property, honor, limb, or life.
+
+Thus has he with these words in truth well described a genuine and
+unfeigned faith. It must not be a corrupt and sleepy faith, becoming
+thus only a dream, but a living and active reality, that we may with
+all deliberation devote ourselves to it and cleave to the Word, so
+that, let God permit it to go with us as it will, we will yet press
+onward through good and ill. Thus when I come to die I must venture
+promptly on Christ, lift my head boldly, and rely upon the word of
+God which cannot deceive me. Thus must faith go straight forward, in
+nothing permit itself to be led astray, and subject to scrutiny all
+that it sees, hears and feels. Such faith St. Peter requires as
+consists, not in thought or word, but in such power as this.
+
+Again, St. Peter says: Set your hope on the grace which is offered
+you. That is, ye have not deserved this great grace, but yet it is
+freely offered you; for the Gospel, which reveals this grace, is no
+invention or discovery of our own, but the Holy Spirit has sent it
+down from heaven into the world. But what is it that is offered to
+us? This, that we have already heard, that whosoever believes on
+Christ and cleaves to the Word possesses _Him_, with all the
+blessings He has to give, so that He is Lord over sin, death, the
+devil and hell, and is assured of eternal life. This treasure is
+brought to our doors and laid in our bosom without our help or
+desert, yes, beyond our expectation and without our knowledge or
+thought. Therefore the Apostle would have us venture thereon
+cheerfully, for God, who offers us such grace, will surely not
+deceive us.
+
+
+_Through the revelation of Jesus Christ._ God permits none to make
+the offer of His grace except through Christ. Therefore no man should
+attempt to approach Him apart from this Mediator, as we have already
+above heard sufficiently. For He will hear no one but him who brings
+His dear Son with him, whom He alone regards, and for His sake those
+that depend upon Him. Therefore He would have us confess the Son,
+that we are reconciled through His blood to the Father, so that we
+may approach before Him. For to this end did Christ come into the
+world, assume flesh and blood, and joined Himself to us, that He
+might obtain such grace for us with the Father. So, too, all the
+prophets and patriarchs have been kept and saved, through such faith
+on Christ. For they all have exercised faith in the promise which God
+made to Abraham, "Through thy seed shall all nations be blest."
+Therefore, as we have said, to the Jews and to the Turks, faith is of
+no avail, neither to any that rest upon their own works and would
+thereby reach heaven. So Peter says, this grace is offered you, but
+it is through the revelation of Jesus Christ (or to render it more
+clearly into our language), because that Jesus Christ has been
+revealed to you.
+
+Through the Gospel it is made known to us what Christ is, that we may
+learn of Him, moreover, that He is our Saviour. He rescues us from
+sin and death, and helps us out of every evil, reconciles us to the
+Father, and, apart from our own works, justifies and saves us.
+Whoever then does not thus confess Christ must be lost; for although
+you may know that He is the Son of God, that He died and has risen,
+and sits at the right hand of the Father,--still you have not yet
+truly known Christ, it is all of no avail to you; but you must know
+and believe that He has done it all for your sake, if your faith is
+to help you. Therefore that is a vain, senseless doctrine that has
+been hitherto preached and taught in the great schools, which have
+had no experience of this knowledge, and have only attained to
+imagine how the curse afflicted Christ our Lord, and how He sits
+above in heaven unemployed, and possesses a joy with Himself; and
+thus their hearts remain barren, so that faith cannot live in them.
+But Christ does not stand there for Himself, but He is to be preached
+that He is ours. For what necessity could there then have been that
+He should have come down to earth and have shed His blood? But since
+He has been sent into the world, as He says, John iii., "that the
+world through Him might be saved." He certainly must have fulfilled
+this mission, because He was sent from the Father. For this sending
+forth and proceeding from the Father is to be understood not only of
+the divine nature, but also of the human nature and of His ministry.
+As soon as He was baptized this began, and He has fulfilled it, for
+which end He was sent and came into the world, to wit, that He might
+preach the truth and obtain it for us, that all who believe on Him
+shall be saved. Thus has He revealed Himself, and presented Himself
+to our knowledge, and offered us grace.
+
+
+V. 14. _As obedient children._ That is, conduct yourselves as
+obedient children. Obedience in Scripture means faith. But the Pope,
+with his high schools and cloisters, has even wrested the word from
+us, and falsely rendered what is recorded in Scripture concerning
+this obedience, as the passage in I. Kings xv.: "Obedience is better
+than sacrifice." For while they perceive that obedience is highly
+praised in Scripture, they have usurped the claim of it to
+themselves, so that they might blind the people, and that men should
+think it was obedience to their stuff of which the Scripture speaks.
+Thus they would bring us away from God's word to their lies, and to
+the obedience of the devil. Whoever hears the word of God and
+believes thereon, is an obedient child of God. Therefore, whatever is
+not the word of God, tread it under your feet and pay no attention to
+it.
+
+
+_Not conformed to the former lusts of your ignorance._ That is, that
+you should not exhibit such ostentation and lead such a course of
+life as before, and that you be not found in the same condition in
+which you formerly were. Once you were godless, and lived in
+lewdness, gluttony, drunkenness, avarice, pride, anger, envy and
+hate, which was an evil, heathen-like state, and one of unbelief, and
+when you had gone into such a state like the blind, you have not
+known what you have done. Avoid now those same evil lusts. Here you
+perceive how he makes the charge against ignorance, that all evil
+proceeds therefrom. For where faith and the knowledge of Christ are
+wanting, there remains mere error and blindness, so that men are
+ignorant of what is right and wrong, insomuch that the people fall
+into every kind of vice.
+
+Thus has it been hitherto: where Christ has been kept out of sight
+and eclipsed, there error has begun to prevail; and throughout the
+world the question has torn its way, how man may be saved. This is at
+once a sign of blindness or ignorance, that the true apprehension of
+faith is lost, and no one knows anything more about it. Hence the
+world is so full of such various sects, and all are divided, for
+every one will devise for himself a way to heaven of his own. In our
+misfortune we must be continually falling deeper in our blindness,
+since we cannot help ourselves. Therefore St. Peter would say: Ye
+have already befooled yourselves enough; now desist therefrom, since
+ye have been instructed and have attained to a correct understanding.
+
+
+V. 15, 16. _But according as He that hath called you is holy, so be
+ye also holy in all your conduct, as it is written, Be ye holy for I
+am holy._ Here St. Peter quotes a passage from the Old Testament,
+Lev. xix., where God says: "Be ye holy for I am holy;" that is, since
+I am your Lord and God, and ye are my people, ye too must be as I am.
+For a faithful master secures that his people shall be like him, and
+walk in obedience, and be conformed to the master's will. As then God
+our Master is holy, so are His people holy also, and we are all holy
+if we walk in faith. Scripture says not much of the saints that have
+died, but of those who live on the earth. So David puts forth his
+claim in Ps. lxxxv.: "Lord, preserve my soul, for I am holy."
+
+But here our learned men have for once perverted the passage, and
+they say: the prophet had a particular revelation, in that he called
+himself holy; whereby they themselves confess that they do violence
+to faith, and have not the revelation of Jesus Christ, otherwise they
+would surely be sensible of it. For whoever is a Christian
+experiences within himself such a revelation; but they who do not
+experience it are not Christians. For whoever is a Christian enters
+into a participation with Christ our Lord, of all his good things.
+Since, then, Christ is holy, he must also be holy, or deny that
+Christ is holy. Hast thou been baptized? then thou hast put on the
+holy garment, which is Christ, as Paul says.
+
+The word Holy means that which is God's own, and which belongs to Him
+alone, or as we render it in Dutch (_geweiht_), consecrated. Thus,
+Peter here says: you are merely required to give God His own;
+therefore beware that ye do not suffer yourselves to be led back
+again to worldly lusts, but let God alone rule, live and work within
+you; then shall ye be holy, even as He is holy.
+
+Thus he has hitherto described the grace which is extended to us
+through the Gospel and the preaching of Jesus Christ, and has taught
+us how we should therefore conduct ourselves, namely: that we abide
+in a pure, inviolate mind of faith, since we know that no work that
+we can do or imagine, can at all help us: when such doctrine as this
+is preached, reason objects, and says, Ah! if that is true, I need
+not do any good work. And then the great heads fall foul of it, and
+from a christian condition, educe a freedom of the flesh, imagining
+they may do what they will. These St. Peter here meets, and
+anticipates them, and teaches how we are to use our christian freedom
+only towards God. For nothing more is needed but faith, to the end
+that I should give God the honor due Him, and embrace Him as my God,
+confessing that He is just, true and merciful; such faith sets us
+free from sin and all evil. If now I have made such a return to God,
+whatever time I yet live I am to live for my neighbor, so as to serve
+and help him. The greatest work that follows from faith is this: that
+with my mouth I should confess Christ, sealing that confession with
+my blood, and laying down my life for it, if so it be. Yet God does
+not need this work; only I am to perform it, that my faith may
+thereby be tried and known, so that others also may be brought to
+believe. Thereafter follow also other works, which must all be
+directed to this end, that I may thereby serve my neighbor,--all of
+which God must work in us; for it profits not that we should lead a
+carnal life and do whatever we please. Therefore St. Peter now says:
+
+
+V. 17-21. _And since ye call on the Father, who judgeth without
+respect of persons, according to every man's work, pass the time of
+your sojourning here in fear; and be aware that ye are not redeemed
+with corruptible silver or gold, from your vain conduct in the
+traditions of your fathers, but with the precious blood of Christ, as
+of an innocent and unspotted Lamb, who indeed was provided previously
+before the world began, but is revealed in these last times for you,
+who through Him believe on God, who raised Him from the dead, and
+hath given Him dominion, that your faith and hope might be in God._
+
+
+So says St. Peter: Ye have through faith hereunto attained, that ye
+are the children of God, and He is your Father. And ye have obtained
+an incorruptible inheritance in heaven, (as has been already said.)
+Thus nothing more now remains, except that the veil be taken away,
+and that be uncovered which is now concealed, for which ye are still
+to wait until ye shall behold it. Though ye are now arrived at that
+state in which ye may joyfully call God your Father, yet is He so
+righteous that he will reward every man according to his works, and
+respect not persons. Wherefore thou art not to imagine, although thou
+hast that great name so that thou art called a Christian or a child
+of God, that He will therefore continue thine if thou livest without
+fear, and thinkest that it is enough that thou dost glory in such a
+name. The world indeed judges by the person, since it does not punish
+all alike, and respects those who are friendly, rich, reputable,
+learned, wise, and powerful. But God regards nothing of this kind; it
+is all alike to him, be the person as great as he may. Thus in Egypt
+he struck the son of King Pharaoh dead, as well as the son of the
+poor miller.
+
+Therefore the Apostle would have us expect such judgment from God,
+and stand in fear, so that we do not glory in our title that we are
+Christian, and thereupon become negligent, as though he would for
+this reason pass us over more readily than others. For in this the
+Jews were formerly deceived, who boasted that they were Abraham's
+seed and God's people. Scripture makes no difference in respect to
+the flesh, but in respect to the spirit. It is true that Christ was
+to be born of Abraham's seed and that a holy people should spring
+from him, but it does not therefore follow that all who are born of
+Abraham are the children of God. He also promised that the Gentiles
+should be saved, but he has not said that he would save _all_ the
+Gentiles.
+
+But here now a question arises: When we say that God saves us alone
+by faith, without regard to works, why does St. Peter say that He
+judges not according to the person, but according to works? Answer.
+What we have taught as to faith alone justifying before God, is true
+beyond doubt, since it is so clear from Scripture that it cannot be
+denied. That which the Apostle here says, that God judges according
+to the works, is also true; but we must certainly hold, therefore,
+that where there is no faith, there can be no good work; and on the
+other hand, that there is no faith where there are no good works.
+Therefore join together faith and good works, since it is in both
+that the sum of the whole christian life consists. As you now live,
+so will it be with you, for thereafter God will judge you. Therefore,
+although God judges us according to our works, still it remains true
+that works are only the fruits of faith, by which we perceive when
+there is faith or unbelief; therefore God will sentence you from your
+works and convict you, either that you have or have not believed. So
+it is that no one can convict and judge a liar, except from his
+words. Yet it is evident that he is not made a liar by the word, but
+became a liar before he spoke the lie, for the lie must come from the
+heart into the mouth. Therefore, understand this passage thus, in the
+plainest way: that works are fruits and signs of faith, and that God
+judges men according to such fruits which must certainly follow it,
+so that it shall be openly seen whether there is faith or unbelief in
+the heart. God will not judge by this whether you are _called_ a
+Christian, or have been baptized, but will ask you, "_Art_ thou a
+Christian? then tell me where are the fruits by which you can
+evidence your faith."
+
+Therefore St. Peter goes on to say: Since ye have such a Father, who
+judges not after the person, pass the time of your pilgrimage in
+fear; that is, stand in fear before the Father, not of pain and
+punishment,--as the Christless, and even the devil, is afraid,--but
+lest He forsake you and withdraw His hand; just as a dutiful child is
+afraid lest he provoke his father, and do something that might not
+please him. Such a fear would God have within us, that we guard
+ourselves against sin, and serve our neighbor, while we live here
+upon the earth.
+
+A Christian, if he truly believes, possesses all the good things of
+God, and is God's child, as we have heard. But the time which he yet
+lives is only a pilgrimage: for the spirit is already in heaven by
+faith, through which he becomes Lord over all things. But to this end
+God permits him yet to live in the flesh, and his body to remain on
+earth, that he may help others and bring them also to heaven.
+Therefore we are to use all things on earth as a guest, who goes on
+wearily and arrives at an inn where he must tarry over night, and can
+receive nothing from it but food and lodging; yet does not say that
+the property of the inn is his. So must we also proceed in regard to
+our temporal possessions, as though they were not ours, and we
+enjoyed only so much of them as is needful to sustain the body, and
+with the rest we are to help our neighbor. Thus the christian life is
+only a night's sojourning; for we have here no abiding city, but must
+find it, where our Father is, in heaven. Therefore we should not here
+live in wantonness, but stand in fear, says St. Peter.
+
+
+V. 18. _And be aware that ye are not redeemed with corruptible silver
+or gold, from your vain conduct in the traditions of your Fathers,
+but with the precious blood of Christ._ This should draw you, he
+would say, to the fear of God, wherein ye should stand, that ye
+should remember how much it has cost that ye might be redeemed.
+Before, ye were citizens of the world, and were held in subjection to
+the devil, but now, God has rescued you from such a state, and set
+you firm in another, so that your citizenship is in heaven; but ye
+are strangers and guests upon earth. And see at how great a cost God
+has reclaimed you, and how great the treasure is, wherewith ye are
+purchased, and brought into this state, to become the children of
+God. Wherefore pass your sojourning in fear, and see to it that ye do
+not despise such redemption, and lose the noble, precious treasure.
+
+What now is the treasure wherewith ye are ransomed? Not corruptible
+gold or silver, but the precious blood of Christ the Son of God: the
+treasure is so costly and noble, that no human sense or reason can
+conceive it, insomuch that only one drop of this innocent blood were
+more than enough for the sin of all the world: yet has the Father
+been willing to dispense his grace so richly upon us, and denied
+Himself so much as to suffer Christ His Son to shed all His blood for
+us, and has bestowed upon us the whole treasure. Therefore He would
+not have us disregard such great grace, and count it as a small
+matter, but continue on our guard, so as to live in fear, that this
+treasure be not taken away from us.
+
+And here it is well to remark, that St. Peter says, ye are ransomed
+from your vain conversation in the traditions of your fathers; for he
+thereby strikes to the ground all the supports whereon we lean when
+we imagine our view must be right because it has thus been preserved
+from of old, and our forefathers all of them have so held it, among
+whom there were certainly wise and pious people. It is as much as to
+say, all which our fathers have ordained and done, was evil; what
+from them has been taught you of the worship of God, is also evil;
+for it has cost the Son of God His blood to redeem the people
+therefrom; whatever, therefore, has not been washed in this blood, is
+all poisoned and cursed by reason of the flesh. Thence it follows,
+the more a man undertakes to make himself righteous and has not
+Christ, the more only he confounds himself, and sinks deeper in
+blindness and wickedness, and condemns himself in respect to this
+precious blood.
+
+External matters, important in themselves, are even trifling in
+comparison with this, that a man should teach how we may be justified
+by works, and devise a worship of God according to our reason; for
+thereby the innocent blood is most deeply dishonored and reviled.
+
+The heathen have committed many great sins, in that they have prayed
+to the sun and moon, which they held for the true worship of God,
+though this was joined with other sins. But human justification
+(justification by human works) is mere reviling of God, and the
+greatest of all sins that a man commits. So, also, that mode of life
+wherewith the world is now busied and which it holds as the worship
+of God, and piety, is in God's sight more provoking than any other
+sin, as is the priestly and monkish order, and which while it appears
+fair before the world, is yet without faith. Therefore whoever will
+not obtain favor before God through this blood, it were better for
+him that he should never come into God's presence, for he thereby
+only the more and more dishonors His Majesty.
+
+
+V. 19. _As of an innocent and unspotted lamb._ But here St. Peter
+explains the Scripture,--for this though so short is an exceedingly
+rich Epistle,--since as soon as he had spoken of their vain course in
+the traditions of the fathers, he finds much instruction for us in
+the prophets--as in the prophet Jer. xvi.: "The heathen shall come to
+you from the end of the world, and say, our fathers have gone astray
+with lies," as though St. Peter had said, there the prophets foretold
+that ye should be redeemed from the tradition of your fathers.
+
+So when he says here, ye are redeemed by the blood of Christ, as of
+an innocent and unspotted lamb, he would again refer to the
+Scripture, and explain that which is contained in the prophets and
+Moses--as Is. liii.: "Like a lamb he is led to the slaughter." So as
+to the type, Ex. xii., of the Paschal Lamb, all this he here
+explains, and says, this lamb is Christ; and as the one of old was to
+be unspotted, so must this, also, whose blood is shed for us, be
+unspotted and innocent.
+
+
+V. 20. _Which indeed was provided previously, before the world began,
+but is revealed in these last times for you._ That is, we have not
+deserved nor even prayed this of God, that the precious blood of
+Christ should be shed for us, therefore we can glory in no respect;
+the glory belongs to none but God alone. God has promised and
+revealed or made known to us, not for any merit of ours, that which
+He from all eternity had provided and foreordained, before the world
+was made. In the prophets it is indeed promised, yet dimly and not
+openly; but now, since Christ's resurrection and the sending of the
+Holy Spirit, it is publicly preached and disseminated throughout the
+whole world.
+
+This is now the latter age (the last time), as St. Peter says,
+wherein we live--now--from the ascension of Christ until the last
+day. So the Apostles and prophets, and Christ Himself, also, call it
+the last hour; not that the last day was to come immediately after
+Christ's ascension, but because after this preaching of the Gospel of
+Christ no other should ever come; and there will be no further
+revelation or manifestation, except as this is explained and
+revealed. One revelation after another has indeed gone forth.
+Therefore God says, Ex. vi., "By my name Jehovah was I not known to
+them." For the patriarchs, although they knew God, yet at that time
+had not so clear a manifestation of Him as was afterwards put forth
+through Moses and the prophets; but now there has no more glorious or
+clear manifestation of Him come into the world than the Gospel.
+Therefore it is the last; all dispensations have run their course,
+but the present,--the last,--which is revealed to us.
+
+Besides, the time hereafter is not long to the end of the world, as
+St. Peter shows, II. Pet. iii., where he says: "One day is with the
+Lord as a thousand years, and a thousand years as one day." And so he
+would lead us by this reckoning of time, to conclude, after God's
+method, that it is the last time, and that the end approaches, but
+the time which still remains is nothing in the sight of God. The
+salvation is already revealed and completed: God permits the world to
+stand yet longer, merely that His name may be more widely honored and
+praised, although He for Himself is now fully revealed.
+
+
+V. 21. _For you, who through Him believe on God, who raised Him from
+the dead, and hath given Him dominion that your faith and hope might
+be in God._ For our sakes, he says, is the Gospel revealed. For God
+and the Lord Christ have not needed it, but have done it for our
+profit, that we might believe on them; and that, not through
+ourselves, but through Christ, who intercedes for us with the Father,
+whom He has raised from the dead, that He might be Lord over all
+things; so that whoever believes on Him possesses all His good
+things, and through Him has access to the Father. Thus we have faith
+in God, and a hope through the same faith. Faith alone must save us,
+but it must be a faith in God; for if God does not help us, then we
+are not holpen; so that it is not enough, although you had all men's
+friendship, but you must have the friendship of God, that you may
+boast that He is YOUR Father, and that you are His child, and confide
+in Him even more than in your beloved father and mother, that He will
+help you in all your troubles, and this only through the one Mediator
+and Saviour, the Lord Christ. Such faith comes not (he says) from
+human power, but God creates it in us, because Christ has merited it
+by His blood; to whom He has given glory, and whom He has seated at
+His right hand, that He, by God's power, should produce faith in us.
+
+Hitherto we have heard St. Peter admonishing us that we should gird
+up the loins of our mind, that we may remain undefiled and live in
+faith; then, also, that which meanwhile is so important, that we
+should walk in fear and never forget that we are called Christians,
+since God is a judge who respects none, but judges one like the
+other, without distinction of persons.
+
+
+V. 22-25. _And purify your souls, through obedience of the truth in
+the Spirit, to unfeigned love of the brethren, and have fervent love
+toward one another, out of pure hearts, as those who have been born
+again, not of corruptible seed but of incorruptible, namely, of the
+living word of God, which endures forever. For all flesh is as grass,
+and all the glory of man like the flower of grass. The grass
+withereth and the flower thereof falleth away, but the word of the
+Lord endureth forever; and this is the word which is preached unto
+you._
+
+
+Paul, in Gal. v., points out the fruits which follow faith. The
+fruits of the Spirit, he says, are joy, peace, long-suffering,
+kindness, goodness, faith, meekness, temperance. So St. Peter speaks
+here of the fruit of faith,--to wit, that we should purify our souls,
+through obedience to the truth in the Spirit. For where there is real
+faith it brings the body in subjection to itself, and controls the
+fleshly lust; and although it does not entirely destroy it, yet it
+makes it subject and obedient to the Spirit, and holds it in check.
+St. Paul implies the same thing when he speaks of the fruits of the
+Spirit. It is a great achievement that the Spirit should attain
+control over the flesh, and restrain the evil lust which descends to
+us from our parents: for it is not possible that we should succeed
+without grace in leading a chaste life in the married state, to say
+nothing of the unmarried.
+
+But why does he say then, purify your souls? He is well aware that
+the desires of the flesh remain with us after baptism, even to the
+grave. Therefore it is not enough that a person should refrain from
+works and remain pure outwardly, while he permits evil lusts to
+cleave to his heart, but must thereafter beware that the soul be
+pure, as well as whatever proceeds out of the heart, and that the
+soul be opposed to these wicked lusts and desires, and continually
+contend therewith, until it is free from their power.
+
+And here he adjoins an excellent provision: that we should purify our
+souls,[3] _through obedience to the truth in the Spirit_. Much has
+been preached on chastity, and many books have been composed on the
+subject. They have said, we should fast for so long a time, we should
+not eat flesh, we should not drink wine, etc., that we may be free
+from temptation. These things may perhaps have aided somewhat to that
+end, but it has not been enough, it has not subdued lust.
+
+[Footnote 3: Make them chaste.]
+
+So St. Jerome writes of himself, that he had mortified his body to
+such an extent that he had become like a Moor; still it had been of
+no avail, and he had dreamed of being at Rome at a revelry among
+harlots.
+
+St. Bernard also subjected himself to such austerities, and so
+mortified his body that it became offensive, as I said above. They
+endured severe temptation, and purposed thus to subdue it by external
+methods. But since it is external, it is only an outward plaster,
+with no inward application. So that it does not suffice to subdue
+lust.
+
+But here St. Peter has prescribed an appropriate remedy,--namely,
+obedience to truth in the Spirit, as Scripture also has done in other
+places,--as Isaiah xi.: "Faith shall be the girdle of his reins."
+This is the true plaster that girds the reins, for it must proceed
+from within outward, not from without inward. For it has penetrated
+into the flesh and blood, the marrow and other parts of the living
+system; it is not outward in the dress or clothing. Therefore it is
+not to be expected that we should subdue lust with outward things; we
+may weaken the body and destroy it with fastings and labors, but the
+evil lusts are not thereby banished; yet faith can subdue them, and
+guard them, that they shall be compelled to give the Spirit place.
+
+So likewise speaks the prophet Zachariah, ix., of the wine which
+Christ has, whereby the pure grow, and of which he gives them to
+drink. Other wine usually invites to wicked lust, but this
+wine,--that is, the Gospel,--subdues it, and makes the heart chaste.
+This is what St. Peter speaks of when any one heartily embraces the
+truth, and is obedient to it in spirit. This is the true help and the
+most powerful remedy for it, since you will find none which can still
+all evil thoughts like it; for if this enters our hearts, evil
+inclinations quickly leave; let whoever will try it, he shall find it
+true, and whoever has tried it, knows it well; but the devil lets no
+one easily attain it, and comprehend the word of God so as to delight
+in it; for he well knows how powerful it is to subdue evil lusts and
+thoughts.
+
+St. Peter, therefore, would here say, if you would remain chaste,
+then must you render obedience to the truth in the Spirit, that
+is,--we must not only read and hear the word of God, but apprehend it
+in our hearts. Therefore it is not enough that a man should preach or
+hear the Gospel once, but he must ever press after it and persevere;
+for such grace does the word possess, that the more we taste it the
+more delightful it is; although there is, throughout, one and the
+same doctrine of faith, yet it cannot be listened to too much where
+the heart is not wanton and untamed.
+
+
+_To unfeigned love of the brethren._ To what end, then, are we to
+live a chastely holy life? In order that we may be saved thereby? No!
+but in order that we may be useful to our neighbor. What am I to do
+that I may restrain my sin? I am to have obedience to the truth in
+the Spirit. But why am I to restrain it? In order that I may be of
+service to others, for I must first control my body and the flesh by
+the Spirit, and thus I can afterward be of service to others.--It
+follows further:
+
+
+_And have fervent love toward one another out of pure hearts._ The
+Apostles Peter and Paul distinguish brotherly love, and love in
+general, from one another. Brotherhood is, that Christians should
+dwell altogether as brethren, and make no distinctions between
+themselves. For since we all have a common Christ, one baptism, one
+faith, one treasure, I am no better than thou; that which thou hast,
+I have also, and I am just as rich as thou. The treasure is the same,
+except that I may have it in a better shape than thou, since I may
+have it lying in gold, but thou in a poor garment. Therefore as we
+have the grace of Christ and all spiritual blessings in common, so
+should we also hold body and life, property and honor, in common,
+that one should be of service to another in all things.
+
+Here he speaks plainly: _in unfeigned brotherly love_. The Apostles
+love to make use of the word, but have clearly perceived that were we
+called Christians and brethren universally one with another, it would
+be false, a feigned or imagined thing, and would be only hypocrisy.
+We have many brotherhoods set up in the world, but they are vain
+deceptions and corruptions, which the devil has devised and brought
+into the world, which are only antagonist to the true faith and to
+genuine brotherly love. Christ is mine as well as St. Bernard's;
+thine as well as St. Francis'; if one therefore should come to you
+and say, I shall go to heaven if I belong to this or that
+brotherhood, then tell him that he is deceived; for Christ cannot
+suffer, and will not allow any other than the common brotherhood,
+which we all have one with another; yet you come here, you fool, and
+will set up one of your own. This I will readily permit, that they be
+set up, not to help the soul, but as some one's endowment, and thus
+serve as a fund from which they who need shall be helped.
+
+Thus we all of us, as Christians, have attained a brotherhood in
+baptism, whereof no saint possesses more than I or you. For just as
+costly as that one was purchased, at the same price was I also
+purchased. God has devoted as much toward me as to the greatest
+saint, except that _he_ may have employed the treasure better, and
+may have a stronger faith than I.
+
+But love is greater than brotherhood, for it extends even to our
+enemies, and especially to those who are not worthy of love. For as
+faith performs its work where it sees nothing, so also should love
+see nothing, and there especially exercise its office where there
+appears nothing lovely, but only disaffection and hostility. Where
+there is nothing that pleases me I should the more seek to be
+pleased. And this spirit should go forth fervently, says St. Peter,
+from the whole heart, just as God loved us when we were not worthy of
+love.--Now follows further:
+
+
+_As those who have been born again._ Again we should do this, because
+we are not what we were before (he says), but have become new
+creatures. This has not come to pass through works, but is a
+consequence of the new birth. For thou canst not make the new man,
+but he must grow, or be born; as a husbandman cannot make a tree, but
+it must grow, itself, out of the earth, and as we certainly do not
+become the children of Adam, except as we are born and derive sin
+from our parents. So here it cannot come to pass through works that
+we should become the children of God, but we must also experience the
+new birth. This, therefore, is what the Apostle would say: since ye
+then have become new creatures, ye should conduct yourselves
+otherwise than ye did, and lead a new life. As ye before lived in
+hate, ye are now to walk in love--in all respects the reverse. But
+how has the new birth taken place? This, also, follows:
+
+
+V. 23. _Not of corruptible, but of incorruptible seed, even of the
+living word of God which endures for ever._ Through a seed are we
+born again, for nothing grows as we see otherwise than through seed.
+Did the old birth spring from a seed? then must the new birth also
+spring from a seed. But what is this seed? Not flesh and blood! What
+then? It is not corruptible, but an eternal word. It is, moreover,
+that whereon we live,--food and nourishment. But especially is it the
+seed whereby we are born again, as he here says.
+
+But how does this take place? After this manner: God lets the
+word--the Gospel--go forth, and the seed falls in the hearts of men,
+and wherever it fastens on the heart the Holy Spirit is present, and
+makes a new man; then the man becomes another, of other thoughts, of
+other words and works. Thus you are entirely changed. All that you
+before avoided you now seek out, and what you before sought after
+that you fly from. In respect to the birth of the body, it is the
+case that when conception takes place the seed is changed, so that it
+is seed no longer. But this is a seed which cannot be changed; it
+remains for ever; it changes me, so that I am transformed in it, and
+whatever is evil in me passes away from my nature. Therefore it is
+indeed a wonderful birth, and of extraordinary seed.--Now St. Peter
+says, further:
+
+
+V. 24, 25. _For all flesh is grass, and all the glory of man like the
+flower of grass; the grass withereth, and the flower thereof falleth
+away, but the word of the Lord endureth for ever._ This passage is
+taken from the prophet Isaiah, xl., where the prophet speaks in this
+manner: "Cry! what shall I cry? Cry thus: all flesh is grass, and all
+its glory like a flower of the field; the grass withereth and the
+flower falleth away, but the word of God endureth for ever." These
+words St. Peter introduces here; for this is, as I have said, a rich
+epistle, and well spiced with Scripture.
+
+Thus speaks the Scripture, then: _The word of God endures for ever._
+What is flesh and blood is corruptible, like the grass which is yet
+green, so that it blooms; so whatever is rich, strong, wise and fair,
+and thus is flourishing (which all belongs to the bloom), yet you
+observe its bloom wither; what was young and vigorous will become old
+and ugly; what is rich will become poor, and the like. And all must
+fall by the word of God. But this seed cannot perish.--Now Peter
+concludes:
+
+
+_This is the word which is preached unto you._ As though he would
+say, ye are not to look far in order to reach the word of God; ye
+have it before your eyes; the word is that which we preach; therewith
+may you subdue all evil lusts. You are not to seek it from afar; you
+have nothing more to do than fully to apprehend it when it is
+preached. For it is so near us that we may hear it, as Moses also
+says, in Deut. xxx.: "The word that I command you is not far from
+thee, that thou must go therefor far away; ascend into heaven or go
+beyond the sea, but it is near thee, even in thy mouth and in thy
+heart." It is indeed soon spoken and heard. But if it enters our
+hearts it cannot die or perish, and will not suffer you to perish; as
+long as you cleave to it, it will cleave to you.
+
+As when I hear that Jesus Christ died to take away my sins, and has
+purchased heaven for me, and bestows upon me all that He has, then I
+hear the Gospel; the word quickly is gone if some one preaches it,
+but if it falls into the heart and is apprehended by faith, it can
+never pass away. This truth no creature can overthrow; the clearest
+reasoning avails nothing against it; and if I too would strike the
+devil while I am in his jaws, and am able to lay hold on this, I must
+oppose him from this and abide fast by the word. Therefore he well
+says, ye must look for no other Gospel than that which we have
+preached to you.
+
+So St. Paul also says, in the first part of the Epistle to the
+Romans: "I am not ashamed of the Gospel, for it is the power of God
+which saves all that believe in it." The word is a divine and eternal
+power; for although the voice or speech is soon gone, yet the
+substance remains,--that is, the sense, the truth, which is conveyed
+by the voice. As when I put a cup to my mouth in which wine is
+contained, I swallow the wine, although I do not thrust the cup down
+my throat.
+
+So likewise is the word which the voice conveys; it falls into our
+hearts and lives, while the voice remains without and passes away.
+Therefore it is indeed a divine power; yea, it is God Himself. For
+thus He speaks to Moses, Exodus iv.: "I will be in thy mouth;" and
+Ps. lxxx.: "Open thy mouth wide, proclaim glad tidings; say thou art
+hungry, I will satisfy thee, I will presently speak to thee
+comfortable things."
+
+So, also, in John xiv., Christ says: "I am the way, the truth, and
+the life." Whoever confides in this is born of God; so that this seed
+of our Lord is itself divine. All this goes to teach us that we
+cannot be helped by works. Although the word is a small matter, and
+seems as nothing while it proceeds out of the mouth, yet is there
+such an immense power in it that it makes those who confide in it the
+children of God. John i. Thus does our salvation raise us to an
+exalted blessedness.
+
+
+This is the first chapter of this Epistle, wherein you perceive in
+what a masterly manner St. Peter preaches and treats of faith, whence
+we easily see that this Epistle is true Gospel. Now comes the second
+chapter, that will instruct us in matter of works, how we should
+conduct ourselves toward our neighbor.
+
+
+
+
+CHAPTER II.
+
+
+V. 1-5. _Wherefore lay aside all malice, and all guile, and
+hypocrisies, and hatred, and all evil speakings, and desire the
+sincere milk of the word, as new-born babes, that ye may grow
+thereby, if ye have besides tasted that the Lord is gracious, to whom
+ye are come as to a living stone, which indeed is rejected by men,
+but before God is elect and precious. And be ye also as living stones
+built up into a spiritual house, and a holy priesthood, to offer up
+spiritual sacrifices acceptable to God by Jesus Christ._
+
+
+Here he begins to show what the characteristic and fruit of a
+christian life should be. For we have said often enough that a
+christian life consists in two things,--faith toward God and love
+toward our neighbor. Besides, although christian faith has been given
+us, yet as long as we live many evil lusts remain in the flesh, since
+every saint must be in the flesh, but what is in the flesh cannot be
+entirely pure. Therefore St. Peter says, be ye armed, that ye may
+guard yourselves against the sins which still cleave to you, and
+strive continually against them. For the worst enemies that we have
+hide themselves in our bosoms, and in our very flesh and blood, wake,
+sleep, and live with us, like a wicked spirit which we have brought
+home with us and cannot send off. Wherefore, since through faith
+Jesus Christ is entirely yours, and ye have obtained salvation and
+all His blessings, let it be your aim henceforth to lay aside all
+wickedness, or all that is evil, and all guile, so that no one act
+toward another deceitfully or falsely; as with the world it has
+become a common expression to say, the world is full of falsehood,
+which is indeed so. But we Christians should not act with such
+deceit, but uprightly and with pure hearts, toward men as toward God,
+fairly and justly, so that none take the advantage of another in
+sale, purchase or promise, and the like.
+
+Likewise also St. Paul says to the Ephesians, ch. iv., "Lay aside
+lying, and speak truth every one with his neighbor." Truth is, that
+yea be yea, and nay, nay,--but hypocrisy, when any one represents
+himself by his outward mien as being what he is not in his thoughts.
+For solemn is the obligation that we should show ourselves to be what
+we are at heart. A Christian should so act that he could permit all
+men to see and know what he thinks in his heart. Let him, then, in
+all his walk and conduct, be anxious only to praise God, and serve
+his neighbor, and be afraid of no one; and let every one be in heart
+what he is in appearance, and not act a feigned part, whereby he
+shall make others gape with wonder.
+
+Furthermore, St. Peter says that we should lay aside hatred and evil
+speaking. Here he fitly takes up the common vices among men, in their
+intercourse with one another. This evil speaking is exceedingly
+common and injurious,--is soon done, insomuch that none of us is
+aware of it. Therefore he says, be on your guard, if ye already have
+a christian spirit, that ye may know what are the fruits of this
+spirit.
+
+
+V. 2. _And desire the sincere milk of the word, as new-born babes._
+Here he institutes a comparison, and would say,--ye are like those
+new-born babes who seek nothing but the milk: like them, striving for
+the breasts and milk, so be ye also eager for the word; endeavor for
+it, have an appetite for it, that ye may suck in the intelligible,
+sincere milk.
+
+These words are, indeed, figurative; for he did not mean literal
+milk, or literal sucking, as he does not speak of a literal birth.
+But he speaks of another milk which belongs to the mind, which is
+spiritual, which is procured by the soul, which the heart must draw
+in. It must be, moreover, sincere (or unfalsified), not as the custom
+is, to sell false wares; since there is truly strong obligation, and
+great necessity, that to the new-born and young Christian, the milk
+should be given pure, and not corrupted. But this milk is nothing but
+the Gospel, which is also the same with seed, whereby we are
+conceived and born, as we have heard above. Yet it is also the food
+which nourishes us when we arrive at maturity; it is also the harness
+wherewith we equip and clothe ourselves,--yea, it is all these in
+common. But whatever is appended to it is human doctrine, whereby the
+word of God is falsified; therefore the Holy Spirit would have it so
+that every Christian shall see to it, what he sucks for milk, and
+shall himself learn to decide in regard to all doctrines.
+
+But the breasts which yield this milk, and which the babes suck, are
+the preachers in the christian Church. As the bridegroom says to the
+bride, in Cant. iii., "Thou hast two breasts like two young roes;
+they are as though they were hung with a bundle of myrrh;" as the
+bride says, Cant. i., "My beloved is like a bundle of myrrh that lies
+continually between my breasts." That is, we should ever _preach_
+Christ. The bridegroom must resort to the breasts; so that it is
+unjust, and the milk will be corrupt, if we do not preach Christ
+alone.
+
+There is this, besides: when it is preached that Christ died for us,
+and rescued us from sin, death, and hell,--this is delightful and
+sweet, like milk; but after this, the cross also must be preached,
+that we are to suffer, as we have done; and this is a strong draught,
+it is strong wine. Therefore, Christians should have at first given
+them the weakest drink,--that is, milk. For it cannot be preached in
+its simplicity, except Christ be preached first of all; which is not
+bitter, but is mere sweet, rich grace, from which you receive yet no
+smart. This is the sincere milk of the word.
+
+But here St. Peter has supported himself by Scripture, as he is
+throughout rich from the Scriptures. In the Old Testament it is
+written, both in Exodus xxiii., and Deuteronomy xiv., "Thou shalt not
+seethe the kid in its mother's milk." For what reason did God permit
+that to be written? Of what concern to Him was it that no suckling
+should be killed while as yet it sucks milk? Because He would thereby
+give us to understand that which St. Peter here teaches; and it is as
+much as if he had said, preach gently to the young and weak
+Christians; let them be carefully fed, and thrive in the knowledge of
+Christ; burden them not with strong doctrine, for they are as yet too
+young, but after they have become strong, let them then be
+slaughtered and sacrificed on the cross.
+
+So, also, we read in Deut. xxiv., "If any one have recently taken a
+wife, then he need not go out to war for the first year, lest he
+should be slain,--but abide at home cheerfully with his wife." All
+goes to this point, that we should bear for a time with them that are
+young Christians, and proceed tenderly with them. But when they have
+grown, God brings them to the holy cross, lets them even die like
+other Christians, so that then the kid is slain.--Now follows
+further:
+
+
+V. 2, 3. _That ye may grow thereby, if ye have besides tasted that
+the Lord is gracious._ It is not enough that we should hear the
+Gospel once; we must ever be anxious for it, that we may grow. After
+faith has become strong, we may provide and eat each kind of food.
+But to those who have not heard the Gospel, this is not said; they
+know neither what is milk or what is wine. Therefore he adds, if ye
+have besides tasted that the Lord is gracious; as though he had said,
+whoever has not tasted it, to him it is not a thing of the heart, to
+him it is not sweet; but they who have tried it, who grow by the food
+and by the word, to them it tastes pleasant and is sweet.
+
+But it is said to be _tasted_, when I believe with my heart that
+Christ has given Himself for me, and has become my own, and my sin
+and misery are His, and His life also is mine. When this reaches my
+heart, then it _tastes_; for how can I but receive joy and gladness
+therefrom? I am heartily glad, as though some good friend should
+bestow on me a hundred florins. But as to him whose heart it does not
+reach, he cannot rejoice himself therewith. But they taste it best
+who lie in the straits of death, or whom an evil conscience
+oppresses; for in that case hunger is a good cook, as we say, that
+makes the food have a good relish. For the heart and conscience can
+hear nothing more soothing, when they feel their misery; after _this_
+they are anxious, they smell the provision afar off and cannot be
+satisfied. So also speaks Mary, in the _Magnificat_: "The hungry also
+has he filled with good things." But that hardened class who live in
+their own holiness, build on their own works, and feel not their sin
+and misery, they taste this not. Whoever sits at table and is hungry,
+he relishes all, readily; but to him who is previously full, nothing
+relishes, but he can only murmur at the most excellent food.
+Therefore the Apostle says, if ye have besides tasted that the Lord
+is gracious. But it is as though he had said, If ye have not tasted
+it, then I preach to you in vain.--He further says:
+
+
+V. 4. _To whom ye art come as to a living stone._ Here he falls back
+again upon the Scripture, and quotes the prophet Isaiah, chap.
+xxviii., where he also says: "Hear now what God says to you,
+scorners: ye say, we have made a league with death and with hell, and
+have made lies our trust. Therefore thus saith the Lord, I lay in the
+foundation of Zion an elect, precious corner stone, a sure
+foundation," etc.
+
+This passage Paul has also quoted, and it is an important passage of
+Scripture, for Christ is the precious head-stone which God has laid,
+on which we must be built.
+
+And observe how St. Peter quotes the expression, and shows the stone
+to signify Christ. Just as Isaiah had spoken of setting confidence
+upon Him, St. Peter likewise says, it is as much as trusting in Him;
+thus is Scripture truly explained. The builders lay the foundation
+stone where it may stand sure and firm, that it may bear up the whole
+building. So Christ, the living stone, bears up the whole building;
+and it is called the building, in order that we, bound one to
+another, may set our confidence and security on Him.
+
+
+V. 4. _Which indeed is rejected of men, but before God is elect and
+precious._ Here he brings forward a passage of the prophet David, in
+Ps. cxvii.: "The stone which the builders rejected has become the
+corner stone, and it is wonderful in our eyes." Which passage Christ
+also refers to in Mat. xxi. So Peter, in Acts iv., where he says:
+"This is the stone which ye builders rejected." Ye are builders, he
+says: for they taught the people, went about with great speeches,
+laid down many laws, but made mere work-saints and hypocrites. Then
+Christ comes and tells them, ye are hypocrites and broods of vipers;
+pronounces upon them many terrible judgments; judges them as sinners,
+and not as great saints, so that they could not endure it; they even
+reject Him--say to Him, "You are a heretic; do you caution that a man
+should not do good works? Ay! you must die." Therefore Peter says,
+here, this is the corner stone which indeed was rejected of men,
+whereon ye must be built by faith. This is now wonderful in our eyes,
+as the prophet says; it seems strange to us, and where the Spirit
+does not teach it, it is utterly incomprehensible. Therefore he says,
+in God's eyes the stone is elect, and an extremely precious stone; it
+is of great importance also that it takes away death, satisfies for
+sin, and rescues from hell, besides that it freely bestows heaven.
+
+
+V. 5. _And be ye also as living stones, built up into a spiritual
+house._ How can we build ourselves up? By the Gospel and that which
+is preached. The builders are the preachers; the Christians who hear
+the Gospel are they who are built, and the stones which are to be
+fitted on this corner stone; so that we are to repose our confidence
+on Him, and let our hearts stand and rest upon Him. I must therefore
+take heed to myself that I have the form which this stone has, for if
+I am laid upon Him by faith, then I must also bear such marks and
+fashioning as He had, and every one else with me. It is the fruit of
+faith and a mark of love, that we all be fitted one to another, and
+all thus become one building. To the same end, also, St. Paul speaks
+on this subject, although in a different manner, I. Cor. iii.: "Ye
+are the temple of God." The house of stone or wood is not His house:
+He will have a spiritual house,--that is, the christian congregation,
+wherein we are all alike, in one faith, one like the other, and all
+laid and fitted one to the other, and locked into one another by
+love, without any wickedness, deceit, hypocrisy, hatred and slanders,
+as He has said.
+
+
+_And a holy priesthood._ There he casts down the outward and bodily
+priesthood, which had existed before under the old dispensation, as
+also the outward Church, which he takes entirely away, as though he
+had said, "That outward institution with the priesthood has all
+ceased, wherefore another priesthood now begins, and another
+sacrifice is offered, even one that is entirely spiritual." We have
+had much disputing on this point, maintaining that those who are now
+called the clergy are not priests in the sight of God; and this is
+confirmed out of this passage of St. Peter. Therefore apprehend it
+well, and if one should meet you with the objection, and attempt to
+show, as some have done, that He speaks of a twofold priesthood,--of
+outward and spiritual priests,--then bid him lay aside his vain
+speeches that he may see clearly, and take nieswort[1] that he may
+clear his brains. St. Peter says, also, Ye are to build yourselves up
+into a spiritual or holy priesthood. Ask now those priests whether
+they are holy: their life clearly shows, as we see, that this
+wretched set is plunged into avarice, fornication, and all manner of
+vice. Whoever has this priesthood must certainly be holy. Whoever is
+not holy, he does not possess it. Therefore St. Peter speaks here
+only of one kind of priesthood.
+
+[Footnote 1: Aromatic snuff.]
+
+We ask further, whether he makes a distinction between spiritual and
+worldly, since the clergy are now called spiritual, and other
+Christians worldly?
+
+Yet they must confess, no thanks to them, that St. Peter here speaks
+to all those that are Christians, even to those who lay aside all
+wickedness, deceit, hypocrisy and malice, etc., and are like new-born
+children, and drink the pure milk: so that their lie must bite itself
+in their mouth, since it stands forth a thing not to be gainsaid,
+that St. Peter speaks to all that are Christians; whence it is clear
+that they lie, and that St. Peter says nothing of their priesthood,
+which they have fancied and arrogate to themselves alone; wherefore
+our bishops are nothing but Nicholas-bishops, and as is their
+priesthood so are also their laws, sacrifices and works. It might be
+an excellent play to act out in the deep night, except that under the
+mask the divine name is reviled.
+
+Therefore those alone are the holy and spiritual priesthood, who are
+true Christians and built upon this stone.
+
+For since Christ is the bridegroom, and we all of us are the bride,
+so then the bride has all which the bridegroom has, even His own
+body; for if He gives Himself to the bride, He gives Himself for what
+He is, and on the other hand the bride gives herself to Him. Now
+Christ has been anointed the high and most exalted priest by God
+Himself; has also sacrificed His own body for us, which is the office
+of the high priest; besides, He prayed on the cross for us. Again, He
+has also preached the Gospel, and taught all men to know God and
+Himself.
+
+These three offices has He also given to all of us: therefore, since
+He is a priest and we are his brethren, so all Christians have it in
+their power and charge, and an obligation rests upon them, to preach
+and to come before God, and that one should entreat for another and
+offer himself up to God; and provided that any one begin to preach
+the word of God or address it to others, he is then a priest.
+
+
+_To offer up spiritual sacrifices acceptable to God through Jesus
+Christ._ As to spiritual offerings, it is not necessary that we
+should present them to the Pope; neither is sacrifice such as it was
+in the Old Testament, when men were required to sacrifice the tenth
+of all they had. Such outward sacrifices and priesthood have all now
+ceased, and all has become new and spiritual. The priest is Christ;
+and we all, since He has sacrificed His own body, must offer up
+ourselves. Here is now fulfilled all that was typified by outward
+sacrifices in the Old Testament, since they have all passed away, and
+all of them may be said compendiously to preach the Gospel. Whoever
+preaches this exercises and carries out all that former--strikes the
+calf dead,--that is, kills the carnal mind and the old Adam. For this
+stubborn nature in flesh and blood must be slain by the Gospel; thus
+do we permit ourselves to be offered upon the cross and to die.
+Herein is exercised the true priest's office, in that we sacrifice to
+God that wicked rogue, the corrupt old dolt (of our nature); if the
+world does it not, we must do it ourselves; but it must in the end be
+all removed, whatever we have of the old Adam, as we heard above in
+the first chapter. This is the only sacrifice that pleases and is
+acceptable to God. From this you may perceive whereto our foolish and
+blind leaders have brought us, and how this text has been kept under
+the bench. Now you may say, If that is true, that we are all priests
+and ought to preach, what sort of an institution is there? must there
+then be no distinction among the people, and are the women, also, to
+be priests? Answer. In the Old Testament it is permitted to no priest
+to wear the tonsure. Not that it is wrong in itself; a person might
+very well suffer himself to be shorn if he chose, but it is reason
+that none make a distinction between himself and common
+Christians,--a thing which faith will not permit. So that they who
+are now called priests are all laymen like the others, and only some,
+for the office' sake, are selected out of the Church to preach. Thus
+there is only an outward distinction for the office' sake, inasmuch
+as one is called of the Church; but before God there is no
+difference, and some individuals are selected from the multitude, in
+order that they may bear and exercise the office which they all have;
+not that one is more elect than another. Therefore, no one should
+rise up of himself and preach in the Church, but one is to be
+selected and instituted out of the congregation, who may be removed
+when it is desirable.
+
+Yet have these men assumed a position of their own; as though
+directed by God, they have arrogated to themselves such license, that
+almost in the heart of christendom there is a greater distinction
+than that which exists between us and the Turks. When you look upon
+Christians you must observe no distinction, and you are not to say,
+this is a man or a woman, a servant or a master, old or young; as
+Paul tells us, Gal. iii.: They are all one and a purely spiritual
+people. So that all alike are priests, all alike may proclaim God's
+word, except that a woman is not to speak in the Church; but let the
+men preach, because of the command that they are to be subject to
+their husbands--as St. Paul teaches us, I. Cor. xiv.: Such order God
+permits to remain, but makes no distinction of the election. But
+where there are no men, but women only, as in the Nun's Cloisters,
+there a woman may be selected to preach.
+
+This is now the true priesthood, which consists in those three points
+as we have heard,--namely, that we sacrifice spiritually; that we
+pray for the Church; that we preach. Whoever will do this, he is a
+priest, as all are bound to be, inasmuch as they should preach the
+word, pray for the Church, and offer themselves up before God. Let
+those fools then go who call the institution of the priests
+spiritual, who yet bear no other office but just to wear the tonsure
+and to be anointed. If the being shorn and anointed makes a priest,
+then might I easily shear an ass and anoint him, so that he should be
+a priest also.
+
+Finally, St. Peter says, that we are to offer up spiritual
+sacrifices, acceptable to God through Jesus Christ. Since Christ is
+the corner stone whereon we are laid, it must be only through him
+that we are to treat with God, as we have heard sufficiently above;
+for God does not look upon my cross even though I torture myself to
+death, but he looks upon Christ through whom my works are acceptable
+before God, which otherwise would not be worth an alms of a straw's
+value. Therefore Scripture calls Christ properly a precious corner
+stone which imparts its virtue to all who through faith are built
+upon it. So, also, St. Peter teaches us in this passage how Christ is
+the living stone--what Christ is; and the figure is a fine one, since
+it is easy to understand by it how we are to believe on Christ.--It
+follows, now, further:
+
+
+V. 6-10. _Therefore it is contained in Scripture, Behold I lay in
+Zion an elect precious corner stone, and whoever believeth on Him
+shall not be put to shame. To you therefore who believe, He is
+precious, but to the unbelieving, the stone which the builders
+rejected is made a corner stone, and a stone of stumbling and a rock
+of offence, even to those that stumble at the word and believe not
+thereon, whereunto they were appointed. But ye are the chosen
+generation, the royal priesthood, the holy nation, the peculiar
+people, that ye should show forth the praise of him who has called
+you out of darkness into his wonderful light: who once were not a
+people, but are now the people of God, to whom God did not show
+mercy, but (now have obtained mercy) to whom He is now merciful._
+
+
+I have before said, that St. Peter has enriched and fortified his
+Epistle well with Scripture, just as all preachers should do, in
+order that their foundation may rest entirely on the word of God.
+Here also he introduces four or five texts, one upon another. The
+first he has taken from the prophet Isaiah, word for word, that
+Christ is a precious corner stone or foundation, and is the very
+passage which we have just treated of and somewhat explained. It is
+truly an eminent proof text of the doctrine of faith, which is to be
+laid down as a foundation when we are to preach in a place where
+Christ has not been preached before. For it must be confessed that
+Christ is the stone on which faith should be built and should stand.
+
+But that the prophet does not speak in this place of a material stone
+is evident from this, that it afterward follows, "whoever believes on
+Him shall not be made ashamed." If I am to _believe_ on Him, it must
+be a stone in a spiritual sense. For how am I to believe on stone and
+wood? Besides, He must be truly God, since, in the first commandment,
+God has forbidden that we should believe on anything else, but on Him
+only. Since then this stone is laid as a foundation on which we are
+to trust, it must be God Himself. On the other hand, He cannot be God
+alone, but must also therewith be like man, because He must be a part
+of the building, and not merely a part, but the head. If a man then
+erects a building, one stone must be like the other, that each have
+the complexion, nature, and form of the other: therefore, since we
+are built on Christ, he also must be like us, and of the same nature
+with the other stones that rest upon Him, even a real humanity as we
+all have. Thus does the Scripture, by simple and few words, express
+so great a matter, even the entire _summa_ of our faith, and in such
+brief words comprises more than any man can express.
+
+Now what this that builds us up is, I have already said--namely,
+faith, whereby we are laid on Christ, and repose our trust upon this
+stone, and thus become like Him; and then this also must follow, that
+the building must be fitted one part to the other, for the other
+stones must all be laid and placed upon this stone. That is, of
+course, that love is a fruit of faith.
+
+But why does the prophet call Him a foundation stone? For this
+reason: that no man can build a house except he lay one stone first
+as a foundation, for the other stones in the building cannot stand
+except on the foundation stone.
+
+So we must all of us rest on Christ, and confess Him for a foundation
+stone. Therefore we are not to pride ourselves that the stone must
+receive something from us, but we must receive blessing from it
+alone; for we do not bear it up, but it bears us up, and upon Him
+lies sin, death, hell, and all that we have to bear. So that all
+this--and whatever jars against us--cannot injure us if we have been
+placed on this foundation.
+
+For if we remain resting on him, and leave ourselves upon Him, we
+must then remain where He is; just as natural stones must be left on
+their foundation stone.
+
+Besides, the prophet calls Him a corner stone. The Holy Spirit has a
+way of His own of saying much in few words. Christ is a corner stone
+because he has brought Gentiles and Jews together who were at dead
+enmity one with another, and thus the Christian Church has been
+gathered of both classes, whereof the Apostle Paul writes largely.
+The Jews gloried in the law of God, and that they were God's people,
+and so despised the heathen. But now Christ has come, has taken away
+their boasting from the Jews, and called us who were Gentiles; and
+thus he has made us both one, by one faith, and He has so dealt with
+us that we both must confess that we have nothing of ourselves, but
+are all sinners, and only must expect righteousness and heaven from
+Him, and that we Gentiles may as justly claim that Christ has come to
+help us, as the Jews; wherefore He is the corner stone that joins
+both together in one, so that it becomes one building and one house.
+
+This, now, is the conclusion to which the prophet comes: Whoever
+believes on Him shall not be put to shame. When the Holy Spirit says,
+that they shall not be ashamed who believe on Christ, he gives us to
+understand what he has in view,--to wit, that he has already
+published and confirmed the sentence, that the whole world must be
+confounded and put to shame. Yet he would draw forth some out of the
+multitude, so that no one may escape the shame but he who believes on
+Christ. So Christ explains Himself in the last of Mark: "Whoever
+believes and is baptised shall be saved; but he who believes not
+shall be damned;" in which words, moreover, He accords with the
+prophets. So that Peter said well in the first chapter, that the
+prophets sought out the time, and diligently inquired after the
+salvation and concerning the future grace that was previously
+promised. So now Christ is to be preached, that He it is who has
+rescued us from this shame into which we were all plunged.
+
+Now let any one come forward who chooses, and exalt free-will, and
+defend human ability. Though you should commingle together all human
+works and doctrines, and whatever springs from man, you have enough
+in this single passage to overthrow it all, so that it must all fall
+like dry leaves from the tree.
+
+For it is doomed that whatever does not rest upon this stone, _that_
+is already lost. He does not suffer that you should attain anything
+by works. With such simplicity speaks forth the Spirit and the Divine
+Majesty, that it despises no one, yet with such authority that it
+overcomes all things. Who, then, will set himself against it, or who
+will not be terrified by it? Therefore God would have us entirely
+despair as it regards ourselves, and appropriate to ourselves only
+the blessings which _He_ has, and build on that foundation which no
+creature can overthrow; so that no one should trust in his own
+righteousness, but on Christ's righteousness, and on all that Christ
+has. But what is it to rest upon His righteousness? Nothing else but
+that I should despond in regard to myself, and think with myself,--my
+righteousness, my truth, must go to pieces, and what is built
+thereon; while His righteousness, His truth, His life, and all the
+blessings which He has, are eternal. There lies the foundation on
+which I stand; whatever stands not on this foundation, will all
+necessarily fall. But he who lets himself fall back on this, he alone
+shall not be put to shame, and shall rest safe, so that no violence
+shall ever injure him at all. Therefore Christ must be not only a
+stone, but God will lay Him also as a foundation on which we should
+confide. God has said this, who cannot lie.
+
+Now this stone is not subservient to itself, but suffers itself to be
+trodden on, and buried in the earth so that it cannot be seen, and
+the other stones lie upon it and can be seen. Wherefore, it is given
+to us that we should partake of Him, and rest upon Him, and believe
+that what He has shall all be ours, as what He has procured; that He
+has done it for us; so that I may say,--this is my own property and
+treasure, over which my conscience can exult.--But St. Peter says
+further:
+
+
+V. 7, 8. _To you, therefore, who believe, He is precious; but to the
+unbelieving, the stone which the builders rejected has become a
+corner stone, and a stone of stumbling and a rock of offence._ This
+exceedingly precious stone, says Peter, is indeed, to some, precious
+and honorable. But on the other hand, it is also to many not
+precious, but despised, and a stone of stumbling. How is this? The
+Scripture ascribes to it a twofold aspect, inasmuch as there are some
+that believe thereon, and, on the other hand, many who do not believe
+thereon. To them who believe, is He precious; so that my heart must
+be glad if I repose my confidence and trust upon Him. Therefore he
+says,--to you that believe, He is precious; that is, ye are greatly
+dependent on Him; for although He in Himself is precious and
+excellent, yet this may be of no service or help to me. Therefore He
+must be precious to us for this reason, because He gives us so many
+precious blessings; as an excellently precious stone, which does not
+retain its virtue in itself, but breaks forth and imparts all its
+powers, so that I have all that _it_ is.
+
+But the unbelieving hold Him not as such a precious stone, but reject
+Him, and stumble upon Him, because He is not pleasing to them, but
+obnoxious and hateful; although He is yet delightful in Himself.
+These are not only the great, openly avowed sinners, but much more
+those great saints who rest on their free-will, on their own works
+and righteousness, who must stumble on this stone and run upon it.
+Now God pronounces the sentence, that they who rest thereon, without
+works, come to be justified through faith alone; but these do not
+attain thereto, for they would be justified by their own
+righteousness, as St. Paul says, Rom. x.
+
+Therefore this has become the stone, says St. Peter, which the
+builders rejected. And here he dovetails the Scriptures into one
+another, but explains the passage which he quoted above from the
+cxvii. Psalm, "The stone which the builders rejected, has become the
+corner stone." Who the builders are, I have sufficiently shown: even
+those who taught, preached the law, and would justify men by works;
+who agree with Christians, as summer and winter with each other;
+therefore those preachers who preach of works, reject this stone.
+
+Besides this, he quotes another passage still, from the prophet
+Isaiah, chap. viii. The prophet has there described that which was to
+take place, as St. Peter here does, and speaks thus: "The Lord shall
+be your fear, who shall be to you for holiness; but for a stone of
+stumbling and a rock of offence shall He be, to both houses of
+Israel." This is the sense of the prophet: The Lord shall be to you
+for holiness,--that is, He shall be hallowed in your hearts; ye are
+to have no other sanctification, neither this nor that, except as ye
+believe. To the others, He shall be a stone whereon they shall
+stumble and be offended.
+
+But what, now, is this offence and perplexity, or stumbling? This is
+it: when we preach Christ, and say, See why this stone is laid for a
+foundation, that you, wholly desponding and despairing in yourself,
+might hold your works and your own righteousness as a merely
+condemned thing, and might place your confidence upon Him alone, and
+believe, that Christ's righteousness may become your righteousness;
+when those men hear this, they revolt at it, stumble and vex
+themselves, and say, "How? do you mean to say that virginity, and
+masses, and the like good works, amount to nothing? It is the devil
+that bids you say that!" For they cannot understand, in this matter,
+that their claims are not good; they think they have done well in the
+sight of God; quote passages to prove it from the Scriptures, and
+say, God has commanded that we should perform good works. If we
+dispute this, they begin and cry out, "Heretic! Heretic!" "Fire!
+Fire!" So that they cannot endure this stone, and they stumble
+against it. So inconsistent are they one with another, that upon this
+stone they must stumble; as Christ says, Matt. xxi., "Have ye not
+read in Scripture,--the stone which the builders rejected is become
+the corner stone? (and it follows) and whosoever shall fall upon this
+stone shall be dashed in pieces, and on whom it shall fall, it shall
+grind him to powder." Therefore, do as ye will, ye cannot dishonor
+the stone; it is laid, and it will continue to lie. Whoever, then,
+will run upon it and dash himself thereon, must necessarily be
+broken.
+
+That is the stumbling and the vexation whereof Scripture has much to
+say. Thus the Jews stumble to this day against this stone,--and this
+will not cease until the last day shall come; then shall this stone
+fall upon all the unbelieving and grind them to powder. Wherefore,
+although Christ is such an elect, precious stone, He must yet be
+called a stone of offence and stumbling, by no fault of His. And just
+as the Jews did, we continue to do at the present day; for as they
+gloried in the name of God, that they were God's people, so it is the
+case now, that men, under the name of Christ and the christian
+church, deny Christ, and reject the precious stone. He has come that
+they might reject their works; but this is a thing they cannot
+suffer, and they reject Him. Therefore it follows:
+
+
+_Who stumble at the word and believe not thereon, whereunto they were
+appointed._ If they are told that their works are not good and are of
+no avail before God, they cannot and will not hear it. Now God has
+laid down Christ as a foundation, whereon they should have been
+placed, and through Him have obtained complete salvation; and He has
+caused Him to be preached throughout the whole world, that they,
+through the proclamation of the Gospel, might be grounded on Him. Yet
+would they not receive Him, but rejected Him, and remain in their own
+nature and works; for if they suffered themselves to rest upon Him,
+then would their own honor, riches, and power fall, insomuch that
+they would never rise again.--St. Peter says further:
+
+
+V. 9. _But ye are the chosen generation, the royal priesthood, the
+holy nation, the peculiar people._ There he gives Christians a true
+title, and has quoted this passage from Moses, Deut. vii., where he
+says to the Jews, "Ye are a holy people to the Lord your God, and the
+Lord your God has chosen you as his peculiar people out of all the
+nations that are on the earth." So, Ex. xix., he says: "Ye shall be
+my possession before all peoples, and shall be to me a kingdom of
+priests and a holy people." There you see where Peter's words are
+from. As I have said before, so I say again, that it should be
+understood how Scripture is wont to speak of priests. Let no one be
+troubled as to those whom the people _call_ priests; let every one
+call them as he pleases, but abide thou by the pure word of God, and
+what _this_ calls priests do thou call priests also. We could well
+endure it that those should call themselves priests whom the bishops
+and the Pope consecrate, and let them call themselves as they will,
+only see to it that they do not call themselves priests of God, for
+they cannot quote a word from Scripture in proof of it.
+
+But should they claim that in this passage he speaks of them, answer
+them as I have instructed you above, and ask them to whom St. Peter
+is here speaking,--so shall they of necessity be made ashamed; for it
+is certainly clear and plain enough that he speaks to the whole
+congregation, to all Christians, in that he says, ye are the chosen
+generation and the holy people, since he has hitherto spoken of none
+but of those who are built upon this stone and believe. Therefore it
+must follow, that whoever does not believe is no priest. If they say,
+then, "Ah! we must explain the passage just as the holy fathers have
+interpreted it;" then do you say, Let the fathers and teachers,
+whoever they may be, explain as they will, yet St. Peter, who has
+received greater testimony from God than they, besides being more
+ancient, tells me so and so, therefore I will hold with him. The
+passage, moreover, needs no gloss, for he speaks in express words of
+those that believe. Now those are not the only believers who are
+anointed and wear the tonsure; therefore we will readily grant them
+that they call themselves by this name, for the question is not what
+they permit themselves to do; but the dispute is here,--whether they
+are styled priests in Scripture, and whether God calls them by this
+name. There may be some selected out of the Church, who are its
+officers and ministers, and appointed to this end, that they should
+preach in the Church and administer the sacraments; but we are all
+priests before God if we are Christians. For since we are built upon
+this stone, which is our high priest before God, we must also possess
+all that He has.
+
+Therefore I would be glad to find this word priests becoming as
+common as it is for us to be called Christians. For it is all the
+same,--priest, baptized, Christian. As little as I would suffer that
+those who are anointed and shorn should call Christians un-baptized,
+so little would I endure that they only should be regarded as
+priests. Yet have they arrogated it entirely to themselves. So too
+they have named _that_ the church which the Pope and his cardinals
+rule over, but Scripture refutes this. Therefore mark this well, that
+you may know how to establish the distinction as to how God names us
+priests, and how men call themselves such.
+
+For we must yet again state that this word _priest_ should become as
+common as the word Christian. For to be a priest belongs not to an
+office that is external, it is only such a service as has to do with
+God's presence.
+
+So we conclude that we are all kings. Priests and kings are all
+spiritual names, as Christians, saints, the Church. And just as you
+are not called a Christian because you have much gold or wealth, but
+because you are built upon this stone and believe on Christ, so you
+are not called a priest because you wear a tonsure or long robe, but
+for this reason, that you come into God's presence. Likewise you are
+not a king because you wear a gold crown, and have many lands and
+people subject to you, but because you are lord over all things,
+death, sin, and hell. For you are as really a king as Christ is a
+king, if you believe on Him. Still He is not a king as the kings of
+this world are, wears no crown of gold, rides forth with no great
+splendor and large equipage. But He is a king over all kings,--one
+who has authority over all things, and at whose feet all must lie. As
+He is a lord, so also am I a lord; for what He possesses that have I
+also.
+
+But perhaps some one may object. St. Peter says here, also, that
+Christians are kings, while we have it before our eyes that they are
+not all kings, so that this passage is not to be understood as though
+He spoke of all in the Church. For whoever may be a Christian, he
+certainly is not a king in France or a priest at Rome. But when I ask
+whether the King of France is also a king in the sight of God, this
+he passes over, for God will not judge by the crown. On earth,
+indeed, and before the world, he is indeed a king, but when death
+comes then his kingdom is gone, for then he must lie at the feet of
+those that believe. We are speaking of an eternal kingdom and
+priesthood, inasmuch as every one who believes is in truth a king
+before God; but who does not know that we are not all shorn and
+anointed priests? But because those men have been anointed, they are
+not therefore priests in the sight of God, just as they are not kings
+before God because they have been crowned. Crowned kings and anointed
+priests are of the world, and are made by men; the Pope may make as
+many such priests as he chooses, but far be it that he should make
+one a priest before God, for these God himself will make.
+
+Therefore, when St. Peter says here, "ye are the royal priesthood,"
+it is as much as though he had said, "ye are Christians." Would you
+now know what sort of a title, and authority, and glory, Christians
+have: you learn it here, that they are kings and priests, and a
+chosen people.--But what this priest's office is, follows after:
+
+
+_That ye should show forth the praises[2] of Him that hath called you
+out of darkness into His wonderful light._ This belongs to the office
+of a priest, that he be a messenger of God, and receive from God
+himself the command to preach His word. The praises, (says St.
+Peter,) that is, the wonderful work that God has performed in you, in
+that he brought you out of darkness into light, you are to
+proclaim,--which is the office of the High Priest. And this is the
+way in which your preaching is to be discharged, that one brother
+proclaim to another the powerful work of God: how ye have been
+ransomed from sin, death, hell, and all evil, by Him, and have been
+called to eternal life. Thus shall you also instruct others how they
+may come also to the same light. For your whole duty is discharged in
+this, that you confess what God has done for you; and then let this
+be your chief aim, that you may make this known openly, and call
+every one to the light, whereto ye have been called. Where you see
+people who are ignorant, you are to direct and teach them as you have
+learned, namely, how a man may be saved through the virtue and power
+of God, and pass from darkness to light.
+
+[Footnote 2: In the German, _tugend_ or virtue.]
+
+And here you observe that St. Peter plainly says, that there is only
+one single light, and concludes that all our reason, however
+sharp-sighted it is, is mere darkness; for although reason may count
+one, two, three, and also discern what is black or white, great or
+small, and judge outwardly of other matters, still it cannot
+understand what faith is. Herein it is stark blind, and if all men
+should put their shrewdness together, they could not understand a
+letter of this divine wisdom. Therefore St. Peter speaks here of
+another light, that is truly wonderful; and tells us earnestly, all
+alike, that we are all in darkness and blindness if God hath not
+called us to his true light.
+
+Experience teaches us this, also. For when it is preached that we
+cannot come before God by our works, but must have a mediator, who
+may come into God's presence and may reconcile us to him, reason must
+confess that she never could have known such a thing; so that if she
+would understand it she must have another light and knowledge.
+Therefore all that is not of God's word and faith is darkness. For
+here reason gropes like a blind man,--is ever changing from this to
+that, and knows not what it does. But if we speak in this manner to
+the worldly, learned, or wise, they begin to cry out and bluster
+against it. Therefore St. Peter is a bold Apostle indeed, in that he
+dares make that darkness that all the world calls light.
+
+So we see that the first and most eminent office which we as
+Christians are to discharge is, that we should make known the praise
+of God. What then are the praiseworthy things and the noble deeds
+which God has put forth? They are, as we have often said, that
+Christ, through the power of God, has wounded death, chained hell,
+subdued sin and brought us to eternal life: these are praises so
+great that by no man are they possibly to be conceived; we can only
+be silent. Therefore it is of no avail that to us Christians human
+doctrines should be preached, but we should be taught of such a power
+as subdues the devil, sin and death. And here St. Peter has once more
+brought together many proof-texts, and it is throughout common with
+him thus to heap passage on passage, for all the prophets speak of
+this, that God's name and honor, and his arm or power should be
+honored and extolled, and that he would perform such a work that the
+whole world would sing and speak of it. Of this are the prophets in
+all places full. On this same St. Peter here expatiates. Besides,
+they have spoken much of light and darkness, that we must be
+enlightened with God's light, thereby showing that all human reason
+is darkness.--St. Peter says, further:
+
+
+V. 10. _Ye who once were not a people, but are now a people of God,
+to whom God did not show mercy, but to whom he is now merciful._ This
+passage is found written in the prophet Hosea, chap. ii., and St.
+Paul has also quoted it in Rom. ix.: "I will make those to be called
+my people, who were not my people." The import of all is this:
+Almighty God chose his people Israel as a peculiar people, and
+manifested his great power in their behalf, and gave them many
+prophets, and performed many wonderful works toward them, that He
+from that people might permit Christ to become man; and for the
+children's sake has it all taken place. Therefore they are called in
+Scripture the people of God. But the prophets have extended this
+further, and said that this election should be more comprehensive,
+and should even include the Gentiles. Therefore St. Peter says here,
+ye are now the people of God, who once were not the people of God.
+Hence it is evident that he wrote the epistle to the Gentiles and not
+to the Jews. Thereby he shows that the passage out of the prophet has
+been now fulfilled--that they are now a holy people--they have the
+property, priesthood, kingdom, and all which Christ has, if they
+believe.--It follows further, in Peter:
+
+
+V. 11-12. _Dearly beloved, I admonish you as strangers and pilgrims,
+abstain from fleshly lusts which war against the soul, and lead an
+honest life among the Gentiles, so that they, if they slander you as
+evildoers, may see your good works, and praise God when it shall come
+to that day._
+
+
+St. Peter here uses a somewhat different mode of speech from St.
+Paul, who would not speak in the same manner, as we shall hear: for
+every Apostle has his own way of speaking, just as each prophet has
+also. He has hitherto been firmly laying down his foundation of the
+christian faith, which may serve as his text. Now he proceeds and
+teaches how we should conduct ourselves toward all men. This is the
+true method of preaching, that faith should be first set forth,--what
+it does, and what its power and nature are, even that it gives fully
+to us everything that is necessary to holiness and salvation,--that
+we can do nothing except by faith, and through this we have all which
+God has. God has thus proceeded with us and given to us all that is
+His, and has Himself become our own, so that we have, through faith,
+all things that are good and needful for us. What then are we to do?
+Are we to live in indolence? It were far better that we should die,
+though we had all. But while we live here we should act in our
+neighbor's behalf, and give ourselves to him for his own, as God hath
+given Himself to us. Thus faith saves us, but love leads us to give
+to our neighbor whenever we have enough to give. That is, faith
+receives from God; love gives to our neighbor. This matter is spoken
+of in few words, yet much may easily be preached thereon, and it may
+be further extended than it has here been by St. Peter.
+
+This is now the sense of the Apostle, when he says, Dear brethren, I
+admonish you as strangers and as pilgrims. Since, then, you are one
+with Christ, form one household, and His goods are yours, your injury
+is His injury, and He takes as His own all that you possess;
+therefore you are to follow after Him, and conduct yourselves as
+those who are no more citizens of the world. For your possessions lie
+not upon the earth, but in heaven; and though you have already lost
+all temporal good, you still have Christ, who is more than all else.
+The devil is the prince of this world and rules it; his citizens are
+the people of this world; therefore, since you are not of the world,
+act as a stranger in an inn, who has not his possessions with him,
+but procures food, and gives his gold for it. For here it is only a
+sojourning, where we cannot tarry, but must travel further. Therefore
+we should use worldly blessings no more than is needful for health
+and appetite, and therewith leave and go to another land. We are
+citizens in heaven; on earth we are pilgrims and guests.
+
+
+_Abstain from fleshly lusts that war against the soul._ I will not
+determine, here, whether St. Peter speaks of outward impurity,--or as
+St. Paul's language is, all that is called carnal,--whatever man does
+without faith, while he is in the body and a carnal life. I hold,
+indeed, that St. Peter had a somewhat different mode of speech, yet
+do not think that he uses the word soul, as St. Paul does, for
+spirit; but St. Peter has given in more to the common Greek word,
+than St. Paul. Yet much stress is not to be laid upon this: let it be
+understood of all kinds of lusts, or all kinds of carnal desire or
+impurity. But this at least he would teach us, that no saint on earth
+can be fully perfect and holy. Yet the high schools have even trodden
+the passage under their feet, nor do they understand it; they think
+it is said only of sinners, as though the saints had no more wicked
+lusts remaining. But whoever will study carefully into the
+Scriptures, must note a distinction, because the prophets sometimes
+speak of the saints in an obvious way, as though they were perfectly
+holy in every respect; while on the other hand they speak also of
+them as having evil lusts and being troubled with sins.
+
+In regard to those two positions, those persons cannot see their way.
+Understand, then, that Christians are divided into two parts,--into
+an inward nature which is faith, and an outward which is the flesh.
+If we look upon a Christian as it respects faith, then he is pure and
+entirely holy; for the word of God has nothing impure in it, and
+wherever it enters the heart that depends upon it, it will make that
+also pure. Because, in respect to faith all things are perfect:
+according to that, we are kings and priests and the people of God, as
+was said above. But since faith exists in the flesh, and while we yet
+live on earth we feel at times evil dispositions, as impatience and
+fear of death, &c.
+
+These are all the fault of the old man, for faith is not yet mature,
+has not attained full control over the flesh.
+
+This you may understand from the parable in the Gospel, Luke x., of
+the man who went down from Jerusalem to Jericho and fell among
+thieves, who beat him and left him lying half dead, whom the
+Samaritan afterward took up, and bound up his wounds, and took care
+of him, and saw to it that he should be nursed. There you perceive
+that this man, since he is to be attended upon, is not sick unto
+death,--his life is safe; all that is wanting is, that he should be
+restored to health. Life is there, but he is not completely restored,
+for he lies yet in the hands of the physicians and must yet give
+himself up to be healed. So it is with us as respects the Lord Jesus
+Christ; we are assured of Eternal life, yet we have not complete
+health; something of the old Adam still remains in the flesh.
+
+Similar also is the parable in the xiii. of Matthew, where Christ
+says, the kingdom of heaven is like leaven which a woman takes and
+mingles in the meal until it is leavened throughout. When the meal is
+made into dough, the leaven is all in it, but it has not penetrated
+and worked through it, but the meal lies working, until it is
+leavened throughout, and no more leaven need be added. Thus though
+you have what you should have, through faith, whereby you apprehend
+the word of God, yet it has not penetrated throughout, wherefore it
+must continue to work till you are entirely renewed. In this way you
+are to discriminate in regard to the Scriptures, and not mangle them
+as the Papists do.
+
+Therefore I say, when you read in Scripture of the Saints, that they
+were perfect, understand it thus: that they as to faith were entirely
+pure and without sin, but the flesh still remained, that could not
+have been entirely holy. Therefore Christians desire and pray that
+the body or the flesh be mortified, that it may be entirely pure.
+This those who teach otherwise have neither experienced nor relished,
+which leads them to speak just as they imagine and conceive by
+reason; wherefore they must err. In regard to this, those great
+saints who have written and taught much, have greatly stumbled.
+Origen has not a word of it in his books. Jerome never understood it.
+Augustine, had he not been driven to contend with the Pelagians,
+would have understood it as little. When they speak of the saints,
+they extol them as highly as if they were something different from,
+and better than, other Christians: certainly as though they had not
+felt the power of the flesh and complained thereof as well as we.
+
+Therefore St. Peter says here, as ye would be pure and have complete
+sanctification, continue to contend with your evil lusts. So also
+Christ says in the Gospel of John xiii.: "Whoever is washed, must
+also wash his feet;" it is not enough that his head and hands be
+clean, therefore he would yet have them wash their feet.
+
+But what does St. Peter mean, in that he says, refrain from the lusts
+that war against the soul? This is what he would say: You are not to
+imagine that you can succeed by sports and sleep. Sin is indeed taken
+away by faith, but you have still the flesh which is impulsive and
+inconsiderate; therefore take good care, that ye overcome it. By
+strong effort must it be; you are to constrain and subdue lust, and
+the greater your faith is, the greater will the conflict be.
+Therefore you should be prepared and armed, and should contend
+therewith without intermission. For they will assault you in
+multitudes, and would take you captive.
+
+Hence St. Paul says, also, Rom. vii.: "I have a desire toward the law
+of God after the inward man; but I find another law in my members,
+which opposes itself to the law in my spirit, and takes me captive,
+that I cannot do as I would,"--as though he had said, I fight indeed
+against it, but it will not finally yield. Therefore I would gladly
+be free, but in spite of my wishing it, it may not come to pass. What
+then am I to do? "Wretched man that I am, (says he,) who shall
+deliver me from the body of this death." In this same manner, also,
+all the saints cry out. But those people who are without faith, the
+devil leads in such a way that he permits them only to enter on
+sinful courses, to follow him and make no opposition. But as to the
+others, he thinks, I have already taken them captive by unbelief. I
+will permit them then to go so far only, as to do no great sin and
+have no great assault and be kept from swearing and knavery.
+
+But believers have always opposition enough,--they must ever stand in
+the (attitude of) struggle. Those who are without faith and have not
+the Spirit, do not feel this, nor do they have such an experience;
+they break away and follow their wicked lusts; but as soon as the
+Spirit and faith enter our hearts, we become so weak that we think we
+cannot beat down the least imaginations and sparks (of temptation),
+and see nothing but sin in ourselves, from the crown of the head,
+even to the foot. For before we believed, we walked according to our
+own lusts, but now the Spirit has come and would purify us, and there
+arises a conflict. Here the devil, the flesh, and the world, oppose
+themselves to faith; whereof the prophets complain, here and there,
+in the Scriptures.
+
+Wherefore St. Peter here means, that the strife does not take place
+in sinners, but in believers, and gives us an encouragement, inasmuch
+as when we are on our guard against wicked lusts, we are repelling
+them. If thou, then, hast wicked thoughts, thou shouldest not on this
+account despair; only be on thy guard, that thou be not taken
+prisoner of them. Our teachers have proposed to relieve the matter in
+this way (by directing,) that men should torture themselves until
+they had no more evil thoughts, that they might be at last bold and
+free. But you are to understand, if you are a Christian, that you
+must experience all kinds of opposition and wicked dispositions in
+the flesh. For wherever there is faith, there come a hundred evil
+thoughts, a hundred strugglings more than before; only see to it that
+you act the man, and not suffer yourself to be taken captive; and
+continue to resist, and say, I will not, I will not. For we must here
+confess, that the case is much like that of an ill-matched couple,
+who are continually complaining of one another, and what one will do
+the other will not.
+
+That may yet be called a truly christian life that is never at
+perfect rest, and has not so far attained as to feel no sin, provided
+that sin be felt, indeed, but not favored. Thus we are to fast, pray,
+labor, to subdue and suppress lust. So that you are not to imagine
+that you are to become such a saint as these fools speak of. While
+flesh and blood continue, so long sin remains; wherefore it is ever
+to be struggled against. Whoever has not learned this by his own
+experience, must not boast that he is a Christian.
+
+Hitherto we have been taught, that when we made confession, or joined
+ourselves to some spiritual institution, we were at once pure and
+needed no longer to contend with sin. They have said, moreover, that
+baptism purifies and makes holy, so that nothing evil remains in the
+person. Then they have thought, "now will I have a pleasing rest,"
+but the devil has come and assaulted them worse than before.
+Therefore understand the thing well, though you confess and permit
+yourselves to receive absolution, you must do even as the soldier,
+who in battle runs upon the points (of the javelins); whenever the
+critical moment approaches, and the conflict rages, compelling him to
+strike right bravely, as if to repel outrage, then he must draw out
+his sword and lay about him; but while the strife threatens only, so
+long must there be untiring vigilance. So, although you have been
+baptized, be on your guard, inasmuch as you are not safe for an hour
+from the devil and from sin, even though you think you will have no
+more assaults.
+
+Therefore a christian life is nothing else but a conflict and
+encampment, as the Scripture says; and therefore the Lord our God is
+called the Lord of Sabaoth,--that is, a Lord over the hosts. So also,
+_Dominus potens in prælio_--the Lord mighty in battle.
+
+And thereby He shows how powerful He is, that He permits His people
+to be exposed in the conflict and rush upon the points (of the
+javelins). Yet so that while the trumpets are ever sounding He is
+ever observant, (saying) beware here, beware there; thrust here,
+strike there. Besides, it is a lasting conflict, in which you are to
+do all that you can, so that you may strike down the devil by the
+word of God. We must therefore ever make resistance, and call on God
+for help, and despond of all human powers.--Now follows further:
+
+
+V. 12. _And lead an honest life, that those who have slandered you,
+as evil-doers, may see your good works and praise God._ Mark now what
+an excellent order St. Peter has observed. He has already taught us
+what we should do in order to subdue the flesh with all its lusts.
+Now he teaches us again why this should be. Why should I subdue my
+flesh? that I may be saved? No, but that I may lead an honest life
+before the world. For this honest life does not justify us, but we
+must first be justified and believe before we attempt to lead an
+honest (pious) life. But as to outward conduct, this I am not to
+direct to my own profit, but that the unbelieving may thereby be
+reformed and attracted, that they through us may come to Christ;
+which is a true mark of love, though they slander and asperse us, and
+hold us as the worst wretches. Therefore we should exhibit such an
+excellent course of action, that men shall be compelled to say,
+Certainly they cannot be blamed.
+
+We read that when the emperors reigned, and persecuted the
+Christians, no fault could be found with the latter, except that they
+called on Christ and considered Him as God. So Pliny writes in his
+letter to Trajan, the Emperor, that he knew of no wrong that the
+Christians did, except that they came together every morning, early,
+and sang songs of praise in order that they might honor their Christ
+and receive the sacrament; besides this, none could bring any charge
+against them. Therefore St. Peter says: Ye must endure to have men
+asperse you as evil-doers, and for this reason you are to lead such a
+life that you shall do no man injury, and in this manner you shall
+bring about their reformation. _Till that day arrive;_ that is, ye
+must endure it as long as men reproach you, till all shall be set
+forth and revealed, so that it shall be seen how unjust they have
+been toward you, and that they must glorify God on your account. So
+St. Peter continues:
+
+
+V. 13-17. _Submit yourself to every ordinance of man for the Lord's
+sake, whether to the king as supreme, or to governors, as those that
+are sent by Him for the punishment of evil-doers and to the praise of
+those that do well. For this is the will of God, that by well-doing
+ye may silence the ignorance of foolish men. As free, and not as
+though ye had your freedom as a cover of wickedness, but as the
+servants of God. Be respectful toward every man. Love the
+brotherhood; fear God; honor the king._
+
+
+In such a beautiful order does St. Peter proceed, and teaches us how
+we should conduct ourselves in all things. Hitherto he has spoken in
+a general manner of the conduct that belongs to every condition. Now
+he begins to teach how we should act toward civil magistracy. For
+since he had said enough as to the first matter, of our duty to God
+and ourselves, he now adds how we are to conduct toward all men.
+
+And now he would say, in the first place, and before all else, since
+ye have done all that was necessary that ye might attain to a true
+faith and hold your body in subjection, let this now be your first
+business, to obey the magistracy.
+
+This, which I have here rendered in the Dutch, every _ordinance_ of
+man, is in the Greek [Greek: ktiois], and in Latin _creatura_. This
+thing has not been understood by our learned men. The Dutch language
+well expresses what the word means, where it is said, we are to obey
+what the ruler enacts (creates). So he uses the word here as though
+he said, what the magistracy enacts (creates) yield obedience to. For
+to enact (create) is to lay down a command and ordinance; it is a
+human creation. But they have hence inferred that _creatura_ means an
+ox or an ass, as the Pope also speaks of it. If this were Peter's
+meaning, then we should need to become subject even to a slave. But
+he here means a human ordinance, law or command,--and what they enact
+we are to do.
+
+What God makes, authorizes, and requires,--that is His ordinance, as
+that we should believe. So, also, that is a human and secular
+creation which is constituted by commands, as external government
+must be. To this we are to be subject. Therefore understand the
+expression as meaning, _creatura humana, quod creat et condit homo_
+(what man makes and constructs).
+
+
+_For the Lord's sake._ We are not bound to obedience to the sovereign
+power for its own sake, he says, but for God's sake, whose children
+we are; and we should be drawn to this, not that we may thereby
+acquire a merit,--for what I do for God's sake, I must freely do as
+an act of service: moreover, I would do from mere cheerfulness, what
+His heart desires. But why should we be obedient to the magistracy
+for God's sake? Because it is God's will that evil-doers should be
+punished, and those that do well should be protected, that there may
+be concord in the world. So we should demand that there be civil
+peace, which God requires; but the majority are unbelieving, so that
+He has enacted and ordained, in order that the world might not go to
+anarchy, that the magistracy should bear the sword and restrain the
+wicked, in order that if they are not disposed to be at peace, they
+may be compelled to it. This He executes through the magistracy, so
+that the world may be ruled to the good of all. Whence you see that
+if there were none wicked, there would be no need of magistracy;
+wherefore he says, _to the punishment of evil-doers, and to the
+praise of those that do well_. The just should have the honor of it
+when they do right, since they exalt and crown worldly magistracy,
+insomuch that others may take example from them,--not that any one
+may thereby merit any thing before God. Such is Paul's language,
+also, in Rom. xiii.: "The power is not established to the fear of
+those that do well, but for the evil; therefore, if thou wouldst not
+be afraid of the power, do well."
+
+
+V. 15. _For this is the will of God, that by well-doing ye should
+silence the ignorance of foolish men._ In these words St. Peter
+silences those vain babblers who glory in their christian name, and
+prevents them from coming forward and saying, Since faith is
+sufficient for a Christian, and works do not justify, what is then
+the necessity of being subject to the civil power, and paying tribute
+and taxes? And he tells them thus, that although we have no need of
+it, we ought readily to do it to please God, so that the mouth of
+those enemies of God who asperse us may be stopped, and they be able
+to bring up nothing against us, and be compelled to say that we are
+honest, obedient people. So we read of many saints, that they were
+summoned to war, under heathen rulers, and slew the enemy, yet were
+subject and obedient (to those that summoned them), as we Christians
+are bound to be to the magistracies, although it is now maintained
+that we could not be Christians if we lived among the Turks.
+
+Now you may perhaps say here, But still Christ has commanded that we
+should not resist evil, but if any one strike us on one cheek we are
+to turn the other also; how, then, can we strike and execute others?
+Answer: the heathen formerly objected in like manner to the
+Christians, and said, if such and such should come to pass, your
+government must be suppressed. But we reply, it is true that
+Christians for themselves should not resist the evil, neither should
+they revenge themselves when they are injured, but endure injustice
+and violence, so that they cannot be severe even toward those who do
+not believe. But the magistracy of the sword is not thereby
+forbidden; for although honest Christians have no need of the sword
+and law (since they live so that none can complain of them, do no man
+wrong, but treat every one kindly and cheerfully, endure all that is
+done to them), yet the sword must be borne on account of the
+unchristian, that these, when they injure others, may be punished, so
+that the general peace shall be preserved and the just be protected.
+Thus God has provided another rule, that they who would not of
+themselves be restrained from evil, might be so compelled by the
+power that they should do no injury. Therefore God has established
+magistracy for the sake of the unbelieving, insomuch that even
+christian men might exercise the power of the sword, and come under
+obligation thereby to serve their neighbor and restrain the bad, so
+that the good might remain in peace among them. And still the command
+of Christ abides in force, that we are not to resist evil. So that a
+Christian, although he bears the sword, does not use it for his own
+sake nor to revenge himself, but only for others; and, moreover, this
+is a mark of christian love, that with the sword we support and
+defend the whole Church, and not suffer it to be injured. Christ
+teaches those only who, while they believe and love, obey also. But
+the greater multitude in the world, as it does not believe, obeys not
+the command. Therefore they must be ruled as unchristian, and their
+caprice be put under restraint; for if their power was suffered to
+obtain the upper hand, no one could stand before them.
+
+Thus there are two kinds of government in the world, as there are
+also two kinds of people,--namely, believers and unbelievers.
+Christians yield themselves to the control of God's word; they have
+no need of civil government for their own sake. But the unchristian
+portion require another government, even the civil sword, since they
+will not be controlled by the word of God. Yet if all were Christians
+and followed the Gospel, there would be no more necessity or use for
+the civil sword and the exercising of authority; for if there were no
+evil-doers there certainly could be no punishment. But since it is
+not to be expected that all of us should be righteous, Christ has
+ordained magistracy for the wicked, that they may rule as they must
+be ruled. But the righteous He keeps for Himself, and rules them by
+His mere word.
+
+Therefore christian government is not opposed to the civil, nor is
+civil magistracy opposed to Christ. Civil government does not cease
+by Christ's ministry; but it is an outward thing, like all other
+offices and institutions. And as these exist distinct from Christ's
+office, so that an unbeliever may exercise them just as well as a
+Christian, so it is also with the exercise of the civil sword, since
+it neither makes men Christian or unchristian. But of this I have
+spoken often enough elsewhere.--It follows, further:
+
+
+V. 16. _As free, and not as though ye had your freedom as a cover for
+wickedness, but as the servants of God._ This is said especially for
+us, who have heard of christian freedom, that we may not go on and
+abuse this freedom; that is to say, under the name and show of
+christian freedom do all that we lust after, so that from this
+freedom shall spring up a shamelessness and carnal recklessness, as
+we see even now takes place, and had begun even in the Apostle's
+times, as is easily discovered from the epistles of St. Peter and St.
+Paul, when men did what the great multitude do now. We have now,
+again, through the grace of God, come to the knowledge of the truth,
+and we know that that is mere deception which popes, bishops, priests
+and monks have hitherto taught, laid down and enforced; and our
+conscience is enlightened and has become free from human ordinances
+and from all the control which they have had over us, so that we are
+no longer obliged to do what they have commanded under peril of our
+salvation. To this freedom we must now hold fast, and never suffer
+ourselves to be robbed of it; but for this very reason we should be
+carefully on our guard not to make this freedom a cloak of our shame.
+
+The Pope has here proceeded unrighteously in aiming to force and
+oppress men by his laws. For among a christian people there should
+and can be no compulsion, and if the attempt is made to bind the
+conscience by outward laws, faith and the christian life are soon
+suppressed; for Christ's are only to be led and ruled in the spirit,
+since they know that they, through faith, already have all whereby
+they are to be saved, and stand in need of nothing more to this end,
+and henceforth are under obligation to do nothing more than good to
+their neighbor, helping him with all they have, as Christ has helped
+them, and moreover that all the works which they do should be done
+freely and without constraint, and flow forth from willing and happy
+hearts; this is grateful to God, exalts and praises Him for the
+blessings that have been received. So St. Paul writes (I. Tim. i.),
+That for the righteous no law is made, for they do freely of
+themselves, and unsummoned, all that God requires.
+
+Since now such enforcement of human doctrines is rejected and
+christian freedom is preached, the reckless spirits that are without
+faith coïncide with it, and thereby would become good Christians,
+inasmuch as they keep not the law of the Pope, claiming this freedom
+which relieves them from obligation to it; and yet they observe not
+that which true christian freedom requires,--namely, to do good to
+their neighbor with cheerfulness, and irrespective of its being
+commanded, as real Christians do. Thus they make christian freedom
+just a cloak, under which they work only their shame, and disgrace
+the noble name and title of that freedom which Christians have.
+
+This St. Peter here forbids, for this is what he would say: although
+ye are free in all external matters (if ye are Christians), and
+should not be forced by laws to subject yourselves to the control of
+worldly rule, since for the righteous no law is given (as we have
+said), yet ye should do it of yourselves, voluntarily and without
+compulsion,--not that ye must be held in obedience by necessity, but
+in order to please God, and for the advantage of your neighbor. This
+also Christ did Himself, as we read in Matt. xvii., that he paid
+tribute when he need not have done it, but was free, and Lord over
+all things. So likewise he subjected Himself to Pilate and permitted
+Himself to be judged, while as yet He said to him, "You could have
+had no power or authority over me except it had been given you from
+above," in which words He gave confirmation to the authority to which
+He meanwhile subjected Himself, that He might please His Father.
+
+Whence you see that that multitude has no claim to christian freedom
+who will do nothing, neither what the world nor what God requires,
+but abide in their insubordinate disposition, although they make
+their boast of the Gospel.
+
+Though we be free from all laws, we must yet have respect to weak and
+ignorant Christians, since this is a work of love. Hence Paul says,
+Rom. xiii.: "Owe no man anything, but to love one another." Therefore
+let him who would glory in his freedom, do first what a Christian
+should do: let him first do good to his neighbor, and thereafter make
+use of his freedom in such a way as this. When the Pope, or even any
+one, imposes his authority upon him, and would force him to obey it,
+let him say, "My good fellow, Pope, I will not do it, for this
+reason, because you choose to make a command of it, and invade my
+freedom."[3] For we are to live in freedom as the servants of God,
+(so St. Peter here says,) not as servants of man. Yet in case any one
+desires that of me in which I can be of service to him, I will
+cheerfully do it out of good will, not scrupulous whether it have
+been commanded or not, but for the sake of brotherly love, and
+because God also requires that I should do good to my neighbor. Thus
+I will not be forced to become subject to worldly princes and lords,
+but what I do I will do of my own self,--not because they command me,
+but for service to my neighbor. Of this kind should all our works be,
+springing forth from affection and love, and all having respect to
+our neighbor, since we have no need on our own account to do good
+works. It further follows:
+
+[Footnote 3: In the views presented by Luther, in this connection, we
+have a distinct enunciation of the noble principles of the
+Non-conformists of England--principles which were familiar to the
+great Reformers and to the early Puritans. They could not admit any
+human authority to invade the domain of divine legislation. To a
+conformity in externals which did not require them to admit the right
+of the civil magistracy to enact laws for the church, they were
+willing to yield as far as was necessary to edification. But when the
+command issued from the ruling power, in usurpation of the
+prerogative of the great and only head of the church, and obedience
+was to be construed as acquiescence in such usurpation, their reply
+was kindred in tone and spirit to that which Luther here puts into
+the lips of a christian man in answer to Papal arrogance.]
+
+
+V. 17. _Be respectful toward every man._ This is not a command, but a
+faithful admonition. We are each of us assuredly under obligation,
+although we are free; for this freedom does not extend to evil-doing,
+but merely to well-doing. Now we have repeatedly said, that every
+Christian, through faith, attains to all that Christ has Himself, and
+is, moreover, His brother. Therefore, as I give all honor to the Lord
+Christ, so also should I do toward my neighbor. This consists, not
+merely in outward behavior, that I should bow to him, and things of
+that sort, but much more: that inwardly in my heart I should highly
+regard him, as I also highly regard Christ. We are the temple of God;
+as St. Paul says, I. Cor. iii., for the spirit of God dwelleth in us.
+If now we bend the knee before a place of worship, or a picture of
+the holy cross, should we not do it far more before a living temple
+of God?[4]
+
+[Footnote 4: One is reminded here of the noble reply of that English
+martyr, John Bradford, when he was required to bow down to a wooden
+cross. Stretching out his arms, as he stood before his tyrannical
+judges, he exclaimed, "Why, here is a living cross, and God made it;
+yet would I not worship even that."]
+
+So St. Paul teaches us, also, in Romans xii., that each should esteem
+the other better than himself, so that each should place himself
+below the other, and give him the preference. The gifts of God are
+manifold and various, so that one is in a more exalted position than
+another; but no one knows who is most exalted in the sight of God,
+for he may easily raise hereafter to the highest place one who here
+occupies the meanest position. Therefore should every one, however
+high he be exalted, humble himself and honor his neighbor.
+
+
+V. 17. _Love the brotherhood._ I have spoken above of the distinction
+which the Apostles make between love in general, and brotherly love.
+We are required even to love our enemies: this is common christian
+love. But brotherly love is, that we Christians should love one
+another as brethren, and communicate one to another, since we all
+alike have our blessings from God. This is the love which St. Peter
+here particularly requires.
+
+
+_Fear God; honor the King._ He says not that we are to have great
+regard of lords and kings, but still that we are to honor them,
+although they are heathen, as Christ also did, and those prophets who
+fell at the feet of the King of Babylon. But here perhaps you will
+say, "hence, you perceive, that we are to be obedient to the Pope and
+are to fall at his feet." Answer: Certainly, if the Pope attains to
+temporal power and conducts himself like another sovereign, we are to
+be obedient even to him, as when he speaks after this manner: "I
+forbid you wearing the cowl or tonsure; besides, on this day you are
+to fast, not that it is of any avail before God, nor is necessary to
+salvation, but because I, as a temporal ruler, require it." But in
+case he goes further, and says, "This, in God's place, I forbid your
+doing--this you are also to receive as though it came from God
+Himself, and are to observe it under pain of excommunication and
+deadly sin," then you are to say, "Pardon, my master, I will not do
+it."
+
+To the power we are to be subject, and are to do what it bids, while
+it does not bind the conscience and only forbids in respect to
+outward things, even though it should proceed tyrannically towards
+us; for "if any one will take away thy coat, let him take thy cloak
+also." But if it invade the spiritual domain and constrain the
+conscience, over which God only must preside and rule, we certainly
+should not obey it, but rather even slip our neck out from under it.
+
+Temporal authority and government extend no further than to matters
+which are external and respect the body. But the Pope not only
+arrogates this to himself, but would seize upon the spiritual also;
+and yet he has nothing of it, for his commands have respect to
+nothing but clothing, food, canonries and prebends--a matter which
+belongs neither to civil nor spiritual control. For how is the world
+benefitted by these things? Besides, it is impious to make sins and
+good works to consist in such matters, where they do not belong;
+wherefore Christ cannot suffer it. But civil government he can well
+tolerate, since it does not encumber itself with the matters of sins
+and good works, and spiritual concerns, but has to do with other
+things,--as protecting and fortifying cities, building bridges,
+imposing taxes, gathering tribute, extending protection, guarding the
+land and the people, and punishing the evil-doers. Therefore, to such
+a prince, while he imposes no ordinance upon the conscience, a
+Christian may readily render obedience, and he does it
+unconstrainedly, since he is free of all things.
+
+Therefore, whenever an emperor or a prince asks me what my faith is,
+I shall tell him, not because he commands it, but because I am under
+obligation to confess my faith publicly before every man. But in case
+he should go further, and command me that I should believe thus or
+so, then I shall tell him: "My good sir, do you attend to your civil
+government; you have no authority to intrude on God's domain,
+wherefore I certainly shall not obey you. You cannot yourself
+tolerate invasion into your sovereignty: if any one against your will
+passes the limits, you shoot him down with musketry. Do you imagine
+then that God will tolerate it, that you should thrust Him from His
+throne and seat yourself in His place?" St. Peter calls civil
+magistracy only a human ordinance. So that they (the magistracy) have
+no power to step into God's ordinances and to make laws against
+faith. But of this we have said enough. It follows now, further, in
+the Epistle:
+
+
+V. 18-20. _Servants, be subject to your masters with all fear, not
+only to the good and gentle, but also to the froward. For this is
+thankworthy, when any one, for conscience toward God, endures grief,
+suffering wrongfully. For what praise is it, if ye endure buffeting
+for your faults? But if ye for well-doing suffer and endure, this is
+well-pleasing with God._
+
+
+St. Peter has thus far taught us how we should be subject to the
+civil power, and give it honor. Wherefore we have stated how far its
+authority extends, that it may not arrogate to itself in matters
+which pertain to faith. This is said of magistracy in general, and is
+a doctrine for every one (to receive). But now he proceeds, and
+speaks of such power as does not extend itself over a community, but
+only over individuals. Here he first teaches how domestic servants
+should conduct themselves toward their masters, and this is the
+substance of it:
+
+Household servants are just as really Christians as any other class,
+if, like others, they have the word, faith, baptism, and all such
+blessings; so that, before God, they are just as great and high as
+others. But, as to their outward state and before the world, there is
+a difference, since they occupy a lower station, and must serve
+others. Wherefore, since they are called into this state by God, they
+should let it be their business to be subject to their masters, and
+have respect and esteem for them. Of this the prophet David gives a
+fine illustration, and shows how they are to serve, Ps. cxxiii.: "As
+the eyes of the servant to the hand of his master, and as the maiden
+looks to the hand of her mistress, so are our eyes directed to
+Thee."--That is, servants and maidens should perform with humility
+and care what the master or the mistress requires. This is the will
+of God, and therefore it should cheerfully be done. Of this you may
+be certain and assured, that it pleases God and is acceptable to Him,
+when you do this in faith. Wherefore, since these are the best works
+which you can do, you are not to run far after others. What your
+master or mistress commands you, that God Himself has commanded you.
+It is not a human command, although it is made by man. So that you
+are not to scruple as to the master you have, be he good or bad,
+kind, or irritable and froward; but think thus, let the master be as
+he will, I will serve him, and do it to honor God, since He requires
+it of me, and since my Master, Christ, became a servant for my sake.
+
+This is the true doctrine which is ever to be urged, which now, alas!
+is buried in silence and is lost. But no one regards it except those
+who are Christians, for the Gospel preaches only to those who receive
+it. Wherefore, if you will be a child of God, purpose in your heart
+to render such service as Christ Himself bids you. As also St. Paul
+teaches, in Eph. vi., "Ye servants, be obedient to your masters that
+are upon earth, as to the Lord Christ; not with eye-service only, as
+men-pleasers, but as servants of Christ; that ye obey from the heart,
+for God's sake, with cheerfulness." Consider that ye serve the Lord,
+and not man. So, also, he says, in Col. iii., "For ye serve the Lord
+Christ." Ah! if the popes, monks and nuns were in such a state as
+this, how would they thank God and rejoice! For none of them can say,
+God has commanded me to celebrate mass, sing matins, pray the seven
+times, and the like,--for Scripture does not contain a word on the
+subject; so that if they are asked whether they are confident and
+assured that their state pleases God, then they say, No! But if you
+ask a little maid-servant why she scours the key or milks the cow,
+she can say, I know that the thing I do pleases God, for I have God's
+word and commandment. This is a great blessing, and a precious
+treasure of which no one is worthy. A prince should thank God for it,
+if he might do the same. It is true, he can do in his state what God
+requires,--namely, punish the wicked. But when, and how rarely, does
+it happen that he can discharge such a duty aright! But in this state
+it is all so ordered, that you may know that when you do what you are
+bidden, it pleases God.
+
+God does not look to the work, how small it is; but to the heart that
+serves him in such little things. But in this it happens as in other
+matters: what God has commanded, no one performs; what men enact and
+God does not ordain, every one complies with.
+
+But, say you, "Ah! how is this? What if I have such a strange and
+irritable master as no one can thankfully serve, for many such may be
+found?" To this St. Peter answers, "Are you a Christian and desirous
+to please God, you are not to inquire as to that matter how strange
+and froward your master is, but ever direct your eyes to this, and
+observe what God bids you." So that you are to reason after this
+manner: "I will in this way serve my Master, Christ, who requires it
+of me that I be subject to this froward master." If God should
+command you to wash the devil's feet, or those of the merest wretch,
+you are to do it; and this work would be just as much a good work as
+the highest of all, when God calls you to it. Therefore you are to
+have no regard to the person, but only to what God requires; and in
+this case the least work is more to be preferred in God's sight, when
+rightly performed, than all the popes' and monks' works in one heap.
+But whomsoever this does not incite, that it is God's will, and is
+acceptable to Him, the work will be of no avail to him. Better than
+it is you cannot make it, worse than it is you cannot leave it. And
+therefore this is to be done _with all fear_, (as St. Peter says,)
+that it may be rightly proceeded with, since it is not the command of
+men, but of God.
+
+And here St. Peter speaks particularly of servants according to the
+circumstances of those times, when they were held as property, such
+as are to be found still in some places, and are exchanged like
+cattle, who are ill-treated and beaten of their masters; and the
+masters had such license that they were not punished although they
+put their servants to death. Wherefore it became necessary that the
+Apostles should carefully admonish and comfort such servants, that
+they might serve their hard masters, and endure it, though suffering
+and injustice were imposed upon them. Whoever is a Christian must
+also bear a cross; and the more you suffer wrongfully, the better it
+is for you; wherefore you should receive such a cross from God
+cheerfully, and thank Him for it. This is the right kind of
+suffering, that is well-pleasing to God. For what a thing would it
+be, that you should be cruelly beaten and had well deserved it, yet
+would glory in your cross? Therefore St. Peter says: When ye suffer
+and are patient for well-doing, this is well-pleasing with God,--that
+is to say, acceptable and exceedingly grateful in the sight of God,
+and a real service of God. Observe, here are those truly precious
+good works described, which we are to do; and we like fools have
+trodden this doctrine under foot, and have invented and devised other
+works; so that we should lift up our hands, thank God, and rejoice
+that we at length have such knowledge.--Now it follows, further:
+
+
+V. 21-25. _For thereunto are ye called, since Christ also hath
+suffered for us, and left us an example, that ye should follow in His
+steps; who did no sin, and in His mouth was found no guile; who, when
+He was reviled reviled not again, when He suffered He threatened not,
+but committed it to Him that judgeth righteously; who Himself hath
+borne our sins in His own body on the tree, that we might be without
+sin and live to righteousness; by whose stripes ye are healed. For ye
+were as sheep going astray, but ye are now returned to the Shepherd
+and Bishop of your souls._
+
+
+Thus it is, as we have said, that the servant should resolve in his
+heart and be induced cheerfully to do and suffer what is required of
+him, since his Master, Christ, has done so much for him. Hence they
+are to reason thus: since my Master has thus become my servant,--a
+thing to which He was not obliged,--and has given up body and life
+for me, why should not I serve Him in return? He was perfectly holy
+and without sin, yet has He so greatly humbled Himself, and has shed
+His blood for me, and has died that He might take away my sin. How
+then shall not I also endure somewhat if it pleases Him? Whoever
+reflects on this must be a stone if it does not move him; for when
+the Master goes forward and steps in the mire, the servant should
+cheerfully follow Him.
+
+Therefore St. Peter says, _Hereunto are ye called._ Whereto? That ye
+should suffer wrongfully like Christ. As though he would say, If you
+will follow after Christ you must not dispute and complain greatly,
+though you are unjustly treated, but endure the same and count it for
+the best, since Christ has suffered all without guilt of His own. He
+did not even defend His integrity when He stood before the judges. So
+that you are to neglect this right, and only say, _Deo gratias_, for
+this am I called that I should endure injustice; for what should I
+complain of when my master did not complain?
+
+And here St. Peter has quoted some words from the prophet
+Isaiah,--namely, these, Chap. liii.: "Who did no sin, neither was
+deceit found in His mouth," also, "by whose stripes ye are healed."
+Christ was so pure that not an evil word was ever on His tongue. He
+deserved that all should fall at His feet, and bear Him in their
+hands. Although He had power and the right to avenge Himself, he yet
+permitted Himself to be derided, insulted, reviled, and besides all,
+put to death, and never opened His mouth. Why then should you not
+endure it also, when you are nothing but sin? You ought to praise and
+thank God that you are counted worthy of this,--that you should be
+like Christ; and not murmur nor be impatient though you be made to
+suffer, since the Master did not revile nor threaten in return, but
+even prayed for his enemies.
+
+But perhaps you say, "How? Am I then to give that which is due to
+those who treat me unjustly, and say of them, they have done well?"
+Answer. No! but this is what you are to say: I will from my heart
+cheerfully suffer it, although I have not deserved it, and you do me
+injustice for my Master's sake, who also has endured injustice for
+me. You are to commit it to God, who is a righteous judge, and will
+richly reward it, just as Christ committed it to His Heavenly Father.
+_He who has borne our sins in His own body_ (says St. Peter); that
+is, he has not suffered for himself, but for our welfare. We who have
+crucified him by our sins, are far from that condition ourselves.
+Wherefore, if you are a pious Christian, you are to follow after your
+Master, and mourn for those who make you suffer, and even pray for
+them, that God will not punish them; for they do far more injury to
+their own souls than to your body. If you lay this to heart, you
+shall easily forget your suffering, and suffer cheerfully. For we are
+to consider that we were once in such a Christless state as those,
+but have now, through Christ, been converted, as St. Peter concludes
+and says:
+
+
+V. 25. _Ye were like sheep going astray, but ye are now returned to
+the Shepherd and Bishop of your Souls._ This, however, is a passage
+from the prophet Isaiah, who speaks after this manner: "We have all
+gone astray like sheep, and every one has gone in his own way." But
+now have we obtained a Shepherd, says St. Peter. The Son of God has
+come for our sake, that He might be our Shepherd and Bishop; He gives
+us His Spirit, feeds us, and leads us by His word, so that we now
+know how we are helped. Therefore, when you confess that through Him
+your sins have been taken away, then you become His sheep, and He
+becomes your herdsman. Just as He is thy Bishop, so art thou His
+Soul. This is, then, the comfort which all Christians have. Thus we
+have two chapters in this Epistle, wherein St. Peter has in the first
+place taught the true faith, then the true works of love, and has
+spoken of two kinds of works. First, what we all generally should
+practice toward civil government, then how domestics should conduct
+themselves toward their masters. And what St. Peter says here of
+servants, extends, also, to some other persons,--namely, artizans,
+day-laborers, and all kinds of hired servants. Now he goes on to
+teach us further, how husband and wife should conduct themselves
+toward one another in a christian manner.
+
+
+
+
+CHAPTER III.
+
+
+V. 1-6. _Likewise ye wives be in subjection to your own husbands, so
+that they who do not obey the word may be won without the word,
+through the conduct of their wives, when they see your chaste
+conversation coupled with fear. Whose adorning is not outward, in the
+braiding of the hair, and the wearing of gold, or the putting on of
+apparel, but the hidden man of the heart, in that which is
+incorruptible, a meek and quiet spirit, which is, in the sight of
+God, of great price. For thus also did the holy women of old adorn
+themselves, who hoped in God and were subject to their husbands. As
+Sarah was obedient to Abraham and called him master, whose daughters
+ye are, if ye do well, and fear not of any terror._
+
+
+Here St. Peter speaks especially of wives, who at that time had
+heathen and unbelieving husbands. And on the other hand, he speaks of
+believing husbands who had heathen wives; for it often occurred while
+the Apostles preached the Gospel among the heathen, that one was a
+Christian and the other not. If it _then_ was commanded that the wife
+should be subject to the husband, how much more must it be so ordered
+now. Therefore it is the woman's duty, St. Peter would say, to be
+subject to her husband, although he is a heathen and unbeliever; and
+he gives the reason why this should be so.
+
+
+V. 1, 2. _So that even they who believe not on the word, may be won
+without the word, through their wives' conduct, when they see your
+chaste conversation coupled with fear._ That is, when a man sees that
+his wife proceeds and conducts herself with such propriety, then he
+is drawn toward obedience, and holds the state of a Christian to be
+one that is truly blessed. And although it is not directed to women
+to preach, yet should they so conduct themselves in their demeanor
+and conversation that they may thereby attract their husbands toward
+obedience:--as we read of the mother of St. Augustine, who converted
+her husband, who had been a heathen, before his death, and so
+afterward her son Augustine. Still it is an external thing, which, as
+it is not to be performed in order to our justification for
+obedience, does not save you, for you may perhaps find an obedient
+wife who is yet unbelieving, but you should do it for this reason,
+that you may thereby benefit your husband. For thus has God ordained
+(Gen. iii.) when He says to the woman, "thou shalt submit thyself to
+thy husband, and he shall be thy master," which is also the
+punishment which he has imposed on the woman. But such is (I say) the
+outward conduct--that which belongs to the body, not to the spirit.
+
+But this is a great thing, to know what works we should do to please
+God. By this rule are we to run, just as we see that the world runs,
+by the rule that it has falsely devised. It is a high, noble blessing
+which a wife may have when she so conducts herself as to be subject
+to her husband, inasmuch as she is saved, and her works please God;
+what can be a happier experience? Therefore whoever wishes to be a
+christian wife is to reason after this manner: I will not pay regard
+as to what sort of a husband I have, whether he be a heathen or a
+Jew, righteous or wicked; but to this I will pay regard, to the fact
+that God has placed me in the marriage state, and I will be subject
+and obedient to my husband. Then all her works are precious if she
+stands in such obedience.
+
+But where the influence of attraction is not employed, nothing else
+will avail:--for you never will succeed by blows in making a wife
+pious and submissive. If you strike one devil out you will strike two
+devils in, as they say. Oh! if people who are in the marriage state
+knew this, how uprightly would they walk; but no one does cheerfully
+what God has commanded, but all run after that which men have
+invented. This command God has wished to be so carefully observed,
+that he authorized husbands to make void the vows which their wives
+made if they were displeasing to them, as we read in Num. xxx., so
+that all might go on peacefully and quietly at home. This is one
+point. Now the Apostle directs further how a woman should conduct
+herself toward other people.
+
+
+V. 3, 4. _Whose adorning, let it not be outward, in braiding of the
+hair, and wearing of gold, and putting on of apparel, but of the
+hidden man of the heart, in that which is incorruptible, a meek and
+quiet spirit, which in God's sight is precious._ This treasure, which
+is internal, should be possessed not only by the wife, but by the
+husband. But here possibly some one might ask whether that which St.
+Peter here says of ornament is commanded or not. We read of Esther,
+that she wore a golden crown and precious ornaments, decking herself
+as a queen. So also of Judith. But near by it is recorded, that she
+despised the ornament and wore it from necessity. So that we say this
+much, that a woman should be so disposed as not to care for this
+adorning; yet, inasmuch as people convinced on the subject of
+ornament, cease not from the use of it, such is their habit and
+nature,--a christian wife should despise it. But if the husband
+requires it, or there is a reasonable cause for her adorning herself,
+it may well be done. But in such a way should she be adorned, as St.
+Peter here says, as to be inwardly attired in a meek and quiet
+spirit. You are vainly enough adorned when you are adorned for your
+husband; Christ will not suffer it that you should be adorned to
+please others, and that you should be called a vain harlot. Therefore
+you are to see to it, that you wear about in your heart the hidden
+treasure and precious adorning, in that which is incorruptible, as
+St. Peter says, and lead a pure, merciful, temperate life.[1]
+
+[Footnote 1: "Here the Apostle pulls off from christian women their
+vain outside ornaments; but is not this a wrong to spoil all their
+dressing and fineness? No; he doth this only to send them to a better
+wardrobe: there is much profit in the change."--_Leighton on I.
+Peter._]
+
+It is good evidence that there is not much of the spirit there, where
+so much is expended on ornaments, but this will be trodden under foot
+where faith and the spirit are present, and these will say, like
+Queen Esther, "Lord, thou knowest that I regard with aversion the
+crown which I wear on my head, and that I am compelled thus to adorn
+myself. If this was not required to be done of me out of love to my
+king, I would much rather trample it under foot." Where the wife is
+of such a disposition, she will so much the more please her husband.
+Therefore they are to take this into consideration (says St. Peter),
+that they adorn the inward man, where there is to be a quiet spirit,
+one that cannot be ruffled; not only that they do not run into
+excess, so that they may be kept from confusion and shame, but, his
+meaning is, that they should beware that the soul remain unruffled,
+and in the true faith, and that this be not forsaken. Thus is derived
+a heart such as does not break forth and busy itself as to how it
+shall appear before the world. Such a heart is a precious thing in
+the sight of God. If a woman were to adorn herself with pure gold,
+precious stones and pearls, even to her feet, it would be exceedingly
+splendid. But you cannot attach so much to a woman that it shall be
+preferable to that superior ornament of the soul which is precious in
+God's sight. Gold and fine stones are precious in the world's esteem,
+but before God they are an ill-savor. But she is truly and nobly
+adorned in the sight of God, who goes forth with a meek and quiet
+spirit; and since God himself accounts it precious, it must be a
+noble thing. A christian soul has all that Christ has, for faith, as
+we have said, brings us all the blessings of Christ in common. This
+is a great and precious treasure, and such an ornament as none can
+sufficiently prize. God himself makes much account of it. Thus the
+husband should withdraw and dissuade the wife from ornament, so long
+as she is inclined to it. When a christian wife gives ear and
+reflects, and determines thus, "I will not care for ornament, since
+God does not regard it,--but if I must wear it, I will do it to
+please my husband," then is she truly adorned and attired in spirit.
+Hereupon St. Peter now gives us an example of holy women, that he may
+draw wives to a christian conduct, and says:
+
+
+V. 5. _For after this manner did holy women of old time adorn
+themselves, who set their hope on God and were subject to their
+husbands, as Sarah obeyed Abraham and called him lord._ As these
+women adorned themselves, he would say, so do ye also, as Sarah was
+obedient to her husband Abraham, and called him her lord. So
+Scripture speaks, Gen. xviii., where the Angel came to Abraham and
+said, Within a year shall Sarah have a son; then she laughed and
+spoke thus: "Now that I am old, and my Lord is old also, shall I yet
+have pleasure?" This passage St. Peter has justly noticed and adduced
+in this place; for she would not have called Abraham thus her lord if
+she had not been subject to him and had him before her eyes.
+Therefore, he says, further:
+
+
+V. 6. _Whose daughters ye are, if ye do well and stand in fear of no
+terror._ What does he mean by that? This is what he means. It is
+usually the nature of women to be troubled and frightened about
+everything, since they are so much occupied with charms and
+superstition, while one teaches the other, that it is not to be told
+what illusions they have. This should not be the case with a
+christian woman, but she should go forward securely, yet not be so
+superstitious, and run about here and there--pronounce here a
+blessing, there a blessing--inasmuch as it concerns her to let God
+direct; and she is to remember it cannot go ill with her, for as long
+as she knows her condition, that her state is pleasing to God, what
+will she then have to fear? Though your child die, though you are
+sick, it is well if it pleases God; if you are in a state which
+pleases God, what better can you desire? This, then, is what is
+preached to wives. Now follows the duty of husbands:
+
+
+V. 7. _Likewise, ye husbands, dwell with them according to reason,
+giving honor to the wife as to the weaker vessel, and as being heirs
+together of the grace of life, that your prayers be not hindered._
+
+
+The woman is also God's instrument or vessel, he says, for God uses
+her to this end, that she may bear children, give them birth and
+nourishment, and watch over them, and rule the household. Such work
+is the wife to do. So that she is God's instrument and vessel, which
+He has created and instructed to this end. For this reason is the
+husband to respect his wife. Therefore, St. Peter says, Ye husbands,
+dwell with your wives according to reason, not that ye are to rule
+over them with a headstrong will. They are, indeed, to obey the law
+of the husband; what he bids and commands, that is to be done; but he
+is also to see to it that he walks soberly and according to reason
+with his wife, so as to give her that respect and honor which belongs
+to her as God's weaker vessel.
+
+The husband is also God's instrument, but he is stronger, while the
+wife is weaker bodily, as well as timid and more easily dispirited;
+therefore, you are so to conduct and walk in respect to her, that she
+may be able to bear it. You must proceed in this case just as with
+other instruments wherewith you labor; just as when you would have a
+good sickle, you must not hack upon the stone with it. On this
+subject no rule can be laid down. God leaves the matter to each
+individually, that he shall treat his wife in accordance with reason,
+according to the circumstances of each woman: for you are not to use
+the authority which you have, according to your own will, for you are
+her husband for this very purpose, that you may help to guide and
+support her,--not that you should destroy her. Hence none can lay you
+down a rule with exact limitations; you must understand yourself how
+you are to proceed in accordance with reason.
+
+Thus we have now heard in regard to husbands, also, what good works
+those who please God are to perform,--namely, that they dwell with
+their wives, endear themselves to them, and walk soberly with them.
+Things cannot always go on as you would be glad to have them.
+Therefore do you see to it that you act like a husband, and have so
+much the more discretion, when it is lacking in the wife, while you
+are to connive at some matters, tolerate and pardon some things,[2]
+and give to the wife, also, her honor.
+
+[Footnote 2: "Not disclosing the weaknesses of the wife to others,
+nor observing them too narrowly himself, but hiding them both from
+others, and his own eyes, by love: not seeing them further than love
+itself requires."--_Leighton_.]
+
+This _honor_ has been explained, I hardly know how. Some have
+interpreted it thus: that the husband should procure food, drink, and
+clothing for the wife, and should nourish her. Some have referred it
+to marriage duties. I hold this to be the meaning, as I have said,
+that the husband should treat the wife as consists with her being a
+Christian, and a vessel or instrument of God. And thus they are both
+to conduct: the wife is to hold the husband in honor, and on the
+other hand also the husband is to give to the wife her honor. If
+matters were thus directed, they would go on harmoniously, in peace
+and love. Yet where this course is wanting, there will be more
+disgust in the marriage state. Hence it comes to pass, when man and
+wife take one another from nothing but lust, and imagine they will
+have happiness and the gratification of appetite, that they
+experience mere heart-anguish. But if you have a regard to God's work
+and will, then may you live christianly in marriage,--not like the
+heathen, who know not what God requires.
+
+
+_As heirs together of the grace of life._ The husband is not to dwell
+on this, that the wife is weak and fragile, but on this, that she
+also is baptized, and has the same that he has,--all blessings in
+Christ. For inwardly we are all alike, and there is no difference
+between man and woman, but as to the outward condition, it is God's
+pleasure that the husband rule, and the wife be subject to him.
+
+
+_That your prayers be not hindered._ What does St. Peter mean by
+that? This is his meaning; if you do not act in accordance with
+reason, but will find fault, and murmur, and proceed arbitrarily, and
+in this give occasion for error, so that neither can overlook
+another's fault, and take all for the best, then will you be unable
+to pray, and say, "Father, forgive us our sins as we forgive." By
+prayer we are to strive against the devil, therefore we must be
+subject one to another. These are the truly precious good works which
+we are to do. If this is preached and understood, we shall all have
+our homes full of good deeds.--Thus we have heard how a Christian
+should conduct himself in all varieties of condition, but especially
+in his relations to others. It follows now, further, how we all, in
+common one with another, should lead, as to our outward condition, a
+christian life.
+
+
+V. 8-12. _Finally, be ye all like-minded, have compassion one of
+another, be compassionate, affectionate as brethren, heartily kind,
+courteous. Render not evil for evil, or railing for railing, but on
+the contrary, blessing; and know, that ye are hereunto called, that
+ye should inherit the blessing. For whoso loveth life and would see
+prosperity, let him refrain his tongue, that it speak not evil, and
+his lips that they bear no guile. Turn thyself from evil and do good,
+seek out peace and pursue it. For the eyes of the Lord behold the
+righteous, and His ears are open to their prayer, but the face of the
+Lord is against them that do evil._
+
+
+All this is said only to this end, that we should have mutual love
+one to another. For here that which the Scripture sometimes expresses
+in few words, is much enlarged upon. St. Peter would say, the _summa
+summarum_ as to how you are to treat one another in your outward
+conduct is, that ye be like-minded. This matter the Apostles Peter
+and Paul often bring forward, and this much is said, that we all
+should have one mind, one spirit, one thought; what seems to one
+right and good, let this also seem to another right and good. It is
+an important, note-worthy matter, that should be well understood; St.
+Paul has spoken much particularly upon it.
+
+We cannot all of us do the same kind of work, but every one must
+labor each for himself,--a husband in a different sphere from the
+wife, a servant in a different sphere from the master, and so
+throughout. And it is a foolish thing to preach that we should all do
+one work, as those senseless preachers have done who preach the
+legends of the saints,--that _these_ saints have done _that_ work,
+_those_, another, and then insist and say we should do the same.
+
+It is doubtless true that Abraham did a good work, highly to be
+esteemed, when he offered up his son, since this was particularly
+commanded him of God. When the heathen did the same and would
+sacrifice their children likewise, this was an act of cruelty in the
+sight of God. So, also, King Solomon did well in building the temple,
+and God justly rewarded him for it. And our blind fools, now, would
+also do the same,[3] and preach that we must build churches and
+temples for God, while God has given us no command on the subject. So
+it now comes to pass, that men busy themselves with a single kind of
+employment, and have many views in it directly in opposition to the
+Gospel.
+
+[Footnote 3: Luther here doubtless refers to what he regarded as the
+foolish project of the Pope in attempting to build the church of St.
+Peter, at Rome,--the project which sent Tetzel into Germany, and made
+the sale of indulgences so common and obnoxious.--[_Trans._]]
+
+But this is what should be taught, that there should be a single aim
+and many employments, one heart and many hands: all should not follow
+one business, but every one should attend to his own; otherwise there
+will not remain unity of aim and heart. As to what is external, it
+must be permitted to remain of a manifold character, so that every
+one abide in that which has been committed to him, and the work that
+he has in hand. This is a true doctrine, and it is exceedingly
+necessary that it should be well understood; for the devil expends
+his care particularly on this, and has brought things into such a
+state, that judgment is passed on the employment, and every one
+thinks that his own should be counted better than another's; hence it
+has come to pass, that men are so disunited one with another, monks
+against priests, one Order against another, for every one has wished
+to do the best work: thus they must satisfy themselves, and they have
+given themselves up to the Order, and think this Order is better than
+that. There is that of the Augustines against that of the Preaching
+Monks, that of the Carthusians against the Barefooted Friars, and
+nowhere is there greater want of unanimity than among the Orders.
+
+But if it has been taught that, in the sight of God, no employment is
+better than another, but that through faith all are alike,--then will
+all hearts remain united, and we are all alike mutually disposed, and
+shall also say,--the Order, or the mode of life which the bishop
+leads, is in God's sight no more accounted of than that which a poor
+man leads; the mode of life which the nun leads is no better than
+that which a married woman leads; and the same in respect to all
+varieties of condition.
+
+But this they will not hear to, but every one maintains his own for
+the best, and says, Ah! how much better and more important is my
+state, in the Order, than the state of a common man.
+
+Thus to have one aim is, that every one should regard his own
+employment like the others, and that the condition of the married
+woman is just as good as that of the virgin, as all are indeed alike
+in the sight of God, who judges according to the heart and faith, not
+by the person or according to the works; so that we, also, are to
+judge as God judges, and then are we of one mind, and unanimity
+remains in the world, and hearts remain unestranged, so that there is
+no deriding on account of the external condition; all this I hold to
+be excellent, and am well satisfied with every man's employment,
+whatever it be, if it only be not sinful in itself.
+
+Of this St. Paul also speaks, 2 Cor. xi., "I fear lest as the serpent
+beguiled Eve, so your minds should be corrupted from the simplicity
+that is in Christ Jesus,"--that is, lest the devil so beguile you,
+and pervert and divide that simplicity of aim which you have. So,
+Phil. iv., "The peace of God, which passeth all understanding, keep
+your hearts and minds through Jesus Christ." Why does the Apostle lay
+so much stress on the aim of the mind? Because it all consists in
+this, that when I am brought to cherish a false aim, everything is
+already lost; as in case I am a monk, and have adopted such a view as
+that my works are of more worth in the sight of God than others, and
+say, "God be thanked that I have become a monk; my state is now far
+preferable to the common one of marriage:" in which case, from such a
+view there must spring a proud spirit, and it cannot fail that I
+should count myself more righteous than another, and should despise
+other people while I deceive myself. For a married woman, if she
+abides in faith, is better in the sight of God than I am with the
+Order I belong to. So that when this is understood, that faith brings
+with it all that a Christian ought to have, we all of us have one aim
+and view, and there is no difference among works.
+
+Wherefore we are thus to understand this passage of St. Peter, that
+he means the aim of the soul,--not that which refers to outward
+matters,--and an internal view or plan which aspires to those things
+that are esteemed with God; so that both the doctrine and the life be
+one, and I hold that for excellent which you hold as excellent,--and
+again, that is well-pleasing to you which is well-pleasing to me, as
+I have said. This sense of things is possessed by Christians, and to
+this view we should hold fast, that it may not be perverted, as St.
+Paul says; for when the devil has corrupted it, he has forced the
+castle of true purity, and all then is lost.
+
+
+V. 8. _Be ye compassionate, affectionate as brethren, heartily kind,
+courteous._ To be compassionate is, that one should make himself a
+sharer with another, and have a heart to feel his neighbor's
+necessity. When misfortune overtakes him you are not to think,--Ah!
+it is right, it is no more than he should have, he has well deserved
+it. Where there is love, it identifies itself with its neighbor; and
+when it goes ill with him, the heart feels it as though it were its
+own experience. But to be brotherly (affectionate as brethren) is
+this much, that one should regard another as his own brother. This
+certainly may be easily understood, for nature itself teaches it; by
+which you see what those that are truly brothers are, that they are
+united more heartily together than any friends even. So ought we, as
+Christians, to act; for we are all brethren by baptism,--so that
+after baptism even father and mother are brother and sister, for I
+have the same blessing and inheritance that they have from Christ,
+through faith.
+
+
+_Heartily kind,--Viscerosi._ This word I cannot explain except by
+giving an illustration. Observe how a mother or a father act toward
+their child,--as when a mother sees her child enduring anguish, her
+whole inward being is moved, and her heart within her body; whence is
+derived that mode of speech that occurs in many places in Scripture.
+Of this we have an example in I. Kings iii., where two women
+contended before King Solomon for a child, and each claimed the
+child. And when the king would discover which was the real mother of
+the child, he must appeal to nature, whereby he detects it; and he
+said to the two women, You say that the child is yours, while you say
+also that it is yours: well, then, bring hither a sword and divide
+the child into two parts, and give one part to this woman, and
+another to that. Thus he attained knowledge as to which was the real
+mother; and the text tells us that she was inwardly affected with
+anxiety for the child, and said, No! no! rather give the child whole
+to this woman, and let it live. Then the king pronounced his decision
+and said, That is the true mother; take the child and give it to her.
+Hence you may understand what this word _heartily_ means.
+
+This is what St. Peter would say: that we should conduct ourselves
+toward one another like those that are truly friends by blood, as
+with them the whole heart is moved, the life, the pulse, and all the
+powers; so here, also, the course should be heartily kind, and
+motherly, and the heart should be thoroughly penetrated. Such a
+disposition should one christian man bear towards another. But the
+standard is indeed set high; few will be found who bear such a hearty
+love to their neighbor,--as when it is seen that a necessity is
+imposed that they should have an affection like that which a mother
+has for a child,--such that it presses through the heart and through
+every vein. Hence you see what the monks' and nuns' state of life is;
+how far it is removed from such hearty love: if all they have were to
+be smelted together in one man, not one drop of such christian love
+as this would be found in it. Wherefore let us look to ourselves and
+be jealous over ourselves, whether we can find in ourselves such a
+kind of love. This is a short lesson and quick spoken, but it goes
+deep and spreads itself wide.
+
+_Courteous_, is, that we lead outwardly a gentle, pleasing, lovely
+behaviour,--not merely that we should sympathize one with another, as
+a father and mother for their child, but also that we should walk in
+love and gentleness one with another.[4] There are some men rough and
+knotty, like a tree full of knots,--so uncivil, that no one will
+readily have anything to do with them. Hence it happens that they are
+usually full of suspicion, and become soon angry; with whom none of
+their own choice are familiar. But there are gentle people, who
+interpret all for the best, and are not suspicious; do not permit
+themselves to be soon irritated; can at least understand something as
+well meant; such persons as are called _Candidos_. This virtue St.
+Paul names [Greek: chrêstotês], as it is often praised by him.
+
+[Footnote 4: "The least difficulties and scruples in a tender
+conscience should not be roughly encountered; they are as a knot in a
+silken thread, and require a gentle and wary hand to loose
+them."--_Leighton_.]
+
+Now consider the Gospel, which portrays the Lord Christ so
+distinctly, that we may trace this virtue especially in Him: now the
+Pharisees assault Him, and now again, others, that they might take
+Him,--yet He does not suffer Himself to become enraged. And although
+the Apostles often stumble, and act a foolish part here and there, He
+nowhere assails them with angry words, but is ever courteous, and
+attracts them toward Himself, so that they remained with Him
+cheerfully and heartily, and walked with Him. This likewise we see
+among kind friends and societies on earth, wherever there are two or
+three good friends, who have a good understanding one with another:
+though one acts a foolish part, the other can readily pardon him.
+There is represented in some measure that which St. Peter here
+intends, although it is not perfectly set forth, for this
+courteousness is to be considered obligatory upon every one
+individually. Hence you see the true nature of love, and how
+excellent a people Christians should be. The angels in heaven live
+with one another thus, and so should it also, in justice, be on
+earth; but rarely does it take place.
+
+As St. Peter has already said, that the man servant and the maid
+servant, the husband and wife, should so conduct themselves that each
+should attend to that business of his own which he is to discharge,
+so would He have us all do generally, one with another. Therefore, if
+you would be certain and assured that you are doing an excellent
+deed, that is pleasing to God, set yourself in God's name in
+opposition to whatever has been preached in the devil's name, whereby
+the world walks and seeks to merit heaven. For how can you be better
+assured that you are acceptable with God, than when you observe, as
+he here says, the works which a man should do, the conduct which
+every one should lead, that he be compassionate, brotherly
+affectionate, heartily kind, courteous? In this he says nothing of
+those fool-works whereof we have been taught; says not, "build
+churches, found masses, be a priest, wear a cowl, vow chastity, &c.;"
+but this is his language: See to it that you be courteous. These are
+truly precious, golden deeds, precious stones and pearls, which are
+well pleasing to God.
+
+But with this the devil cannot rest content, for he knows that
+thereby his interests are thrown to the ground; therefore he devises
+what he can to suppress such doctrine, incites monks and priests to
+cry out, "Do you say that our matters are nothing at all? that is for
+you to talk like the devil." But reply to them then, Do you not know
+that there must be good works, whereof St. Peter here speaks,--to
+wit, that we be brotherly affectionate, heartily kind, and courteous?
+if these are the best, as must be confessed, you must be false in
+regard to your works, if you think they are better. I am really
+astonished that such blindness could come upon us; for Thomas, the
+preaching monk, has written, and says, shamelessly, that monks and
+priests are in a better state than ordinary Christians. This the high
+schools have confirmed, and men have been Doctorated for it. After
+them the Pope and his multitude have gone, and have exalted those to
+be saints, who teach such doctrine.
+
+Therefore understand this, as I have said,--for Christ Himself and
+all His Apostles have so taught,--if you would do the most excellent
+good works, and be in the best condition of life, you will find them
+nowhere else but in faith and love; that is the highest state of all.
+So that it must be an error, when they choose to say, their state is
+better than faith and love; for if it be better than faith, it is
+better than God's word, but if it be better than God's word, it is
+better than God Himself. Therefore Paul has truly said, that
+Anti-Christ should exalt himself before God. Be informed in this way
+so as to judge of these things; where love and friendship are
+wanting, there, certainly, all works are condemned and trodden under
+foot. Thus we see why St. Peter has so confidently expatiated on the
+external character of a truly christian life, as he taught us above,
+in a masterly manner, how the inward (spiritual) life should be
+ordered toward God. Wherefore this epistle is to be regarded as a
+truly golden epistle. Whereupon it follows, further:
+
+
+V. 9. _Render not evil for evil, nor railing for railing, but on the
+other hand blessing, and know that ye are called thereunto, that ye
+should inherit the blessing._ But this is a still further
+illustration of love, showing how we should act toward those that
+injure and persecute us. If any one does you evil--this is his
+meaning--do him good; if any one rails at and curses you, then you
+are to bless and wish him well; for this is an important part of
+love. O Lord God! what a rarity such Christians are! But why should
+we return good for evil? Because, says he, ye are called thereunto
+that ye should inherit the blessing, so that ye should suffer
+yourselves to be attracted towards it.
+
+In the Scriptures we Christians are called a people of blessing, or a
+blessed people. For thus said God to Abraham, Gen. xii.: "In thy seed
+shall all nations of the earth be blessed." Since God has so richly
+shed down this blessing upon us, in that He takes away from us all
+the malediction and the curse which we have derived to ourselves from
+our first parents, as well as that which Moses suffered to go forth
+upon the disobedient, so that we are now filled with blessing, we
+ought so to conduct ourselves that it shall be said of us, That is a
+blessed people. So that this is what the Apostle here means: See, God
+has shown you His favor, and has taken away from you the curse, and
+the reviling wherewith you have dishonored Him; He neither imputes
+nor punishes, but has bestowed upon you such rich grace and blessing,
+while ye were only worthy of all malediction, inasmuch as ye reviled
+God without intermission (for where there is unbelief the heart must
+ever curse God): do ye also as has been done toward you; curse not,
+rail not, do well, speak well, even though you are treated ill, and
+endure it where you are unrighteously used. Hereupon he quotes a
+passage out of the xxxiii. Ps., where the prophet David speaks thus:
+
+
+V. 10. _Whoso will love life and see good days, let him keep his
+tongue from evil, and his lips that they do not deceive._ That is,
+whoever would have a pleasure and a joy in life, and would not die
+the death, but see good days, so that it shall go well with him, let
+him keep his tongue that it speak not evil, not only in respect to
+his friends, for that is a small virtue and a thing which even the
+wickedest of all may do, even snakes and vipers,--but also, he says,
+maintain a kind spirit, and keep your tongue silent even against your
+enemies, though you are even incited thereto--though you have cause
+to rail and speak evil.
+
+Besides, keep your lips, he says, that they do not deceive. There are
+probably many who give good words, and say _good morning_ to their
+neighbor, but they think in their heart, The devil take you. These
+are people who have not inherited the blessing; they are the evil
+fruit of an evil tree. Therefore St. Peter has introduced a passage
+which refers to works, even to their root,--that is, what springs
+from within out of the heart.[5] Furthermore, the passage in the
+prophet says:
+
+[Footnote 5: "A guileful heart makes guileful tongue and lips. It is
+the workhouse where is the forge of deceits and slanders, and other
+evil speakings; and the tongue is only the outer shop where they are
+vended, and the lips the door of it. So then such ware as is made
+within, such and no other can be set out. That which the heart is
+full of, runs over by the tongue."--_Leighton_.]
+
+
+V. 11. _Let him turn away from evil and do good, let him seek peace
+and pursue after it, for the eyes of the Lord behold the righteous._
+The world considers this as satisfaction when one man does injustice
+to another, that his head should be cut off. But this brings one none
+the nearer to peace. For no king, even, ever attained to be in peace
+before his enemies. The Roman empire was so powerful that it struck
+down all that set itself against it; still for all this it could not
+be preserved. Therefore this method is of no avail toward reaching
+peace, for though a man should prostrate and silence his foe, ten and
+twenty rise up again after it, till at length he is compelled to
+yield. But he who seeks after the true peace, and moreover would find
+it, let him restrain his tongue; let him turn away from evil and do
+good: this is a course different from that which the world pursues.
+To turn from evil and to do good is, that when a man hears evil
+words, he be able to overlook the wickedness and injustice. Seek thus
+after peace, so shall you find it; when your enemy has wasted his
+breath and done all that he can, if you hear him, but rail and rant
+not back, he must subdue himself by his own violence. For thus Christ
+also on the cross subdued his enemies, not by the sword or by
+violence. Therefore is it a saying, which should be written with
+gold, where it says, "Striking back again makes hatred, and whoever
+strikes back again is unjust." Thence it must follow that not to
+strike back again makes peace. But how can this be? Is it then a
+thing not human? Certainly it does not accord with human nature; but
+if you in this manner suffer unjustly and do not strike back again,
+but let the matter go, it shall come to pass as hereafter follows:
+
+
+V. 12. _The eyes of the Lord are over the righteous, and his ears are
+open to their cry, but the face of the Lord is against those that do
+evil._ If you do not revenge yourself and do not repay evil with
+evil, there is the Lord in heaven above who cannot tolerate wrong,
+wherefore he that does not strike back must have his right. These He
+beholds; their prayer reaches His ear; He is our protector and will
+not forget us, while if we cannot escape from His eyes, we should
+comfort ourselves with the thought:--that is, this should induce a
+christian man to endure all injustice with patience, and not return
+evil. If I properly reflect, I see that the soul which does me wrong
+must burn forever in hell-fire. Therefore a christian heart should
+speak on this wise: Dear Father, since this man falls so sadly under
+Thy wrath and so miserably throws himself into hell-fire, I pray that
+Thou wouldest forgive him, and do to him even as Thou hast done
+toward me since Thou hast rescued me from condemnation. But how comes
+this? Thus: while He graciously looks down upon the righteous, He
+also looks angrily at the wicked, wrinkles His brow and turns it in
+indignation upon them; when we know then that He looks upon us
+graciously and upon them with disfavor, we ought to suffer ourselves
+to pity and mourn for them, and pray for them. Furthermore, St. Peter
+says:
+
+
+V. 13-16. _And who is he that will harm you, if ye follow after that
+which is good. Blessed are ye if ye suffer for righteousness' sake,
+and be not afraid for their terror, neither be troubled, but sanctify
+the Lord God in your hearts. But be ready always to give an answer to
+every man who asks the reason of the hope that is in you, with
+meekness and fear, and have a good conscience, so that they who speak
+of you as evil-doers may be put to shame, that they have falsely
+accused your good conduct in Christ._
+
+
+If we follow after that which is good,--that is, do not reward evil
+with evil, but are heartily kind and courteous, etc., then there is
+none that can injure us. For though our honor, life and property
+should be taken away, we are still uninjured. Hence we have a
+blessing that is incomparable,--one that none can take from us. Those
+who persecute us have nothing but prosperity on earth, but
+thereafter, eternal condemnation, while we have an eternal,
+incorruptible good, although we lose a small temporal blessing.
+
+
+V. 14. _Blessed are ye if ye suffer for righteousness' sake._ Not
+only, he says, can no one injure you if ye suffer for God's sake, but
+blessed are ye also, and ye should rejoice that ye are to suffer, as
+Christ also says in the sixth of Matthew: "Happy are ye when men
+deride and persecute you for my sake, and speak every kind of evil
+against you, falsely; rejoice, and be exceeding glad." Whoever then
+apprehends this, that it is the Lord speaks such things, and so
+tenderly speaks comfort to his heart, he stands well; but to whom
+this does not bring strength, it makes him sad and complaining,--he
+may well remain unstrengthened.
+
+
+_But be not afraid of their terror, neither be troubled, but sanctify
+God in your hearts._ Here St. Peter quotes a passage from Isaiah
+viii., where he says: "Be not afraid of their terror, nor be
+frightened, but sanctify the Lord in your hearts, and let Him be your
+fear and your dread." There we have a great support and reliance,
+whereon we may trust, assured that no one can injure us. Let the
+world terrify, defy and threaten as long as it will, it must have an
+end, but our confidence and joy shall have no end; thus we shall have
+no fear on account of the world, but shall be courageous, while
+before God we shall humble ourselves and be afraid.
+
+But how does St. Peter mean that we should sanctify God; how can we
+sanctify Him; must He not sanctify us? Answer. So it is that we pray,
+even in the _Our Father, hallowed be Thy name_, that we may sanctify
+His name, as He Himself also sanctifies His name. Therefore it comes
+to this: _in your hearts_, says St. Peter, ye are to sanctify Him;
+that is, if the Lord our God appoints anything for us, be it good or
+evil, bring it weal or woe, be it shame or honor, prosperity or
+adversity, I am not only to consider it as good, but even as holy,
+and say, this is nothing but a precious blessing that I am unworthy
+of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is
+righteous in all His ways, and holy in all His works." If I give God
+praise in regard to such matters, and consider such doings good,
+holy, and excellent, then I sanctify Him in my heart. But they who
+scruple accounts, and complain that they are treated unjustly, and
+say God sleeps, and will not help the just and restrain the unjust,
+these dishonor Him, and account Him neither just nor holy. But
+whoever is a Christian, should attribute righteousness to God and
+unrighteousness to himself--should account God holy and himself
+unholy, and say that He in all His deeds and works is holy and just;
+this is what he requires. So also speaks the prophet Daniel, iii.: "O
+Lord, in all that Thou hast done towards us, hast Thou done in
+accordance with right and true judgment. For we have sinned;
+therefore be the shame ours, but the honor and the praise Thine." If
+we sing, _Deo gratias_, and _Te Deum laudamus_, and say, God be
+praised and blessed, when misfortune overtakes us, that is called by
+Peter and Isaiah a true hallowing of the Lord. But He does not by
+this require that you should say that he has done right and well who
+has injured you, for it is an entirely different judgment between God
+and me, and between me and thee. I may have within me anger, hatred,
+and wicked lusts, whereby I intend your damage, while you are yet
+still uninjured, and have nothing against me; but in God's sight I am
+unjust,--therefore He does right if He punishes me; I have well
+deserved it. If he does not punish me in that case, He shows me
+favor, and thus is right in every way. But it does not therefore
+follow, that he does right who persecutes me, for I have not done
+injustice to him as I have done in the sight of God. If God sends the
+devil or wicked people upon you to punish you, He uses them to this
+end, that they may execute His righteousness; so wicked wretches and
+injustice itself become a blessing.
+
+So we read in Ezekiel, xxix., of King Nebuchadnezzar, where God says
+by the prophet, "Knowest thou not that he is My servant, and has
+served Me?" Now, says he, "I must give him his hire, I have not paid
+him as yet; well, then, I will give him Egypt, and that shall be his
+hire." The king had no right to the land, but God had a right to it,
+so that He might punish it through him; for, in order that even
+wicked wretches might serve Him, and eat not their bread in vain, He
+gives them enough, lets them serve Him even to this end, that they
+persecute His saints. Here reason is at fault, and thinks He does
+well and right when He remunerates them only here; gives them much
+land, and does it simply for this, to make them His executioners, and
+persecutors of pious Christians.
+
+But when you endure and sanctify God, and say, _Just Lord_, then you
+do well, while He casts them into hell and punishes them because they
+have done wickedly, but takes you into His favor and gives
+you--Eternal Salvation. Therefore let Him manage them; He will give a
+just reward.
+
+Of this we have an example in holy Job, when all his cattle and all
+his sons were slain, and his property was taken away; when he said,
+"The Lord gave and the Lord hath taken away; as it was well pleasing
+to God, so has it been ordered, therefore praised be His name." And
+when his wife came, deriding him, and railed at him, and said: "See!
+what hast thou now, abiding in thine integrity? Curse God and die:"
+then he answered her--"Thou hast spoken like a foolish woman: are we
+to receive good at God's hands,--why should we not also receive evil
+from Him, for He hath done as it hath pleased Him? God hath given,
+and God hath taken away," he says; not God has given it, the devil
+hath taken it away, while yet it was the devil that did it. This man
+truly sanctified the Lord; therefore is he so highly praised and
+exalted of God. It follows, further:
+
+
+V. 15. _But be always ready to give an answer to every man that
+asketh you, the reason of the hope that is in you._ We must here
+acknowledge that St. Peter addressed these words to all Christians,
+clergy and laity, male and female, young and old, of whatever state
+or condition they may be. From thence it will follow that every
+Christian should know the ground and reason of his faith, and be able
+to maintain and defend it where it is necessary. But up to this time,
+the idea that the laity should read the Scriptures has been treated
+with derision. For in this matter the devil has hit on a fine
+measure, in tearing the Bible out of the hands of the laity,--and
+this is what he has thought: "If I can keep the laity from reading
+the Scripture, I will then bring the priests over from the Bible to
+Aristotle, so that gossip they what they will, the laity must hear
+just what they set forth; while if the laity should read the
+Scripture, the priests must study it too, in order that they may not
+be detected and overcome." But look you now at what St. Peter tells
+us all, that we should give answer and show reason for our faith.
+When you come to die I shall not be with you, neither will the Pope;
+and if you know but this one reason of your hope, and say, "I will
+believe as the Councils, the Pope and the Fathers believed," then the
+devil will answer, "Yes! but how if they were in error?" Then will he
+have won, and will drag you down to hell. Therefore must we know what
+we believed,--namely, what God's word is, not what the Pope and holy
+Fathers believe or say. For you must not put your faith at all in
+persons--but on the word of God.
+
+So when any one assaults you, and like a heretic asks why you believe
+that you shall be saved through faith--here is your answer: "Because
+I have God's word and the clear declarations of Scripture." As St.
+Paul says, "The just shall live by faith," and St. Peter, where he
+speaks of Christ, the living stone, quoting from the prophet Isaiah,
+"Whosoever believeth on him shall not be confounded; thereon do I
+build, and know that the word will not deceive me." But if you will
+speak like other fools, "Yes, we will hear how the council decides,
+and with that we will abide," then are you lost. Wherefore you should
+say, "Why do I then ask what this one or that believes or decides; if
+they speak not the word of God, I will hear nothing of it."
+
+Do you say, then, it is so confusedly difficult a thing, that no one
+knows what he should believe, and so one must wait till it is
+determined what one shall hold? Answer. Then will you go to the devil
+the while; for if it comes to the pinch, and you should die and not
+know what you should believe, neither I nor any one else could help
+you. Therefore you must know for yourself, and turn to no one else,
+and cling fast to the word of God, if you would escape hell. And for
+such as cannot read, it is necessary that they should learn and
+retain some clear texts out of the Scriptures--one or two at least,
+and on this ground abide firmly. As for instance that of Gen. xii.,
+where God says to Abraham, "In thy seed shall all the nations of the
+earth be blessed." If you have learned that, you may stand thereon
+and say, "Though Pope, bishop, and all the councils stood yonder and
+said otherwise, yet do I declare this is God's word, that I can rely
+on, and that does not deceive me." Whoever will be blessed, must be
+blessed through "the seed," and whoever is blessed is ransomed from
+the curse--that is, from sin, death and hell. Therefore it follows,
+from the text--whoever will not be blessed through "the seed," he
+must be lost. So that my works or good deeds can help nothing to my
+salvation.
+
+To the same end also is the passage out of Peter,--"Whoever believeth
+on this stone shall not be ashamed." If any one now come upon you and
+demand a reason of your faith, reply--"There stands the foundation
+which cannot fail me, and so I ask nothing beside, what Pope or
+bishop teach or decide." Were they true bishops, then would they
+teach the ground of faith that they knew was common to all
+Christians. Yet they rush on and cry out, "The laity must not be
+suffered to read the Scriptures."
+
+So if any one asks you whether you will have the Pope for a head, say
+at once, "I will hold him for a head--a head of wickedness and
+profligacy." And for this I have a passage of St. Paul, I. Tim. iv.:
+"There shall come the devil's teachers forbidding to marry, and
+commanding to abstain from meats which God has created." That too has
+the Pope forbidden, as is the case now. Therefore is he Antichrist.
+For what Christ commands and teaches, that _he_ transgresses. What
+Christ makes free, that the Pope binds--Christ says, it is not sin,
+while the Pope rejoins, it is sin.
+
+Thus should one now learn to give a reason and answer for his faith.
+For though not now, yet at death will it come to pass, that the devil
+will come forward and say, "Why have you charged the Pope as
+Antichrist?" If you are not prepared and ready to show reason, then
+has he won. It is as much as though St. Peter had said, If ye will
+now be faithful, ye must henceforth endure much persecution. But in
+this persecution must you have a hope, and must look for Eternal
+life. If one asks you why you hope for it, then you must have the
+word of God, on which you can build.
+
+But the sophists also have perverted the text, as though one was to
+convince heretics with reason, and out of the natural light of
+Aristotle; therefore (say they) it is here rendered in the Latin,
+_Rationem reddere_, as if St. Peter had thought it should be done
+with human reason. Because, say they, the Scriptures are far too
+inconclusive that from them we should silence heretics. The method by
+which (according to them) it must be shown that the faith is a right
+one, must agree with reason, and come forth from the brain; whereas,
+our faith is above reason, and subject to God alone. Therefore, if
+the people will not believe, then should you be silent; for you are
+not responsible for compelling them to hold the Scriptures as the
+word or book of God. It is enough that you give your reason
+therefrom. But if they take exceptions, and say, "You preach that one
+should not hold to man's doctrine, while Peter and Paul, and Christ
+even, were men:" when you hear people of this stamp, who are so blind
+and obtuse that they deny that this is God's word, or doubt of it,
+then be silent--speak no more with them, and let them go--only say,
+"I will give you my reasons out of Scripture. If you will believe
+that, it is well; if not, I will give you no others." But do you say,
+"Must God's word be treated with such shame?" Leave that to God. So
+you see that this matter should be well apprehended, and we should
+know how to meet those who now rise up and present such
+objections.--It follows:
+
+
+_With meekness and fear._ That is, if you are examined and questioned
+of your faith, you should not answer with haughty words, and proceed
+in the matter with contempt and violence, as if you would tear up a
+tree by the roots, but with such fear and humility as if you stood
+before God's tribunal, and were there to give answer; for if it were
+now to happen that you should be examined before king and princes,
+and had well prepared yourself a long time therefor with replies, and
+thus thinking with yourself, "Deliberate, I will answer him
+correctly," then shall it be a happy experience for you,--though the
+devil take the sword out of your hands, and give you a blow, so that
+you stand in shame, and have put on your armor in vain, and he can
+fairly take out of your hands the reply you have carefully composed,
+so that it fails you even though you have it fairly in your mind,
+because he has beforehand tracked out your thoughts. Even this God
+suffers to take place, that he may subdue your pride and make you
+humble.
+
+So, if you would avoid such an experience, you must stand in fear,
+and not rely on your own strength, but on the word and promise of
+Christ, Matt. x. 19--"But when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak; for it is not ye that speak, but the Spirit
+of your Father which speaketh in you." It is right, when you are to
+answer, that you should prepare yourself well with passages out of
+Scripture; but beware that you do not insist thereon with a proud
+spirit, since God will even take the most forcible reply out of your
+mouth and memory, though you were previously prepared with all your
+replies. Therefore, fear is proper. And so, if you are summoned, then
+may you answer for yourself before princes and lords, and even the
+devil himself. Only beware that it be not the vanity of men, but the
+word of God.
+
+
+V. 16. _Having a good conscience, that whereas they speak evil of you
+as of evil-doers, they may be ashamed that falsely accuse your good
+conversation in Christ._ Of this St. Paul has already spoken above.
+We cannot disregard it. If we will follow the Gospel, then must we be
+despised and condemned by the world, so that men shall hold us as
+contemptible rabble. But let the devil and all the world rave and
+rage--let them abuse as they will, yet they shall at last be made to
+understand, with shame, that they have injured and defamed us, when
+_that day_ shall arrive,--as St. Peter has said above,--in which we
+shall be secure, and stand up with a good conscience. These are, in
+every respect, suitable and forcible replies, which can comfort us
+and make us courageous, and yet go on circumspectly, with fear.
+
+
+V. 17, 18. _For it is better, if the will of God be so, that ye
+suffer for well-doing than for evil-doing. For Christ also hath once
+suffered for our sins, the just for the unjust, that he might bring
+us to God, being put to death in the flesh, but quickened by the
+Spirit._
+
+
+It will not, then, be the case that they who shall reach heaven shall
+have prosperity on earth, while even those who do not arrive at
+heaven may not have prosperity. For that which God said to Adam is
+imposed on all men--"In the sweat of thy brow shalt thou eat thy
+bread;" and to the woman: "In sorrow shalt thou bring forth
+children." Since, now, adversity is imposed in common upon us all,
+how much more must _we_ bear the cross if we would attain to eternal
+life. Therefore, he says, since God will have it so, it is better
+that ye suffer for well-doing. They who suffer for evil-doing have an
+evil conscience, and have double punishment. But Christians have only
+the half of it. Outwardly, they have suffering; but inwardly,
+comfort.
+
+Yet has he here set a limit,--as he also has said above,--if a case
+should occur of such severity as the Donatists experienced, of whom
+Augustine writes, who took such a resolution that, stung by their
+sufferings, they committed suicide, and threw themselves into the
+sea.
+
+It is not the will of God that we seek out, and even invite,
+calamity. Go thou on in faith and love. If the cross comes, take it
+up; if it comes not, seek not for it.
+
+Therefore these modern spirits commit sin, in that they lash and beat
+themselves, or subject themselves to torture, and so would storm
+heaven.
+
+This has Paul also forbidden, in Col. iii., where he speaks of such
+saints as walk in a self-chosen spirituality and humility, and spare
+not their body. We should also restrain the body that it do not
+become too wanton, yet not so as to destroy it; and we should submit
+to suffer if another sends suffering upon us, but not of our own
+choice fall therein. That will be the question: if it is God's
+will--if he has appointed it--for then it is better; while you are
+also more happy and fortunate that you suffer for well-doing.
+
+
+V. 18. _Since also Christ has once suffered for us--the just for the
+unjust._ There St. Peter presents us, once for all, the example of
+our Lord, and points us evermore to Christ's sufferings, that we all
+of us alike should follow his example, so that he need not present a
+particular exemplar for the estate of every individual. For just as
+Christ is held forth as an example to all in the whole Church, so it
+is the duty of every individual in the Church,--each for himself, of
+whatever state he is,--to copy thereafter, in his whole life, as it
+is set before him; and he will speak after this manner: "Christ was
+righteous; yet, for well-doing, has suffered on our account, who were
+unjust; yet he sought not the cross, but waited till it was God's
+will that he should drink the cup; and it is He that is our pattern,
+whom we are to imitate." Thus St. Peter here adduces this one
+example, to this end especially, that he may thus designate that by
+which every estate is to be instructed; and now he goes on to declare
+more fully the suffering of Christ.
+
+But, more particularly, he says here, Christ has suffered _once_ for
+us; that is, Christ has borne many sins upon himself, but he has not
+done it in such a way as to die for every individual sin; but at
+once, for all together, has done enough to remove the sins of all who
+come to Him and believe on Him--who are now freed from death, even as
+He is free.
+
+
+_The righteous for the unrighteous_, he says. As though he had said,
+much rather should we suffer, since we die for the righteous who had
+no sin. But He has died for the unrighteous, and for the sake of our
+sins.
+
+
+_That He might present us to God._ This is all said to teach the
+peculiar end of Christ's sufferings; namely, that He died,--not for
+His own sake,--but that He might present us to God. How is that
+consistent: has He not offered up Himself? Answer: It is true that He
+has offered up Himself upon the Cross for us all who believe on Him,
+but at the same time He offers up us with Himself, since all they who
+believe on Him must suffer also with Him, and be put to death after
+the flesh as He was. Yet God has taught us, that they are alive in
+the spirit and yet dead in the flesh, as He afterwards says. But are
+we a sacrifice with Him? Then, as He dies, so we are to die according
+to the flesh; as He lives spiritually, so do we also live in the
+spirit.
+
+
+_Being put to death in the flesh, but quickened by the spirit._ The
+word _flesh_ is common in Scripture, as is also the word spirit, and
+the Apostles usually present the two in contrast. The sense is this:
+that Christ, through His sufferings, is taken out of this life that
+consists in flesh and blood, as a man on earth who lives by flesh and
+blood,--walks and stands, eats, drinks, sleeps, wakes, sees, hears,
+grasps, and feels,--and, in brief, whatever the body does while it is
+sensible; to all this Christ has died. This is what St. Paul calls a
+natural body,--that is, the animal life. _In the flesh_, not _after_
+the flesh,--that is, in the natural functions which the body
+exercises, to such life is He dead: so that this life has now ceased
+with Him, and He is now removed to another life and quickened after
+the spirit, passed into a spiritual and supernatural life, that
+comprises in itself the whole life that Christ now has in soul and
+body. So that he has no more a fleshy body, but a spiritual body.
+
+Thus shall it be with us at the last day, when spiritual life shall
+succeed to flesh and blood; for my body and yours will live without
+food and drink,--will not procreate, nor digest, nor grow wanton, and
+the like, but we shall inwardly live after the spirit,--and the body
+shall be purified even as the sun, and yet far brighter, while there
+probably will be no natural flesh and blood, no natural or corporeal
+labor.
+
+This is the language of St. Paul thereon, I. Cor. xv.: "The first man
+Adam was made in natural life, and the last in spiritual life." And
+it follows, "As we have the image of the natural man, so shall we
+also bear the image of the spiritual man." From Adam we derive all
+our natural functions, so far as concerns our unreasoning animal
+nature as to the fine senses. But Christ is spiritual,--flesh and
+blood not according to the outward sense; He neither sleeps nor
+wakes, and yet knows all things, and is present in the ends of the
+earth. Like Him shall we be also, for He is the first fruits, the
+earnest and first born (as Paul says) of the spiritual life; that is,
+He is the first who has risen again and entered upon a spiritual
+life. Thus Christ lives now after the spirit; that is, He is really
+man, but has a spiritual body. Therefore we should not here question
+how we may distinguish flesh and spirit from one another, but
+understand that the body and flesh are spiritual, and the spirit is
+in the body and with the body. For St. Peter does not say here that
+the Holy Spirit has raised Christ up, but he speaks more generally;
+as when I say the spirit, the flesh, I do not mean the Holy Spirit,
+but that which is within us, that which the spirit impels, and that
+which proceeds from the spirit. It follows, now:
+
+
+V. 19-21. _By which same He also went and preached to the spirits in
+prison, who aforetime were disobedient, when the long-suffering of
+God waited in the days of Noah, while the ark was preparing, in which
+a few, that is, eight souls, were saved by water. Which now also
+saves you through baptism, which is typical by it; not the putting
+away of the filth of the flesh, but the union of a good conscience
+with God, through the resurrection of Jesus Christ, who has ascended
+to heaven, and is seated at the right hand of God,--and angels, and
+principalities, and powers, are subject to Him._
+
+
+This is a strange text, and a more obscure passage, perhaps, than any
+other in the New Testament, for I do not certainly know what St.
+Peter means. At first sight, the words import as though Christ had
+preached to the spirits,--that is, the souls which were formerly
+unbelieving at the time Noah was building the ark; but that I cannot
+understand, I cannot even explain it. There has been no one hitherto
+who has explained it. Yet if any one is disposed to maintain that
+Christ, after that He had suffered on the Cross, descended to these
+souls and preached to them, I will not dispute it. It might bear such
+a rendering. But I am not confident that St. Peter would say this.
+Yet the words may well be understood in this sense,--that our Lord,
+after His ascension into heaven, came and preached in spirit, yet so
+that His preaching was not in the body. For He speaks not with bodily
+voice; He does no more what pertains to the natural functions of the
+body. Whence it must also follow, as it seems, that inasmuch as He
+preached to the spirits in that same spiritual body, such preaching
+must also be a spiritual preaching, so that He did not go there in
+body and with oral preaching. The text does not require us to
+understand that He went down to the spirits and preached to them at
+the time of His death. For this is his language, _by which same_,--
+namely, when He had been put to death in the flesh and made alive
+after the spirit,--that is, when He had unclothed Himself of His
+fleshly existence and had passed into a spiritual being and life,
+just as He now is in heaven,--_thus_ He went and preached. Now He
+certainly could not have gone to hell, after He had taken to Himself
+such a new existence; wherefore we must understand that He has done
+it after His resurrection.
+
+While the words only require that he be considered as speaking here
+of spiritual preaching, we may rest in this view, that St. Peter
+speaks of the office that Christ performs by means of external
+preaching. For He commanded the Apostles personally to preach the
+Gospel. But with the word preached He comes Himself, and is
+spiritually present there, and speaks and preaches to the people in
+their hearts; just as the Apostles speak the word orally and in body
+to the ears, so He preaches to the spirits that lie captive in the
+prison-house of the devil. So that this also should be understood
+spiritually, like the preaching.
+
+But here the expression follows, _to the spirits which aforetime were
+unbelieving_, &c. We should observe, in accordance with the divine
+account, that in that state of existence in which Christ is at
+present, those who have lived aforetime and those that are living
+now, are alike to Him, for His control extends itself alike over dead
+and living: and in that life, the beginning, middle and end of the
+world are all in one. But here on earth it has properly a measure, so
+that one age passes on after another, the son succeeds the father,
+and so it continues. But to give an illustration: If a high wood lies
+before you, or you look upon it as it stretches along in length
+before you, you cannot well overlook it; but if it lies near before
+you, and you stand above it and can look down directly upon it, then
+you have it in full view. So it is, that here on earth we can form no
+conception of this life (I speak of), for it passes on (piecemeal as
+it were) foot by foot, to the last day. But as to God, it all stands
+in a moment. For with Him a thousand years are as one day, as St.
+Peter says, in the next Epistle. Thus the first man is just as near
+to Him as the last that shall be born, and He sees all at once, just
+as the human eye can bring together two things widely separated at a
+single glance. So the sense here is this, that Christ preaches no
+more in person, but is present with the word and preaches to spirits,
+spiritually, in the heart. Yet you are not to understand that He
+preaches in this manner to all spirits.
+
+But to what spirits has he preached? To those who aforetime were
+unbelieving. This is the figure of speech which is called Synecdoche.
+That is, "from a part the whole" (_ex parte totum_),--that is to say,
+not to these very spirits, but to those who are like them, and are
+just as unbelieving as they. Thus must we look away from this
+outward, to that inward life.
+
+That is the best rendering, as I think, of those words of St.
+Peter;[6] still I will not too strenuously insist upon it. This at
+least I can scarcely believe, that Christ descended to those souls
+and preached to them; while the Scripture is against it, and declares
+that every one, when he arrives there, must receive according as he
+has believed and lived. Besides, while it is uncertain what is the
+state of the dead, we cannot easily explain this passage as one that
+refers to it. But this is certain, that Christ is present and
+preaches in the heart, wherever a preacher of God's word speaks to
+the ear. Therefore may we safely draw to this conclusion: let him to
+whom a better understanding is manifest, follow the same.
+
+[Footnote 6: The view generally taken by Protestant expositors of
+this passage is, that the preaching here referred to took place in
+the days of Noah, by means of himself or others who were inspired by
+God to teach and warn. Their interpretation would be in effect,--"For
+Christ also suffered for our sins, the just for the unjust (that he
+might bring us to God), being put to death in the flesh, but
+quickened by the Spirit (of God). By which Spirit also he went
+(formerly) and preached to the spirits (now) in prison; which were
+disobedient, when once the long-suffering of God waited, in the days
+of Noah, (120 years,) while the ark was preparing, wherein few,--that
+is, eight souls,--were saved _by_ or _through_ water."]
+
+This is the summary of the sense which I have exhibited: Christ has
+ascended to heaven and preached to the spirits,--that is, to human
+souls; among which human souls have been the unbelieving, as in the
+times of Noah.
+
+
+V. 20. It continues,--_when once the long-suffering of God waited in
+the days of Noah, while the ark was preparing, wherein few, that is,
+eight souls, were saved by water._ Thus does St. Peter bring us into
+the Scriptures, that we may study therein; and gives us an
+illustration out of them, from the ark of Noah, and interprets this
+same figure. For it is pleasant to have one bring forward
+illustrations from such figures, as St. Paul also does when he is
+speaking, Gal. iv., of the two sons of Abraham, and the two women;
+and Christ, in John v., of the serpent which Moses had erected in the
+wilderness. Such comparisons, when well drawn, are delightful;
+wherefore St. Peter introduces this here, that we may be able to
+comprehend faith under a pleasing image.
+
+But he would also tell us, that as it happened when Noah was
+preparing the ark, so it takes place now. As he took refuge in the
+ark which swam upon the waters, so, it is to be observed, must you
+also be saved in baptism. Just as that water swallowed up all that
+was then living, of man and beast,--so baptism also swallows up all
+that is of the flesh and corrupt nature, and makes spiritual men. But
+we rest in the ark, which means the Lord Christ, or the christian
+Church, or the Gospel that Christ preached, or the body of Christ, on
+which we rest by faith, and are saved as Noah in the ark. You also
+perceive how the image comprises in brief what belongs to faith and
+to the cross, to life and death. Where there are only those that
+follow Christ, there is surely a christian Church, where all that
+springs from Adam, and whatever is evil, is removed.
+
+
+V. 21. _The like figure whereunto, even baptism, doth now save us;
+not the putting away of the filth of the flesh, but the answer of a
+good conscience toward God._ But you are not kept and saved by merely
+washing away the filth of the flesh, that the body be clean, as was
+the practice of the Jews; such purification has no further value. But
+the answer of a good conscience toward God,--that is, that you feel
+your conscience to be rightfully at peace within you, that it stands
+in harmony with God, and can say, "He has promised to me that which
+He will fulfil, for He cannot lie." If you shall rely upon and cleave
+to His word, then shall you be preserved. Faith, alone, is the band
+whereby we shall be held; no outward work which you can do will
+suffice.
+
+
+_Through the resurrection of Christ Jesus._ This St. Peter adjoins,
+in order to explain that faith which rests on the fact that Christ
+died, descended to hell, and has risen again from the dead. Had He
+continued subject to death, it would not have advantaged us; but
+since He has risen and sits at the right hand of God, and suffers
+this to be proclaimed to us so that we may believe on Him, we have a
+union with God, and a sure promise, whereby we shall be saved as Noah
+in the ark. Thus has St. Peter given to the ark a spiritual
+significance throughout, within which is not flesh and blood, but a
+good conscience toward God,--and that is faith.
+
+
+V. 22. _Who is gone into heaven, and is on the right hand of God;
+angels, and authorities, and powers, being made subject unto Him._
+This he says for the enlightening and strengthening of our faith. For
+it was necessary that Christ should ascend to heaven and become Lord
+over all creatures and powers universally, that He may bring us
+thither, and make us conquerors. This is said for our consolation,
+that we may know that all powers, whether they be in heaven or earth,
+must serve and aid us, even death and the devil,--since all must
+become subservient, and lie at the feet of the Lord Christ. This
+closes the third chapter. The fourth follows.
+
+
+
+
+CHAPTER IV.
+
+
+V. 1. _Forasmuch, then, as Christ hath suffered for us in the flesh,
+arm yourselves likewise with the same mind; for he that hath suffered
+in the flesh hath ceased from sin._
+
+
+St. Peter continues still in the same strain. Just as he hitherto has
+admonished us generally that we should suffer, if it be the will of
+God, and has set Christ before us as an example,--so he now confirms
+it more broadly, and repeats it again, saying, While Christ, who is
+our captain and head, has suffered in the flesh and presented us an
+example, (besides that He has ransomed us from our sins,) we also
+should imitate Him, and prepare ourselves, and put on the same armor.
+For in the Scriptures the life of the Lord Christ, and especially his
+suffering, is presented before us in a twofold manner.
+
+Sometimes as a gift, as St. Peter has already exhibited it in the
+third chapter; and to those first, who are built up and instructed in
+the faith that we are ransomed, and our sins taken away by the blood
+of Christ; and so he is a gift and bestowment upon us, which none can
+receive except by faith. Whereof he speaks where he says, "Christ has
+once suffered for our sins." That is certainly the grand doctrine,
+and the most precious one of the Gospel.
+
+Again, Christ is set before us and offered to us as an example and
+pattern for us to follow. For if we only receive Christ, through
+faith, as a free gift, we shall go farther and do ourselves as He has
+done for us, and imitate Him in His whole life and sufferings. In
+this manner St. Peter presents it here. But he does not speak here
+particularly of those marks of the love which leads us to befriend
+our neighbor, and do good, which are called, specifically, good works
+(for he had said enough of this above), but of such evidences as
+concern our personal experience, and are of service in strengthening
+our faith, that sin may be put to death in the flesh, and we thereby
+become of so much better service to our neighbor. For if I control my
+body so that it be not lustful, then can I leave my neighbor, his
+wife or child, at peace; while if I subdue hate and envy, I shall
+become so much better prepared to be kind and friendly toward my
+neighbor.
+
+We have repeated often enough already that we are justified through
+faith, and thus have the Lord Christ as ours; still we must also do
+good works and show kindness to our neighbor. For we are never
+entirely purified while we live on earth, and every one still finds
+in his body evil lusts. The believer indeed prays for the death of
+sin and the gift of heaven, but is not yet become entirely and
+completely strong; but as Christ described the Samaritan, who was not
+yet healed, but was laid under restrictions and directions that he
+might become sound, so it is also with us. If we believe, then is our
+sin restrained,--that is, the disease which we have derived from
+Adam, and we begin to recover. But it is the case, in one more, in
+another less, that in proportion as one mortifies and subdues the
+flesh, so much does his faith increase. So that if we have these two
+things, faith and love, our future experience will be, that we shall
+continue to drive sin before us till we die.
+
+Therefore St. Peter says, _arm yourselves with the same mind_; that
+is, take up a firm purpose, and strengthen yourselves with the mind
+which you receive from Christ; for, if we are Christians, then must
+we also say, My Master has suffered and spilt His blood for me, and
+has died for my sake. Should I then be so base as not to love Him?
+While the Master runs upon the spears' points in the conflict, how
+much more should the servant advance with joy? Thus do we awaken a
+courage such that we press onward, and arm ourselves in our own minds
+so as joyfully to persevere.
+
+The word _flesh_ refers in Scripture not only outwardly to the body,
+but includes all that is derived from Adam. As when God says, in Gen.
+vi.: "My Spirit shall not always strive with men, for they also are
+flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of
+God,"--that is, it shall be revealed for all men. So we also make
+confession in our own form of faith, "I believe in the resurrection
+of the flesh," that is, that men shall rise again. So man uniformly
+throughout is called flesh, as he lives here in this state of being.
+
+The marks of the flesh are carefully recounted, one after another, in
+Paul's Epistle to the Galatians v., not only the gross carnal works,
+as lasciviousness, but also the highest and most reckless
+blasphemies, as idolatry and heresy, which belong not only to the
+flesh, but to the reason. We must understand, therefore, that man,
+with his intellectual nature,--and with respect both to that which is
+inward and that which is outward--that is, the body and spirit,--has
+the appellation of flesh; and this, because with all his faculties,
+internal and external, he seeks only that which is carnal, and can
+serve to gratify the flesh. St. Peter says here, too, that Christ
+suffered in the _flesh_, while it is certain that His suffering
+extended further than to the body merely, for His soul suffered the
+greatest anguish, as is said by the prophet Isaiah.
+
+In the same way, also, you are to understand that which follows, in
+the passage before us: "_Whoever hath suffered in the flesh hath
+ceased from sin._" For this implies not only such things as the death
+and the torture of the body, but whatever can work misery to
+man--whatever he endures through calamity and necessity. For there
+are many people who are sound in body, and yet inwardly experience
+much heart-sorrow and anguish. If it comes upon us for Christ's sake,
+it is serviceable and profitable. For whoever suffers in the flesh
+(says he) ceases from sin, and therefore the Holy Cross is
+profitable, that sin may thereby be subdued; since it requires you to
+mortify lust, envy and hate, and other wickedness. Therefore God has
+imposed the Holy Cross upon us that He might urge and constrain us to
+believe, and extend the hand of kindness one to the other. Hereupon
+it follows:
+
+
+V. 2. _That he henceforth, in the time that still remains for him in
+the flesh, should live not according to the lusts of men, but the
+will of God._
+
+
+We should henceforth, as long as we live, hold the flesh captive
+through the Cross, and by mortifications, so as to do that which
+pleases God, and not with the idea that we should or can deserve
+anything by it. _Not according to the lusts of men_ (says he),--that
+is, that we should not do that to which we might yet be tempted by
+others; for we are not to be conformed to this world, as Paul says,
+Rom. xii. What the world demands of us we must refuse.
+
+
+V. 3. _For the time past of our life is enough to have wrought the
+will of the Gentiles, when we walked in lasciviousness, lusts, excess
+of wine, revellings, banquetings and abominable idolatries._
+
+
+We have already gone altogether too far, that before our believing we
+have so shamefully spent our life in accordance with the will of the
+Gentiles, which is the same with lusts of men. Therefore as long as
+life continues we should see to it that we do that which is
+well-pleasing to God; for we have our enemy in our flesh, the one
+that is the real knave--not gross matter merely, but more
+particularly blindness of mind, which Paul calls carnal wisdom,--that
+is, the policy of the flesh. If we have subdued this depravity, that
+other is carefully to be constrained, which does our neighbor injury
+in so secret a manner as not to be observed.
+
+St. Peter calls that lasciviousness that is accompanied with outward
+gestures or words by which evil intentions are expressed, though the
+deed itself be not performed, and it is that which is unchaste to the
+sight and hearing, upon which afterward the lust and the act also
+follow. Thereupon there succeeds such idolatry as is abominable. And
+we may easily bring all this upon us, for when we have lost faith we
+have certainly lost God, also, and may fall into more abominable
+idolatries than the heathen, if we view the matter aright.
+
+
+V. 4-5. _And it surprises them that ye run not with them to the same
+excess of disorderly life, and they calumniate you, who must give
+account to Him that is ready to judge the living and the dead._
+
+
+That is, ye have hitherto lived after the manner of the heathen, but
+since you have now forsaken it, it appears strange to men, and seems
+shameful and foolish, and they say, "What great fools they are to
+withdraw themselves from all worldly good and gratification." But let
+it seem strange to them; let them libel you; they shall yet be
+compelled to give in their account; wherefore leave it to Him that
+will judge righteously.
+
+
+V. 6. _For to this end also was the Gospel preached to the dead, that
+they should be judged according to men in the flesh, but live to God
+in the spirit._
+
+
+Here we have, however, a strange and remarkable text. The words
+clearly declare that the Gospel is preached not only to the living,
+but also to the dead, and adds besides, "in order that they may be
+judged according to men in the flesh." Now they certainly have not
+flesh, which can be understood only of the living. It is a wonderful
+passage, however understood: whether it should be made to refer to
+us, or to concern something foreign, I do not know, yet this is my
+understanding of it. We are not to be anxious how God will condemn
+the heathen who died many centuries ago, but only how He will judge
+those that are now living; so that the passage should be considered
+as spoken of men on earth.
+
+But as to the word _flesh_, you are to understand, as I said above,
+that the entire man is called flesh, according as he lives, just as
+he also is called in respect to his whole nature, spiritual, while he
+follows after that which is spiritual. Still there is also a
+commingling of the two things with one another, just as I say of a
+man who is wounded, that he is whole and yet is wounded; and so, too,
+though the sound part is greater than the wounded part, still he is
+spoken of only with reference to the injured part as wounded; and
+such, too, is the method of the Spirit here: therefore he says, that
+they as to their outward being are condemned, but inwardly, as
+respects the spirit, are preserved in life.
+
+But how does that, where He says that they live, agree with that
+which he subjoins, that they are dead? I will explain it according to
+my understanding, yet not so as to limit the Holy Ghost in that he
+calls the unbelieving dead. For I cannot accept the sense that to
+those that are dead and perished, the Gospel has been preached. This,
+then, would be what St. Peter means, that the Gospel has been freely
+published and universally spread abroad, concealed neither from dead
+nor living--neither from angels nor yet from devils, and preached not
+secretly in a corner, but so publicly that all creatures might hear
+it that have ears to hear, as Christ gave command in the last of
+Mark: "Go ye forth and preach the Gospel to all creatures." If,
+therefore, it is preached in such a manner, there will those be found
+who are condemned after the flesh, but live after the spirit.
+
+
+V. 7. _But the end of all things is at hand._ This is also a
+remarkable passage, for already nearly 1500 years are passed since
+then. St. Peter preached that the time is neither near nor brief, yet
+he says, _that the end of all things is at hand_; as John also
+declares in his first epistle, chap, ii., "It is the last hour." If
+it were not the Apostle's language, we might say it was
+contradictory: but by this we must firmly abide, that the Apostle has
+truth with him. Yet what he means here he shall explain himself in
+the second epistle, where he tells us why the time is said to be
+near, and says: "One day is with the Lord as a thousand years, and a
+thousand years as one day;" of which I have spoken above. So that we
+must explain it in this manner, that it shall not be as long
+hereafter to the end of the world as it has been from the beginning
+to the present time. And it is not to be expected that one should
+live two or three thousand years after the birth of Christ, so that
+the end shall come before we look for it. Wherefore he further adds:
+
+
+V. 7, 8. _Be ye therefore sober, and watch unto prayer. And above all
+things have fervent charity among yourselves: for charity shall cover
+the multitude of sins._
+
+
+Here you perceive the reason why we are to watch and be sober;
+namely, that we may be prepared to pray for ourselves and our
+neighbors. Since charity cannot be fervent unless you keep the body
+in subjection, that charity may have place within you. Here St. Peter
+has quoted a passage from the book of Proverbs, ch. x. 12. _Hate
+stirreth up strife, but love covereth the multitude of sins._ And
+this is what St. Peter means: Subdue your flesh and lusts: unless you
+do it, you will easily offend one another, and yet not easily be able
+to forgive one another. Take care, therefore, that you subdue the
+wicked lusts, so you shall be able to show charity one to another,
+and to forgive, for charity covereth sins.
+
+This passage has been explained to the prejudice of faith, inasmuch
+as they tell us: "You say that faith alone makes us righteous, and
+that no one through works may be free from sin. Why then do Solomon
+and Peter, as in this passage, say, _love covers sins_?" Answer.
+Whoever has hatred toward another, says Solomon, ceases not to stir
+up strife and bitterness. But where there is love, it covers sins and
+cheerfully forgives. Where there is wrath, or in other words, where
+there is an intractable man, reconciliation is not permitted; he
+remains full of wrath and hate. On the other hand, a man who is full
+of love is he whom one cannot enrage, however much injury may be done
+him; he perceives it all, but does as though he saw it not. So that
+the _covering_ is spoken of as regards our neighbor, and not as it
+respects God. Nothing shall cover up sin before God for you, except
+faith. But my love covers the sin of my neighbor; and just as God
+with His love covers my sins, if I believe, so too should I cover my
+neighbor's sins. Therefore He says, Ye should have charity one to
+another, that one may cover the other's sins. And love covers not
+only one, two, or three sins, but the multitude of sins; cannot
+suffer and do too much; covers up all. So St. Paul also speaks and
+teaches in accordance with this passage, I. Cor. xiii. 7. _Charity
+beareth all things, believeth all things, hopeth all things, endureth
+all things._ It has respect to the best good of all, can suffer all,
+and take for the best whatever shall be imposed upon it. There
+follows, further:
+
+
+V. 9. _Be hospitable one to another without grudging, and minister
+one to another, as every one has received the gift._ He is said to be
+hospitable who cheerfully acts the host. When the Apostles went
+abroad one with another and preached, and sent their younger brethren
+here and there, it was necessary that one should lodge the other. How
+well would it be, even now, that men should preach from one place to
+another, from city to city, from house to house,--and without
+remaining too long in one place, might see to it that where one was
+weak he should be helped, and where one had fallen down he should be
+lifted up, and things of that sort. St. Peter directs that this
+should take place without murmuring; that no one should suffer it to
+seem too much for him. This is also a work of love, as it follows
+immediately afterward, that we should minister to one another!
+Wherewith? With the gifts of God which every one has received. The
+gospel directs that every one be the servant of the other, and
+beside, see to it that he abide in the gift which he has received,
+which God has bestowed upon him; that is, the state, whatever it be,
+whereunto he has been called.
+
+God's will is not that a lord should serve his servant, that the maid
+be as the mistress, and a prince serve the beggar;--for he will not
+break down magistracy. But his meaning is, that men should serve one
+another spiritually, with their hearts: although you are a high and
+great lord, yet should you employ your power to this end, that you
+may therewith serve your neighbor. Thus should every one hold himself
+for a servant; the lord may still remain a lord, and yet hold
+himself, in his own esteem, no better than the servant: so that he
+even cheerfully would become a servant if it were God's ordering; and
+the same is applicable to other conditions.
+
+
+V. 10. _As good stewards of the manifold grace of God._ God has not
+bestowed upon us all like grace; therefore should every one inquire
+to what he has been appointed, and what kind of gift has been
+bestowed upon him. When he discovers this, let him use it for the
+service of his neighbor, as St. Peter further explains, and says:
+
+
+V. 11. _If any man speak, let him speak as the word of God._ That is,
+if any one has the grace that enables him to preach and teach, let
+him teach and preach. As St. Paul says, also, Rom. xii. 3: "That no
+one think more of himself than he ought to think, but every man
+according as God has dealt to him the measure of faith. For as we
+have many members in one body and all members have not the same
+office, so we, being many, are one body in Christ, and every one
+members one of another; and have many gifts, differing according to
+the grace that has been given unto us." And then follows, "Has any
+one a prophecy, let it be in accordance with faith; Has any one a
+ministry, let him wait on his ministering: Does any one teach, let
+him wait on his teaching." He teaches the same doctrine also
+elsewhere, in his Epistles to the Corinthians and Ephesians.
+
+For this reason has God distributed various gifts among men which
+should be employed to this intent alone, that one should minister
+therewith to another, especially those who are in authority, be it in
+preaching, or some other ministry.
+
+Now St. Peter says, here, _If any one speak, let him speak as the
+word of God._ This point is worthy of special remark, that no one is
+to preach anything but what he is sure is the word of God. There St.
+Peter has shut up the Pope's mouth, and lo! he will be St. Peter's
+successor, so cunningly has he managed it. Further:
+
+
+V. 11. _If any one ministers, let him do it as of the ability which
+God giveth._ That is, whoever rules in the christian church and has
+an office or ministry for the care of souls, he is not to proceed as
+he may choose, and say, "I am sovereign lord, I must be obeyed; what
+I do shall remain established." God requires that we should do no
+otherwise than as he directs. So that since it is God's work and
+ordinance, let a bishop do nothing except he be sure that God
+sanctions it, that it is either God's word or work.
+
+And besides, inasmuch as God will not permit that we should regard as
+a matter of sport what we do with the christian church, we must stand
+in such an assurance as this, that God speaks and works through us,
+and that our faith may also say, "That which I have spoken and done,
+God also has spoken and done; on this I will even die."
+
+And yet if I am not certain of the matter, then my faith will rest
+upon the sand when the devil assaults me. Thus here it is
+emphatically forbidden us to receive the command of any bishop,
+unless it is also the case, that he is certain that he does what God
+does, and can say, "I have God's word and command for it." Where that
+is wanting, we must hold him for a liar.
+
+For God has prescribed that our conscience must rest on the bare
+rock. This is said also of government in general, that no one might
+follow his own darkness, and that nothing might be done of which he
+was not sure that God would sanction it. Whence you perceive how St.
+Peter so long ago thrust down to the ground the government of Popes
+and bishops, as we have it at the present day. Now follows:
+
+
+V. 11. _That God in all things may be glorified through our Lord
+Jesus Christ, to whom be praise and dominion for ever and ever;
+Amen._ For this reason it is, you are to be so confident, (he means),
+that God speaks and does all that you speak and do. For if you
+perform a work of which you are not sure that God has done it, you
+cannot praise and give thanks. But where a man is certain of it, in
+that case he may praise and thank Him for His word and works' sake,
+though he should be belied and held up for derision. Therefore it is
+a shameful and ruinous thing that in Christendom any one should
+govern in opposition to the word and works of God. Therefore, from
+necessity, has St. Peter subjoined that in which he instructs how
+government should be ordered among christian people. Then follows,
+further:
+
+
+V. 12. _Beloved, be not surprised at the fiery trial which is to try
+you, as though some strange thing happened unto you._ That is a mode
+of speech not common in our language. But St. Peter uses this very
+phraseology, in order to remind us of that concerning which the Holy
+Scripture speaks. For the Scripture is accustomed to speak of
+suffering as though it were a furnace full of fire and heat. St.
+Peter has spoken in the same manner, above, in the first chapter:
+"That the trial of your faith be found far more precious than the
+perishing gold that is tried by fire." We may also read in the
+prophet Isaiah, chap. xlviii., God says: "I have tried thee in the
+furnace of affliction;" and Ps. xvi., "With fire hast thou tried me;"
+and Ps. xxv., "Lord, thou wilt consume and destroy my nerves and my
+heart;" also, Ps. lxv., "We have passed through fire and water." Thus
+the Scriptures are accustomed to illustrate what we call suffering,
+by burning or trial by fire. This is St. Peter's conclusion, that we
+should not suffer ourselves to be surprised, or to think it strange
+and wonderful that the heat or fire should meet us, whereby we are
+tried, just as gold is when it is melted in the fire.
+
+When faith begins, God does not neglect it; He lays the cross upon
+our back in order to strengthen us and make our faith mighty. The
+Gospel is a powerful word, but it cannot enter upon its work without
+opposition, and no one can be sure that it possesses such power, but
+he who has experienced it. Where there is suffering and the cross,
+there its power may be shown and exercised. It is a _living_ word,
+and therefore it must exercise all its energy upon the dead. But if
+there is no such thing as death and corruption, there is nothing for
+it to do, and none can be certain that it possesses such virtue, and
+is stronger than sin and death. Therefore, he says, _are you tried_;
+that is, God appoints for you no flame or heat (in other words, cross
+and suffering, which make you glow as in a furnace), except to try
+you, whether you rely upon His word. Thus it is written, Wisdom x.,
+of Jacob, "God appointed for him a severe conflict, that he might
+learn by experience that divine wisdom is the strongest of all
+things." That is the reason why God imposes the cross on all
+believers, that they may taste and prove the power of God which
+through faith they have possessed.
+
+
+V. 13. _But be ye partakers of the sufferings of Christ._ St. Peter
+does not say that we should feel the sufferings of Christ, that
+thereby we should be partakers with Him through faith, but would say
+this: just as Christ has suffered, so are you to expect to suffer and
+be tried. If you do thus suffer, then do you therein have fellowship
+with the Lord Christ. If we would live with Him, we must also die
+with Him. If I wish to sit with Him in His kingdom, I must also
+suffer with Him, as Paul also says, repeatedly.
+
+
+V. 13. _Rejoice, that in the time of the revelation of His glory, ye
+may be glad with exceeding joy._ Though you should be brought to
+torture and the flames, you would still be happy. For though there be
+pain as to the body, there shall yet be a spiritual joy, inasmuch as
+you are to be happy forever. For this joy springs here from
+suffering, and is everlasting. Yet whoever cannot bear his sufferings
+cheerfully, and is dissatisfied, and chooses to contend with God, he
+shall endure, both here and hereafter, eternal torment and suffering.
+Thus we read of holy martyrs, that they have submitted cheerfully to
+torture, thus opening the way to eternal enjoyment; as for instance,
+of St. Agatha, that she went as joyfully to prison as though it had
+been to a dance. And the Apostles went also with joy, and thanked God
+"that they were counted worthy to suffer for Christ's sake."
+
+
+_In the time of the revelation of His glory._ Christ does not permit
+Himself as yet to be seen as a Lord, but is still a sharer with us in
+our labors. So far as He is Himself concerned, He is truly such, but
+we who are His members, are not Lords as yet. Still we shall yet be
+Lords, when His glory at the last day shall be revealed before all
+men, brighter than the sun.
+
+
+V. 14. _If ye be reproached for the name of Christ, happy are you._
+Christ is a hateful name with the world; whoever preaches of Him must
+endure to have the most esteemed on earth slander and revile his
+name. But this in our times is more strange and unseemly, that they
+who persecute us bear also the name of Christ; they say they are
+Christians and baptized, yet in fact renounce and persecute Christ.
+This is indeed a sad strife. They hold the same name as tenaciously
+as we do, against us. For this reason we greatly need
+consolation,--although the most discreet and pious follow after
+us,--that we may abide firmly and remain cheerful. But how?
+
+
+V. 14. _For the Spirit of glory and of God resteth upon you. On their
+part He is evil spoken of, but on your part He is glorified._ Ye (he
+says) have within you a Spirit, that is, the Spirit of God and of
+glory, such as makes you glorious. But this does not take place on
+earth, but it shall take place when the glory of Christ shall be
+revealed at the last day. Besides, He is not only a Spirit that makes
+us glorious, but one which we also regard as glorious in Himself. For
+it belongs peculiarly to the Holy Spirit to purify and glorify, even
+as He has made Christ pure and glorious. Now the same Spirit (he
+says) rests upon you; and forasmuch as ye bear the name of Christ, it
+is slandered by them. For He must endure to be reviled and slandered,
+to the highest degree. Therefore it is not you who receive the
+reviling; it belongs to the Spirit, which is a Spirit of glory: be
+not anxious; He will regard it and raise you to honor. This is the
+consolation which we as Christians have, that we may say, That word
+is not mine, this faith is not mine, they are all the work of God:
+whoever reviles me reviles God, as Christ says in Matthew x.,
+"Whoever receiveth you receiveth me;" and on the other hand, "Whoever
+reviles you reviles me." St. Peter, therefore, would say, Know that
+the Spirit which you have is strong enough easily to punish His
+enemies; as God says also in Ex. xxiii., If thou wilt hearken to my
+commandments, I will be the enemy of thine enemies. And the Scripture
+often repeats it, that the enemies of the saints are the enemies of
+God. If we only have experience that we are Christians, and believe,
+we shall not be ashamed, but the reviling is directed more especially
+against God Himself. Therefore, he says, be ye cheerful and happy,
+for that opposition is to the Spirit, which is not yours, but God's.
+Now he adds an admonition:
+
+
+V. 15, 16. _But let no one suffer as a murderer, or a thief, or an
+evil-doer, or a busy-body in other men's matters; but if any man
+suffer as a Christian, let him not be ashamed, but let him glorify
+God on this behalf._ He would say, now, You have heard how you are to
+suffer, and conduct yourselves under it, but beware that it do not
+come upon you because you have deserved it on account of your evil
+deeds, but for Christ's sake. Yet this is not now the case with us,
+for we must suffer, notwithstanding the fact that those who persecute
+us bear also the name of Christ, so that no one can die because he is
+a Christian, but only as an enemy of Christ, and even they who
+persecute him say they are real Christians, and say, too, that he is
+blessed who dies for Christ's sake. Here the Spirit alone must
+determine, since you must know that you are a Christian in the sight
+of God. God's tribunal is a secret one, and when He has uncovered the
+matter, He will judge no more according to the name, since at that
+time the name of the most exalted must vanish away.
+
+Now, St. Peter says, If ye suffer in this manner, _be ye not ashamed,
+but glorify God._ Here he makes the suffering and anguish the more
+welcome, because it is great, insomuch that we praise God through it,
+and because we are not worthy of it. Yet now all will shrink
+therefrom. Of what advantage is it to embrace the cross in
+monasteries? The cross of Christ does not save me. I must, indeed,
+believe in His cross, but I must myself bear my own cross. His
+suffering must I experience inwardly, if I would possess the true
+treasure. Let St. Peter's bones be holy, yet how does it help you?
+You and your bones should be holy, too, which can take place only
+when you suffer for Christ's sake.
+
+
+V. 17. _For the time is come that judgment must begin at the house of
+God; and if it first begin at us, what shall the end be of them that
+obey not the Gospel of God?_ He here brings two passages from the
+prophets together in one. As to the first, Jeremiah says, xxv.:
+"Behold, I send my judgments upon the city which is called by my
+name; and if first of all I afflict my dearly beloved children who
+believe on me, who first of all must suffer and past through the
+fire, do ye who are my enemies, ye who do not believe, suppose that
+ye shall escape punishment?" So in chap. xlix. he says: "They whose
+judgment was not to drink the cup, have assuredly drunken, and
+thinkest thou that thou art he that shall not drink?" That is, I
+strike my beloved, that you may see how I shall treat my enemies.
+Observe here the force of the words: if God holds his saints in such
+esteem, yet has been willing to have them judged and exposed with
+such severity, what will then be done with the others?
+
+So also Ezekiel, chap. ix., saw armed men with their swords, who were
+to slay all, to whom God said, begin at my sanctuary. That is what
+St. Peter means in this place. Therefore he says, the time is come,
+as the prophets have foretold, when judgment must begin with us. When
+the Gospel is preached, God arrests and punishes sin, since it is He
+that kills and makes alive. The pious he gently strokes, and first of
+all is the rod of kind correction: but what then will be done with
+those that do not believe? As though he had said, if He proceeds with
+such severity toward His own children, you may infer what must be the
+punishment of those who do not believe.
+
+
+V. 18. _And if the righteous scarcely be saved, where shall the
+ungodly and the sinner appear?_ This passage is also taken from the
+book of Proverbs, chap. ii. 31.: "If the righteous be recompensed in
+the earth, where shall the godless abide?" The same thing also is
+said here by St. Peter. The righteous can hardly be saved and only
+just escapes. The righteous is he who believes, yet in his faith,
+even, _he_ has trouble and labor in order to persevere and be saved,
+for he must pass through the fire. Where then will _he_ be found who
+has not faith? If God gives thus to faith a shock that makes it
+tremble, how can _he_ abide steadfast who is without faith? whence he
+concludes:
+
+
+V. 19. _Wherefore let them that suffer according to the will of God,
+commit their souls to Him as a faithful creator, in well-doing._ That
+is, they to whom God appoints suffering, that they have not
+themselves sought out and invited, should commit their souls to his
+charge. These are they that do good, abide in good works, fall not
+away because of suffering, commit themselves to their Creator, who is
+faithful. This is to us a great consolation. God created thy soul
+without thy care or coöperation, while as yet thou wast not; so is he
+also able to preserve it. Therefore commit thyself to Him, yet in
+such a way that it be joined with good works. Not that you are to
+think,--now I will not be afraid to die; you must see to it that you
+are a true Christian and prove your faith by your works. But if you
+go on so venturously, it will be wise to examine how it will go with
+you. This is the last admonition which St. Peter gives to those that
+suffer for Christ's sake. We pass now to
+
+
+
+
+CHAPTER V.
+
+
+V. 1-4. _The elders which are among you I exhort, who am also an
+elder, and a witness of the sufferings of Christ, and partaker of the
+glory which shall be revealed. Feed the flock of Christ which is
+among you, and take the oversight of it, not by constraint, but
+willingly, not for the love of vile gain, but of a ready mind, not as
+Lords over the heritage, but be ye examples for the flock. Thus when
+the Chief Shepherd shall appear, ye shall receive the enduring
+crown._
+
+
+There St. Peter gives a direction for the behaviour of such as are to
+preside over the people in the spiritual government. He has already
+said in the last chapter, that no one should teach or preach
+anything, unless he be sure that it is the word of God, so that our
+conscience may stand on the firm rock. For this is imperative on us
+as Christians, that we must be assured what is well-pleasing to God,
+or not. Where this is wanting none can be a Christian. Afterward he
+taught us, that whatever work or office any one might have, he should
+discharge it as though God wrought in it. But the present passage
+refers particularly to the bishops or pastors as to what their
+fitness and conduct should be. But here you must pause and learn the
+meaning of the words. The expression presbyter or priest is a Greek
+word, rendered in Dutch an elder, just as in Latin these were called
+senators; that is, a number of aged, careful men of much experience.
+So Christ also has called his officers and his council, who bear
+spiritual rule; that is, who are to preach and provide for some
+christian church. Therefore you must not mistake, though they are
+called at the present day by a different title, priests. For of those
+who are now called priests, Scripture knows nothing. Put the real
+state of things as it now comes to pass out of sight, and apprehend
+the matter thus: that St. Peter and the other Apostles, when they
+arrived at a city where there were faithful people or Christians,
+have selected there some few aged men of honorable standing, having
+wife and children, and being well-grounded in the Scriptures. These
+were called presbyters. After this Peter and Paul call them
+_Episcopos_, that is, bishop. So that priest and bishop are one and
+the same thing. Of this we have a fine example in the legend of St.
+Martyn, where an individual, with several companions, arrives in
+Africa at a certain place, and perceives a man lying there in a
+hovel, whom they took for a husbandman, though they knew not who he
+was. Afterwards, when the people had come together at that place,
+this very man arose and preached, when they perceived that it was
+their pastor or bishop; for at that time they were not distinguished
+from other people by their peculiar kind of clothing and attendance.
+
+Those elders, says St. Peter, who are to care for and to oversee the
+people, do I admonish, who am also one. Hence you clearly perceive
+that they whom he calls _elders_, have been in the ministry and have
+preached, since he speaks of himself also as an elder. And here St.
+Peter humbles himself--does not say that he was a Lord, although he
+might have had authority for it since he was an Apostle of Christ,
+and speaks of himself not only as a fellow-elder, but also as a
+witness of the sufferings that were in Christ. As though he had said,
+I do not merely preach, but am a partaker with Christians, even
+suffering Christians. Thereby he shows that wherever Christians are
+they must suffer and be persecuted. Such is a genuine Apostle. If
+such a Pope or a bishop were to be found among these men that bear
+the title at the present day, we would gladly kiss his feet.
+
+
+_And partaker of the glory which shall be revealed._ This is
+something still more exalted, and evidently a bishop must not lightly
+say it. For here St. Peter claims to be a saint. He was certain that
+he should be saved, for he had strong assurance, as when Christ said,
+"I have chosen you"--yet it had cost much pains ere the Apostles
+attained it. They must first be humbled and wickedly derided. Now,
+although he knew that he was a partaker of salvation, still he is not
+proud, neither does he exalt himself, although he is a saint. But
+what were the elders therefore to do? It follows:
+
+
+V. 2. _Feed the flock of Christ which is among you._ Christ is the
+chief Shepherd, and has many shepherds under Him,--as also many herds
+of sheep which He has committed to His shepherds, here and there, as
+St. Peter writes in this place, in many lands. What are these
+shepherds to do? They are to feed the flock of Christ. This the Pope
+has arrogated to himself, and thus claims that he is sovereign lord,
+and will dispose of the sheep as he chooses. We know very well what
+feeding is,--namely, that the shepherd should distribute provision
+and set food before the sheep, that they may thrive. Besides, they
+are to guard lest the wolves come and rend the sheep,--that is, that
+they may not assault and worry them.
+
+Now St. Peter says, particularly, the _flock of Christ_, as though he
+should say: Do not imagine that the flock is yours, ye are only
+servants. But our bishops speak with all confidence the reverse of
+this. They say, you are _my_ sheep. But we are Christ's sheep; for so
+he said above, "Ye are now returned to the Shepherd and Bishop of
+your souls." The bishops are Christ's servants, and their business is
+to guard Christ's sheep, and feed them. Therefore to feed them is
+nothing else but to preach the Gospel, whereby souls are nourished,
+made fat and fruitful,--since the sheep thrive upon the Gospel and
+the word of God. This is alone the office of a bishop. So Christ says
+also to Peter, "Feed my sheep,"--that is, the sheep which you are to
+feed, are not yours, but mine. Yet from this they have inferred the
+doctrine that the Pope has external power over all Christendom, and
+yet none of them preaches to you one word out of the Gospel; and I
+fear that since St. Peter's times there has been no Pope that has
+preached the Gospel. There has certainly been none who has written
+and left anything behind him in which the Gospel was contained. Saint
+Gregory, the Pope, was certainly a holy man, but his sermons are not
+worth a farthing; so that it would seem that the See of Rome has been
+under the special curse of God. It is very possible that some Popes
+may have endured martyrdom for the Gospel's sake; but nothing has
+been written of them to show that it was the Gospel. And yet they go
+on and preach that they must feed the flock; and yet they do nothing
+but bind and destroy the conscience, by laws of their own, while they
+preach not a word of Christ.
+
+It is probable, indeed, that among all Christians many might be
+found, both men and women, as able to preach as those who are thus
+employed. But certainly among all these multitudes there are many
+people who have not this ability. And therefore some one must be
+selected to strengthen them, so that the wolves shall not come and
+tear the sheep. For a preacher must not only feed the sheep, so as to
+instruct them how they are to be good Christians, but, besides this,
+must guard against the wolves, lest they attack the sheep and lead
+them astray with false doctrine, and introduce error such as the
+devil would not find fault with. But there are many people to be
+found at the present day, quite ready to tolerate our preaching of
+the Gospel, if we would not cry out against the wolves and preach
+against the prelates.
+
+But though I were to preach the simple truth, and feed the sheep and
+give them good instruction, still it is not enough unless the sheep
+be guarded and protected, so that the wolves do not come and carry
+them off. For what is it that is built, if I throw out one stone and
+see another thrown into its place? The wolf can very readily endure
+to have the sheep well fed; he had rather have it so, that they may
+be fat. But this he cannot endure, the hostile bark of the dogs.
+Therefore is it a most important matter, if well considered, that we
+should truly feed the flock, as God has commanded it.
+
+
+_The flock_, he says, _which is among you_,--that is, which is with
+you, not that they are to lie at your feet. And _oversee them not by
+constraint, but willingly, not out of love for vile gain._ There he
+has expressed, in a single word, what the prophet Ezekiel writes,
+chap. xxxiv., of shepherds or bishops. And this is the meaning: you
+are not only to feed them, but also pay attention and be carefully
+faithful where it is called for and there is need. And here he uses a
+Greek word, _Episcopountes_,--that is, _being bishops_, and it comes
+from the word _Episcopos_,--that is, rendered in Dutch, _an
+overseer_, _a guardian_, who is on the watch or look-out, and takes
+notice of what every one around him wants. Observe, then, how a
+bishop and an elder are one and the same thing. So that _that_ is
+false which they now say, that the bishop's office is a dignity, and
+that _he_ is a bishop who wears a pointed hat on his head. It is not
+a dignity, but a ministry; so that he who has it should oversee and
+provide for us, and be our guardian, so as to know what is generally
+needed; that when one is weak and has a troubled conscience, he
+should then give help and comfort; when one falls, that he should
+raise him up, and things of this sort; so that the people of Christ
+may sufficiently be cared for, both in soul and body. For this
+reason, I have often said, that if a proper form of government was to
+be now established, there must in such a case be in one city as many
+as three or four bishops, who should have the oversight and care of
+the Church, providing for the general wants.
+
+And here St. Peter touches on two points which might well appall any
+one from taking the charge over a people. In the first place, there
+are some to be found who are truly devoted, yet yield reluctantly to
+becoming preachers; for it is a wearisome office for any one to have
+the general oversight,--how the sheep live, so as to direct and help
+them,--since there must be oversight and watchfulness night and day,
+that the wolf do not break in; so that body and life must be devoted
+to it. Therefore he says, _you are not to do it of constraint_. True
+it is, that no one should force himself uncalled into the ministry;
+but if he is called and required for it, he should enter it
+willingly, and discharge what his office demands. For they who do it
+from constraint, and who have no appetite and love for it, will not
+properly discharge it.
+
+But there are others, worse than these, who stand up before the
+people and thereby seek their own gain, so as to feed their own
+belly. These men are anxious for the wool and milk of the sheep; they
+ask no questions about the food,--just the course of our bishops
+now,--a thing that has become almost everywhere a scandal and a
+shame, for in a bishop it is especially scandalous. For this reason
+both the apostles Peter and Paul, as well as the prophets also, have
+repeatedly spoken of it. So Moses says, "You know that I have coveted
+no man's cattle." The prophet Samuel, also, "You know that I have
+taken of you no man's ass or ox." For if he whose duty it is to feed
+the flock is anxious merely for wealth and gain, he will in a short
+time become a wolf himself.
+
+
+V. 2. _But of a ready mind._ That is, that a bishop have an appetite
+and inclination thereto. This is the character of those who willingly
+minister, and do not seek the wool of the sheep. Thus we have two
+kinds of false shepherds: the one, those who serve unwillingly; the
+other, those who do it gladly, but for the sake of avarice.--Further,
+he says:
+
+
+V. 3. _Not as lords over the heritage._ This is the character of
+those who rule willingly enough for honor's sake, in order that they
+may rise high, and become powerful tyrants. Therefore he admonishes
+them that they should not act as though the people was subject to
+them, so that they might be gentlemen, and might do as they chose.
+For we have a Master, who is Christ, who rules over our spirits. The
+bishops are to do no more than feed the sheep. Here St. Peter has
+broken down and condemned all that rule which the Pope now maintains,
+and clearly determines that they have not power to give one word of
+additional command, but that they are to be only servants, and say,
+"Thus saith Christ thy Master, therefore you are to do it." So Christ
+also speaks: "The kings of this world have dominion, and men call
+them who are in authority their gracious lords; but you are not to be
+like them." Now the Pope speaks the reverse,--"Ye shall rule and have
+authority."
+
+
+V. 3-4. _But be ye an example for the flock; so shall ye, when the
+Chief Shepherd shall appear, receive the enduring crown._ That is,
+see to it that you go before them at their head, and exhibit such a
+conduct that your life may be an example to the people, and they may
+follow after you. But our bishops say to the people, "Go there and do
+so and so;" and they sit on cushions and play the gentleman, imposing
+burdens on us which they will not bear themselves, while they will
+not preach a word, and call others to account if they have not done
+it for them. But if it should be required of them, they would soon be
+weary of their dignity.
+
+Therefore St. Peter does not appoint any temporal reward for bishops.
+As though he would say, "Your office is so great that it never can be
+rewarded here, but ye shall receive an eternal crown, which shall
+follow it, if ye truly feed the sheep of Christ." This is the
+admonition which St. Peter gives to those who are to care for souls,
+from whence you may confidently infer and clearly prove, that the
+Pope, along with his bishops, is Antichrist, or an enemy of Christ,
+since he does nothing of that which St. Peter here requires, and
+neither teaches nor practices it himself, but even acts the
+counterpart, and will not only not feed the sheep or let them be fed,
+but is himself a wolf and tears them, and yet makes it his boast that
+he is the vicar of the Lord Christ. He certainly is that, for since
+Christ is not there, he, like the devil, sits and rules in Christ's
+place.
+
+Whence it is necessary carefully to remember these plain texts and
+others like them, and to hold them up against the Pope's government,
+so that when any one asks or questions you, you may be able to answer
+and say, "Christ said and practised so and so; the Pope teaches and
+practices directly the opposite. Since they are opposed to one
+another one of them must be false; but certainly Christ is not.
+Whence I conclude that the Pope is a liar and the real Antichrist."
+
+In this way must you be prepared with Scripture, so that you can not
+only challenge the Pope as Antichrist, but know how to prove it
+clearly, so that you could die secure of it, and withstand the devil
+even in death.--It follows, further:
+
+
+V. 5. _Likewise, ye younger, submit yourselves unto the elders._ We
+have now the last admonition in this chapter. St. Peter would have
+such order in the christian church, that the young should follow the
+old, so that all may go on harmoniously; those beneath submissive to
+those above them. If this were now to be enforced, we should not need
+many laws. He would strictly have it so that the younger shall be
+directed according to the understanding of the older, as these shall
+best judge that it shall be for the praise of God. But St. Peter
+presumes that such elders are to be instructed and established in the
+Holy Ghost. For should it happen that they are themselves fools, and
+without understanding, no good government could originate with them;
+but if they are persons of good understanding, then it is well that
+they should rule the youth. But St. Peter is not speaking here of
+civil, but of church government, that the elders should rule those
+that are spiritually younger, whether they be priests or even old
+men.
+
+
+_Be ye all of you subject one to another, and therein manifest
+humility._ Here he turns and modifies his command, directing each to
+be subject one to another. But how is that consistent, that the
+elders should rule, and yet all should be subject one to the other?
+Are we then to overturn what has been said? Some one perhaps would
+give such a gloss as this, that St. Peter spoke above of the
+elders,--here he speaks of the younger. But we shall let the words
+stand, granting that they are spoken generally; as Paul also says in
+Rom. xii., "That each in honor prefer one another." The younger
+should be subject to the old, yet in such a manner that the latter
+shall not regard themselves as masters, but even should submit and
+follow, where a younger is more judicious and learned; just as God in
+the Old Testament often selected young men, provided they were more
+wise than the old.
+
+So Christ also teaches, in Luke xiv.: "When thou art bidden, sit not
+down in the highest place, lest a more honorable than thou be bidden,
+and then he that bade thee and him come and say to thee, give this
+man place; and thou begin with shame to take the lower place; but
+when thou art bidden, go and sit down in the lowest place, that when
+he that bade thee cometh, he may say unto thee: Friend, go up
+higher;" and then he introduces the passage as it is found in many
+places: "He who exalteth himself shall be humbled, and he that
+humbleth himself shall be exalted."
+
+Therefore should the younger be subject to the elder, and yet the
+elder on the other hand should be so disposed that each one in his
+heart shall hold himself as the least. Were this done we should have
+delightful peace, and all would go well on earth. This, therefore,
+says he, should we do, _exhibit humility_.
+
+
+_For God resisteth the proud but giveth grace to the humble._ That
+is, those who will not give place God casts down; and on the other
+hand, he exalts those who humble themselves. It is a common
+expression--would to God he lived like common folks.
+
+
+V. 6. _Humble yourselves therefore under the mighty hand of God._
+Since God requires that each should be subject to the other; if it is
+done willingly and cheerfully, he will exalt you. But if you will not
+do it willingly, you shall do it from constraint. He will cast you
+down.
+
+
+_That He may exalt you in his own time._ It seems, when God suffers
+his own children to be cast down, as though he would at length desert
+them. Therefore he says: Do not mistake on this account, and suffer
+yourself to be blinded, but be confident, since you have a sure
+promise that it is God's hand and will. Therefore should you not
+regard the time, however long it be, that you are brought low; for
+though He has cast you down, He will yet lift you up. Hence it
+follows:
+
+
+V. 7. _Cast all your cares upon Him, for He careth for you._ You have
+such a promise as this, whereby you may rest secure that God doth not
+forsake you, _but careth for you_. Therefore let all your cares go,
+and cast your burden on Him. These words are exceedingly precious;
+how could He have made them more sweet or tender? Why does He employ
+so great allurement? It is in order that no one might easily despond
+and give up his purpose. Therefore He gives us such consolation as
+this: that God not only looks upon us, but cares also for us, and has
+a heartfelt regard for our lot. He further says:
+
+
+V. 8. _Be sober, be vigilant, for your adversary the devil goeth
+about as a roaring lion, seeking whom he may devour._ Here he gives
+us a warning, and would open our eyes, and it would be well worthy
+that the text should be written in golden letters. Here you perceive
+what this life is, and how it is described, so that we might well be
+ever wishing that we were dead. We are here in the devil's kingdom,
+just as in case a pilgrim should arrive at an inn, where he knew that
+all in the house were robbers; if he must enter there he will yet arm
+himself in the best way he can devise, and will sleep but little: so
+are we now on earth, where the prince is an evil spirit, and has the
+hearts of men in his power, doing by them as he will. It is a fearful
+thought if we properly regard it. Therefore St. Peter would warn us
+to take heed to ourselves, and act the part of a faithful servant,
+who knows the state of things here. For this reason he says: be
+sober, for they who indulge themselves here in eating and drinking,
+and are like fat swine, are such as can be fitted for nothing useful.
+Therefore must we have ever by us such a talisman as this.
+
+And be vigilant (he says), not only as to the spirit but also as to
+the body. For a vitiated body, prone to sleep when it eats and drinks
+itself full, will give the devil no opposition, though it belong even
+to those swine who have a faith and spirit.
+
+Wherefore should we then be sober and vigilant? _Because your enemy
+the devil goeth about as a roaring lion, seeking whom he may devour._
+The evil spirit, sleeps not--is cunning and wicked. He has purposed
+with himself that he will assault us, and he knows the right trick
+therefor; goes about like a lion that is hungry, and roars as though
+he would gladly devour all. Here St. Peter gives us an important
+admonition, and forewarns us of our enemy, that we may protect
+ourselves against him; as Paul also says, "we are not ignorant of the
+devices of the wicked spirit." That "going about" tends to make us
+heedless, and thereupon follow wrath, hatred, pride, lust, contempt
+of God.
+
+And here observe especially, that he says _the devil goeth about_. He
+does not pass before your eyes, when you are armed against him, but
+looks out before and behind you, within and without, where he may
+attack you. If he now meets you here, he will quickly return there,
+and attack you in another place; he changes from one side to the
+other, and employs every kind of cunning and art that he may bring
+you to fall; and if you are well prepared in one place, he will
+quickly fall in upon another; and if he cannot overthrow you there,
+then he assaults you somewhere else, and so never gives it up, but
+goes round and round, and leaves no rest to any one. If we then are
+fools and do not regard it, but go on and take no heed, then has he
+as good as seized upon us.
+
+Let every one now look to this; surely each shall trace something of
+this in his own experience. He that has examined knows it well.
+Therefore it is so sad for us that we go about so heedlessly. If we
+rightly regard it, we should cry out, _death rather than life_. Job
+has spoken thus: "Man's life on earth is nothing but an encampment, a
+mere conflict and strife." Why then does God thus leave us in life
+and misery? In order that faith may be exercised and grow, and that
+hastening out of this life, we may have a desire of death, and an
+anxiety to depart.
+
+
+V. 9. _Whom withstand, firm in the faith._ Sober you should be, and
+vigilant, but to this end,--the body must be in a proper frame. Yet
+with all this, the devil is not routed; this only suffices to afford
+the body less occasion for sin. The true sword is this, that ye be
+strong and firm in the faith. If you in heart grasp hold of the word
+of God and maintain your hold by faith, then the devil cannot gain
+the advantage, but will be compelled to fly. If you can say, "This
+has my God said--on this I stand," then shall ye see that he will
+quickly depart, and ill-humor, evil lusts, wrath, avarice, melancholy
+and doubt, will all vanish. But the devil is artful, and does not
+readily permit you to come to this, and so assaults you in order to
+take the sword out of your hand; if he can make you full, so that
+your body is unguarded and inclined to wantonness, then will he
+quickly wrench the sword from your grasp. Thus He served Eve: she had
+God's word; if she had continued to depend on it she would not have
+fallen, but when the devil saw that she held the word so loosely, he
+tore it from her heart, so that she let it go and he triumphed.
+
+Thus St. Peter has sufficiently instructed us how to contend with the
+devil. It requires not much running hither and thither; is besides a
+work that you can do, yet no longer than you depend through faith on
+the word of God. If he comes and would drive you into despondency
+because of sin, only seize hold of the word of God that speaks of the
+forgiveness of sin, and venture yourself thereon; then will he be
+compelled quickly to let you alone. St. Peter says, moreover:
+
+
+_Knowing that the same afflictions are accomplished in your brethren
+that are in the world._ That is, be not surprised that you must meet
+opposition from the devil; but comfort yourselves, inasmuch as ye are
+not alone, but there are others besides you who must endure such
+suffering, and reflect that you have your brethren to share with you
+in the strife.
+
+There now you have the Epistle in which you have sufficiently heard a
+truly christian doctrine; in what a masterly manner he has described
+faith, love, and the Holy Cross; and how he instructs and warns us as
+to how we should contend with the devil. Whoever comprehends this
+Epistle, has doubtless enough, so that he needs nothing more but that
+God teach him richly from that which likewise overflows in the other
+books. But that is besides nothing different from this; for here the
+Apostle has forgotten nothing which it is necessary for a Christian
+to know.
+
+Finally, he does what every faithful preacher should do, in that he
+not only takes care to feed the sheep, but also cares and prays for
+them; and concludes with a prayer that God may give them grace and
+strength, that they may understand and retain the word.
+
+
+V. 10. _But the God of all grace who hath called us unto His Eternal
+glory by Christ Jesus, after that ye have suffered a while, make you
+perfect, establish, strengthen, settle you._ That is the wish
+wherewith he commits them to God--God, who alone bestows grace, and
+not a single grace, but all grace richly in one, who has called you
+through Christ that ye might have Eternal glory, not through any
+desert of your own, but for Christ's sake; if ye have Him, ye have
+through faith, without merit of yours, Eternal glory and salvation,
+which will prepare you, that you may be strong, grow, and stand, and
+that ye may be able to accomplish much; and to this end He will
+strengthen and establish you, that ye may be able to bear and suffer
+all.
+
+
+V. 11. _To him be praise and power for ever and ever, Amen._ Praise
+is the sacrifice that we as Christians should offer up to God. He
+only adds, in conclusion:
+
+
+V. 12. _By your faithful brother Silvanus, (as I suppose), have I
+written briefly, to admonish and manifest that this is the true grace
+of God wherein ye stand._ Although I well know (he would say) that
+you have heard this before and know it well, so that you do not need
+that I should teach it unto you, yet have I written this to you (as
+those that are truly Apostles should do), that I might also admonish
+you that you abide therein, since you are tried and exercised; and
+you are not to imagine that I preach any otherwise than as you have
+already heard.
+
+
+V. 13. _The Church that is at Babylon greets you._ Such was the
+practice of writing in the Epistles the farewell. _The Church at
+Babylon_, says he, _greets you_. I suppose, but am not fully
+confident, that he here meant Rome, for it has been generally
+supposed that the Epistle was written from Rome. Still, there were
+two Babylons,--one in Chaldea, the other in Egypt, which is now Al
+Cair. But Rome is not called Babylon, except figuratively, in the
+sense, as was said above, of thronging corruption. Thus, Babel means,
+in the Hebrew, a confusion. So, perhaps, he has called Rome a
+confusion, or Babel, since _there_ was also such disorderly conduct,
+and a confused multitude of all kinds of shameful practices and
+vices; and whatever in the whole world was scandalous had flown
+together there. In this same, he says, is a church gathered of such
+as are Christians, who greet you. But I will readily leave every one
+to hold it as he will, for no importance attaches to it.
+
+
+_My son, Marcus, also._ Some say that he here means Mark, the
+Evangelist, and calls him his son, not literally, but
+spiritually,--as Paul calls Timothy and Titus his sons, and says to
+the Corinthians that he has begotten them in Christ.
+
+
+V. 14. _Greet ye one another with a kiss of charity._ This custom has
+now passed away. In the Gospel we read distinctly that Christ
+received his disciples with a kiss, and such was then a practice in
+those lands. Of this kiss, St. Paul often speaks, also.
+
+
+_Peace be with you all that are in Christ Jesus. Amen._ That is, who
+believe in Christ. This is the adieu wherewith he commits them to
+God.--Thus we have concluded this first Epistle. God grant His grace,
+that we may hold and keep it. Amen.
+
+
+
+
+THE SECOND EPISTLE GENERAL OF ST. PETER.
+
+
+
+
+PREFACE.
+
+
+St. Peter wrote this Epistle because he saw how the true, pure
+doctrine of faith had become falsified, darkened and suppressed. And
+he has wished to meet a two-fold error, springing from a wrong
+understanding of the doctrine of faith, and guard against it in both
+directions; namely, that we should not ascribe to works the power of
+making us righteous and acceptable before God, though these works
+belong to faith; and, on the other hand, that no one should think
+that there may be faith without good works. For if any one preaches
+concerning faith, that it justifies us without any addition of works,
+the people say, "One need do no works," as we see it in our daily
+experience; and, on the other hand, when they fall on works and exalt
+them, faith must be prostrated, so that the middle way is one to be
+retained with difficulty, where there are not preachers of the right
+kind.
+
+Now, we have ever taught this doctrine, that to faith we are to
+ascribe all things, one as well as another; that it alone makes us
+just and holy in the sight of God. Moreover, that if faith is
+present, out of it good works must and should proceed, since it is
+even impossible that we should pass this our life quite indolent, and
+do no works. Thus St. Peter in this Epistle would also teach us, and
+thus meet those who perhaps out of the former Epistle might have
+received the wrong apprehension that it sufficed for faith, though we
+should at the same time do no work. And against this the first
+chapter especially aims, wherein he teaches that believers should try
+themselves by good works, and become assured of their faith.
+
+The second chapter is against those who exalt works merely, and
+depreciate faith. Therefore he admonishes them against the false
+teachers who should come, who, through the teachings of men, should
+destroy faith entirely. For he clearly saw what a cruel trial there
+would yet be in the world, as had even then already begun; as St.
+Paul says, II. Thes. ii., "The mystery of iniquity already works."
+
+Thus is this Epistle written as a warning for us, that we prove our
+faith by our good works, and yet that we trust not to our works.
+
+
+
+
+CHAPTER I.
+
+
+V. 1. _Simon Peter, a servant and Apostle of Jesus Christ, to those
+who have attained like faith with us, in the righteousness which our
+God gives, and our Saviour, Jesus Christ._ Such is the subscription
+and the superscription of this Epistle, that we may know who writes
+it, and to whom he writes it, even to those who have heard the word
+of God and abide in the faith. But what sort of a faith is this? In
+the righteousness (says he) which God gives. Thus he grants
+justification to faith alone,--as St. Paul, also, in Rom. i. In the
+Gospel is that righteousness revealed which avails with God, which
+comes from faith; as it stands written: "The just shall live by
+faith." Thus St. Peter would admonish them that they should be armed,
+and not let the doctrine of faith be torn away, which they have now
+apprehended and thoroughly known.
+
+And to this end he adjoins, _in the righteousness which God gives_,
+that he may separate from it all human righteousness. For by faith
+alone are we righteous before God; wherefore faith is called a
+righteousness of God, for with the world it is of no account; yea, it
+is even condemned.
+
+
+V. 2. _Grace and peace be multiplied among you, through the knowledge
+of God and Jesus Christ our Lord._ This is the greeting usually
+prefixed to the Epistles; and it amounts to this: I wish you, in
+place of my service for you, to increase in grace and peace, and grow
+ever richer and richer in the grace which comes from the knowledge of
+God and the Lord Christ,--that is, which none can have but he who has
+the knowledge of God and Jesus Christ.
+
+The Apostles, and the prophets also, in the Scripture, are ever
+setting forth the knowledge of God. As Isaiah, xi: "They shall not
+injure or destroy in my whole mountain, for the land is filled with
+the knowledge of God, as the land is covered with the water." That
+is, so overflowingly shall the knowledge of God break forth, as when
+a mass of water gushes up and rushes forth and swallows up a whole
+land.
+
+Thence shall such peace then follow, that no one shall wrong another,
+or make him suffer.
+
+But this is not to know God, that you should believe as the Turks,
+Jews, and devils believe, that God has created all things, or even
+that Christ was born of a virgin, suffered, died, and rose again; but
+this is the true knowledge, whereby you hold and know that God is thy
+God and Christ is thy Christ, which the devil and the false
+christians could not believe. So that this knowledge is nothing else
+but a true christian faith; for if you thus know God and Christ, you
+will then confide in them with your whole heart, and trust them in
+good and ill, in life and death. Such trust evil consciences cannot
+possess. For they know no more of God, except that He is a God of St.
+Peter and all the saints in heaven. But as their own God they know
+Him not, but hold Him as their task-master and angry judge. To have
+God, is to have all grace, all mercy, and all that man can well
+receive; to have Christ, is to have the Saviour and Mediator, who has
+brought us to say that God is ours, and has obtained all grace for us
+with Him. This also must be implied, that Christ is yours and you are
+His, then have you a true knowledge. A woman that lives unmarried can
+well say that a man is a husband, but this can she not say, that he
+is her husband. So may we all well say, this is _a_ God, but this we
+cannot say all of us, that He is _our_ God, for we cannot all trust
+upon Him nor comfort ourselves as His. To this knowledge belongs also
+that which the Scripture calls _faciem et vultum domini_, the face of
+the Lord, whereof the prophets speak much; who ever sees not the face
+of the Lord knows Him not, but sees only His back,--that is, an angry
+and ungracious God.
+
+And here you perceive, that St. Peter does not set himself
+particularly to write of faith, since he had already done that
+sufficiently in the First Epistle, but would admonish believers that
+they should prove their faith by good works; for he would not have a
+faith without good works, nor works without faith, but faith first
+and good works on and from faith. Therefore, he says, now, also:
+
+
+V. 3. _According as His divine power (whatever serves for life and
+godliness) is abundantly given us._ This is the first point, where
+Peter essays to describe what sort of blessings we have received
+through faith from God, even that to us (since we have known God by
+faith) there is given every kind of divine power. But what sort of
+power is it? It is such power as serves us toward life and godliness;
+that is, when we believe, then we attain this much, that God gives us
+the fullness of His power, which is so with and in us, that what we
+speak and work, it is not we that do it, but God Himself does it. He
+is strong, powerful, and almighty in us, though we even suffer and
+die, and are weak in the eyes of the world. So that there is no power
+nor ability in us if we have not this power of God.
+
+But this power of God which is in us, St. Peter would not have so
+explained, as that we might make heaven and earth, and should work
+such miracles as God does; for how would we be advantaged by it? But
+we have the power of God within us so far as it is useful and
+necessary to us. Therefore, the Apostle adjoins, and says, _whatever
+serves for life and godliness_; that is, we have such power of God
+that by it we are eminently favored with grace to do good and to live
+forever.
+
+
+_Through the knowledge of Him who hath called us._ Such power of God,
+and such rich grace, come from no other source but from this
+knowledge of God; for if you count Him for a God, He will deal also
+with you in all things as a God. So Paul also says, I. Cor. i., "Ye
+are in all points enriched in every kind of word and knowledge, even
+as the preaching of Christ is made powerful in you, so that ye have
+henceforth no want." This is now the greatest thing of all, the
+noblest and most needful that God can give us,--so that we are not to
+receive all that is in heaven and on earth; for what would it help
+you, though you were able to go through fire and water, and do all
+kinds of wonderful works, and had not this? Many people who perform
+such miracles shall be condemned. But this is wonderful above all
+things else, that God gives us such power, that thereby all our sins
+are forgiven and blotted out, death, the devil and hell, subdued and
+vanquished; so that we have an unharassed conscience and a happy
+heart, and fear for nothing.
+
+
+_Through His glory and virtue._ How does that call come, whereby we
+are called of God? Thus: God has permitted the holy Gospel to go
+forth into the world and be made known, though no man had ever before
+striven for it, or sought or prayed for it, of Him. But ere man had
+ever thought of it, He has offered, bestowed, and beyond all measure
+richly shed forth such grace, so that He alone has the glory and the
+praise; and we ascribe to Him alone the virtue and the power, for it
+is not our work, but His only. Wherefore, since the calling is not of
+us, we should not exalt ourselves as though we had done it, but
+render to Him praise and thanksgiving, because He has given us the
+Gospel, and thereby granted us power and might against the devil,
+death, and all evil.
+
+
+V. 4. _Whereby are given unto us exceeding precious and great
+promises._ St. Peter adjoins this, that he may explain the nature and
+method of faith. If we know Him as God, then do we have through faith
+that eternal life and divine power wherewith we subdue death and the
+devil. Though we see and grasp it not, yet is it promised to us. We
+really have it all, though it does not yet appear, but at the last
+day we shall see it present before us. Here it begins in faith;
+though we have it not in its fullness, we have yet the assurance that
+we live here in the power of God, and shall afterward be saved
+forever.
+
+Whoever has this faith has the promise; whoever does not believe
+possesses it not, and must be lost forever. How great and precious a
+thing this is, Peter explains further, and says:
+
+
+_So that ye by the same might become partakers of the divine nature,
+while ye flee from the corrupting lusts of the world._ This we have,
+he says, through the power of faith, that we should be partakers and
+have association or communion with the divine nature. This is such a
+passage that the like of it does not stand in the New or Old
+Testament, although it is a small matter with the unbelieving that we
+should have communion with the divine nature itself. But what is the
+divine nature? It is eternal truth, righteousness, wisdom; eternal
+life, peace, joy, happiness, and whatever good one can name. Whoever
+then becomes partaker of the divine nature, attains all this,--that
+he is to live forever, and have eternal peace, delight and joy, and
+is to be perfectly pure, just, and triumphant over the devil, sin and
+death. Therefore St. Peter would say this much: As little as any one
+can take away from God, that He should not be eternal life and
+eternal truth, just as little shall any one take it away from you.
+Whatever one does to you he must do to Him, for whoever would crush a
+Christian must crush God.
+
+All this, that word, the divine nature, implies, and he also used it
+to this end, that he might include it all; and it is truly a great
+thing where it is believed. But, as I said above, this is merely
+instruction, in which he does not lay down a ground of faith, but
+sets forth what great, rich blessings we receive through faith;
+wherefore he says, that ye shall have all if ye so live as to prove
+your faith, whereby ye flee worldly lusts. So he speaks, now,
+further:
+
+
+V. 5. _Give then all your diligence, and add to your faith, virtue._
+Here St. Peter takes up the admonition, that they should prove their
+faith by good works. Since such great blessing is bestowed upon you
+through faith (he would say), that ye really have all that God is, do
+this besides: be diligent, and not sluggish; add to your faith,
+virtue; that is, let your faith break out before the world, so as to
+be zealous, busy, powerful, and active, and to do many works; let it
+not remain idle and unfruitful. Ye have a good inheritance and a good
+field, but see to it that ye do not let thistles and weeds grow upon
+it.
+
+
+_And to virtue, discrimination._ Discrimination or knowledge is, in
+the first place, that one should manifest an outward conduct, and the
+virtue of faith, in accordance with reason. For we should so far
+bridle and check the body, that we may be sober, vigorous, and fitted
+for good works; not that we should torture and mortify ourselves as
+some famous saints have done. For though God is likewise opposed to
+the sins that remain in the flesh, yet does He not require that for
+this reason you should destroy the body. Its viciousness and caprice
+you should guard against, but yet you are not to ruin or injure it,
+but give it its food and refreshment that it may remain sound and in
+living vigor.
+
+In the second place, discrimination means that one should lead a life
+carefully exact, and act with discretion in regard to outward things,
+as food and things of that sort,--that one should not act in these
+things unreasonably, and that he should give his neighbor no
+provocation.
+
+
+V. 6. _And to discrimination, temperance._ Temperance is not only in
+eating and drinking, but it is regularity in the whole life and
+conduct, words, works, manners; that we should not live too
+expensively, and should avoid excess in ornament and clothing; that
+none come out too proudly, and make too lofty a show. But in regard
+to this St. Peter will not fix any rule, measure, or limit, as the
+Orders have prescribed for themselves, who have wished to do all by
+rule, and have framed statutes which must be exactly observed. It is
+a thing not to be tolerated in Christendom, that men should require
+by laws that there be a common rule on _temperance_; for people are
+unlike one to another; one is of a strong, another is of a weaker
+nature; and no one in all things is at all times situated as another.
+Therefore every one should see to himself how he is situated, and
+what he can bear.
+
+
+_And to temperance, patience._ Thus would St. Peter say: though ye
+lead a temperate and discreet life, ye are not to think that ye shall
+live without conflict and persecution. For if ye believe, and lead a
+fair christian life, the world will not let it alone; it must
+persecute and hate you, in which you must show patience, which is a
+fruit of faith.
+
+
+_And to patience, godliness._ That is, that we in all our outward
+life, whatever we do or suffer, should so conduct ourselves that we
+may serve God therein, not seeking our own honor and gain, but that
+God alone may be glorified thereby; and that we should so demean
+ourselves that men may take knowledge that we do all for God's sake.
+
+
+V. 7. _And to godliness, brotherly love._ In this St. Peter obliges
+us all to extend a helping hand one to another, like brethren, so
+that one should protect another, and none hate nor despise nor injure
+another. This is also an evident proof of faith, whereby we show that
+we have the godliness of which he has spoken.
+
+
+_And to brotherly love (charity), common love._ Common love extends
+to both friend and enemy, even to those who do not show themselves
+friendly and brotherly towards us. Thus St. Peter has here
+comprehended in few words whatever pertains to the christian life,
+and whatever are the works and fruits of faith, discretion,
+temperance, patience, a God-fearing life, brotherly love, and
+kindness to every one.
+
+
+V. 8. _For if such dwell richly in you, it will not permit you to be
+idle or unfruitful in the knowledge of our Lord Jesus Christ._ That
+is, if ye do such works, then are ye on the right path, then do ye
+have a real faith, and the knowledge of Christ becomes active and
+fruitful in you. Therefore see to it that ye be not such as beat the
+air. Restrain your body, and act toward your neighbor even in such a
+manner as ye know that Christ has done toward you.
+
+
+V. 9. _But to whomsoever such is wanting, he is blind, gropes with
+the hand, and has forgotten the purifying of his former sins._
+Whoever has not such a preparation of the fruits of faith, gropes
+like a blind man here and there, rests in such a life that he knows
+not what his state is, has not real faith, and has of the knowledge
+of Christ nothing more than that he can say he has heard it.
+Therefore he goes along and gropes like a blind man on the way, in an
+unconscious life, and has forgotten that he was baptized and his sins
+were forgiven him, and is unthankful, and is an idle, negligent man,
+who suffers nothing to go to his heart, and neither feels nor tastes
+such great grace and blessing.
+
+This is the admonition which St. Peter gives to us who believe, to
+urge and enforce those works by which we shall evidence that the true
+faith is in us. And, besides, this ever remains true, that faith
+alone justifies; where this then is present, there works must
+follow.--What follows further, now, is meant to strengthen us.
+
+
+V. 10. _Wherefore, dear brethren, give so much the more diligence to
+make your calling and election sure._ The election and eternal
+foreknowledge of God is indeed in itself sure enough, so that man
+does not need to make that sure. The calling is also effectual and
+sure. For whoever hears the Gospel, and believes thereon, and is
+baptized, he is called and saved. Since we then are also thereunto
+called, we should apply so much diligence (says Peter), that our
+calling and election may be assured with us also, and not only with
+God. This is now such a mode of scriptural expression as St. Paul
+uses, Eph. ii., "Ye were strangers to the covenant of promise, so
+that ye had no hope and were without God in the world." For although
+there is no man, neither bad nor good, over whom God does not reign,
+since all creatures are His, yet Paul says he has no God who does not
+know, love, and trust Him, although he had his being in God Himself.
+So here, also; although the calling and election are effectual enough
+in themselves, yet with you it is not yet effectual and assured,
+since you are not yet certain that it includes you. Therefore St.
+Peter would have us make such calling and election sure, by good
+works.
+
+Thus you see what this Apostle attributes to the fruits of faith.
+Although they are due to our neighbor, that he may be benefited by
+them, still the fruit is not to be wanting, that faith may thereby
+become stronger, and do more and more of good works. Besides, this is
+quite another kind of power from that of the body, for that grows
+weary and wastes away if it is used and urged somewhat too far: but
+as to this spiritual power, the more it is used and urged, the
+stronger it becomes; and it suffers injury if it is not exercised.
+For this reason did God introduce Christianity at the first in such a
+manner as He did, driven and tried by the wrestling of faith, in
+shame, death, and bloodshed, that it might become truly strong and
+mighty, and that the more it was oppressed the more it might rise
+above it. This is St. Peter's meaning in this place, that we should
+not let faith rust and lie still, since it is so ordained that it is
+ever made more and more strong by trial and exercise, until it is
+assured of its calling and election, and cannot fail.
+
+And here is also a bound set as to how we should proceed with
+reference to election. There are many light-minded persons who have
+not felt much of the power of faith, who fall in this matter,
+stumbling upon it; and they trouble themselves at first with it, and
+by reason would satisfy themselves whether they are elected, so that
+they may be assured whereon they stand. But desist from this, at
+once; it is a thing that cannot be apprehended (grasped). But if you
+will be assured, you must reach it by the way which St. Peter here
+strikes out for you. If you choose another for yourself, you have
+failed already, and your own experience must teach you so. If faith
+is properly exercised and tried, then are you at last assured of the
+fact that you cannot fail, as now further follows:
+
+
+_For if ye do these things ye shall never fall._ That is, ye are to
+stand fast, not stumble nor sin, but go onward thoroughly upright and
+active, and all shall go well with you. But if you would set it right
+by your reasonings, the devil will soon throw you into despair and
+hatred of God.
+
+
+V. 11. _And so shall an entrance be ministered unto you abundantly,
+into the everlasting kingdom of our Lord and Saviour Jesus Christ._
+This is the way by which we enter the kingdom of heaven. Therefore,
+no one should propose, by such dreams and reasonings concerning faith
+as he has invented in his heart, to enter therein. There must be a
+living, active, tried faith. God help us! How have our deceivers
+written, taught and spoken against this text, yet whoever has even
+the least measure and only a spark of faith, shall be saved when he
+comes to die.
+
+If you would pry into this matter, and in this way attain such faith
+quickly and suddenly, you will then have waited too long. Yet you are
+to understand well, that they who are strong have enough to do,
+although we are not to despair even of such as are weak, for it may
+indeed well happen that they shall endure, though it will be sorely
+and hardly, and will cost much striving; but whoever carefully sees
+to it in his life, that faith is invigorated and made strong by good
+works, he shall have an abundant entrance, and with calm spirit and
+confidence go into that life to come, so that he shall die
+comfortably, and despise this life, and even triumphantly go on, and
+with gladness hasten to that. But those, who would come in otherwise,
+shall not enter thus with joy; the door shall not stand open to them
+so wide; they shall, moreover, not have such an abundant entrance,
+but it shall be, narrow and a hard one, so that they tremble, and
+would rather their life-day should be in weakness, than that they
+should die.
+
+
+V. 12. _Wherefore I will not be negligent to remind you always of
+such things, although ye know them, and are established in this
+present truth._ That is the same that we also have often said,
+although God has now let such a great light go forth through the
+revelation of the Gospel, so that we know what true christian life
+and doctrine is, and see how all Scripture insists upon it, yet this
+(light) we are not to neglect but use daily, not for doctrine, but
+for the sake of remembrance. For there is a twofold office in the
+christian church, as St. Paul says, Rom. xii.: "If any one teaches,
+let him wait on teaching; if any one admonishes, let him wait on
+admonition." To teach, is when any one lays down the ground of faith,
+and sets it forth to those who have no knowledge of it. But to
+admonish, or as Peter here says, _to remind_, is to preach to those
+who know and have heard the matter already, so that they are seized
+hold of and awakened, in order that they should not be heedless, but
+go onward and prosper. We are all beladen with the old sluggard load,
+with our flesh and blood, that chooses for ever the byroad, and keeps
+us ever subject to its load, so that the soul easily falls asleep.
+Therefore we are ever to urge and shake it, as a master urges his
+servants, lest they become sluggish, although they know very well
+what they should do; for while we must pursue this course for our
+temporal support, far more must we do it in this case in spiritual
+matters.
+
+
+V. 13. _For I count it proper, so long as I am in this tabernacle, to
+awaken and remind you._ Here St. Peter calls his body a tabernacle
+wherein the soul dwells; and it is a phrase like that where in the
+first Epistle he speaks of the body as a vessel or an instrument. So
+St. Paul also speaks, II. Cor. v.: "We know that if our earthly house
+of this tabernacle were broken down, that we have a house built by
+God, a house not made with hands, eternal in heaven, and for the same
+we long earnestly, for our dwelling which is from heaven. For as long
+as we are in this tabernacle we earnestly long," &c. Also, "but yet
+we are consoled and know that while we are at home in the body we are
+absent from the Lord, but we have far greater desire to be out of the
+body and to be at home with the Lord." There the Apostle Paul speaks
+also of the body as a house, and makes two homes, and two
+sojournings. So Peter speaks here of the body as a tabernacle wherein
+the soul rests, and he makes it mean enough; he will not call it a
+house, but a hut or pent-house, such as shepherds have. Great is the
+treasure, but small is the house in which it lies and dwells.
+
+
+V. 14, 15. _For I know that I must soon lay off my tabernacle, even
+as the Lord Christ hath showed me. But I will take care that ye by
+all means, after my departure, may keep such things in your
+remembrance._ Here Peter testifies of himself that he has become
+assured of eternal life, and to him God had shown beforehand when he
+should die; but this took place for our and our faith's sake, for
+there must have been some such persons as knew assuredly that they
+were elected, who should lay down and settle faith, that we might
+know that they preached not the doctrine of men, but the word of God.
+But ere they have come to such an assurance, God has thoroughly
+proved them first, and purified them. Thus Peter now says, I will not
+only remind you with the living voice, but set such things also in
+writing, and charge you, through others, that ye ever hold them in
+remembrance, through my life and after my death, and not let them go.
+There see how great anxiety the Apostle had for souls; yet, alas! it
+has helped nothing.
+
+
+V. 16-18. _For we have not followed cunningly devised fables, when we
+have made known unto you the power and coming of our Lord Jesus
+Christ, for we have been witnesses of His majesty, when He received
+from God the Father honor and praise, by a voice which came to Him
+from the excellent glory, this is my well-beloved Son, in whom I am
+well pleased; and this voice, which came from heaven, we heard, when
+we were with Him on the holy mount._ There St. Peter touches upon the
+history written in the Gospel, Matt. xvii., how Jesus took to Himself
+three of his disciples, Peter, James and John, and led them aside up
+a high mountain, and was glorified before them, and His face shone
+like the sun, and His clothing was white as the light, and there
+appeared to Him Moses and Elias, who spoke with Him, while a light
+cloud overshadowed them, and a voice out of the cloud said, This is
+my beloved Son, in whom I am well pleased; hear ye Him. When the
+disciples heard that, they fell on their faces, and were very much
+afraid. But Jesus went to them, roused them up, and said, stand up,
+be not afraid; then they lifted up their eyes, and saw no one but
+Jesus only, and when they went down from the mountain He charged them
+that they should tell no one of this sight till He arose from the
+dead.
+
+So St. Peter would now say, that which I preach to you of Christ and
+of His coming, this Gospel that we preach, we have not devised or yet
+imagined, nor taken it from cunning fabulists who know how to speak
+brilliantly of all things (such as at that very time the Greeks
+were), for it is mere fable, and fancy, and idle babbling that they
+cunningly give forth, and wherein they would be wise,--such we have
+not listened to, nor have we followed them; that is, we preach not
+what is from the hands of men, but are sure that it is of God, and
+have become so through our eyes and ears;--that is to say, When we
+were with Christ upon the mountain, and saw and heard His glory; for
+His glory was this, that His face shone like the sun, and His
+clothing was as white as snow; besides, we heard a voice from the
+highest Majesty, "This is my beloved Son; hear ye Him."
+
+So confident should every preacher be, and not be in doubt thereon,
+that he has God's word, that he could even die for it, since it is
+worth our life. Now there is no man so holy that he must needs die
+for the doctrine which he has taught of himself; wherefore it is
+inferred here that the Apostles have had assurance from God that
+their Gospel was God's word. And here it is also shown that the
+Gospel is nothing else than the preaching of Christ. Therefore we
+should hear no other preaching, for the Father will have no other.
+"That is my dear Son," He says; "hear Him." He is your Teacher--as
+though He had said, "When ye hear Him, then ye have heard me."
+Wherefore Peter now says, we have preached Christ and made Him known
+to you, that He is Lord, and rules over all things, and all power is
+His; and that whosoever believes on Him has likewise such power. Such
+things we have not ourselves devised, but have seen and heard them
+through God's revelation, by which He has charged us that we should
+hear Christ.
+
+But why does Paul separate from one another the power and the coming
+of Christ? The power consists, as we have heard above, in that He is
+mighty over all things; that all must lie at His feet; and this shall
+continue as long as the world stands. While we are flesh and blood,
+and live upon the earth, so long shall Christ's kingdom flourish,
+even to the last day. Then shall come another period, when He shall
+give up the kingdom to God the Father, whereof St. Paul speaks, I.
+Cor. xv.: "Christ the first fruits; afterwards those that belong to
+Christ, who are His at His coming. Afterward is the end, when He
+shall answer for the kingdom to God and the Father." Also: "But when
+all shall be subject to Him, then shall the Son also be subject to
+Him who subdued all for Him."
+
+How? Is then the kingdom not God the Father's now? Is not all subject
+to Him? Answer:--St. Paul explains himself in the same place, and
+says: "So that God may be all in all;" that is, whatsoever any one
+shall need or should have, that God will be; as St. Peter has told us
+above, that we should be partakers of the Divine nature. Wherefore we
+shall also have all that God has, and all that is needful for us we
+shall have in Him,--wisdom, righteousness, strength and life,--a
+truth which we now believe, hearing it merely, and having it in the
+word of God. But then shall the word cease, when our souls shall be
+enlarged and see and feel it all as a present thing. This is what St.
+Paul means, and St. Peter also: that the power of Christ's kingdom
+now proceeds; now He gives the word, and thereby, through His
+humanity, reigns over the devil, sin, death, and all things. But at
+the last day this shall be made clear. Therefore, although God ever
+rules, still it is not yet manifest to us. He clearly beholds us, but
+we behold Him not. Therefore must Christ surrender up to Him the
+kingdom, so that we also shall see it, while we then shall be
+Christ's brethren and God's children. Thus Christ received from God
+honor and glory (St. Peter here says) when the Father made all things
+subject to Him, and made Him Lord, and glorified Him by this voice,
+in which He says, "This is my well-beloved Son, in whom I am well
+pleased."
+
+By this St. Peter would confirm his doctrine and preaching, that it
+might be known whence it came. But this experience was no more than
+that he had heard this, and was able to preach of it. But the Holy
+Spirit must also come and strengthen him, that he may believe in it,
+and preach and confess it cheerfully. The former thing belongs only
+to the office of the preacher, not to the soul; but this belongs to
+the Spirit.
+
+
+V. 19. _We have also a sure word of Prophecy, and ye do well in that
+ye give heed to it, as to a light that shines in a dark place, till
+the day break and the morning star rise in your hearts._ There St.
+Peter grasps right hold upon the matter, and would say this much: all
+that I preach is to subserve this end, that your conscience may be
+assured, and your heart may stand firm on this, and not let itself be
+torn therefrom, and that thus both I and you may be certain that we
+have God's word. For it is an important matter as respects the Gospel
+that we should receive and hold it clean and pure, without addition
+and false doctrine. Therefore Peter begins henceforth to write
+against human doctrines.
+
+But why does he say we have a sure word of prophecy? Answer: I hold,
+indeed, that we shall have no more prophets, such as the Jews had in
+former times in the Old Testament. But a prophet eminently should he
+be who preaches of Jesus Christ. Therefore, although many prophets in
+the Old Testament have foretold concerning things to come, yet they
+came and were sent by God, for this reason especially, that they
+should foretell Christ. Those, then, who believe on Christ are all
+prophets, for they have the true head-article that the prophets
+should have, although they have not the gift of making known things
+to come; for as we, through the faith of our Master, are Christ's
+brethren, are kings and priests, so are we prophets also, all of us
+through Christ. For we can all say what belongs to salvation and
+God's honor and a christian life, besides of future things, so much
+as this is necessarily known to us, viz., that the Last Day shall
+come, and that we shall rise from the dead; besides, we understand
+the whole substance of Scripture. Whereof Paul also says, I. Cor.
+xiv.: "Ye can all prophecy, one after another."
+
+This now, is, what Peter says: we have such a word of prophecy as is
+sure in itself; see to it only that it be sure to you; and ye do well
+in paying heed to it:--as though he should say: It will be a thing of
+necessity to you to hold firmly by it; for it is in regard to the
+Gospel as though one were imprisoned in the house, in the midst of
+the night, when it was stock dark. Then it were a matter of necessity
+that one should kindle a light, till the day came when he could see.
+Eminently such is the Gospel in the midst of the night and darkness,
+for all human reason is mere error and blindness, while the world is
+even nothing else but a kingdom of darkness. In this darkness has God
+now kindled a light, even the Gospel, whereby we may see and walk,
+while we are on the earth, till the morning dawn comes and the day
+breaks.
+
+Thus this text is also strongly against all human doctrine; for since
+the word of God is the light in a dark and gloomy place, it follows
+that all besides is darkness. For if there were another light besides
+the word, St. Peter would not have spoken as he has. Therefore look
+not to this, how gifted those men are with reason who teach any other
+doctrine, however grandly they put it forth; if you cannot trace
+God's word in it, then be in no doubt as to its being mere darkness.
+And let it not disturb you at all that they say they have the Holy
+Spirit. How can they have God's Spirit if they do not have His word?
+Wherefore they do nothing else but call darkness light and make the
+light darkness, as Isaiah says, chap. v.
+
+This is God's word--even the Gospel--that we are ransomed by Christ
+from death, sin and hell: whoever hears that, he has this light and
+has kindled this lamp in his heart, even that by which we may see the
+one that enlightens us, and teaches us whatever we should know. But
+where this is not, there we rush on, and by matters and works of our
+own device would find out the way to heaven. Whereof, by your light,
+you can judge and see that it is darkness. Wherefore since they have
+not the light, neither would receive it, they must remain in darkness
+and blindness. For the light teaches us all that which we ought to
+know and what is necessary to salvation--a thing which the world by
+wisdom and reason knows not. And this light we must still have and
+depend upon, even to the last day. Then shall we have no more need of
+the word, just as we put out the lamp when the day breaks.
+
+
+V. 20, 21. _And this ye should know first of all, that no prophecy of
+the Scripture is of any private interpretation; for prophecy came not
+aforetime by the will of man, but holy men of God spake as they were
+moved by the Holy Spirit._ Here Peter falls upon the matter of false
+doctrine: since ye know this, he says, that we have the word of God,
+abide thereon, and suffer yourselves not to be drawn from it by
+others that teach falsely, though they come and give forth that they
+have the Holy Spirit. For this ye should know first of all (the
+second matter he would speak of afterward), that no prophecy of the
+Scripture is of any private interpretation; by this be directed, and
+do not think that ye shall explain the Scripture by your own reason
+and wisdom.
+
+In this the private interpretation of Scripture by all the fathers is
+thrown down and rejected, and it is forbidden to build on such
+interpretation. Though Jerome, or Augustine, or any one of the
+fathers have explained it of himself, yet would not we have it from
+him. Peter has forbidden you to explain it of yourself at all. The
+Holy Spirit will explain it Himself, or it shall remain unexplained.
+If now any one of the holy fathers can prove that he has his
+explanation from the Scriptures, which give assurance that it should
+be so explained, then it is right; where this is not the case, I for
+one shall not believe him. Thus Peter lays hold on the boldest and
+best teachers; wherefore we should rest assured that none is to be
+believed who sets the Scripture forth where he of himself opens and
+explains it. For there can be no true sense obtained by private
+interpretation. Here have all the teachers and fathers who have
+explained the Scripture stumbled, so far as they are extant to us. As
+when they refer the passage of Christ, Matt. xvi.: _Thou art Peter,
+and on this rock will I build my church_, to the Pope. That is a
+human, self-invented explanation; therefore, no one is to believe
+them, for they cannot prove out of the Scripture that Peter is ever
+spoken of as Pope. But this we can prove, that the rock is Christ and
+faith, as Paul says. This explanation is the right one; for of this
+we are sure, it has not been invented by men, but drawn from God's
+word. Now what is found written and foretold in the prophets, says
+Peter, that men have not searched out nor invented; but holy and
+pious men have spoken it from the Holy Spirit.
+
+Thus this is the first chapter, wherein St. Peter has first of all
+taught us what those really good works are whereby we must give proof
+of our faith. In the second place, that no man in Christendom should
+preach anything but God's word alone. The reason why it should be so
+is no other, as we have said, except that men should preach that word
+which shall remain forever, whereby souls may be won, and eternal
+life. Now there follows a just admonition, which Christ and Paul and
+all the Apostles have also given, that each should look out for
+himself and guard against false teachers.
+
+It is especially necessary for us to observe it carefully, so that we
+shall not suffer that right and authority which all Christians have,
+to be torn from us, to judge and decide on all doctrines; and shall
+not let it come to this, that we first wait till the Councils
+determine what we are to believe, and then follow that. This we are
+now to look at.
+
+
+
+
+CHAPTER II.
+
+
+V. 1. _But there were false teachers also among the people, as also
+among you there shall be false teachers._ This is what St. Peter
+would say: All prophecy must proceed from the Holy Spirit, even to
+the end of the world, just as it has gone forth from the beginning of
+the world, so that nothing shall be preached but what is God's word.
+Yet it has ever so happened, that close upon the true prophets and
+word of God, there have been false teachers, and so also it shall
+continue. Therefore, since ye have God's word, ye should take heed to
+yourselves that ye do not have false teachers besides. This is a
+sufficient admonition, and it cannot fail where the true word of God
+is preached; that close upon it false teachers also should rise up.
+The reason is this,--not every one lays hold on the word, and
+believes thereon, although it is preached to all. They who believe
+thereon, follow it, and hold it fast; but the greater part, they who
+do not believe, receive a false sense therefrom, whence they become
+false teachers. This matter we have not seriously considered, nor
+have we attended to this warning; but we have gone astray, and
+whatever has been preached that we have done. Thereon we have
+stumbled and fallen, and been led away by delusion, as though the
+Pope, with his priests and monks, could not err. Thus those that
+should have been on their guard against such things, have been the
+first that have urged them upon us. So that we are not free from
+blame, though we have a wrong belief, and follow after false
+teachers: it shall be of no help to us, that we have not known, since
+we were warned beforehand. Besides, God has bidden us that we should
+each determine what this or that one preaches, and give account
+thereof; if we do not, then are we lost; wherefore it concerns every
+one's own soul's salvation to know what God's word is, and what false
+doctrines are.
+
+Such warnings against false teachers are, besides, very frequent,
+here and there, throughout the Scripture. St. Paul, Acts xx., gives
+just such an admonition in his preaching, when he blesses those of
+Ephesus and gives them his farewell; and he speaks in this manner: "I
+know that after my departure there shall come in among you grievous
+wolves, who shall not spare the flock; yea, there shall even of your
+own selves arise men who shall teach corrupt doctrine, who shall draw
+disciples after them." Christ proclaims it also in Matt. xx.: "If
+anyone shall say to you (he says), lo! here is Christ, or lo! there,
+then are ye not to believe it; for there shall arise false Christs
+and false prophets, and great signs and wonders shall they do, that
+shall lead into error, if it were possible, even the elect." And
+again, Paul, I. Tim., iv.: "The Spirit speaks expressly that in the
+last times some shall depart from the faith, and cleave to erring
+spirits and doctrines of the devil by which they speak lies in
+hypocrisy." As forcefully as such admonition has gone forth, so
+careful should we have been; yet it has been of no avail. The
+admonition has been kept silent, and thus we have still wandered, and
+suffered ourselves to be led astray.
+
+Now let us see who those false teachers may be, of whom Peter here
+speaks. I think that God has ordained by special counsel that our
+teachers should have been called doctors, that it might be seen whom
+Peter means. For he as much as uses the word here; false
+doctors,--that is, false teachers, he says,--not false prophets or
+false apostles. In this he fairly hits the high schools, where such a
+class of men is made, and whence all the preachers have come forth
+into the world; so that there is not even a city under the Popedom,
+which does not have such teachers made in the high schools. For all
+the world thinks that they are the fountain, the streams of which are
+to teach the people. This is a desperate error, since no more cruel
+thing has ever come upon the earth than has come forth from the high
+schools. Therefore Peter says, that such vain, false teachers are to
+be; but what shall they do? This follows further:
+
+
+_Who shall privily introduce damnable heresies._ He calls them
+damnable heresies (sects), or states and orders, because whosoever is
+persuaded into them is already lost. These shall they secretly bring
+in, he says, not that they shall preach that the Gospel and the Holy
+Scriptures are false, for that would have worked quite against
+them,--but these names, God, Christ, faith, church, baptism,
+sacrament, they shall still hold, and suffer to continue. But under
+these names they bring forward and set up something of another sort.
+For there is a great difference, whether I say this man preaches
+against this doctrine or in accordance with it. When I preach thus,
+that Christ is the Son of God and truly man, and whoever believes on
+Him shall be saved,--that is right preaching and the true Gospel. But
+if one preaches that Christ is not the Son of God, nor truly man,
+moreover that faith does not save, it is said in plain contradiction
+to it. Whence St. Peter speaks not (for this is what our high
+schools, priests and monks do not attempt), except of those associate
+doctrines which they introduce through the true doctrine. As when
+they speak after this manner,--it is true that Christ was God, and is
+man; that He died for our sins, and no one can be saved who does not
+believe upon Him. But that belongs only to the common estate (of
+Christians); but we will set up a more complete one, in which men
+shall vow chastity, poverty, and obedience, as well as fast, endow
+institutions, &c. Whoever does this shall go full tide up to heaven.
+Where now men preach and hear such things as that there is nothing
+better and more saving than virginity and obedience, and that the
+monk and the priest are in a higher and more perfect estate than
+mankind in general, there is nothing said against the pure christian
+doctrine directly, nor are faith and baptism denied, nor that Christ
+is the Saviour. But yet there is such doctrine brought in with them,
+leading men away from the right path, that they build upon their own
+life and works, and hold nothing more in regard to Christ, but just
+these words: we believe that Christ is the Son of God, and man; that
+He died and rose again; that He is the Saviour of the world, &c. But
+they repose no faith in Him, for if they did that, they would not
+rest an hour upon their life.
+
+Thus they have also preached and said among the people: "Ye are
+Christians already, but that is not enough; ye must also do such and
+such works, build churches and cloisters, found masses and vigils,"
+&c.
+
+The great multitude has tumbled into this notion, and thought it was
+right. Hereby Christendom is divided and separated into as many
+sects, almost, as there are states and people.
+
+But this is what men should have preached and taught: Ye are
+Christians indeed, and, just as well as those a hundred miles away,
+ye have all of you one Christ, one baptism, one faith, one spirit,
+one word, one God; so that no work that man can do helps to make a
+Christian. Thus, were men included in a common faith, there would be
+no difference before God, but one would be as another. This unity
+have they rent asunder, in that they say, "You are a Christian, but
+you must do works in order that you may be saved;" and thus they lead
+us away from faith to works. Therefore St. Peter says, if we will
+explain it right, nothing but this: there shall come high schools,
+doctors, priests and monks, and all classes of men, who shall bring
+in ruinous sects and orders, and shall lead the world astray by false
+doctrines. Such are those whom he means here, for they all hold to
+the notion that their state and Order saves them, and they cause men
+to build and trust thereon; for where men do not hold to this view,
+they carefully keep clear of entering them.
+
+
+_And shall deny the Lord who bought them._ "Oh," say they, "we do not
+deny the Lord at all!" But if any one says, "Since you are ransomed
+by Christ, and His blood blots out your sin, what will you blot out
+by your mode of life?" Then they say, "Ah! faith does not do it
+alone, works must also aid towards it." Thus they confess the Lord
+Christ indeed with their mouth, but with their hearts they quite deny
+him. See how admirably St. Peter expresses it. They deny the Master,
+he says, who has bought them: they should be under Him as under a
+master whose own they were. But now, though they believe indeed that
+He is their master and has purchased the whole world by His blood,
+yet they do not believe that they are bought, and that He is their
+master; and they say "He has indeed bought and ransomed them, but
+then this is not enough,--we must first by our works expiate the sin
+and make satisfaction for it." But we say, if you yourself take away
+and blot out your sin, what has Christ then done? You certainly
+cannot make two Christs who take away sin. He should and must be the
+only one that puts away sin. If that be true, then I cannot
+understand how I am myself to cancel my own sin. If I do it, I can
+neither say nor believe that He takes it away. And it is the same
+thing with denying Christ; for although they hold Christ to be their
+master, they deny that He has bought them. They believe, indeed, that
+He sits above in heaven and is Lord; but that which is His peculiar
+office, to take away sin, this they take from Him, and ascribe it to
+their own works. Thus they leave to Him nothing more than the name
+and title; but His work, His power, and His office, they will have
+themselves. So that Christ has truly said, "Many shall come in my
+name, and say, I am Christ, and shall seduce many." For they are this
+preëminently, not who say, "I am called Christ," but "I am He;" for
+they seize to themselves the office that belongs to Christ, thrust
+Him from His throne, and seat themselves thereon. This we see before
+our eyes, insomuch that no one can deny it. Therefore St. Peter calls
+them damnable or ruinous heresies, for they run all of them straight
+to hell; so that I suppose that among a thousand, hardly one is
+saved. For whoever shall be saved therein must say this much: "My
+obedience, my chastity, &c., do not save me; my works do not take
+away any sin from me." But how many there are who have these views,
+and remain in such a damnable state!
+
+
+_And shall bring upon themselves quick damnation._ That is, their
+condemnation shall quickly overtake them; although it is plain that
+God forbears long, yet He will come soon enough. But it is not a
+thing that respects the body, that we should be able to see it with
+our eyes, but just as the fifty-fourth Psalm says, "They shall not
+live out half their day;" that is, death shall seize upon them ere
+they themselves suspect, so that they shall say, like Hezekiah, Is.
+xxxviii., "I have said in the midst of my life, I must go down into
+the grave;" as though they should say, "O Lord God, is death already
+here?" For those men who do not live by faith, who are never more and
+more weary of life, the longer they live the longer they would live,
+and the holier they seem the more terrible will death be to them,
+especially to those who have scrupulous consciences and cruelly urge
+and vex themselves by works, for it is not possible to vanquish death
+by human powers. Where faith is wanting, the conscience must tremble
+and despair. Where faith is strong, death comes too slow; while, on
+the other hand, he comes to the unbelieving always too soon, for
+there is no end to the thirst and love of life.
+
+This is what Peter means here: these people who set up such sects,
+and so deny Christ, must come to die with the greatest unwillingness,
+trembling and desponding; for they can have no other thought but
+this, "Who knows whether God will be gracious to me and will forgive
+my sins?" and they remain forever in such doubt, "who knows it,--who
+knows it?" and their conscience is never at peace. The longer they
+thus continue, the more terrible is death to them; for death cannot
+first be subdued, till sin and an evil conscience have been taken
+away. So will their condemnation come upon them hastily, so that they
+must abide in eternal death.
+
+
+V. 2. _And many shall follow their destruction._ It may be seen
+before our eyes, that it has come to pass just as St. Peter first
+declared. There has been not a father or mother who has not wished to
+have a priest, monk, or nun, from among their children. Thus one fool
+has made another; for when people have seen the misfortune and misery
+that are found in the marriage state, and have not known that it is a
+safe estate, they have wished to do the best for their children, to
+help them to a happy life and freedom from wretchedness. So that St.
+Peter has foretold here nothing else but just that the world should
+become full of priests, monks, and nuns. Thus youth, and the best
+that are in the world, have run with the multitude to the devil. St.
+Peter says it, alas! only too truly, that many should follow them to
+this destruction.
+
+
+_By whom the way of truth shall be blasphemed._ This, too, is a thing
+that may be seen before our eyes. To blaspheme is to libel, damn, and
+curse; as when one condemns the christian estate as error and heresy.
+If one now should preach and say that their course is against the
+Gospel, because they lead men away from faith to works, then they go
+about and cry, "Thou art cursed, thou leadest the world astray." And
+they blaspheme even yet more, in perverting what Christ has said, and
+saying no! to it. As when they, out of that which Christ has bidden,
+make nothing but a story, so that they forbid what Christ would have
+left free, and make that sin which He makes none, besides condemning
+and burning whoever preaches against it. The way of truth is a
+well-ordered life and walk, in which there is no fraud nor hypocrisy,
+such as that faith is in which all Christians walk. This they cannot
+bear; they blaspheme and condemn it, so as to praise and sustain
+their Order and sect.
+
+
+V. 3. _And through avarice, with feigned words shall they make
+merchandise of you._ This is specially the way of all false teachers,
+that they preach from avarice, that they may fill their belly, just
+as we see that not one of them has held a mass or vigil _gratis_. So,
+too, there is never a cloister or monastery built, whereto there must
+not fall a full measure of tribute. So, too, there is not a cloister
+in the world that serves the world for God's sake. It is all of it
+done merely for gold. But if any one really preaches faith, _that_
+does not bring in much gold; for then, all pilgrimages, indulgences,
+cloisters, and monasteries, to which more than half the wealth of the
+world has been devoted and given, must cease; whereof none has any
+use but the priests and monks only.
+
+But how do they act to get the gold into their own hands? _With
+feigned words_, says Peter, _shall they make merchandise of you_. For
+they have selected the word by which they make money of the people,
+for this very purpose, as when they say, "If you give the dear
+Virgin, or this or that saint so many hundred florins, you do a most
+excellent good work, and merit so much indulgence and forgiving of
+sin, and ransom as many souls from purgatory."
+
+This and the like are just carefully feigned words, to the end that
+they may shave us of our gold; for in all this there is really no
+desert, nor grace, nor blotting out of sin. Still they explain the
+noble words of Scripture all of them in such a way, that they may
+traffic with them for gold. So, also, there has come of the holy,
+gracious Sacrament, nothing else but a traffic, for they do nothing
+with it but smear the people's mouth, and scrape their gold from
+them. Observe, then, whether St. Peter has not drawn and painted our
+clergy to the life.
+
+
+_Whose judgment now of a long time lingereth not, and their damnation
+slumbereth not._ They shall not drive this on at length, nor carry it
+out, (he would say); for when they urge it most strongly, their
+sentence and condemnation shall fall upon them. Even now it goes
+forth; they shall not escape it,--as St. Paul also says, II. Tim.
+iii.: "Their folly shall be revealed to all, so that they shall be
+put to shame;" God grant that they may be converted and come out from
+their dangerous state, when they hear and understand it, for though
+there are some who have not been seduced into this state, yet is it
+in itself nothing but a mere pernicious sect.
+
+Thus St. Peter has attempted to describe the shameful, godless life
+that should succeed to the genuine doctrines of the Gospel, which the
+Apostles preached. Now he goes further, and sets before us three
+terrible examples--of the angels, of the whole world, and of Sodom,
+how God condemned them,--and speaks thus:
+
+
+V. 4. _For if God spared not the angels that sinned, but has thrust
+them down to hell in chains of darkness, and given them over to be
+reserved for judgment._ By these words St. Peter terrifies those who
+live so gay and secure as we see those do who cleave to that which
+the Pope has enacted, in that they are so confident and shameless
+that they would tread every one under foot. Therefore he would say
+this much: Is it not great presumption on their part that they go on
+so eagerly, and would bring every thing to pass by their own head, as
+though God should yield to them, and spare them, who yet spared not
+the angels? As though he had said, these examples should justly
+terrify even the saints, when they see such a severe sentence in that
+God has not spared those high spirits and noble beings who are far
+more learned and wise than we, but has thrust them into chains of
+darkness;--such is the severe sentence and condemnation whereto He
+has ordained them, in which they are held bound and imprisoned, so
+that they cannot flee away out of the hands of God, since they have
+been cast into outer darkness, as Christ says in the Gospel.
+
+And here St. Peter shows that the devils have not yet their final
+punishment, but still go about in a hardened, desperate state, and
+look every moment for their judgment, just as a man that is condemned
+to death is perfectly desperate, hardened, and more and more wicked.
+But their punishment has not yet overtaken them, but they are now
+only bound and reserved for it. This is the first example.--Now
+follows the second:
+
+
+V. 5. _And spared not the old world, but saved Noah, the eighth
+person, a preacher of righteousness, and brought the flood upon the
+world of the ungodly._ This is, moreover, a fearful example, such
+indeed that there is not a more bitter one in the Scripture. One
+might almost despair in view of it, who was even strong in faith. For
+when such language and such a sentence go to a man's heart, and he
+thinks of it, that so he too ought to die, he must tremble and
+despond, if he is not well prepared, since among so many in the whole
+world, no one but these eight only were saved. But how have they
+deserved it, that God by such a severe sentence should have drowned
+all, one with another, in one mass, husband and wife, master and
+servant, young and old, beast and bird? Because they led such a
+wicked life. Noah was a pious man and a preacher of righteousness,
+and had already lived five hundred years, before the flood, when God
+commanded him to build an ark,--on which he wrought a hundred years
+thereafter; and he led throughout a uniformly godly life. Whence you
+may judge what a cross he had to bear, and in what care and anxiety
+the pious man stood, when he must needs show, by words and works,
+that he was a Christian. For it cannot be allowed that faith should
+conceal itself, and not break out before men by words and well-doing.
+So this man, alone, perhaps, long before God bade him build the ark,
+exercised the preacher's office, and spread the word of God not in
+one place, but, beyond doubt, through many lands. So that he must
+thus have suffered much and great persecution even, inasmuch as he is
+specially (as Peter says) sustained and kept by God, or he would soon
+have been overwhelmed and slain; for he must thus needs bear upon
+himself much envy and hate, and make even many high, wise and holy
+people his enemies. Had the matter not been helped, then the world
+would have despised the word of God, and been ever growing more
+wicked. When they had now driven on their wickedness to great length,
+God said, "My Spirit shall not always strive with men, since they are
+flesh; yet will I give them the term of an hundred and twenty years."
+Besides, "I will destroy from the earth the men whom I have created,
+from man even to the reptile, (I will destroy them)." These words he
+preached and enforced daily, and began to build the ark as had been
+commanded him; and he labors on it a hundred years. But the people
+laughed at him, and were only so much the more obstinate and foolish.
+But what the sin was for which God destroyed the world, the text of
+Gen. vi. tells us, that the children of God,--that is, those who came
+of holy parents, and were instructed and brought up in the faith and
+in the knowledge of God, sought after the daughters of men, since
+they were fair, and took for their wives whom they would. Thereafter
+they came from this to be powerful tyrants, who did everything that
+they chose after their own caprice; wherefore God punished the world
+and destroyed it by the flood.
+
+
+V. 6. _And reduced the cities of Sodom and Gomorrah to ashes,
+overthrowing and condemning them._ This is the third example drawn
+from the destruction of those five cities, Gen. xix. Whereof also the
+prophet Ezekiel speaks, in chap. xvi., addressing the city of
+Jerusalem: "this was the sin of Sodom thy sister,--pride, fullness of
+bread, luxury and idleness, and that to the poor they did not reach
+out the hand, and have lifted themselves up, and have wrought such
+shameful cruelty before me that I have even destroyed them." For
+Sodom was a land, like the garden of the Lord, as Moses says, and a
+rich mine of costly oil and wine and all things, so that every one
+would think, here dwells God. For this they were secure, and led such
+a shameful life as Moses has written of. Such sin breaks out only
+where there is an assurance that they have enough to eat and drink
+and to spare, and idleness is joined therewith; just as we still see,
+the richer cities are the more shamefully do men live in them; but
+where there is hunger and cumber there the sins are so much the
+fewer. Therefore God permits, in regard to those that are His, that
+their education should be severe, that they may remain pure.
+
+These are the three fearful examples whereby St. Peter threatens
+those that are godless. And as he insists upon it so, we must hold
+that this is its import. And it is spoken especially of the spiritual
+order--pope, cardinals, bishops, priests, monks and nuns, and all who
+hang upon them. These are, as it were, angels in the Apostles' stead,
+appointed to this very end, that they should preach and make known
+God's word; for an angel is a messenger, or one sent, who discharges
+his message by word of mouth, for which reason preachers are called
+in Scripture angels,--that is, messengers of God. Such angels should
+our clergy be. But as these angels of old fell off from God, and set
+themselves above God, and wished to be their own masters, so these do
+also, and have nothing but just the name of messengers, as those have
+the name alone of angels. So these also, as they have gone off from
+God, shall be held in chains of darkness and reserved to
+condemnation; as he has said above, that their sentence does not
+linger, nor their damnation slumber, although punishment has not as
+yet overtaken them.
+
+Beside, they are like that former world, who, although they heard the
+prophets and the word of God, yet blasphemed and reviled them; and as
+Moses writes, took to themselves wives according to their pleasure,
+whomsoever they would, and became great and powerful tyrants.
+Observe, then, whether all that which Moses wrote of those is not now
+taking place. These are the great scamps that live in revelry,
+oppress the world by their tyranny, and no one must ask of them why
+they play the fool. Whomsoever they will they take for wife or
+daughter, in spite of any one's complaining; for if any one finds
+fault with it they are themselves judges, and there is no one who can
+win their cause of them. Therefore whatever they can devise to bring
+into their hands by oppression or fines, that also they execute. And
+if any one should seize upon it, they then say, "it is the spiritual
+possession of the churches; it is exempt, and no one must lay hands
+on it." And as to those who preach God's word, they punish them to
+the taking away their life, and declare God's sentence on those that
+laugh at them; they will not hear the word, and they persecute the
+very preachers of righteousness, and, remaining great and mighty
+lords, would retain their title, so that they may be called
+spiritual, like those that are God's children, yet rule with full
+power in all obstinacy; but they must at last be subdued and
+destroyed. But the others who preach God's word shall be kept and
+sustained.
+
+Thirdly: as the land where the cities of Sodom and Gomorrah were was
+a mine of fat, and all had enough of what the earth could bear,
+thereby the people became indolent, glutted themselves with food and
+drink, and to none of the poor did they reach out the hand. Such is
+the case also with our Spiritual Estate, who possess generally the
+best land, the best castles and cities, and the greatest rents and
+tribute, while they have enough also to eat and drink. Besides, there
+is not a more indolent class of people on earth, that lives without
+anything of care or labor, and is fed by the sweat of the poor. But
+what indolence brings along we may see before our eyes. The Pope
+forbids them to take a married wife, so that if they then keep their
+concubines and have children they must give gold to the bishop for
+every child, whereby they will smooth the thing over and cancel the
+sin. I will not here speak of other secret sins which one dare not
+lightly stir up.
+
+Finally, you here see that St. Peter accounts of the Spiritual Estate
+no otherwise than as of Sodom and Gomorrah, for they are all such
+people as no one can be benefited by who lend none a helping hand,
+but seize to themselves all they can, under the pretence, which they
+put forth, that what is given to them is given to God, and they let
+no one be helped though he suffer want. Wherefore just as those were
+overthrown and turned to ashes, so shall these also be destroyed at
+the last day.
+
+
+V. 7. _And rescued righteous Lot who was troubled greatly by the
+libertine course of the wicked._ Was it not a great aggravation that
+they not only rushed publicly and shamelessly into whoredom and
+adultery, but into such sins as may not be mentioned,--insomuch that
+they did not even spare the angels who came to Lot, and they rushed
+on thus in their course, both young and old, in all the corners of
+the city! Against this, righteous Lot had daily preached and warned
+them, but all in vain, except that he is vexed by them, since he must
+stand still yet cannot smooth over the evil, just as is the case with
+us now, for there is no more hope to reform or help this grievous
+course of life that the world leads.
+
+
+V. 8. _For while that righteous man dwelt among them, since he must
+see and hear it all, they vexed his righteous soul from day to day,
+by their ungodly deeds._ Here Peter describes the cross which this
+holy man must have borne, while he preached to the people and brought
+up his daughters in faith; and so it is accounted toward him by God.
+Now St. Peter decides how the godless shall be kept for punishment at
+the last day.
+
+
+V. 9, 10. _The Lord knoweth how to deliver the godly out of
+temptation, but to reserve the unjust to the day of judgment to be
+punished, but especially those that walk after the flesh in the lust
+of uncleanness._ This is certainly deep passion and earnestness in
+the Apostle. If God spared not (says he) the young new world, how
+much more severely and fearfully will he now punish those to whom the
+Gospel has been revealed and preached, and before which no such great
+light has arisen; as Christ also declares, Matt. xi., "Woe to thee,
+Capernaum, who art exalted even to heaven! thou shalt be thrust down
+to hell; for if the deeds that have been done in thee had been done
+in Sodom, it had been standing at this day; for I say unto you, it
+shall be more tolerable for Sodom in that day than for you." But such
+threatening is in vain. The godless do not turn themselves for it.
+
+To live in the lust of uncleanness is to live just like an
+unreasoning beast--according to mere sense and every kind of lust. So
+everything is ordered by the Pope, ordered as it has pleased him, and
+all must subserve their wilfulness and tyranny; and they have warped
+and explained all just as it has pleased them, and thereupon said,
+"the holy See at Rome cannot err," while there is not one who has
+preached anything of faith or love; but they have taught nothing
+except what they have themselves imagined.
+
+
+V. 10, 11. _And those who despise governments, presumptuous,
+self-conceited, tremble not to revile dignities, whereas the angels,
+who are greater in power and might, bring not a railing accusation
+against them before the Lord._ He calls kings, princes and lords, and
+all civil magistracy, governments; and not the Pope and bishops, for
+these are not to be lords at all; since Christ, in the New Testament,
+is represented only as a servant--so that one Christian is to serve
+another, and hold him in honor. Wherefore _this_ is St. Peter's
+meaning: that they should be subject and obedient to civil
+magistracy; as the sword is introduced by God's ordinance, stand thou
+in fear. Yet they do the very reverse of this. They have excepted
+themselves, and say they are not subject to the civil magistracy;
+yea, they have not only excepted themselves, but have even subjected
+those to themselves, and trampled on them with their feet, and permit
+themselves shamelessly to be called lords, even by kings and princes,
+just as the Pope writes of himself that he is a lord of heaven and
+earth, and has in his hand both the civil and spiritual sword, and
+that every one must fall at his feet.
+
+Besides, St. Peter says that they do not tremble to blaspheme
+dignities; for it has become to the Pope a small and slight thing to
+put kings and princes under ban, to curse them, and depose them, and
+moreover excite mischief among them, and stir them up one against
+another. And as to those who have opposed themselves, these he has
+quickly overthrown and trodden on, not because they have done
+anything against faith or love, but only because they have not been
+willing to be subject to the Romish See, or kiss the Pope's foot,
+because, forsooth, his power was as much greater than that of secular
+princes as the sun is than the moon, or as the heaven is high above
+the earth; so they lyingly blasphemed, while yet they are bound to be
+subject and obedient to them, and should bless them and pray for
+them, as Christ our Lord subjected Himself to Pilate, and gave to the
+Emperor the penny tribute. They ought, therefore, to tremble at
+reviling against dignities; yet are they unaffrighted and
+presumptuous in regard to it, and they revile with all zeal and
+recklessness, while yet if even the strongest angels cannot endure
+judgment against themselves from the Lord, and besides are struck
+dumb from cursing and reviling the very One from whom they cannot
+escape, how then will these wretched people endure it?
+
+
+V. 12, 13. _But these are like unreasoning brutes, that are born, in
+accordance with their nature, to be taken and destroyed; they speak
+evil of that which they do not know, and in their own ruin shall they
+perish, and receive therefrom the reward of their unrighteousness._
+_Unreasonable brutes_, Peter calls them, as though they had within
+them not a spark of anything that smacked of spirit, performed no
+spiritual duty that they should do, but lived like the fool, and
+became effeminate through a carnal life. But in that he says they are
+naturally born to be taken and destroyed, it may be understood in a
+two-fold manner: first, as of those that take and destroy, such as
+the wolf, lion, bear, the sparrow-hawk and eagle,--so these grasp to
+themselves, and tear away from others all they can, goods and honor.
+Secondly, of those that shall be taken, crushed and destroyed at the
+judgment of the last day.
+
+
+_They count temporal enjoyment as the fullness of pleasure._ See how
+indignant St. Peter is! I must not chide the young gentlemen so
+grievously. They think if they only live well, and have good times,
+then they have enough of all things, and are right well off; this one
+can easily trace in their spiritual claim, when they say that whoever
+touches them as to their property or their belly, is of the devil.
+They themselves cannot deny this, that their whole system is framed
+to this end, that they may have lazy and idle times, and all that can
+suffice them. They will lade themselves with no trouble or labor, but
+every one must make and devote enough for them. They must go to the
+choir and pray. God has commanded all men that they should eat their
+bread by the sweat of their brow, and He has imposed trial and
+anxiety upon all. Meanwhile, these young masters would slip their
+heads out of this noose, and busy themselves with kisses. But this is
+the greatest blindness, that they are so dumb, and therefore hold
+that such a shameful life is right and lovely.
+
+
+_Spots are they, and blemishes._ They know not but that they adorn
+Christianity, as the sun and moon do heaven, and are the noblest and
+most precious jewels, like gold and precious stones; yet St. Peter
+calls them spots of shame and blemishes. The true christian life
+develops from faith, serves every one in love, bears the holy cross,
+which is the true badge, ornament, jewel and honor of the Christian
+Church;--but these have, in place of the cross, lust and luxury;
+instead of love to their neighbor, they seek their own interest,
+snatch all to themselves, and let nothing go from themselves to
+another for his advantage. Thus they know of faith just nothing at
+all. For they are nothing but the spots and stains which Christianity
+must have as its shame and derision. That is chiding enough,
+certainly, for our spiritual lords.
+
+
+_They lead an effeminate life through your charity, feast richly on
+your goods._ What was given at first out of christian love, to
+procure a common fund for widows and worthy persons, and also for the
+poor, so that no one among the Christians need suffer want or
+beg,--property of this kind is now all devoted to monasteries and
+cloisters, from which our ecclesiastics fill their bellies, living
+upon it most luxuriously, and revelling in it; and to this end they
+say it belongs to them, and no one shall restrain them for it. The
+Holy Spirit will not permit that the servants of the church should
+lead an effeminate life from other people's labor; but to the
+laboring class, and to man, woman and child generally, was it
+properly devoted of old.
+
+
+V. 14. _They have eyes full of adultery._ Such must always follow
+when the body is crammed with food and drink, and loiters indolent,
+as was said above. Wherefore does St. Peter say,--not, they are
+adulterers,--but, _they have eyes full of adultery_? It is as much as
+though he should say, They think ever on nothing but fornication, and
+can never restrain their roguery, nor be satisfied and quiet. This is
+the cause of their continual gluttony and revel, so far as they can
+push it, and thus they are suffered to live at large and unpunished,
+just as they like,--as follows:
+
+
+_Their sin is not to be interfered with._ The Pope has forbidden any
+prince or secular magistrate to punish ecclesiastics, and where they
+maintain their own authority he puts them under bann. But this matter
+is committed to the bishops; yet, since they are knaves themselves,
+they look through their fingers. Thus they have excepted themselves
+from subjection to civil government and the sword, so that no one
+shall dare to restrain them in their caprice, and they all live
+according to their own lusts, like those of old before the deluge.
+
+
+_They allure to themselves light-minded souls._ With such great show
+as they exhibit in their knavish life, as going through with mass,
+begging, singing, &c., do they allure and draw light-minded and
+unstable souls, who are without faith, to imagine that everything is
+spiritual; and all is shaped to this end, that men may think that in
+that estate every one shall have enough, and good times besides, and,
+moreover, that he shall reach heaven; and yet it is all done only to
+this end, that they may fill their bellies and their dirt-bag.
+
+
+_They have a heart penetrated with covetousness._ This vice is so
+gross and open among the ecclesiastics, that even the common people
+have complained of it. Yet he says not, they are covetous, but, they
+have a heart penetrated with covetousness, and especially exercised
+therein. This may be seen in the fact that they have invented so many
+swindling and cunning stories that it is impossible to count them, by
+which they bring all the world's wealth to themselves.
+
+All that this class practices and pursues is simple, pure
+covetousness, and must all be worth money enough. They show it also
+most plainly of all, as they are equipped and prepared on all sides
+to call on men for their gold; so that St. Peter was certainly not a
+liar.
+
+
+_They are children of cursing._ That is, in the Hebrew, as much as to
+say, they are cursed children, subject to the curse of God, so that
+before God they have no favor or salvation, and only become more
+wicked from day to day, and continually, also, greater blasphemers of
+God; so that they surely lade themselves full enough with the wrath
+and terrible judgment of God. That is surely spoken severely and
+fearfully enough; while it is high time that whoever can flee and
+run, should flee and run forth from this cursed state. Should we bear
+such a _title_, _that_ is certainly pitiful; but if the High Majesty
+also arraigns, curses, and condemns,--who will endure it?
+
+
+V. 15. _They have forsaken the right way, and gone in error._ They
+should have taught the right way,--how we must cleave to Christ, and
+come to God by faith, and through love to our neighbor; and
+thereafter bear the holy cross, and endure whatever meets us
+therefor. But they preach no more than this, "go hither and
+thither,--be monk and priest,--found churches, masses, &c., &c.;" and
+they lead away the people from faith to their own works, which yet
+are such as are of no use to their neighbor.
+
+
+V. 15, 16. _And have followed the way of Balaam, the son of Bosor,
+who loved the reward of unrighteousness, but had a rebuke for his
+transgression, the dumb beast of burden speaking with man's voice and
+reproving the folly of the prophet._ Here he brings in an
+illustration from the fourth book of Moses, xxii.-xxiv. When the
+children of Israel had journeyed out of Egypt and had come into the
+land of the Moabites, king Balak sent to a prophet in Syria, by the
+name of Balaam, and besought him that he would come and curse the
+Jewish people, that they might become weak and that he might slay
+them. Then God appeared to Balaam, and forbade him to curse the
+people; therefore the prophet declines to comply with Balak.
+Thereupon the king sent to him once more, and promised to give him
+large wealth. Then God permits him to go to him, yet he shall say
+nothing but what He shall direct him to say.
+
+Upon this, he rose up and mounted upon an ass. The angel of God came
+and walked in the way, and stood before him with a drawn sword. The
+ass saw it, and turned aside out of the way, at which the prophet
+struck her, that she should go in the way. Then the angel went to a
+narrow place where the ass could not turn aside, and when she presses
+herself against the wall and bruises the prophet's foot, she is
+forced to fall under him upon her knee, while he is angered so as in
+his rage to strike the ass with his staff. Then God opens the mouth
+of the beast to speak with the voice of a man, and she said, "What
+have I done to you that you should strike me so?" And he said, "Ah!
+if I had now a sword in my hand, I would slay you." Then the ass
+answered and said, "Am I yet the ass upon which thou hast ridden
+continually even to this day, and have I done it for no more than
+this?" Then were the eyes of the prophet opened, so that he saw the
+angel with the drawn sword, at which he was affrighted and would have
+turned back; but the angel of the Lord bade him go on, but thereupon
+forbade him to speak anything else than what He should say to him.
+
+When now the prophet was come to the king, he takes him up to a
+height from which he could see the whole people of Israel. Then the
+prophet bade him erect seven altars, and on each offer a sacrifice;
+and then went aside and asked the Lord what he should say. And God
+gave him his word in his mouth. And he rose up to bless and glorify
+the people of Israel with fair words; and this he did three times,
+one after another. Then was the king filled with wrath, and said,
+"Did I not call thee that thou shouldst curse mine enemies? and yet
+thou hast blest them now these three times. I had thought that I
+should have honored thee, but the Lord hath turned thee away from
+honor." Balaam answered and said, "Yet I told thee at first, that
+though thou shouldst give me thine house full of silver and gold,
+still I could speak nothing else but what God should say to me."
+
+Yet did the prophet afterward give the king counsel how he should
+manage with the people, although he might not curse them and overcome
+them by power,--so that they sinned against God. Then the king sets
+up an idol, by name Baal-Peor, and causes that the Moabite women,
+daughters of lords and princes, should ensnare the people to
+themselves to sacrifice to their gods; and when they had brought them
+to themselves, they made supplication to the idol with meats and
+drinks, and committed sin with the women. Then was God angry, and
+commanded the chief of the people to be hung upon the gallows, and
+permitted four and twenty thousand men to be overcome in one day.
+Such was this prophet Balaam's advice, for the sake of gold.
+
+Of this St. Peter here speaks, and would say that our ecclesiastics
+are specially Balaam's children and scholars; for just as he gave
+evil counsel to set up an idol so that the children of Israel should
+be brought to sin and provoke God that they should be slain, so have
+our bishops also set up an idol, in God's name,--to wit, their human
+doctrine of their own works; and they let faith go, and they lure to
+themselves christian souls whom they injure, and thereby provoke God
+to anger, so that he has punished the world with blindness and
+stupidity. For all this we may thank our spiritual masters.
+
+Thus Peter compares especially these false teachers to the prophet
+Balaam, since they even, like Balaam, purely for the sake of gold,
+set up such idolatry and ruin souls.
+
+Besides, he mentions his right name, for Bileaam or Balaam is he
+called in Hebrew, a swallower or swiller, like one who gapes his
+throat open, and swallows and devours all. This shameful name must he
+bear, because he has brought so many people into sin, insomuch that
+they are destroyed and overcome.
+
+Such Balaamites are our bishops and ecclesiastics, who are the throat
+of the devil, by which he draws so many souls to himself, and
+swallows them down. But the surname of this prophet is, the son of
+Bosor,--that is to say, flesh,--or, as Moses says, son of Beor, that
+is, of a fool. A fool is his father. So are these, also, blind, dull
+and foolish people, who must yet needs rule; such a people as the
+flesh bears, for the spirit makes men of another stamp. So God has
+given these in the Scripture their own name, and therein they are so
+painted to the life, that we may know in what account they are to be
+held.
+
+Now the dumb beast of burden, the ass, signifies the people that lets
+itself be bridled and ridden, and goes as it is led, like the ass,
+who was forced and beaten cruelly when he went out of the way into
+the ditch, and must neither give place before the angel in the way so
+long as it could help, nor turn aside, and so must fall down. For in
+the same way have these seducers also urged on the people, until
+these last have become sensible that it is a thing not to be endured,
+and that they deal unfairly with them, and have wished to turn them
+aside from the way. But the harshness has been so gross whereby they
+have troubled the people, that at length God has opened our lips and
+given words into our mouths, so that even the children speak of it;
+whereby their folly is made plain, so that they must be ashamed. In
+this way we ought to meet them when they go about, and give out that
+it belongs not to the laity to read the Scripture, and therefore say,
+we must hear what the Councils determine. For then you may answer,
+Has not God spoken even by an ass? Be content with our knowing that
+ye, in times past, preached the word of God; but now ye have become
+fools, and are possessed by avarice, what wonder is it that now the
+common people have been roused and impelled by God to speak the
+truth, though it has been so burdened and oppressed like a dumb beast
+of burden. This is their likeness, taken from the prophet Balaam. Now
+St. Peter says further of these false teachers:
+
+
+V. 17. _They are wells without water, and clouds driven about by the
+whirlwind._ In like manner Solomon presents us a comparison, in Prov.
+xxv., and says, "As when a great cloud and strong wind go forth, and
+yet no rain follows, so is a man who makes high boastings of himself,
+and does not make good his words." So Peter says here, also, _they
+are wells without water, and clouds driven about by the whirlwind_;
+that is, they make great show, and have nothing beside. They are like
+the dry, false and exhausted wells, although they have the fame and
+title of being true wells. For Scripture calls those who teach,
+wells, as the ones from whom should flow that wholesome doctrine by
+which souls are to be quickened. To this office are they anointed and
+set apart. But what do they do? Nothing, as a general thing; for they
+have nothing else but just the bare name, just as they are called
+shepherds, and yet are wolves.
+
+Besides, they are the clouds which the wind drives about--not like
+the thick, black and lowering clouds which are wont to give us rain,
+but like those fleecy ones which move about and fly in the air, and
+are very light, which the wind drives wherever it will, after which
+no rain can follow. So our teachers also sweep about and move high in
+Christendom, like the clouds in heaven, but let themselves be driven
+about wherever the devil chooses, to whom they are ready to yield in
+all kinds of lusts. But yet they preach not a word of God, like true
+teachers and preachers, who are called clouds in Scripture (as Is.
+v.),--as also by all that gives forth water, preachers are typified
+in Scripture.
+
+
+_For whom is reserved the blackness of darkness forever._ They live
+now at their ease, and things go with them just as they themselves
+would have them. But there shall come an eternal darkness upon them,
+although they do not believe nor apprehend it.
+
+
+V. 18. _For they speak in swelling words, which have nothing back of
+them._ If you ask how they may be called wells without water, and
+clouds without rain, while they yet preach throughout the whole
+world, St. Peter answers: they rain and preach, alas! altogether too
+much; but they are only vain, swollen and puffed-up words, by which
+they blow the poor people's ears full, so that men think it is
+something fine; and yet it is nothing but show. Just as the monks,
+with high, bold words, set forth their obedience, poverty and
+chastity, so that men think they are a holy people, while yet it is
+nothing but mere trickery, and certainly no faith nor love can be
+found among it. Like this, also, is their pretence that the estate of
+bishops is a more perfect estate, while these yet do nothing else but
+ride about pompously on their fine horses, and now and then
+consecrate churches and altars, and baptise bells. Such puffed-up and
+swollen words are the whole spiritual law of the Pope, throughout.
+
+
+_And they allure, through guile, to the lust of the flesh, those who
+had well-nigh escaped, and now they walk in error._ This is what
+these wells and teachers do, so that they who were almost escaped
+must fall into the snare of wickedness, and for the first time be
+truly captured. A child that has been baptised, rescued from all
+sins, snatched from the devil and set out from Adam into Christ, when
+he comes to reason is soon entangled and led away into error. Men
+should be taught of faith, and love, and the holy cross, while our
+clergy go their own way, throw up their work whereby these persons
+fall back again into error, even though they had escaped it. But how
+does this come to pass? Thus: in that by guile they allure the people
+to the lust of the flesh. Their strongest persuasion is in their
+saying that priests, monks and nuns should not be married, and should
+bind themselves to maintain chastity, by which they do no more than
+allure to unchastity, forasmuch as the wretched people must perish in
+their wicked lusts, and there is nothing to help them.
+
+But here you clearly see that Peter speaks of none other than
+teachers who bear rule in Christendom, where men are baptised and
+believers,--for among the Turks and heathen, no one has so escaped;
+it is only among Christians, where they have the chance to lead souls
+astray, and bring them into the snare of the devil.
+
+
+V. 19. _And they promise them freedom, while they themselves are the
+servants of corruption, for of whom any one is overcome, his servant
+has he become._ They set up Orders by which a man is to be saved,--as
+Thomas, the monk preacher, has shamelessly written, that when a man
+shall enter into one of these Orders, be it as vile as it may, it is
+as though he had but just come forth from his baptism; and then they
+promise him freedom and forgiving of sins by works of his own. Such
+blasphemy must we hear, while they set their human fancies and
+ludicrous conceits, destitute of faith, on a level with faith and
+baptism which God has established, and which are peculiarly his work.
+Who is to endure this and still keep silent? Such stories have the
+monks gotten up, and they cram them into the young; and such teachers
+as these men have set up for saints. But the other saints, truly
+such, they have burnt to ashes.
+
+
+V. 20. _For if they have escaped the pollution of the world through
+the knowledge of the Lord and Saviour Jesus Christ, but shall be
+again entangled and overcome in the same, their last end is worse for
+them than the first._ There Peter shows why they are the servant of
+corruption. To confess Christ is to know what he is, even our
+Saviour, who forgives us our sins from pure grace. By this confession
+we escape the vice and come out from the pollution of the world. But
+though they should already have been delivered from sin in baptism,
+they shall afterwards be plunged therein, for that they have again
+gone from faith to their own works. For where there is no faith, the
+Spirit is absent; but where the Spirit is absent, there is nothing
+but flesh, so that there can be nothing at all that is pure. So has
+it come to pass hitherto in regard to Christianity. Rome first heard
+the pure Gospel, but afterward went back and fell away to human
+doctrines, until even upon herself all abominations have come up; so
+that her last end has become worse than her first, in that she is now
+far more hopeless in her heathenism than she ever was before she
+heard the word of God.
+
+
+V. 21. _For it had been far better for them that they had never known
+the way of righteousness, than that they should know it, and turn
+themselves away from the holy command that has been given them. For
+it has happened to them according to the proverb, The dog turns to
+his own vomit again, and the sow after her washing wallows in the
+mire._ This proverb St. Peter has taken out of the book of Prov.
+xxvi., where Solomon says, "A man who repeats his folly is like the
+dog who turns again to his vomit." By baptism they have thrown off
+unbelief, and have been washed from their polluted life, and have
+entered upon a pure life of faith and love, while they fall off from
+it again to unbelief and their own works, and defile themselves again
+in the dirt. So that we are not to make this proverb bear on works;
+for little is accomplished by one's saying and directing at
+confession, "Thou shalt henceforth be chaste, meek, and patient," &c.
+But if you will be pious, pray God that he will give you a real
+faith, and see to it that you forsake your unbelief. When you shall
+then have attained faith, good works shall afterwards take care of
+themselves, so that you will live purely and chastely, even though
+you should secure yourself by no other means; and though, again, you
+might awhile conceal the mischief in your heart, yet at last it comes
+out.
+
+This is the second chapter of this Epistle, wherein Peter speaks
+specially of our teachers, how shamefully we have been treated by
+them. We have indeed had warning enough, but we have not minded it,
+so that the fault is ours that we have not laid hold on the Gospel,
+and that we have by our lives deserved such anger of God. We hear it
+generally, all of us, with gladness, when some one assaults and
+upbraids the Pope along with his priests and monks; but yet, no one
+will draw advantage to himself from it. It is not such a trifling
+matter of sport that one must laugh at it, but of such seriousness
+that the heart should fear and tremble on account of it. Therefore
+should we lay hold upon it with seriousness, and pray that God would
+turn away from us his anger and such plagues. For this calamity has
+not come upon us unforeseen, but it is sent upon us by God as a
+punishment,--as Paul says, II. Thes. ii.: "Since they have not
+received the love of the truth, that they might be saved, therefore
+shall God send upon them strong delusion so that they shall believe a
+lie," &c., &c. For had the punishment gone but so far that the false
+teachers only were lost, it would have been yet a little thing
+against the fact that they have had the rule, and carried all the
+world with them to hell. Therefore, in regard to the evil, we are to
+take no counsel except to apprehend the matter in Godly fear and
+humility, confess our guilt, and pray God to turn away the punishment
+from us. By prayer must one contend against the false teachers,
+although the devil do not let him win.--Now follows, next:
+
+
+
+
+CHAPTER III.
+
+
+V. 1, 2. _This is the second Epistle which I write to you, beloved,
+in which I stir up your pure minds to remembrance, that ye may think
+upon the word which was said to you before by the holy prophets, and
+upon our command, who are Apostles of the Lord and Saviour._ Here St.
+Peter comes to us again, and warns us in this chapter to be prepared,
+and look every moment for the last day. And so he says in the first
+of it, that he has written this Epistle, not in order to lay down a
+ground of faith, which he had done before, but to awaken, remind,
+arrest, and urge them not to forget the same, and to abide in the
+clear view and understanding which they have of a true christian
+life. For it is the preacher's office, as we have said often, not
+only to teach, but also continually to admonish and restrain. For
+since our flesh and blood ever clings to us, God's word must be
+stronger in us, that we may not give room to the flesh, but strive
+against it, and gain the upper hand of it.
+
+
+V. 3, 4. _And know, first of all, that in the last days there shall
+come scoffers who walk after their own lusts, and say, Where is the
+promise of his coming? for since the fathers fell asleep, all things
+remain as from the beginning of creation._ Yet are men swayed hither
+and thither by a book concerning Antichrist, wherein it is written
+that the people before the last day shall fall into such error that
+they shall say, there is no God, and shall scoff at all that is
+preached of Christ and the last day. That is true, whencesoever it
+has been taken. But we are not so to understand it as that the whole
+world shall say and hold such things, but the greater part. For that
+time is even now at hand, and shall prevail yet more when the Gospel
+shall come down among the people, when the proud ones shall lift
+themselves up, and the secrets of many hearts break forth, which are
+now hidden and unknown. There have even already been many who have
+altogether rejected the idea of the coming of the last day.
+
+Of such scoffers St. Peter here warns us, and tells us of them
+beforehand, that they must come, and rush into this hazard and live
+as they list. At Rome and in Italy this word is now at length
+fulfilled, and they who come thence, bring such errors also forth
+with them; for just as they have a long time perplexed themselves
+therein, so, also, must they perplex the people by the same means.
+And even though the last day were now before the door, such people
+must come abroad. So shall be fulfilled that which Christ says, Mat.
+xxiv.: "Just as it was in the time of Noah, so shall it also be at
+the coming of the Son of Man; for as they were in the days before the
+deluge, they ate, they drank, they married and were given in
+marriage, even to the day when Noah entered into the ark, and they
+knew it not till the flood came and swallowed them all; so, also,
+shall the coming of the Son of Man be." Also, "The Son of Man shall
+come at an hour when ye think not." Also, Luke xxi.: "This day shall
+come as a snare, upon all that dwell upon the earth." And once more,
+Luke xvii.: "As the lightning lightens over us from heaven, and
+shines upon all that is under the heaven, so shall the Son of Man be
+in His day,"--that is, so quick and unforeseen and sudden shall He
+break in upon it, while the world shall be living above all, for
+itself first, and shall throw God's word to the winds.
+
+Therefore this shall be a sign of the last day that it is near, when
+the people shall live as they list, according to all their lusts, and
+such talk goes about among them as this: "Where is the promise of his
+coming? the world has stood so long and continued to abide, is it now
+for the first time to be otherwise?" Thus Peter warns us that we
+should not be surprised, and that we have a sure sign that the day
+will soon come.--It follows, further:
+
+
+V. 5, 6. _But this in their obstinacy they will not know, that the
+heavens of old, besides the earth standing out of the water and in
+the water, were (made) by God's word, yet through the same, was the
+world in its time destroyed by the flood._ Such people they are, he
+says, as show not so much diligence as to read the Scripture, but
+obstinately refuse to think and be aware that so also it was of old,
+when Noah built the ark; the world which stood and was made through
+the water and in the water, was destroyed by water, and the people
+were yet so safe and secure that they thought, surely there is no
+danger,--yet they were all alike destroyed by water. As though he
+should say,--if God has for once destroyed the world by water, and
+shown by an example that he can sink it, how much more will he do it
+now that he has promised to do it.
+
+But here St. Peter speaks somewhat particularly of the creation. The
+heaven and the earth stood fast aforetime; they were made of water
+and stood in the water, by the word of God. Heaven and earth have a
+beginning; they have not been forever; the heaven was made from the
+water, and there was water above and beneath,--but the earth is made
+and stands in the water, as Moses writes, whom St. Peter here quotes.
+All is sustained by God's word, as it also was made by the same, for
+it is not their nature so to stand. Therefore if God did not sustain
+it, it must all soon fall down and sink into the water. For God spoke
+a word of power when he said, "let the waters under the heavens
+gather themselves into a separate place, that the dry land may be
+seen;" that is, let the water put itself aside and give room for the
+earth to come forth, whereon man might dwell,--yet naturally the
+waters should spread themselves over the earth. Therefore this is, at
+the present day, one of the greatest miracles that God works.
+
+Now St. Peter would say this: so obstinate and stupid are these
+scoffers, that they will not do honor to the Holy Spirit, though they
+read how God holds up the earth in the water, whence they should be
+convinced that all stands in the hands of God. Therefore, since God
+at that time drowned the earth, so he will deal with us even yet
+again. For that example should certainly convince us that, as in that
+very case he has not lied, so again he will not lie.
+
+
+V. 7. _But the heaven which yet is, and the earth, are by his word
+sustained, that they be reserved for fire in the day of Judgment and
+condemnation of ungodly men._ At that time, when God destroyed the
+world by a flood, the water pressed down from above, up from beneath
+and from all sides, so that nothing could be seen but water only;
+because the earth, as its nature was, must be swallowed up in the
+water. But now he has promised, and given the rainbow for a sign in
+heaven, that he will no more destroy the world by water. Therefore he
+will destroy it and let it perish by fire, so that here it shall be
+fire only, as there it was water only. Of which St. Paul, II. Thes.
+i., says: "When now the Lord Jesus shall be revealed from heaven,
+together with the angels of his power, and with flaming fire," etc.
+So I. Cor. iii.: "Every one's work shall be revealed; the day of the
+Lord shall make it clear, which shall be revealed with fire." So when
+the last day breaks and bursts in on the world, it will in a moment
+be fire only; what is in heaven and in earth shall be turned to dust
+and ashes, and all things must be changed by fire, as that change
+took place by water. This shall be a sign that God will not lie so
+long as He has left that for a sign.
+
+
+V. 8-10. _But of this one thing, beloved, be ye not ignorant; that
+one day with the Lord is as a thousand years, and a thousand years as
+one day. The Lord is not slack concerning his promise as some men
+count slackness, but he is long-suffering toward you, and wills not
+that any one should perish, but that all should come to repentance;
+but the Day of the Lord shall come as a thief in the night, in which
+the heavens shall pass away with a great noise, but the elements
+shall be melted with fervent heat, and the earth and the works that
+are therein shall be burned up._ With these words St. Peter meets
+those of whom he has just spoken, who say: "The Apostles have said
+much about the Last Day coming quickly,--and yet so long a time is
+past, and still all continues as heretofore." And he has quoted this
+passage from Moses, in the lxxxix. Ps., where he says: "A thousand
+years are in thine eyes as yesterday, when it is past." This is the
+scope of it.
+
+There are two ways of viewing things,--one for God, the other for the
+world. So also this present life and that to come, are twofold. This
+life cannot be that, since none can reach that but by death,--that
+is, by ceasing from _this_ life. This life is just to eat, drink,
+sleep, endure, bring up children, etc., in which all moves on
+successively, hours, day, year, one after another: if you wish now to
+apprehend that life, you must banish out of your mind the course of
+this present life; you must not think that you can so apprehend it,
+where it will all be one day, one hour, one moment.
+
+Since then in God's sight there is no reckoning of time, a thousand
+years must be before him, as it were, a day. Therefore the first man,
+Adam, is just as near to him as he who shall be last born before the
+last day. For God sees not time lengthwise but obliquely, just as
+when you look at right-angles to a long tree which lies before you,
+you can fix in your view both place and parts at once,--a thing you
+cannot do if you only look at it lengthwise. We can, by our reason,
+look at time only according to its duration; we must begin to count
+from Adam, one year after another, even to the last day. But before
+God it is all in one heap; what is long with us is short with
+him,--and again, here there is neither measure nor number. So when
+man dies, the body is buried and wastes away, lies in the earth and
+knows nothing; but when the first man rises up at the last day, he
+will think he has lain there scarcely an hour, while he will look
+about himself and become assured that so many people were born of him
+and have come after him, of whom he had no knowledge at all.
+
+This, then, is St. Peter's meaning: the Lord does not delay his
+promise as some scoffers let themselves imagine, but is
+long-suffering; therefore should ye be prepared for the last
+day,--for it will come soon enough to every one after his death, in
+that he will say, "lo! I have but just now died!" But it comes upon
+the world all too soon: when the people shall say, "there is peace,
+no danger threatens," it shall break forth and come upon them, as St.
+Paul says, I. Thess. v. And with so great a noise shall the day tear
+its way and burst forth like a great storm, that in a moment must all
+be wasted.
+
+
+V. 11, 12. _Since then all this must pass away, how careful should ye
+be in all holy conduct and a Godly life, that ye wait for and hasten
+to the coming of the day of the Lord._ Since ye know this, that all
+must pass away, both heaven and earth,--think how ye shall be
+prepared to meet this day, by a holy and godly life and conversation.
+For Peter describes this day as one that is to come even now, so that
+men should be prepared for it, to hope for it with joy, and even
+hasten to run to meet it, as that which sets us free from death, sin
+and hell.
+
+
+V. 12, 13. _In which the heavens shall pass away by fire, and the
+elements shall be melted with fervent heat; but we look for a new
+heaven and a new earth, according to his promise, in which dwelleth
+righteousness._ God has promised by the prophets, here and there,
+that he would create a new heaven and a new earth,--as in Is. lxv.,
+"Behold, I will create a new heaven and a new earth, wherein ye shall
+be happy, and shout and leap for joy." So in xxx. "The appearance of
+the moon shall be as the light of the sun, and the splendor of the
+sun shall be seven times as bright, as though seven days were joined
+one into another;" and Christ says, Matt. xiii., "The righteous shall
+shine like the sun, in their Father's kingdom." How that is to pass
+away we cannot know, except that the promise is, that such a heaven
+and earth are to be, wherein no sin, but righteousness only, and the
+children of God shall dwell; as also St. Paul says, Rom. viii., there
+shall be pure love, pure joy, and nothing but God's kingdom.
+
+Here some may disquiet themselves as to whether the saints shall have
+their station in heaven or on earth. The text seems to imply that man
+shall dwell upon the earth,--yet so that all heaven and earth shall
+be a paradise wherein God dwells, for God dwells not alone in heaven,
+but in all places, wherefore the elect shall be also even where He
+is.
+
+
+V. 14. _Therefore, my beloved, since ye look for such things, be
+diligent, that ye may be found of him without spot, and blameless, in
+peace._ Since ye have escaped, he says, such misery, and come to so
+great joy, ye should suffer yourselves to be persuaded to despise
+willingly all that is upon the earth, and suffer cheerfully whatever
+duty requires. Therefore should ye be diligent, that ye may live a
+peaceful and blameless life.
+
+
+V. 15. _And the long-suffering of our Lord Jesus Christ account for
+your salvation._ In that He so spares, and delays, and does not come
+to speedy judgment, take account of this as designed for your
+benefit. He had good reason to be angry and to punish, yet out of His
+grace He does it not.
+
+
+V. 15, 16. _As also our beloved brother Paul, according to the wisdom
+that has been given unto him has written, as he also in all his
+letters speaks thereof, in which are some things hard to be
+understood, which the unlearned and unstable wrest, as they also do
+other Scriptures, to their own destruction._ There St. Peter bears
+testimony for the Apostle Paul in respect to his doctrine, which
+shows plainly enough that this Epistle was written long after St.
+Paul's Epistles. And this is one of the passages which might be
+adduced to maintain that this Epistle is not St. Peter's, as also
+there was one before this in this chapter--namely, where he says,
+"the Lord wills not that any should be lost, but that every one
+should give himself to repentance." For it falls some little below
+the Apostolic spirit; still it is credible that it is none the less
+the Apostle's, for since herein, he is writing not of faith but of
+love, he lets himself down somewhat, as the manner of love is,
+inasmuch as it humbles itself toward its neighbor, just as faith
+rises above itself.
+
+But he has yet seen that many unstable spirits wrested and perverted
+St. Paul in his words and doctrines, inasmuch as some things in his
+Epistles are hard to be understood,--as when he speaks in this way,
+"that no one is justified by works, but by faith alone;" so, too,
+"the law is given to make sin more gross;" so, too, "where sin
+abounded, there grace much more abounds," and more passages of the
+same sort. For when men hear such, then they say, if that is true, we
+will go on indolently, and do no good work, and so be righteous, as
+men even now say, that we forbid good works; for if one so perverts
+St. Paul's own words, what wonder is it that they should, in like
+manner, pervert ours?
+
+
+V. 17, 18. _But ye, my beloved, since ye know this beforehand, beware
+for yourselves that ye be not led away by the error of the wicked
+likewise, and fall from your own steadfastness. But grow in grace,
+and in knowledge of our Lord and Saviour Jesus Christ, to whom be
+praise, now and forever. Amen._ Since ye know, he says, all that has
+been said above, and see that many false teachers must come, who lead
+the world astray, and such scoffers as pervert the Scripture and will
+not understand it, take care of yourselves; guard against them with
+diligence, that ye fall not from the faith by doctrines of error; and
+grow, so as to become stronger from day to day by the steadfast
+practice and preaching of the word of God. Here observe how great
+care the Apostle shows for those who have come to believe, which
+urged him even to write these two Epistles, wherein is richly
+comprehended what a Christian should know, besides also that which is
+yet to come. May God give his grace, that we also may seize hold upon
+and retain it. Amen.
+
+
+
+
+THE EPISTLE OF SAINT JUDE.
+
+
+V. 1, 2. _Jude, a servant of Jesus Christ, but a brother of James, to
+those that are called to be holy in God the Father, and preserved in
+Jesus Christ, mercy unto you and peace and love be multiplied._ This
+Epistle is ascribed to the holy Apostle, St. Jude, brother of the two
+Apostles, James the Less and Simon, by the sister of the mother of
+Christ, who is called Mary (wife) of James or Cleopas, as we read in
+Mark vi. But this Epistle cannot be looked upon as being that of one
+who was truly an Apostle, for the author speaks in it of the
+Apostles, as being much their junior. It has even nothing peculiar
+about it, except that it refers to the second Epistle of St. Peter,
+from which it has taken nearly all its words, and is scarcely
+anything else than an Epistle against our clergy, bishops, priests
+and monks.[1]
+
+[Footnote 1: It is well known that at an early period the book of
+Jude was reckoned among the _antilegomena_. This was mainly in
+consequence of its references to the Apocryphal books of Enoch and of
+the Ascension of Christ. Yet De Wette, than whom none would be more
+disposed to sift it thoroughly, says, "no important objection to the
+genuineness of the Epistle can be made good; neither the use of the
+Apocryphal book of Enoch, nor the resemblance of v. 24 to Rom. xvi.
+25, nor a style of writing which betrays a certain familiarity with
+the Greek tongue. The Epistle is less open to suspicion, as the
+author does not distinctly claim to be an Apostle, nor can a pretext
+for forgery be discovered." Again, he says: "they who regard the Son
+of Alpheus and the brother of the Lord as one and the same person,
+are quite consistent in regarding our Jude likewise as an Apostle."
+To this view De Wette himself does not accede, and thus agrees
+substantially with Luther.]
+
+
+V. 3. _Beloved, since I gave all diligence to write unto you of the
+common salvation, I am necessitated to write to you, and admonish
+you, that ye should contend earnestly for the faith which was once
+delivered to the saints._ That is as much as to say,--I am
+necessitated to write to you, so that I may remind and admonish you
+how ye should go forward and persevere in the faith which has
+already, before this, been once preached to you; or as though he
+should say, It is necessary that I should admonish you that ye be on
+your guard and remain in the right way; but as to why this is needed,
+he gives the reason, and says:
+
+
+V. 4. _For there are some men who have secretly come in, who were
+ordained of old to this condemnation._ For this cause will I remind
+you that ye should abide in the faith which ye have heard, because
+there is even now a wavering, and already there have come preachers,
+who set up other doctrines besides faith, by which people are led
+away gently and unsuspectingly from the true way. So St. Peter also
+said, in his Epistle, "there shall be false teachers among you, who
+shall secretly bring in destructive heresies, &c." These, he says,
+"are long ago appointed to such a sentence of condemnation." This we
+now well understand, since we know that no one is righteous and
+justified by works of his own, but only through faith in Christ,
+insomuch that he must rely on the work of Christ as his chief good.
+Then where there is faith, whatever is done as works is all done for
+the good of our neighbor, and thus we guard ourselves against all
+works which are not performed with the intent that they shall be of
+service to our neighbor, as is now the estate of priests and monks.
+Therefore wherever any one now secretly introduces anything else than
+this doctrine of faith, in regard to such orders and works, he leads
+the people astray, so that they shall be condemned along with him.
+
+
+_Who are godless, and turn the grace of God into wantonness._ That
+Gospel which is given us concerning the grace of God, and which sets
+Christ before us, as he is offered to and bestowed upon us, with all
+that he has, that we may be freed from sin, death and all evil, such
+grace and blessing offered to us by the Gospel, they use merely to
+indulge their wantonness,--that is, they call themselves Christians,
+indeed, and praise the Gospel, but they bring in such an order, as
+therein to work their own caprice, in eating and drinking and wanton
+life, while they make their boast and say we are not in a secular but
+a spiritual estate, and under such names and pretence they have
+grasped all enjoyment, honor and pleasure. This, already, says Jude,
+begins. For we read that it had already begun a thousand years ago;
+that the bishops then wished to be Lords and to be more highly
+exalted than common christians, as we also see in St. Jerome's
+Epistles.
+
+
+_And they deny God, that he alone is Lord, and our Lord Jesus
+Christ._ This is what St. Peter said also in his Epistle; but this
+they deny (as we have heard). It is not done by their _mouth_, for
+with this they confess that God is one Lord, but they deny that
+Christ is Lord in fact, and by their works; they hold, not Him, but
+themselves as their Lord,--for while they preach that fasts,
+pilgrimages, church ordinances, chastity, obedience, poverty, etc.,
+are the way to salvation, they lead the people astray to their own
+works, and yet are silent about Christ; and it is just as much as if
+they said, Christ is of no avail to you, His works noway help you,
+but you must by your own works merit salvation. Thus they deny the
+Lord who has bought us with his blood, as Peter says.
+
+
+V. 5, 6, 7. _I will therefore remind you that ye once knew this, that
+the Lord, when he saved the people out of Egypt, afterward destroyed
+those that believed not. Also, the angels, who kept not their first
+estate, but left their own habitation, he has reserved to the
+judgment of the great day, in everlasting chains, under darkness. As
+also Sodom and Gomorrah, and the cities lying about them, which in
+like manner as these, rioted in fornication, and went after strange
+flesh, are set forth for an example, and bear the pain of eternal
+fire._ Here he adduces, also, three examples, as St. Peter does in
+his Epistle; but the first which he presents is to this effect: that
+God permitted the children of Israel whom he had brought out of Egypt
+by many wonderful works, when they did not believe, to be overthrown
+and defeated, so that of them all not more than two survived, when
+there were numbered, of all that went forth from twenty years of age
+and above, more than six hundred thousand men. This example he sets
+forth as a warning and a terror; as though he should say, those who
+are now called Christians, and under this name turn the grace of God
+into wantonness, are to beware to themselves that it do not come to
+pass with them as it came to pass with those. And true enough, these
+are the times when the Popedom is exalted and the Gospel kept secret
+through the whole world; when, too, there comes continually one
+plague after another, by which God has punished the unbelieving and
+thrown them into the throat of the Devil.
+
+
+V. 8. _Like them also are these dreamers, who defile the flesh._
+These teachers he calls dreamers; for just as when a man lies in a
+dream he deals with images, and thinks he has something real, but
+when he wakes up it is nothing at all,--but he sees then that it was
+a dream, and counts it of no importance,--so, too, what these say is
+nothing else than a mere dream; for when once their eyes shall be
+opened, they shall see that it is nothing at all. As when they go
+about pretending that their tonsure and cowl, obedience, poverty and
+chastity are well-pleasing to God, they have this before their eyes;
+yet, in God's sight it is nothing but a mere dream. So he has given
+them a truly fitting name, inasmuch as they deal with dreams, by
+which they cheat themselves and the world.
+
+But especially do the Apostles ascribe to the clerical order the vice
+of leading an unchaste life; and God long ago foretold that they
+should have no wives. Now it is scarcely possible that God should
+work as many miracles as there are persons in the order, so that it
+cannot be that they are chaste. So, likewise, has the prophet Daniel
+spoken, chap. xi., of the Pope's rule: "He shall not regard women (in
+marriage)." This is the external characteristic, as the inward is
+that they are dreamers.
+
+
+_Who despise government, and speak evil of dignities._ Their third
+characteristic is, that they will not be subject to civil authority.
+Yet we have been taught, while we live on earth, that we are all
+under obligation; that we are to be subject and obedient to the
+sovereignty; for the Christian faith does not do away with civil
+rule,--therefore no one can except himself from it, because the
+Pope's decree concerning the Church's freedom is a mere devil's law.
+
+
+V. 9. _But Michael the archangel, when he contended with the devil,
+and disputed about the body of Moses, durst not let drop against him
+a railing accusation, but said, The Lord rebuke thee._ This is one of
+the reasons why this Epistle was formerly rejected, because here an
+example is adduced which is not found in Scripture, to the effect
+that the angel Michael and the devil contended with one another about
+the body of Moses. But this should have been found there, since so
+much is written about Moses in the last of Deuteronomy, of God's
+burial of him, and yet no one knew his grave. Besides, Scripture
+testifies in regard to him, that no other prophet has arisen in
+Israel like Moses, whom the Lord knew face to face, &c. But it has
+been said, in reference to the same text also, that his body was left
+concealed, so that the Jews might not regard it with idolatrous
+veneration, and for this reason the angel Michael must needs oppose
+the devil, who wished that the body should be discovered, that the
+Jews might pray to it; and although Michael was an archangel (says
+Jude), yet was he not so bold as to curse even the devil,--and yet
+these scoffers trample under foot the authority that has been
+ordained of God; they curse in seven, eight and nine ways, though
+they are men merely; while this archangel dared not curse the worst
+devil that was ever condemned, but said no more than, the Lord
+restrain and punish thee.
+
+
+V. 10. _But these scoff at what they know nothing of, for what they
+know naturally as brute beasts, in those things they corrupt
+themselves._ Such scoffers are they, that they can do nothing else
+but anathematize and curse, and give over to the devil for his own
+not only kings and dignities, but God also and the saints, as may be
+seen in the bull, _C[oe]na Domini_. They know not that our salvation
+stands on the foundation of faith and love; they cannot endure that
+their works should be rejected and condemned, and that it should be
+preached that Christ alone must help us by His works. Therefore they
+curse and scoff at all Christian doctrine which they are ignorant of.
+But what they know, through natural perception,--as the founding of
+masses and the like,--will bring in gold and treasures; to this they
+devote themselves with energy, and thereby corrupt themselves and
+every one else.
+
+
+V. 11. _Woe unto them, for they have gone in the way of Cain._ Cain
+struck his brother dead, simply because he was more pious than
+himself. For his brother's offering was acceptable before God, but
+his own was not. So now the way of Cain is, to rely on one's own
+works, and scoff at those works which are good and true, and
+circumvent and slay those who go in the right way, just as these very
+ones also are doing.
+
+
+_And have hurried for reward into the error of Balaam._ They should
+be fixed inwardly in the hope of Divine grace; yet they go forth and
+put their trust in various outward works, of this kind and that, and
+they do them only for the sake of gold, that they may fill their
+bellies, like the prophet Balaam, as we have heard in Peter's
+Epistle.
+
+
+_And perished in the rebellion of Korah._ Of the rebellion of Korah,
+and how he was destroyed, with his house, we have an account in the
+fourth book of Moses, xvi. Moses was summoned and called for this
+purpose, that he should lead the people out of Egypt; and his brother
+Aaron likewise was appointed of God as High Priest. Now Korah was
+also of the same tribe, and their friendship should have been
+enduring, and something more than common: yet he attaches to himself
+two hundred and fifty men of the foremost and most distinguished
+among the people, and excites such a commotion and tumult, that Moses
+and Aaron are forced to flee. And Moses fell upon his face, and
+prayed that God might not accept their sacrifice; and he bade the
+congregation of the people draw back from them, and said to them:
+"Hereby shall ye surely know if the Lord hath sent me; if these men
+die and disappear as all men disappear, then the Lord hath not sent
+me; but if the Lord shall do some new thing, so that the earth shall
+open her mouth and swallow them up, and they go down alive into hell,
+then shall ye know that these men have reviled the Lord." When he had
+spoken these words, the earth quaked and opened, and swallowed up
+Korah, together with the other leaders of the rebellion, with all
+that they had, so that they went down alive into hell; and the fire
+consumed the other two hundred and fifty men who had joined
+themselves to him.
+
+This example Jude sets forth for these scoffers who blame us for
+making a commotion, while we preach against them, for they are the
+real ones who make all the trouble. For Christ is our Aaron and
+chief-priest, whom we should allow to rule alone; but this the Pope
+and bishops have been unwilling to endure. They have set themselves
+up, and have wished to have the power to rule along with the
+authority, and so have arrayed themselves against Christ; but God has
+punished them, in that the earth has swallowed them up and covered
+them, since they are absorbed and swallowed up in an earthly life and
+pleasure, and are nothing but pure worldliness.
+
+
+V. 12, 13. _These live on your charities, and are vileness itself,
+while they feast with you, feeding themselves without fear; clouds
+they are without water, driven about by the wind; barren, fruitless
+trees, twice dead and plucked up by the roots; wild waves of the sea,
+which foam out their own shame; wandering stars, for whom is reserved
+the blackness of darkness forever._ Of this we have heard enough in
+St. Peter's Epistle. All the world have brought up their children to
+be ecclesiastics, and to have an easy life of it, and not to support
+themselves by their own hands and labor; nor must they even preach,
+but only live without care in their luxury, and keep up good spirits
+by feeding on the wealth that poor people earn by their sweat. So men
+think they must be the best part, and the jewel, as it were, of
+Christendom, while they are merely shame-spots and an abomination,
+and live well, as we say, on the wealth that belongs to them as
+priests. They are without care or fear; they think the devil may not
+overthrow them; they feed not the sheep, but are themselves the
+wolves that devour the sheep; they are clouds that hang over us in
+the air, sit up high in the churches, as those that should preach,
+and yet they do not preach at all, but let themselves be driven by
+the devil this way and the other.
+
+So, too, he says, they are leafless, fruitless trees, like the trees
+of autumn; they have neither fruit nor leaf; they stand there only
+like other trees; let themselves be looked upon as Christian bishops,
+but there is with them neither word nor work, but all is dead to the
+root. Moreover, they are like wild waves of the sea; that is, as the
+wind tosses and throws up waves and billows upon the water, so these,
+too, go just as the devil leads them. And they foam out their own
+shame; like a heated pot, they are so full of pollution that they run
+over, and cannot retain command of themselves, but all must out. They
+are wandering stars, planets as they are called, that go backward,
+and not in a steady, straight course, so that they make no true
+progress; their life and doctrine is mere error, in which they lead
+themselves astray, and all that follow after them. Therefore for them
+is reserved the blackness of darkness forever.
+
+Thus Jude has appraised and painted our spiritual masters, who, under
+the name of Christ and Christianity, introduce all sorts of
+profligacy, and snatch to themselves all the wealth of the world, and
+authoritatively subject all men to themselves.
+
+There follows now, further:
+
+
+V. 14. _Enoch, also, the seventh from Adam, prophesied of such, and
+said, Behold, the Lord cometh with ten thousand of His saints, to
+execute judgment upon all._ This language of Enoch is nowhere to be
+found in Scripture. For this reason some of the Fathers did not
+receive this Epistle, although there is not a sufficient reason for
+rejecting a book on this account. For St. Paul, also, in II. Tim.
+iii., makes mention of two that opposed Moses, Jannes and Jambres,
+names that are not even to be found in the Scriptures. But be this as
+it will, we let it pass. Still this is true, that God, from the
+beginning of the world, has left it to some to make His word known
+(the word that promises His favor and salvation to believers, but
+threatens the unbelieving with judgment and condemnation), even till
+Christ's coming down from heaven, when it is openly preached to the
+whole world. But before the birth of Christ God took to Himself for
+this purpose only a single line, from Adam to Abraham, and thence to
+David, down to Mary the mother of Christ, who possessed His word.
+Thus the Gospel has always been preached in the world, but never so
+generally as now in these last times.
+
+Thus, also, this father, Enoch, insisted on that word of God which he
+received from his father, Adam, and which he had of the Holy Spirit.
+For the Scripture says also of him, Gen. v., that he led a godly
+life, and therefore he was taken of God, so that he was seen no more.
+Hence, also, has been derived the notion that He will come again
+before the last day; but it is not to be supposed that men would
+understand it of a spiritual advent, as that his preaching was based
+upon the last day, as this passage is, wherein that day is spoken of
+with as much assurance as though it were in full view. _The Lord is
+coming already_, he says, _with many thousand saints_; that is, with
+such a multitude as cannot be numbered. For this can only be said of
+the last day, on which He will come with all His saints, to execute
+judgment. For before this, He has not come with many thousand saints,
+but alone, into the world; and this, not to judge, but to bestow
+grace.
+
+
+V. 15. _And to punish all the ungodly among them, for all their
+godless life, wherein they have been ungodly._ This passage Jude does
+not inappropriately quote, inasmuch as he is speaking of false
+teachers, who are to come before the last day; and the conclusion is
+thence to be drawn, that the Lord by his coming will overthrow the
+Pope and his government; since there is no other help for it; for as
+long as the world stands, there will be no (voluntary) ending or
+reformation of it. The passage, moreover, cannot be understood of any
+others, but of our clergy, who have shamefully led all the world
+astray. Their system cannot be worse, and even though it were worse,
+it must yet hold on to the name of Christ, and under the same
+introduce all kinds of mischiefs. Thus he refers this passage to the
+last judgment, and names those who shall suffer judgment. Whence we
+infer what our young clerical gentlemen shall expect at the last day,
+be the time long or short.
+
+
+_And for all the hard speeches which Godless sinners have uttered
+against Him._ There he at once strikes upon their life and preaching,
+and would say this much:--They speak fiercely and harshly against the
+Lord who is to come; they are shameless and proud; they deride and
+revile him, as St. Peter has said. He speaks not of their sinful,
+shameful life, but of their godless state. But the godless is he who
+lives without faith, although he leads a passable life outwardly.
+Outwardly wicked works are indeed the fruits of unbelief, but we
+speak more particularly of that as a godless state, where the heart
+is full of unbelief. These very godless ones the Lord will punish, he
+says, because their preaching is shameless and presumptuous, for they
+stick ever to their own wilfulness; do not permit themselves to be
+swayed at all, and are as hard as an anvil, to condemn and revile
+continually. Thus has Enoch struck in this passage at the very estate
+which before the last day should be in the world, as we now see it
+before our eyes. Jude says, further:
+
+
+V. 16. _There are murmurers and complainers who walk after their own
+lusts, and their mouth speaketh swelling words._ When men will not
+let their own circumstances be fair and favorable, then there is
+nothing but murmuring and complaining. So when one does not give a
+Bishop the title he claims, then they cry out against disobedience.
+Besides, they are such a class of people as we cannot guard against,
+for they give out that they have a right over soul and body; they
+have grasped in their own hands both the civil and spiritual sword,
+so that they cannot be controlled, since no one must preach against
+them; they have got rid of all tax, tribute, and rent, so that no one
+dares to touch their wealth, besides, none dares preach a word
+without first asking them about it. And even though one should attack
+them with Scripture, yet they say that none but they only must be
+suffered to explain Scripture. Thus they live in all respects as they
+will, according to their lusts. For they cannot explain that to us,
+as they would be glad to, since we have subjected ourselves both to
+the Gospel and to the civil sword, but they would be free and
+uncontrolled of both. And, moreover, their whole law and claim is
+nothing but the fullness of mere high, proud, puffed-up words, which
+have nothing to back them.
+
+
+_And they hold themselves up for respect, for advantage sake._ This
+is their way of judging all, according to the person; in all the
+Pope's laws, through and through, you do not once find that a bishop
+is to humble himself below a priest, or aim at anything, as the fruit
+of a christian walk,--but all is merely of this sort: the curate is
+to be subject to the priest, the priest subject to the bishop, the
+bishop to the archbishop, but he to the patriarch, the patriarch to
+the Pope, and after this, how each is to wear the robe, the tonsure
+and the cowl, possess so many churches and benefices.
+
+Thus they have reduced it all to an outward matter, and such is the
+child's play and fool's work, they are driving at; and they have
+accounted it gross sin, if any one does not hold to such views. So
+that Jude says well, that they put a mask upon everything, and have
+this only before their eyes. Thus no one knows anything of faith, of
+love, nor of the Cross; whence the people generally are content to
+eat and play the fool, and devote all their property in the manner
+they do, as if to the true service of God; it is thus that they hold
+themselves up to respect for advantage sake.
+
+
+V. 17, 18. _But, my beloved, remember ye the words that were said
+before by the Apostles of our Lord Jesus Christ, when they said to
+you that in the last times there should come scoffers who should walk
+after their own lusts, in a godless state._ This passage shows also
+clearly, that this epistle is not by St. Jude the Apostle, for he
+does not count nor reckon himself among the other Apostles, but
+speaks of them as of those who preached long before him; so that it
+is reasonable to suppose that another pious man wrote the epistle,
+one who had read St. Peter's epistles and had drawn this from that
+source. Who these scoffers are, we have said above: they walk,
+moreover, after their own lusts,--not merely their fleshly lusts, but
+those of that godless life which they lead, and they shape all as it
+pleases them; they care neither for worldly authority, nor the word
+of God; they are neither under external nor internal government,
+whether divine or human; they float about between heaven and earth in
+their lust, just as the devil leads them.
+
+
+V. 19. _These are they who make sects, sensual, who have not the
+Spirit._ There he has touched on what Peter speaks of, their secretly
+bringing in of pestilent sects, for these are they that have
+separated themselves; they divide the unity that is in faith, will
+not let the ordinary estate of a Christian answer,--namely, that
+wherein one serves another,--but they set up other estates, and
+pretend to serve God by these. Besides they are sensual or brutish
+men, who have no more understanding and spirit than an ox or an ass;
+they walk according to their natural reason and fleshly mind. They
+have no God's-word by which they judge themselves, or by which they
+can live.
+
+
+V. 20, 21. _But, ye beloved, build yourselves up on your most holy
+faith, through the Holy Spirit, and pray, and keep yourselves in the
+love of God._ There he defines, in few words, that in which a
+thoroughly Christian life consists. Faith is laid for the foundation
+on which we are to build; but to build is to grow from day to day in
+the knowledge of God and of Jesus Christ, and this takes place
+through the working of the Holy Spirit. When we are thus built up, we
+shall do no work to merit anything or to be saved by it, but all to
+the service of our neighbor. Thus we are to watch, that we abide in
+love, and not fall from it, like these fools who set up particular
+works and a peculiar life, and so draw people away from love.
+
+
+_And look for the mercy of our Lord Jesus Christ unto eternal life._
+That is the hope, toward which the Holy Cross moves. Therefore should
+our life be so shaped as to be nothing else than a steady longing and
+waiting for that life to come; yet so that that waiting be grounded
+on the mercy of Christ, so that we shall call upon Him with such an
+understanding as that he is to help us from this to that life out of
+pure mercy, and not for any work or merit of ours.
+
+
+V. 22, 23. _And of these take pity, and distinguish them; but as to
+those, save them and draw them out of the fire._ That is not well
+expressed in Dutch, but Jude would say this much: on some take pity,
+some save; that is, let your life be so shaped that it shall allow
+you to have compassion on these who are wretched, blind and dumb;
+have no joy or pleasure over them, but let them go, keep from them
+and have nothing to do with them. But as to those others, whom ye can
+draw forth, save them by fear,--deal kindly and gently with them, as
+God has dealt with you; treat them not harshly or rudely, but feel
+toward them as toward those that lie in the fire, whom you are to
+draw forth and rescue with all care, consideration and diligence; if
+they will not suffer themselves to be drawn out, we should let them
+go and weep over them,--but not like the Pope and his inquisitors,
+burn and destroy them by fire.
+
+
+_And hate the garment spotted by the flesh._ We have indeed received
+the Holy Spirit by faith, and have been made clean; but as long as we
+live here, the old garment of our flesh and blood clings to us still
+and will not relax its hold. This is the spotted garment that we
+should lay off and draw away from as long as we live.
+
+
+V. 24, 25. _Now unto Him that is able to keep you from stumbling, and
+present you faultless before the presence of His glory with joy; to
+God who alone is wise, our Saviour, be glory and majesty, dominion
+and power, now and forever. Amen._ This is the close of this Epistle.
+Thus the Apostles do when they have written, taught, admonished and
+prophesied; thus they pray, express their wishes, and give thanks.
+Thus we have seen in the Epistles both what is true christian and
+false unchristian doctrine, as well as life.
+
+
+
+
+PRINTED AT WITTEMBERG BY HANS LUFFT, 1524.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
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+<pre>
+
+The Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Epistles of St. Peter and St. Jude Preached and Explained
+
+Author: Martin Luther
+
+Translator: E. H. Gillett
+
+Release Date: August 12, 2009 [EBook #29678]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EPISTLES OF ST. PETER ***
+
+
+
+
+Produced by Ron Swanson (This file was produced from images
+generously made available by The Internet Archive/American
+Libraries)
+
+
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+
+
+
+</pre>
+
+
+<h2>THE EPISTLES</h2>
+<center>OF</center>
+<h1>ST. PETER AND ST. JUDE</h1>
+<h2>PREACHED AND EXPLAINED</h2>
+<br>
+<center><small>BY</small></center>
+
+<h2>MARTIN LUTHER.</h2>
+
+<center><i>Wittemberg</i>, 1523-4.</center>
+<br>
+<br>
+<br>
+<br>
+<h4>TRANSLATED, WITH PREFACE AND NOTES,</h4>
+
+<center><small>BY</small></center>
+
+<h3>E. H. GILLETT.</h3>
+<br>
+<br>
+<br>
+<br>
+<center>NEW YORK:<br>
+ANSON D. F. RANDOLPH,<br>
+<small>No. 683 BROADWAY.</small><br>
+1859.</center>
+<br>
+<br>
+<br>
+<br>
+<center><small>Entered according to Act of Congress, in the year 1859, by</small><br><br>
+E. H. GILLETT,<br><br>
+<small>In the Clerk's Office of the District Court for the Southern District
+of New York.</small></center>
+<br><hr align="center" width="50">
+<br>
+<br>
+<br>
+<hr align="center" width="230">
+<center>EDWARD O. JENKINS,<br>
+<i>Printer &amp; Stereotyper,</i><br>
+No. 26 F<small>RANKFORT</small> S<small>TREET</small>.</center>
+<hr align="center" width="230">
+<br>
+<br>
+<br>
+<br>
+<h3>PREFACE BY THE TRANSLATOR.</h3>
+<hr align="center" width="230">
+<br>
+<br>
+<p>Several years ago, among the dusty piles of old pamphlets stored away
+upon the upper shelves of the Union Theological Seminary library, I
+met with several works of Luther, in the original editions, as they
+were issued during his lifetime from his press at Wittemberg. Among
+them were his Commentaries, or rather Lectures, on the Epistles of
+Peter and Jude.<small>*</small> The forbidding aspect of the page, with the
+obsolete spelling of its words, and its somewhat coarse typography,
+was rather an incitement to master it; for here was Luther,
+presenting himself to the eye of the reader just as, more than three
+hundred years ago, he presented himself to the eyes of thousands of
+his countrymen. Upon a partial perusal of the Commentary, I became
+satisfied that it would repay a more attentive study; and finding,
+upon investigation, that it had never been translated into English, I
+set myself to the task which had been so long neglected. The pleasing
+labor was accomplished, and the manuscript laid aside for several
+years. The conviction, confirmed by a re-perusal of it, that others
+besides myself would be interested in the work, has led me to
+determine on its publication.</p>
+
+<blockquote><small>* Another copy of this same edition of Luther on Peter,
+belonging to a clergyman's library which was sold at auction in this
+city, four or five years since, brought an almost fabulous price.</small></blockquote>
+
+<p>Luther's Commentary on the Galatians, excellent as it is, is too
+voluminous and expensive to be very extensively circulated, while the
+phraseology of the early translation, which has not been modified,
+prevents its proper appreciation by modern readers. And yet any one
+that would truly know the man, and the secret of his power, must
+study these in his writings. The Commentary on the Epistles of Peter
+and Jude, presented in a literal but more modern style to the English
+reader, is not liable to these objections; and yet, in the variety of
+its themes, the clearness of its exposition, the stinging force of
+its rebukes, the simplicity and directness of its language, it is
+scarcely surpassed by any of Luther's other writings. On the great
+subject of justification by faith alone, he is here, as in his
+Commentary on the Epistle to the Galatians, full and emphatic. The
+relation of faith to works is clearly and carefully defined, while
+the subjects presented in the text afford full opportunity for
+discussing the great questions that concern the relative duties of
+civil and social life. The volume thus becomes at once a manual of
+doctrine and of duty. On the foundation of faith is reared the
+superstructure of a Christian life. Luther is seen to have fully
+apprehended the force of all the objections that could be urged
+against his teachings, and with convincing ability he vindicates them
+from every charge. Throughout the volume we have ever before us the
+earnest, devout spirit of the Reformer, for the most part unfolding
+in the simplest manner the great doctrines of the Gospel, but
+occasionally indulging in volcanic outbursts of indignation against
+the hierarchical corruptions of his day, and pouring out upon them
+the lava-tides of withering rebuke.</p>
+
+<p>It may seem strange that this work of Luther's has never before been
+translated. But, unlike his Commentary on the Epistle to the
+Galatians, which he himself translated into Latin, that it might have
+a wider circulation among the learned of Europe, this was published
+by him only in the German language, which was little known in
+England, and hence it was deprived of that notoriety which would have
+drawn special attention to it, as well as of that Latin dress which
+would have facilitated an English translation. It is well known,
+moreover, that Luther formed a most humble estimate of his own
+writings, and was uniformly reluctant to collect his works in
+volumes, or bestow upon them any editorial care. He seemed perfectly
+willing to have them sink to oblivion, and could not be persuaded by
+the most urgent representations to do anything which might rescue
+them from such a fate. Besides, it is to be noted that a perusal of
+this volume especially would soon satisfy the reader, that after the
+accession of Queen Elizabeth to the throne, it stood little chance of
+securing the necessary approval or <i>imprimatur</i> of an English bishop.</p>
+
+<p>Yet the work is one of no little historical as well as antiquarian
+interest. It has done its part in one of the greatest intellectual
+and religious conflicts of the world. It is the sword that a giant
+wielded, and that has done execution on a broad field. In the great
+armory of the Reformation-writings, scarcely another deserves a more
+conspicuous place. It presents those views of the relative spheres of
+Divine and human authority which became prevalent wherever the cause
+of Reform advanced. It unmasked popular errors, rebuked
+ecclesiastical corruption, and vindicated most effectively the simple
+doctrines of faith. Here, moreover, we see Luther clad in the armor
+with which he boldly challenged the Papacy to a lifelong combat. The
+man is before us, girded for the battle, and we see the weapons upon
+which he relies. If one of those cannon balls with which English
+valor won the battle of Cressy,&mdash;the first in which the efficiency of
+the new invention was tested,&mdash;could be picked up there now, and it
+could be ascertained that it did service in that famous battle, it
+would be an object of no small interest, at least to the antiquary;
+but in regard to this treatise of Luther, we know full well that Rome
+felt its visitation as something more terrible than a bombshell
+exploding beneath the dome of St. Peter's. Under the authority of
+Peter himself it demolished the very foundations of the throne upon
+which his pretended successors were seated, and gave a most effective
+impulse to the onward movement of reform.</p>
+
+<p>Nor is this all. It is still capable of doing effective service.
+After all the rust and tarnish of three centuries, these words of
+Luther are remarkably fresh, and seem almost like a living utterance
+of to-day. Their critical value is not indeed great, although by no
+means contemptible, for the quick sagacity of the Reformer in
+detecting the meaning and the force of the Scriptural argument, is
+evident on every page, and is rarely at fault; but his clear views of
+the Gospel, his untrammeled freedom of thought, his strong good
+sense, and his most effective energy of application are everywhere
+conspicuous. His language is uniformly simple and direct. The
+exposition contained in this volume was first delivered from the
+pulpit. According to the title-page, it is Scripture "preached and
+explained," and in addressing it to the people, Luther did not fail
+to keep in view the object upon which he set so high an estimate,
+when he said, "I preach as simply as possible. I want the common
+people, and children, and servants, to understand me."</p>
+
+<p>The care with which he fortifies his positions with Scriptural
+citations is likewise obvious. He rarely presents views upon any
+theme from which one who acknowledges the authority of Scripture will
+feel forced to dissent, unless, with some, the subject of baptism
+should an exception. In regard to this, he speaks like one who as yet
+sees "men as trees walking."</p>
+
+<p>Considerable space is given up to an exposure of the errors and
+abuses of the Papacy, but the exposure is made uniformly by the light
+of Scripture. Vehement as are Luther's occasional bursts of
+indignation, he never wanders from the subject, and never ventures
+beyond where he is sustained by the clear warrant of the word of God.</p>
+
+<p>In the purpose of presenting this translation to English readers, I
+have been encouraged by the prospect of affording to others the same
+opportunity of acquaintance with Luther's modes of thought and
+feeling which I have myself enjoyed. I believe, moreover, that his
+exposition has a high value, apart from the interest which attaches
+to it as the production of the great hero of the Reformation.
+Occasionally, the views presented have seemed to be such as required
+some explanatory note or correction, and in a few instances this has
+been appended, but the necessity has rarely occurred, and Luther is
+left throughout to speak for himself. The translation is strictly
+literal, and almost the only variations from the original are so
+marked, by being inclosed in parentheses. These will readily be
+distinguished from the passages or words included in parentheses of
+the original text, by their explanatory character.</p>
+
+<p>It would have been a far easier task to have given a more liberal and
+polished rendering of Luther's language. But I think most readers
+would prefer to have me give them Luther, rather than&mdash;the
+translator. There are occasional roughnesses of expression, and some
+sentences which were evidently not very lucidly reported, but they
+are features of the book which presents Luther to us, and even the
+wart on the face must appear in the faithful portrait.</p>
+
+<p>For assistance in the labor of revising some of the more difficult
+passages, I am indebted to Prof. R<small>OBINSON</small>, of the Union Theological
+Seminary, and to Rev. M. B<small>USHE</small>, pastor of a German church in this
+city. By their aid, which I take this occasion gratefully to
+acknowledge, I feel confident that nearly every passage, in which the
+text of the original is not in fault, has been correctly rendered.</p>
+
+<p>I had hoped, in this connection, to present an estimate of Luther's
+writings, from the pen of one of the most eminent German scholars
+which our country can boast. The permission to do so was kindly
+granted, but the limited space allowed for prefatory remark forbids
+it. I will only add the expression of my own conviction, that from
+the exceedingly voluminous works of Luther, other selections of high
+merit might be made, the translation and publication of which would
+be welcomed with grateful acknowledgment by a large class of American
+and English readers. I should be highly gratified if the
+encouragement afforded by my words or example should induce any one
+more competent than myself, or who can command more leisure for it,
+to prosecute the work which I have only just begun.</p>
+
+<div align="right">E. H. GILLETT.&nbsp;&nbsp;&nbsp;&nbsp;</div>
+&nbsp;&nbsp;&nbsp;&nbsp;H<small>ARLEM</small>, March 8th, 1859.<br>
+<br>
+<br>
+<br>
+<br>
+<h4>THE FIRST EPISTLE GENERAL</h4>
+<center><small>OF</small></center>
+<h2>ST. PETER</h2>
+<br>
+<hr align="center" width="50">
+<br>
+<br>
+<h3>INTRODUCTION.</h3>
+<br>
+
+<p>Before we enter upon this Epistle of St. Peter, it is necessary to
+present a brief Introduction,<small>*</small> that it may be understood how this
+Epistle is to be ranked, and in order that a right apprehension of it
+may be attained.</p>
+
+<blockquote><small>* Literally, <i>instruction</i>.</small></blockquote>
+
+<p>In the first place, it must be understood that all the Apostles
+present one and the same doctrine; and it is not correct to speak
+of<small>*</small> four Evangelists and four Gospels for all which the Apostles
+wrote is one Gospel. But <i>Gospel</i> means nothing but a proclamation
+and heralding of the grace and mercy of God through Jesus Christ,
+merited and procured through his death. And it is not properly that
+which is contained in books, and is comprehended in the letter, but
+rather an oral proclamation and living word, and a voice which echoes
+through the whole world, and is publicly uttered that it may
+universally be heard. Neither is it a book of laws, containing in
+itself many excellent doctrines, as has hitherto been held. For it
+does not bid us do works whereby we may become righteous, but
+proclaims to us the grace of God, bestowed freely, and apart from any
+merit of our own; and it tells how Christ has taken our place, and
+rendered satisfaction for our sins, and canceled them, and by His own
+works justifies and saves us.</p>
+
+<blockquote><small>* Count.</small></blockquote>
+
+<p>Whoever sets forth this, by preaching or writing, <i>he</i> teaches the
+true Gospel, as all the Apostles did, especially St. Paul and St.
+Peter, in their Epistles. So that all, whatever it be, that sets
+forth Christ, is one and the same Gospel, although one may use a
+different method, and speak of it in different language from another,
+for it may perhaps be a brief or extended address, or a brief or
+extended writing. But yet, if it tends to this point, that Christ is
+our Saviour, and we through faith on Him, apart from works of our
+own, are justified and saved, it is still the same Word, and but one
+Gospel, just as there is also but one faith and one baptism in the
+whole Christian world.</p>
+
+<p>So, also, one Apostle has written the same [Gospel] that is contained
+in another's writings; but they who insist most largely and
+emphatically on this, that faith on Christ alone justifies, are the
+best Evangelists. Therefore St. Paul's Epistles are more a Gospel
+than Matthew, Mark and Luke, for the latter give little more than the
+history of the works and miracles of Christ; but of the grace which
+we have through Christ, none write so emphatically as St. Paul,
+especially in his Epistle to the Romans. And yet, since more
+importance by far belongs to the word than to the works and deeds of
+Christ, and where we are to be deprived of one it were better that we
+should want the works and the history than the word and the doctrine;
+those books are to be most highly esteemed which most largely treat
+of the doctrine and words of the Lord Christ; for though the miracles
+of Christ had never been, and we had no knowledge of them, we should
+yet have had enough in the <i>word</i>, without which we could not have
+had life.</p>
+
+<p>Thus this Epistle of St. Peter is one of the noblest books in the New
+Testament, and contains indeed the pure Gospel; for he takes the same
+course as St. Paul and all the Evangelists, in inculcating the true
+doctrine of faith,&mdash;as that Christ has been given us, who takes away
+our sin and saves us, as we shall hear.</p>
+
+<p>Hence you may judge of all books and doctrines, what is Gospel or
+not; for what is not set forth or written of in this manner, you may
+safely decide to be false, however excellent in appearance. This
+power to decide is one that all Christians possess,&mdash;not the Pope or
+Councils, who boast that they only have the power to determine.&mdash;This
+is sufficient introduction and preface. Let us now listen to the
+Epistle.</p>
+<br>
+<br>
+<br>
+<br>
+<h4>THE FIRST EPISTLE GENERAL</h4>
+<center><small>OF</small></center>
+<h2>ST. PETER</h2>
+<br>
+<hr align="center" width="50">
+<br>
+<br>
+<h3>CHAPTER I.</h3>
+<br>
+
+<p>V. 1, 2. <i>Peter an Apostle of Jesus Christ, to the strangers
+scattered abroad in Pontus, Galatia, Capadocia, Asia and Bithynia,
+elect according to the foreknowledge of God the Father, through
+sanctification of the Spirit, unto obedience and sprinkling of the
+blood of Jesus Christ.</i></p>
+<br>
+
+<p>That is the superscription and subscription. Here you quickly
+perceive that it is the Gospel. He calls himself an Apostle&mdash;that is,
+one sent to declare a message; therefore it is correctly rendered in
+Dutch, a messenger, or a twelfth-messenger,<small>*</small> because they were
+twelve. But since it is generally understood what Apostle (the Greek
+word) means, I have not rendered it in Dutch. But its peculiar
+meaning is, one who bears a message by word of mouth; not one who
+carries letters, but a capable man who presents a matter orally, and
+advocates it,&mdash;of the class that in the Latin are called <i>Oratores</i>.
+So he would now say, I am an Apostle of Jesus Christ,&mdash;that is, I
+have a command from Jesus Christ that I, from Christ, am to proclaim.</p>
+
+<blockquote><small>* <i>Tswolffbott</i> in the original, for which we have no
+equivalent English word.</small></blockquote>
+
+<p>Observe, here, how promptly all those who teach human doctrine are
+excluded. For <i>he</i> is a messenger of Jesus Christ who presents that
+which Christ has commanded; should he preach otherwise, he is not a
+messenger of Christ, and therefore should not be listened to. But if
+he does this, it is just as important as though you heard Christ
+himself present.</p>
+<br>
+
+<p><i>To the strangers scattered abroad.</i> This epistle was written to
+lands which were formerly Christian but are now subject to the Turk,
+yet it is possible some Christians might be found there even at this
+day. Pontus is a large, broad region, lying on the sea. Capadocia is
+in the same neighborhood, and borders on it. Galatia lies back of
+them. Asia and Bithynia border on the sea&mdash;extending eastward&mdash;and
+are extensive regions. Paul also preached in Galatia, and in Asia;
+whether in Bithynia also, I do not know. In the other two he did not
+preach. <i>Strangers</i> are such as we call foreigners. He names them so
+because they were Gentiles; and it is a thing to surprise us, that
+St. Peter, inasmuch as he was an Apostle to the Jews, should still
+write to the Gentiles. The Jews called these (of whom we speak)
+Proselytes,&mdash;that is, associated Jews, such as adopted their law, but
+were not of a Jewish family or the blood of Abraham. Thus he writes
+to those who had previously been heathen (of the Gentiles), but were
+now converted to the faith, and had joined the believing Jews, and he
+calls them <i>elect strangers</i>, who certainly are Christians, to whom
+alone he writes. This is a point worthy of observation, as we shall
+hear.</p>
+<br>
+
+<p><i>According to the foreknowledge of God the Father.</i> They are elect,
+he says. How? Not of themselves, but according to God's purpose: for
+we should be unable to raise ourselves to heaven, or create faith
+within ourselves. God will not permit all men to enter heaven; those
+who are his own he will receive with all readiness. The human
+doctrine of free-will, and of our own ability, is futile. The matter
+does not lie in our wills, but in the will and election of God.</p>
+<br>
+
+<p><i>Through sanctification of the Spirit.</i> God has predestinated us that
+we should be holy, and, moreover, that we should be spiritually holy.
+Those precious words, Holy and Spiritual, have been perverted for us
+through the greed of the preachers, in that they have denominated the
+state of priests and monks holy and spiritual, and have thus
+scandalously robbed us of these noble, precious words, as also of the
+word Church, since with <i>them</i> the Pope and Bishops are the Church,
+while they do according to their own pleasure whatever they choose,
+in virtue of the declaration, "The Church has forbidden it." Holiness
+is not that which consists in the estate of monks, priests and
+nuns,&mdash;the wearing of the tonsure and cowl; it is a spiritual word,
+meaning that there is an inward holiness in the spirit before God.
+And this is the reason specially why he said this, in order to show
+that there is nothing holy but that holiness which God produces
+within us.</p>
+
+<p>For although the Jews had much outward or ceremonial holiness, there
+was yet in this no genuine holiness. Peter would say here, God has
+predestinated you to this end, that ye should be truly holy; as Paul
+also says, in Eph. iv., "In righteousness and true holiness"&mdash;that
+is, in a genuine and well-founded holiness,&mdash;for outward holiness,
+such as the Jews had, is of no value before God.</p>
+
+<p>Thus the Scripture calls us holy, while we yet live on earth, if we
+believe. But the Papists have taken the name from us, and say, we are
+not to be holy; the saints in Heaven alone are holy. Thus we are
+compelled to reclaim the noble name. You must be holy, but you must
+also beware against imagining that you are holy through yourself or
+by your own merit, but only that you have God's word, that Heaven is
+yours, that you are truly pious and made holy by Christ.</p>
+
+<p>This you must confess if you would be a Christian. For it would be
+the greatest affront and reviling of the name of Christ, if we took
+from the honor due to Christ's blood, in that it is this that washes
+away our sins, or from the faith that this blood sanctifies us.</p>
+
+<p>Therefore, you must believe and confess if you would be holy; but by
+this blood, not by your own excellence must it be, insomuch that for
+it you would be willing to give up life and all that you possess, and
+endure whatever might come upon you.</p>
+<br>
+
+<p><i>To obedience and the sprinkling of the blood of Christ.</i> Hereby, he
+says, are we made holy, if we are obedient, and believe the word of
+Christ, and are sprinkled with his blood. And here St. Peter speaks
+in a somewhat different manner from St. Paul. But it is in substance
+the same as when Paul says that we are saved through faith in Christ;
+for faith makes us obedient and submissive to Christ and his word.
+For to obey the word of God and the word of Christ is the same thing,
+and to be sprinkled by his blood is the same as to believe. For it is
+difficult to nature, hostile to it, and exceedingly humbling, to
+submit to Christ, give up all its own possessions, and account them
+contemptible and sinful. But yet it must be brought into subjection.</p>
+
+<p>Of sprinkling, the Psalm <i>Miserere Domine</i> (li.) also speaks:
+"Sprinkle me with hyssop, and I shall be clean." It refers to the law
+of Moses, from which St. Peter has derived it, and he discloses Moses
+to our view, while he brings in the Scripture. When Moses had built
+the tabernacle, he took the blood of bullocks and sprinkled it over
+all the people.</p>
+
+<p>But <i>this</i> sprinkling sanctifies not in the spirit, but only
+outwardly. Therefore there must be a spiritual purification, since an
+outward holiness, and one that pertains to the flesh, is of no avail
+before God. And so God, by this sprinkling, has typified the
+spiritual sprinkling. As though Peter had said, the Jews who were in
+that holiness which was outward were held as righteous, and persons
+of a pure life. But you are reputed base, yet you have a better
+sprinkling; you are sprinkled in the Spirit, that you may be pure
+from within. The Jews were sprinkled outwardly with the blood of
+bullocks, but we are sprinkled inwardly in the conscience, so that
+the heart is made pure and joyful.</p>
+
+<p>Thus the Gentiles are Gentiles no longer. The righteous Jews, with
+their sprinkling, are no more righteous, but all is reversed. There
+must be a sprinkling which converts us and makes us spiritually
+minded.</p>
+
+<p>To preach sprinkling is to preach that Christ has shed his blood, and
+for us has ascended to his Father, and intercedes, saying, "Beloved
+Father! behold my blood which I have shed for these sinners." If you
+believe this, you are sprinkled. Thus you see the right method of
+preaching. If all the popes, monks and priests were to fuse all the
+matter of their preaching into one mass, they would not even then
+teach and present as much as St. Peter here does in these few words.</p>
+
+<p>Thus you have the subscription of the Epistle, wherein he manifests
+his office and what he preaches, as you have now heard. For this
+alone is the Gospel, and all else that does not accord with it is to
+be trodden under foot, and all other books are to be avoided in which
+you find some fine pretence of works and prayers and indulgence that
+does not teach similar doctrine, and is not confessedly grounded
+thereon. All Papal books have not a letter of this obedience, of this
+blood and sprinkling. Now follows the greeting to those to whom he
+writes.</p>
+<br>
+
+<p><i>Grace and peace be multiplied.</i> Here St. Peter adopts the Apostle
+Paul's mode of greeting, although not to the same extent, and it is
+as much as though he had said, ye have now peace and grace, but yet
+not in perfection; therefore must ye continue to increase in them
+till the old Adam die. Grace is God's favor, which now begins in us,
+but which must continue to advance and grow even till death. Whoever
+confesses and believes that he has a gracious God, possesses it,
+while his heart gains peace also, and he is afraid neither of the
+world nor of the devil; for he knows that God, who controls all
+things, is his friend, and will deliver him from death, hell and all
+evil,&mdash;therefore his conscience has peace and joy. Such is the desire
+of St. Peter for those that believed, and it is a true Christian
+greeting with which all Christians might well greet one another.</p>
+
+<p>Thus we have the superscription, with the greeting; now he begins the
+Epistle, and says:</p>
+<br>
+
+<p>V. 3-9. <i>Blessed be God and the Father of our Lord Jesus Christ, who,
+according to his abundant mercy, has begotten us again to a lively
+hope, through the resurrection of Jesus Christ from the dead, to an
+inheritance imperishable, and undefiled, and that fadeth not away,
+reserved in heaven for you, who are kept by the power of God through
+faith to salvation, ready to be revealed in the last time, wherein ye
+greatly rejoice, though now for a little time (if need be) ye are sad
+through manifold temptations; that the trial of your faith might be
+found more precious than the perishable gold (that is tried by fire),
+to praise, honor, and glory, when Jesus Christ shall be revealed,
+whom ye have not seen and yet love, in whom through ye believe and
+see him not, yet for your faith's sake ye rejoice with joy
+unspeakable and full of glory, receiving the end of your faith, even
+the salvation of your soul.</i></p>
+<br>
+
+<p>In this preface you perceive a truly Apostolic address and
+introduction to the matters in hand, and as I have said already, this
+is the model of a noble Epistle. For he has already exhibited and
+made manifest what Christ is, and what we have attained through him,
+when he says, that God hath begotten us again to a lively hope
+through the resurrection of Christ.</p>
+
+<p>Thus all good things are bestowed upon us by the Father, not for any
+desert of ours, but of pure mercy. These are true Gospel words which
+are to be preached, but how little&mdash;God save us&mdash;of this kind of
+preaching is to be met with in all sorts of books, even those that
+must be considered the best; how little agreement is there, as St.
+Jerome and St. Augustine have written, in this position,&mdash;that Jesus
+Christ is to be preached, that he died and rose again, and that he
+died and rose again that through such preaching men might believe on
+him and be saved. That is preaching the true Gospel. Whatever is not
+preached in this wise is not the Gospel, do it who will.</p>
+
+<p>This is now the <i>summa summarum</i> of these words. Christ, through his
+resurrection, has brought us to the Father; and so, too, St. Peter
+would bring us to the Father by the Lord Christ, and he sets him
+forth as Mediator between God and us. Hitherto we have been taught
+that we should call upon the saints; that they are our intercessors
+with God, while, moreover, we have had recourse to our dear Virgin,
+and have set her up as Mediatress, and have let Christ go as an angry
+judge. This the Scripture does not do; it goes further, and exalts
+Christ; teaching that he is our Mediator, by whom we come to the
+Father. Oh! it is a blessing infinitely vast that is bestowed upon us
+through Christ, that we may go into the presence of the Father and
+claim the inheritance of which St. Peter here speaks.</p>
+
+<p>These words also well exhibit the feelings which the Apostle had, as
+with the deepest reverence he begins to praise the Father, and would
+have us adore and bless Him for the sake of the infinite riches which
+He has bestowed upon us, in that He has begotten us again, and this,
+too, before we had desired or sought it; so that nothing is to be
+praised but pure mercy, in order that we may not make our boast of
+any works, but confess that we hold all that we have of God's
+compassion.</p>
+
+<p>There is no more the law and vengeance before us, as heretofore, when
+He affrighted the Jews so that they were forced to flee, but dared
+not go toward the mount. He vexes and chastises us no more, but shows
+us the greatest friendship, creates us anew, and appoints us, not to
+do some work or works, but produces within us an entirely new birth
+and new being, that we should be something different from what we
+were before, when we were Adam's children,&mdash;namely, such as are
+transplanted from Adam's heritage into the heritage of God; so that
+God is our Father, we are His children, and thus also heirs of all
+the good which He possesses. Observe with what emphasis the
+scriptures present this matter; it is all a living, not a vain,
+matter in which we are concerned. Since we are thus begotten again
+the children and heirs of God, we are equal in honor and dignity with
+St. Paul, St. Peter, our blessed Virgin, and all the Saints. For we
+have the treasure and all good things from God just as richly as
+they; for it is just as necessary for them to be begotten again as
+for us,&mdash;therefore they have nothing more than all other Christians.</p>
+<br>
+
+<p><i>To a living hope.</i> That we continue to live on earth is mainly to
+this end, that we should be of service to others. Otherwise, it were
+better that God should have taken away our breath and let us die as
+soon as we were baptized and had begun to believe. But He suffers us
+to live here in order that we may bring others also to believe, doing
+to them as He has done toward us. But while we remain on earth, we
+must live in hope; for although we are assured that through faith we
+have all the good things of God, (for faith brings along with it
+assuredly the new birth, the adoption, the inheritance, and makes
+them yours,) still you do not as yet behold them; but the matter
+exists in hope, while it is of but small importance that we may not
+see it with our eyes. This he calls <i>the hope of life;</i> that is, by a
+Hebrew phrase, as though for sinful man we should say, a man of sin.
+We call it a living hope; that is, one in which we certainly expect,
+and may be assured of, eternal life. But it is concealed, and a veil
+is drawn over it, that we see it not. It can only be apprehended in
+the heart and by faith, as St. John writes in his Epistle, 1 John
+v.: "We are now the children of God, and it doth not yet appear what
+we shall be; but we know that when it shall appear that we are like
+Him, we shall behold Him as He is." For <i>this</i> life, and <i>that</i>,
+cannot be commingled, cannot consist with one another, so that we
+should eat, drink, sleep, watch, and do other works of the flesh
+which this life renders necessary, and at the same time have our full
+salvation. Therefore we can never arrive at eternal life unless we
+die, and this present life passes away. Thus, as long as we are here
+we must stand in hope, until it be God's pleasure that we should
+behold the blessings that are ours.</p>
+
+<p>But how do we attain to this living hope? By the resurrection of
+Christ from the dead, he says. I have often asserted that no one can
+believe on God except through a mediation, since we can none of us
+treat for ourselves before God, inasmuch as we are all children of
+wrath; but we must have another by whom we may come before God, who
+shall intercede for us and reconcile us to God. But there is no other
+mediator than the Lord Christ, who is the Son of God. Therefore that
+is not a true faith which is held by the Turks and Jews,&mdash;I believe
+that God has created heaven and earth. Just so does the devil, too,
+believe, but it does not help him. They venture to present themselves
+before God without having Christ as mediator. So St. Paul speaks in
+the fifth of Romans, "We have access to God by faith, not through
+ourselves, but through Christ." Therefore we must bring Christ with
+us, must come with Him, must satisfy God by Him, and do all that we
+have to transact with God through Him, and in His name. That is the
+thought implied here by St. Peter, and he would also say, we surely
+expect this life, although we are still on earth. But all comes in no
+other way than through the resurrection of Christ, since He has
+arisen and ascended to heaven, and is seated at the right hand of
+God. For on this account He ascended, in order to bestow upon us His
+Spirit, that we might be born again, and now through Him might come
+to the Father and say, "Behold, I come before thee and pray, not
+because I rely on my own request, but because my Lord Christ has gone
+before me and is become my intercessor." These are all glowing words
+wherever there is a heart that believes; where there is not, all is
+cold and unimpressive.</p>
+
+<p>Hence we may determine what genuine Christian doctrine or preaching
+is. If the Gospel is to be preached, it must concern the resurrection
+of Christ. Whoever does not preach this is no Apostle; for it is the
+head article of our faith. And those books are truly the noblest
+which teach and enforce such doctrine, as was said above. So that we
+may easily discover that the Epistle of James is no true Apostolic
+Epistle<small>*</small> for it contains scarcely a letter of these things in it,
+while the greatest importance belongs to this article of faith. For
+were there no such thing as the resurrection, we should have neither
+comfort nor hope, and all beside that Christ has endured or suffered
+would have been in vain.</p>
+
+<blockquote><small>* The well-known views of Luther in regard to the Epistle
+of James, and the grounds upon which he rejected it from the canon of
+the New Testament, are presented in this passage. He was too
+impatient of the <i>seeming</i> contradiction between Paul and James upon
+the subject of faith, and too hastily concluded that they were
+irreconcilable. A careful consideration of the scope of the argument
+in the Epistle of James, removes the difficulty, as may be seen at
+large in later commentators. There is no historical reason for
+casting discredit upon the Epistle of James. The early Christian
+writers furnish very decided testimony in its favor. Clement of Rome
+has alluded to it twice. Hermas has not less than seven allusions to
+it, according to Lardner fully sufficient to prove its antiquity.
+Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical
+writers quote from it, and it is found in all the catalogues of
+canonical books published by the general and provincial Councils. But
+an argument of still greater weight is, the fact that it is inserted
+in the Syriac version of the New Testament, executed at the close of
+the first, or early in the second century. None certainly would
+question that the Jewish believers to whom it was addressed would be
+the best judges of its genuineness and authenticity, and by them it
+was unhesitatingly accepted.</small></blockquote>
+
+<p>Therefore one should teach after this manner: You perceive that
+Christ has died for you, has taken upon Himself sin, death, and hell,
+and bowed Himself under them. But in no respect were they able to
+crush Him, for He was too strong for them; but He has risen up from
+beneath them, and has vanquished all, and brought them in subjection
+to Himself; and to this end, that you might be relieved from them,
+and made to triumph over them. If you believe, you possess this. All
+these things, by our own power, we could not effect; hence it was
+necessary that Christ should do it, otherwise He had never needed to
+come down from heaven. We can only conclude that if one preaches of
+our own works, <i>that</i> preaching does not agree and cannot consist
+with this. Oh, so thoroughly as we Christians should know this! so
+clear should the Epistle be to us!</p>
+<br>
+
+<p>V. 4. <i>To an imperishable and undefiled and unfading inheritance.</i>
+That is, we hope not for a blessing or an inheritance that is far
+off. But we live in the hope of an inheritance that is just at hand,
+and that is imperishable as well as undefiled and unfading. This
+blessing is ours henceforth and forever, although we do not now
+behold it. These are powerful and excellent words; into whosesoever
+mind they enter, he will, I imagine, not be greatly anxious after
+worldly good and pleasure. How can it be possible that one who
+assuredly believes this, should yet cleave to perishable possessions
+and lusts?</p>
+
+<p>If worldly good is presented in contrast with this, it is at once
+seen how it all passes away and endures but for a time; but this
+alone lasts forever and will never consume away. Besides, <i>that</i> is
+all impure, and defiles us, for there is no man so devoted that
+worldly prosperity will not soil his purity. But <i>this</i> inheritance
+alone is pure; whoever has it is ever undefiled; it will not fade; it
+endures and does not corrupt. All that is on earth, however hard it
+be, is yet changeable and has no permanence. Man, as soon as he grows
+old, becomes deformed: but this does not change, but abides forever,
+fresh and green. On earth there is no pleasure that will not at
+length become irksome, as we see that men grow weary of all things;
+but with this blessing such is not the case. This do we possess only
+in Christ, through the mercy of God, if we believe, and it is freely
+bestowed upon us. For how is it possible that we poor wretches should
+be able to deserve such good through our own works as no human reason
+or sense can conceive?</p>
+<br>
+
+<p><i>That is reserved in heaven.</i> Certain it is that our inheritance is
+imperishable, undefiled and unfading. It is only for a little while
+concealed from us, until we close our eyes and are buried, when, if
+we believe, we shall surely find and behold it.</p>
+<br>
+
+<p>V. 5. <i>Who are kept by the power of God through faith unto
+salvation.</i> We wait for this priceless inheritance, he says, in the
+hope to which we have attained through faith; for this is their order
+of succession: From the word follows faith, from faith is the new
+birth, from the new birth we pass to hope, so that we certainly
+expect and are assured of the blessing. So that Peter has here
+asserted, in a truly christian manner, that it must take place by
+faith, not by our own works.</p>
+
+<p>But St. Peter says here, more particularly, <i>ye are kept by the power
+of God&mdash;to salvation</i>. But there are many people who, if they hear
+the Gospel,&mdash;namely, that faith alone, irrespective of works,
+justifies,&mdash;break in at once and say, "Yes! I believe too!" To think
+their thoughts which they themselves conceive, is faith. Yet we have
+also been taught from Scripture that we cannot do the least work
+without God's Spirit; how then by our own power should we be able to
+do the highest work,&mdash;namely, believe? Wherefore such thoughts are
+nothing else but a dream and a fiction. God's power must be present
+and work within us, in order that we may believe; as Paul also says,
+Eph. i., "God grant you the spirit of wisdom that ye may know what is
+the exceeding greatness of His power toward us who have believed,
+according to the working of His mighty power," &amp;c. Not only is it
+God's will, but a power of God that is far from unimportant. For if
+God produces faith in men, it is certainly as great a work as though
+He recreated heaven and earth.</p>
+
+<p>Therefore those fools know not what they say, who ask, How can faith
+alone answer, while many an one believes who yet performs no good
+work? For they imagine their own vain dream is faith, and that faith
+may exist without good works. But we say, just as Peter says, that
+faith is a divine power; when God produces faith, man must be born
+again and become a new creature; good works, flowing from a purified
+nature, must follow faith. So that we must not say to a Christian who
+has faith, Do this or that work,&mdash;for he performs of himself and
+unbidden, mere good works.</p>
+
+<p>But this must be said to him, that he is not to deceive himself with
+a false, imaginary faith. Wherefore let those rude babblers go, who
+can say a great deal on the subject that is nothing after all but
+mere scum and vain prating. Of whom Paul also speaks, 1 Cor. iv., "I
+will come to you and will seek out not the speech of those that are
+puffed up, but the power; for the kingdom of God does not stand in
+word, but in power." Wherever this power of God is wanting, there is
+neither genuine faith nor good works. So that they are mere liars,
+who pride themselves on their Christian name and faith and yet lead a
+wicked life. For if it were of God's power, they would certainly be
+otherwise.</p>
+
+<p>But what does St. Peter mean when he says, <i>ye are kept by the power
+of God to salvation?</i> This is his meaning: So tender and precious a
+matter is that which pertains to the faith which the power of God
+(that is with us and with which we are filled) produces in us, that
+He gives us a correct, clear understanding of all things that respect
+salvation, so that we may judge all that is on earth, and say, this
+doctrine is true, that is false; this conduct is right, that is not;
+this work is good and acceptable, that is evil. And whatever such a
+man determines is just and true, for he cannot be deceived; but he
+will be kept, and preserved, and remains, a judge of all doctrines.</p>
+
+<p>On the other hand, wherever faith and this power of God are wanting,
+there is nothing but error and blindness; there reason suffers itself
+to be led hither and thither, from one work to another, for it would
+gladly reach heaven by its own works, and is ever imagining after
+this sort, "Yes! this work will bring you to heaven: do it and you
+shall be saved." Hence there are so many chapters, cloisters, altars,
+popes, monks and nuns in the world. Into such blindness does God
+permit the unbelieving to fall. But he keeps us, who believe, in a
+just apprehension, so that we may not fall into condemnation, but
+attain to salvation.</p>
+<br>
+
+<p><i>Which is ready to be revealed in the last time.</i> That is, the
+inheritance that is appointed for them was long ago acquired, and
+prepared from the foundation of the world, but now is hidden, as yet
+covered up, reserved and sealed. But this is only for a little while,
+when in a moment it shall be opened and revealed, so that we shall
+behold it.</p>
+<br>
+
+<p>V. 6. <i>In which ye rejoice greatly, though now for a season (if need
+be), ye are in heaviness through manifold temptation.</i> Are you a
+Christian, and do you look for this inheritance or this salvation?
+then must you cleave to this alone, and despise all that is upon
+earth, and confess that all worldly reason, wisdom and glory are
+nothing&mdash;a thing the world will not be able to bear; wherefore you
+are to expect that men shall condemn you and persecute you. Thus St.
+Peter joins faith, hope, and the holy cross together, for one follows
+upon the other.</p>
+
+<p>And here he gives us a source of consolation if we suffer and are
+persecuted. This sadness shall last a little while; afterward ye
+shall be exceeding glad, for this salvation is already prepared for
+you; wherefore be patient under your sufferings.</p>
+
+<p>This is moreover a truly christian consolation,&mdash;not such comfort as
+human doctrines give, which attempt nothing more than to find relief
+from outward ill. I speak not of bodily comfort (he seems to say); it
+is no real injury that ye have to endure outward ill, only go onward
+vigorously and be steadfast; inquire not how you may be free from the
+trouble, but think with yourself, My inheritance is prepared and held
+out to me; it is only a short time before my suffering must cease.
+Thus we should lay aside temporal consolations, and over against them
+place that eternal consolation which we have in God.</p>
+
+<p>Besides, it is here to be observed that the Apostle continues and
+tells us in what circumstances all this will be, as he will hereafter
+say in the third chapter, <i>if it be God's will</i>.</p>
+
+<p>There are many people who would storm heaven and enter it at once,
+wherefore they impose a cross upon themselves for their own fancied
+good; for reason will do nothing but propose for ever its own works,
+that God will reject. They should not be our own works which we
+select, but we should wait for whatever God imposes upon us and
+ordains for us, that we may go on and follow wherever He leads us; so
+that you are not to run after your own pleasure, in case it should be
+(that is, by God's appointment) that you are to suffer, but accept it
+and comfort yourself with the salvation which is not temporal but
+eternal.</p>
+<br>
+
+<p>V. 7, 8. <i>That the trial of your faith (or that your tried faith) be
+found much more precious than the perishable gold, (that is tried in
+the fire), to praise, honor, and glory, when Jesus Christ shall be
+revealed, whom ye have not seen, yet love, in whom ye also believe
+though ye see him not.</i> This should be the end of the cross and all
+kinds of reverses,&mdash;to enable us to distinguish between false and
+real faith. God lays his hand upon us, therefore, to try our faith
+and reveal it to the world, so that others may be induced to believe,
+and we also be praised and honored. For just as we exalt God, so will
+He in return exalt, esteem and honor us, insomuch that the false
+hypocrites, who do not walk in the right way, shall be put to shame.</p>
+
+<p>Scripture throughout likens temptation to fire. Thus St. Peter here
+compares the gold that is tried by fire to the trial of faith by
+temptation and suffering. The fire does not take away from the gold,
+but it makes it pure and bright, so that all dross is removed. So God
+has imposed the cross upon all Christians, that they might thereby be
+purified. And it has been well said, let faith remain pure as the
+word is pure, so that we shall depend on the word alone, and trust to
+nothing else: for we need such fire and cross as this daily, because
+of the old corrupt Adam.</p>
+
+<p>Thus, it is characteristic of a christian life that it should
+continually grow and become more holy; for if we are led to faith
+through the preaching of the Gospel, then shall we be justified and
+grow in holiness; but while we remain in the flesh we can never be
+fully purified. Therefore God throws us into the midst of the
+fire,&mdash;that is, into suffering, shame and calamity,&mdash;so that we may
+become more and more purified, until we die&mdash;a point we can attain by
+no works of our own. For how can an outward work make the heart
+inwardly clean? Moreover, if faith is to be tried (purified), all
+that is additional and false must be separated and removed. Thence
+will result a noble reward,&mdash;praise and glory when Christ shall be
+revealed. On this it follows:</p>
+<br>
+
+<p>V. 8, 9. <i>But because of your faith, rejoice with joy unspeakable and
+glorious, and attain also the end of your faith, even the salvation
+of your souls.</i> An unspeakably glorious joy shall that be, says St.
+Peter, whereof we have honor and praise. The world has such a joy
+that we receive nothing from it but shame, and of which we are
+compelled to be ashamed. Here St. Peter has evidently spoken of
+future joy,&mdash;and there is scarcely so clear a passage on the subject
+of the future joy as the one in this place,&mdash;and still he finds
+himself unable to express it.</p>
+
+<p>This is one point of the introduction, in which the Apostle has shown
+what faith in Christ is, and how we must be tried and purified by
+reverse and suffering when God appoints it for us.&mdash;Now follows
+further how this faith is in Scripture constituted and denominated.</p>
+<br>
+
+<p>V. 10, 11, 12. <i>Of which salvation the prophets have inquired and
+searched diligently, who have prophesied of the grace that should
+come unto you; searching what or as to what time, the spirit of
+Christ which was in them, designated and testified beforehand the
+sufferings of Christ and the glory that should follow; to whom it was
+revealed, that not for their own sake, but for ours, did they
+minister that which is now preached to you, by those who have
+preached the Gospel, through the Holy Ghost sent down from heaven;
+into which also the angels desired to look.</i></p>
+<br>
+
+<p>Here St. Peter directs us back to the Holy Scriptures, that we may
+therein see that God keeps whomsoever He has called of us, for no
+merit of ours, but of mere grace; for the whole of Scripture is
+directed to this end, that it may draw us away from our own works and
+bring us to faith. And it is necessary that we should study the
+Scriptures carefully that we may be well assured of our faith. Paul
+also teaches us the same thing in the Epistle to the Romans, chap.
+i., where he says that God promised the Gospel before by His prophets
+in the Holy Scriptures. So Rom. iii.: that the faith whereby we are
+justified, is testified of through the law and the prophets.</p>
+
+<p>So we read also in Acts xvii. how Paul preached faith to the
+Thessalonians, leading them to the Scripture and explaining it to
+them, and how day by day they had recourse to the Scripture, and
+examined whether those things which Paul had taught them were so. So
+likewise ought we to do, going back, and from the Old Testament
+learning on what to base the New. Besides, we shall there discover
+the promise of Christ, as Christ himself also says, John v.: "Search
+the Scriptures, for it is they that testify of me." And "if ye
+believe Moses, ye must also believe me, for he wrote of me."
+Therefore we should let vain babblers go who despise the Old
+Testament, and say it is of no further use,&mdash;since from thence alone
+must we derive the ground of our faith; for God sent the Prophets to
+the Jews to this end, that they should bear witness of the Christ
+that was to come. Therefore it is that the Apostles throughout
+convicted and convinced the Jews out of their own Scriptures that
+this was the Christ.</p>
+
+<p>Thus the books of Moses and the prophets are the Gospel, since they
+have first preached and written of Christ that which the Apostles
+afterward preached and wrote. Yet there is a distinction between
+them. For although both, as to the letter, have been written out on
+paper, yet the Gospel, or the New Testament, cannot be said so
+properly to be written, but to have consisted in the living voice
+which published it, and was heard generally throughout the world. But
+that it should also have been written, is an extraneous matter. But
+the Old Testament was composed only in writing, and is therefore
+called the letter; and the Apostles give Scripture this same name
+also, as it only pointed to the Christ that was to come. But the
+Gospel is a living proclamation of Christ who has already come.</p>
+
+<p>Besides, there is also a distinction among the books of the Old
+Testament. In the first place, there are the five books of Moses, the
+foundation of the Scriptures, and which are especially called the Old
+Testament. Then come both histories and books of narration, wherein
+examples of all kinds are recorded, whether of those who held or
+rejected the law of Moses. In the third place, there are the prophets
+that are based on Moses, and what he has written they have in clear
+language more fully explained and elucidated. But the bearing of all
+the prophets and of Moses is one and the same.</p>
+
+<p>But you ought to understand also about that which men say, that the
+Old Testament is given up and laid by. In the first place, there is
+that distinction between the Old and New Testament, as we have said
+above, that the Old prefigured Christ, but that the New gives us that
+which was promised first in the Old, and pointed out to us by types.
+But these types have now ceased, because the end which they were to
+subserve has been answered and attained, and that which was
+prefigured by them has been fulfilled. So that now there should be no
+further distinctions of food, clothing, place and time. All are alike
+in Christ, in whom all has been fulfilled. The Jews have not been
+saved by this, for it was not given them to this end that it should
+make them holy, but to foreshadow to them the Christ who was to come.</p>
+
+<p>Besides, in the Old Testament God introduced a twofold
+government,&mdash;an external and an internal. There He undertook to rule
+His people, both inwardly in the heart, and outwardly in person and
+in property. Therefore He gave them such a variety of laws,
+commingled one kind with the other. So it was under the government
+that pertained to the person, that a man might give his wife a bill
+of divorce and put her away.</p>
+
+<p>But to the spiritual government pertained the command, Thou shalt
+love thy neighbor as thyself. But now He rules in us only
+spiritually, by Christ; while the government that pertains to the
+body and the outward state, he exercises through the instrumentality
+of civil magistracy. So that when Christ came the external ceased,
+and God gives us direction no more as to the <i>outward</i> person, time
+and place. But He rules us only spiritually through the word, so that
+we may direct as to all that is outward, and be bound in nothing that
+pertains to the body.</p>
+
+<p>But what pertains to His spiritual government has not been abandoned,
+but stands forever, now as then,&mdash;the law of love to God and our
+neighbor, contained in the books of Moses, which God will still have
+sustained, and by which He will condemn all the unbelieving.</p>
+
+<p>Besides, the figures, as to their <i>spiritual</i> import, remain; that
+is, whatever is signified by the outward figures, although the
+outward part has been done away. Thus that a man should separate from
+his wife and send her away, because of adultery, is a figure and type
+which even now is spiritually fulfilled; for thus also has God
+rejected the Jews when they would not believe on Christ, and has
+chosen out the Gentiles. So, also, He does still; if any one will not
+walk in the faith, He suffers him to be excluded from the Christian
+Church, that he may be led to reform.</p>
+
+<p>Of a similar import also is this, that a woman after her husband's
+death must take her husband's brother, and bear him children, and he
+must suffer himself to be called by his name, and must enter on his
+possessions. This, although it has now ceased, or rather become
+invalid, so that it may be done or neglected without sin, is a figure
+which even now has a significance in respect to Christ. For He is our
+brother, for us has died and ascended to heaven, and has commanded us
+that we, through the Gospel, should plant the seed in our souls and
+make them fruitful, be named after him, and enter on his possessions.
+Therefore I must not boast that I convert men, but it must all be
+ascribed to the Lord Christ. It is the same also with all the other
+figures of the Old Testament, which it would be too tedious to
+specify.</p>
+
+<p>But all in the Old Testament which is not external, is still in
+force, as all those passages in the prophets concerning faith and
+love. Wherefore Christ also confirms it in Mat. vii.: "All things
+whatsoever ye would that men should do unto you, do ye even so to
+them; for this is the law and the prophets." Besides, Moses and the
+prophets testify of the Christ that was to come. As, when I preach of
+Christ that He is the only Saviour by whom all must be saved, I may
+quote to sustain me the passage in Gen. xxii.: "In thy seed shall all
+nations be blessed." Thence I draw a living voice and language.
+Through Christ, who is Abraham's seed, must all men be blessed. From
+that it follows, that we were all cursed and condemned in Adam;
+wherefore it is necessary that we should believe on the Seed, if we
+would escape condemnation. Out of such passages may we lay down the
+ground of our faith, and let it remain, that we may therein see how
+they bear witness of Christ, so that our faith may be strengthened
+thereby. That is what St. Peter intends now by these words, in which
+he says:</p>
+<br>
+
+<p>V. 10. <i>Of which Salvation the Prophets have searched and inquired
+diligently, who have prophesied of the grace that should come to
+you.</i> In this same manner Paul also speaks, toward the close of the
+Epistle to the Romans, of the revelation of the mystery which was
+hidden from all ages of the world, but is now revealed and made known
+through the writings of the prophets. And so you find in the New
+Testament many passages quoted from the prophets, by which the
+Apostles show that all has been fulfilled just as the prophets
+foretold.</p>
+
+<p>This Christ Himself proves from the prophet Isaiah, Mat. xi.: "The
+blind see, the lame walk," &amp;c. As though He had said, just as it was
+written there it is taking place now; so also we read in Acts ix., of
+Paul, and in the xviii., of Apollos, how they confounded the Jews,
+and convinced them out of Scripture that this was the Christ. For
+whatever the prophets had foretold, all had now come to pass in
+Christ. So (Acts xv.) the Apostles show how the Gospel must be
+preached to the heathen that they might believe. This has also come
+to pass, and been put in train, so that the Jews might be convinced
+and compelled to confess, that all had taken place just as Scripture
+had foretold.</p>
+<br>
+
+<p>V. 11. <i>And have investigated what or at what time the Spirit of
+Christ which was in them;</i> St. Peter would say, although the prophets
+have not particularly known of a set and definite time, yet have they
+in general testified to all the circumstances of time and place;&mdash;as,
+that Christ should suffer, and what death he should die, and that the
+Gentiles should believe on him: so that one might certainly know by
+these signs when the time had come. The prophet Daniel has approached
+still nearer, but yet speaks somewhat darkly thereof, as to when
+Christ should suffer and die&mdash;when that or this should take place.
+So, also, they had a sure prophecy that the kingdom of the Jews
+should cease before Christ came. But the day and exact time when this
+should come to pass was not fixed. For it was enough when this time
+came, that they should thereby know for a surety that Christ was not
+far off. The prophet Joel also prophesied of the time when the Holy
+Spirit should come, where he says, "I will in the last days pour out
+my spirit upon all flesh," &amp;c., which passage St. Peter quotes in
+Acts ii., and shows that he speaks of that very time and of the
+particular persons.</p>
+
+<p>From all which you perceive how, with great diligence, the Apostles
+exhibit throughout the ground and confirmation of their preaching and
+doctrine. The Councils and the Popes now reverse this course, and
+would deal with us apart from Scripture, commanding us, by obedience
+to the church and the terrors of excommunication, that we should
+believe on them. The Apostles were filled with the Holy Spirit, and
+were certain that they were sent by Christ, and preached the true
+Gospel; yet they did not exalt themselves, and did not ask men to
+believe them, unless they conclusively proved from Scripture that it
+was just as they said, so that the mouth of the unbelieving was
+stopped, insomuch that they could object nothing further. And shall
+we believe those grossly unlearned heads who do not preach God's word
+at all, and can do nothing else but cry out continually, "Surely the
+fathers cannot have been in error, and this has been decided now for
+a long time, so that it must no more be a question?" But this we can
+clearly prove from the Scriptures, that no one can be saved but he
+who believes on Christ, so that against this they can say nothing.
+But on their side they will never be able to prove to us from
+Scripture that he is to be condemned who does not fast on this or
+that day. Therefore we ought not and shall not believe them.</p>
+
+<p>Now St. Peter says further:</p>
+<br>
+
+<p>V. 11. <i>Which spirit testified beforehand the sufferings of Christ,
+and the glory that should thereafter be revealed.</i> This may be
+understood of both kinds of suffering,&mdash;that which Christ, and we
+also, suffer. St. Paul calls the sufferings of all Christians the
+suffering of Christ. For just as the faith, the name, the word and
+work of Christ are mine, inasmuch as I believe on Him, so His
+suffering is also mine, since I suffer also for His sake. Thus will
+the sufferings of Christ be daily fulfilled in Christians, until the
+end of the world.</p>
+
+<p>This is then our consolation in all the sufferings that we
+experience, that all that we suffer Christ shares with us, that He
+accounts it all as His own suffering. And of this we are assured,
+that speedily after suffering glory shall follow. But this we must
+also understand, that Christ was not glorified before He suffered, so
+that we are to bear our cross with Him first, that afterward we may
+share His joy.</p>
+
+<p>All that we now preach, he says, the prophets previously foretold and
+described in the most explicit manner, just as the Holy Spirit
+revealed it to them. That we so imperfectly understand the prophets
+is, because we do not understand their language, since they have
+spoken clearly enough. Therefore they that are acquainted with the
+language, and have the Spirit of God, which all believers have, to
+them it is not difficult of apprehension since they know the scope of
+all Scripture. But if any one does not understand their language, and
+has not the spirit, or a christian apprehension, it might seem to him
+as though the prophets were drunken and full of new wine; although
+where we must want one, the spirit without the language is better
+than the language without the spirit. The prophets have a peculiar
+phraseology, but the sentiment is the same which the Apostles preach,
+for both have spoken largely of the suffering and of the glory of
+Christ, as well as of those things that relate to faith. As when
+David speaks of Christ (Ps. xxi.), "I am a worm and no man," whereby
+he shows how deeply he is cast down and despondent in his suffering.
+Likewise, also, he writes of his people and of the affliction of
+Christians, in Psalm xlv.: "We are despised, and accounted as sheep
+for the slaughter."</p>
+<br>
+
+<p>V. 12. <i>That not for their own sakes but for ours did they minister
+that which is now preached unto you, by those who have preached the
+Gospel to you, through the Holy Ghost sent down from heaven;</i> that
+is, the prophets possessed enough thereof to know the fact. But that
+they should have left it behind them (on record) calls for our
+gratitude; they have become our servants, and have so ministered to
+us, that we, through them, might go to school and learn the same
+lesson. There we have an argument to show that our faith should grow
+stronger, and we be enabled to arm and sustain ourselves against all
+false doctrine.</p>
+<br>
+
+<p><i>Into which also the angels desired to look.</i> So great things have
+the Apostles declared to us, through the Holy Spirit, which descended
+upon them from heaven, as even the angels would gladly look into.
+When this Spirit opens our eyes and makes us see what the Gospel is,
+we shall have an appetite for it and a joy in it, although we cannot
+behold it with bodily eyes, but must believe that we are partakers
+and fellow-heirs of the righteousness, truth, salvation and all the
+blessings which God has to bestow. For since He has given us His only
+Son, that highest good, He will also, through Him, give us all good
+things, riches and treasures, whereof the angels in heaven have all
+their joy, and of which they are most desirous. All this is offered
+to us through the Gospel, and if we believe we shall also have a like
+desire for them. But our desire for them cannot be as perfect as that
+of the angels, so long as we live on earth; but it is a good
+beginning in us, if we experience, through faith, something of it.
+But in heaven it is so great that no human heart can conceive it; but
+if we reach that place we shall ourselves feel it.</p>
+
+<p>Thus you see how St. Peter teaches us to arm and equip ourselves with
+Scripture. For hitherto he has described what it is to preach the
+Gospel, and shown that as it heretofore has been preached by the
+prophets, so it should still be, and should be preached in like
+manner. Now he proceeds farther, and admonishes us in this chapter
+that we should cleave to the same preaching of the Gospel by faith,
+and follow after it by love, and therefore says,&mdash;</p>
+<br>
+
+<p>V. 13-16. <i>Gird up therefore the loins of your mind; be sober, and
+fix your hope firmly on the grace which is offered you through the
+revelation of Jesus Christ, as obedient children, not conformable to
+the previous lusts of your ignorance; but as He who has called you is
+Holy, be ye also holy in all your conduct, as it is written, Be ye
+holy for I am Holy.</i></p>
+<br>
+
+<p>This is an admonition to faith, and the sense is this: while such
+things are preached to you and bestowed upon you through the Gospel
+as the angels would rejoice and be desirous to behold, rely on them,
+and fix your confidence thereon with all firmness, so that it shall
+be a real faith, and not a painted or fictitious fancy or dream.</p>
+<br>
+
+<p><i>Gird up the loins of your mind.</i> Here Peter speaks of a spiritual
+girding of the mind, just as one girds his sword to the loins of his
+body. This girding has Christ also enforced, Luke xii., where he
+says, "Let your loins be girt about." In some places the Scriptures
+speak of the loins with reference to bodily lust; but here St. Peter
+speaks of the loins of the spirit. As to the body, Scripture speaks
+of the loins with reference to natural generation from the father; as
+we read, Genesis xlix., that from the loins of Judah Christ should
+come. Likewise the bodily girding of the loins is the same with
+chastity, as Isaiah says, chapter xi., "Righteousness shall be the
+girdle of his loins, and faith the girdle of his reins." That is,
+only by faith is wicked lust subdued and restrained.</p>
+
+<p>But this spiritual girding, whereof the Apostle speaks, means more.
+As a virgin is pure and inviolate in body, so is the soul spiritually
+inviolate through faith, by which it becomes Christ's bride. But if
+it falls from faith into false doctrine, it must be brought to shame.
+Hence Scripture uniformly calls impiety and unbelief, adultery and
+whoredom,&mdash;that is, when the soul relies on human doctrines, and thus
+lets go its hold on faith and Christ. This St. Peter here forbids,
+when he calls on us to gird up the loins of our mind; as though he
+would say, ye have now heard the Gospel and have come to believe,
+therefore see to it that ye abide therein, and do not suffer
+yourselves to be drawn away with false doctrine, so that ye shall not
+waver and run hither and thither with works.</p>
+
+<p>And here he adopts a peculiar mode of speech, not after the manner of
+St. Paul, where he speaks of "the loins of your mind." He calls
+<i>that</i> mind here which we speak of as disposition; as when I say,
+"This seems to me right and as Paul speaks, so we understand it, so
+we are <i>disposed</i>." In this he refers especially to faith, and would
+say: ye have attained a correct apprehension that we must be
+justified through faith; abide in that mind; gird it up well, hold
+fast thereon, and suffer not yourselves to be torn from it; then
+shall ye stand well. For many false teachers shall come in and set up
+human doctrines that they may pervert your understanding and loose
+the girdle of your faith; wherefore be admonished, and bind it well
+to your mind.</p>
+
+<p>The hypocrites who rest on their own works, and hence pass a
+carefully abstemious life, are thus minded, that God must bring them
+to heaven for their works' sake; they are puffed up, become proud,
+abiding in their own opinion and blindness, like the Pharisees, Luke
+xviii. Of whom also Mary speaks, in the <i>Magnificat</i>, where she uses
+the same word that stands here in Peter, He hath scattered the proud
+in the disposition of their hearts,&mdash;that is, in their own minds.</p>
+<br>
+
+<p><i>Be sober.</i> To be sober is of service outwardly to the body, and is
+the chief work of faith. For though a man has been justified, he
+still is not secured from evil lusts; faith has indeed begun to
+subdue the flesh, but this is ever bestirring itself, and likewise
+running riot in all sorts of lusts, which would gladly break forth
+again and act after their own will. Therefore the spirit must daily
+work to restrain and subdue it, and must charge itself therewith,
+without intermission, and have a care of the flesh that it do not
+destroy faith. Therefore those persons deceive themselves, who indeed
+say they have faith, and imagining that this is enough, live
+thenceforth according to their own caprice. Where the faith is
+genuine it must control the body and hold it in check, so that it
+shall not do what it lusts after. Therefore St. Peter says that we
+should be sober.</p>
+
+<p>Yet he would not have us destroy the body or weaken it too much, as
+we find many do who have fasted and tortured themselves to death. St.
+Bernard, even, continued for a long time in this folly, although he
+was truly a holy man, for he mortified his body to such an extent
+that his breath was offensive and could not be endured. Yet he
+afterwards forsook it, and charged his brethren that they should not
+inflict injury upon the body; for he saw very well that he had
+rendered himself unfit to be of service to his brethren. Therefore
+St. Peter requires nothing more than that we should be sober,&mdash;that
+is, mortify the body to such an extent as to prevent its being in our
+apprehension too wanton; for he fixes no definite time how long we
+should fast, as the Pope has done, but leaves it to each,
+individually, to fast so that he remain sober and do not burden the
+body with gluttony, to the end that he remain in possession of reason
+and reflection, and consider how far it is necessary for him to hold
+the body in check. For it is utterly idle to impose one and the same
+command upon a whole congregation and church, since we are so unlike
+one to the other; one strong, another weak in body,&mdash;so that one must
+mortify it more, another less, provided the body is to remain sound
+and in the best state for exertion.</p>
+
+<p>But another multitude mistake here, determined that they will not
+fast, and that they may eat flesh, and herein are wrong. For these
+persons reject the Gospel also, and are unprofitable as well as the
+others; doing no more than contemn the Pope's command, unwilling to
+gird up their mind and spirit, as Peter says, leaving the body to its
+own caprice, that it may become corrupt and wanton. It is well to
+fast; but that only can be called true fasting, when we give the body
+no more food than is needful for it that it may retain its health and
+endure labor and watchfulness&mdash;that the old ass do not become too
+obstinate, and going on the ice to dance, break a bone; but go on
+subject to control, and following the spirit; not after the manner of
+those who, whenever they fast, fill themselves so full of fish and
+the best wine, that their bellies are puffed out. Thus St. Peter
+directs us to be sober, and now says further:</p>
+<br>
+
+<p><i>And fix your hope firmly (or with all deliberation) on the grace
+which is offered you.</i> The christian faith is of such a nature that
+it plants itself freely on the word of God with entire confidence,
+ventures freely thereupon, and goes joyfully onward. Therefore Peter
+would say: The loins of your mind are girt about, and your faith is
+genuine, when you venture it thus on that Word, let it cost what it
+will,&mdash;property, honor, limb, or life.</p>
+
+<p>Thus has he with these words in truth well described a genuine and
+unfeigned faith. It must not be a corrupt and sleepy faith, becoming
+thus only a dream, but a living and active reality, that we may with
+all deliberation devote ourselves to it and cleave to the Word, so
+that, let God permit it to go with us as it will, we will yet press
+onward through good and ill. Thus when I come to die I must venture
+promptly on Christ, lift my head boldly, and rely upon the word of
+God which cannot deceive me. Thus must faith go straight forward, in
+nothing permit itself to be led astray, and subject to scrutiny all
+that it sees, hears and feels. Such faith St. Peter requires as
+consists, not in thought or word, but in such power as this.</p>
+
+<p>Again, St. Peter says: Set your hope on the grace which is offered
+you. That is, ye have not deserved this great grace, but yet it is
+freely offered you; for the Gospel, which reveals this grace, is no
+invention or discovery of our own, but the Holy Spirit has sent it
+down from heaven into the world. But what is it that is offered to
+us? This, that we have already heard, that whosoever believes on
+Christ and cleaves to the Word possesses <i>Him</i>, with all the
+blessings He has to give, so that He is Lord over sin, death, the
+devil and hell, and is assured of eternal life. This treasure is
+brought to our doors and laid in our bosom without our help or
+desert, yes, beyond our expectation and without our knowledge or
+thought. Therefore the Apostle would have us venture thereon
+cheerfully, for God, who offers us such grace, will surely not
+deceive us.</p>
+<br>
+
+<p><i>Through the revelation of Jesus Christ.</i> God permits none to make
+the offer of His grace except through Christ. Therefore no man should
+attempt to approach Him apart from this Mediator, as we have already
+above heard sufficiently. For He will hear no one but him who brings
+His dear Son with him, whom He alone regards, and for His sake those
+that depend upon Him. Therefore He would have us confess the Son,
+that we are reconciled through His blood to the Father, so that we
+may approach before Him. For to this end did Christ come into the
+world, assume flesh and blood, and joined Himself to us, that He
+might obtain such grace for us with the Father. So, too, all the
+prophets and patriarchs have been kept and saved, through such faith
+on Christ. For they all have exercised faith in the promise which God
+made to Abraham, "Through thy seed shall all nations be blest."
+Therefore, as we have said, to the Jews and to the Turks, faith is of
+no avail, neither to any that rest upon their own works and would
+thereby reach heaven. So Peter says, this grace is offered you, but
+it is through the revelation of Jesus Christ (or to render it more
+clearly into our language), because that Jesus Christ has been
+revealed to you.</p>
+
+<p>Through the Gospel it is made known to us what Christ is, that we may
+learn of Him, moreover, that He is our Saviour. He rescues us from
+sin and death, and helps us out of every evil, reconciles us to the
+Father, and, apart from our own works, justifies and saves us.
+Whoever then does not thus confess Christ must be lost; for although
+you may know that He is the Son of God, that He died and has risen,
+and sits at the right hand of the Father,&mdash;still you have not yet
+truly known Christ, it is all of no avail to you; but you must know
+and believe that He has done it all for your sake, if your faith is
+to help you. Therefore that is a vain, senseless doctrine that has
+been hitherto preached and taught in the great schools, which have
+had no experience of this knowledge, and have only attained to
+imagine how the curse afflicted Christ our Lord, and how He sits
+above in heaven unemployed, and possesses a joy with Himself; and
+thus their hearts remain barren, so that faith cannot live in them.
+But Christ does not stand there for Himself, but He is to be preached
+that He is ours. For what necessity could there then have been that
+He should have come down to earth and have shed His blood? But since
+He has been sent into the world, as He says, John iii., "that the
+world through Him might be saved." He certainly must have fulfilled
+this mission, because He was sent from the Father. For this sending
+forth and proceeding from the Father is to be understood not only of
+the divine nature, but also of the human nature and of His ministry.
+As soon as He was baptized this began, and He has fulfilled it, for
+which end He was sent and came into the world, to wit, that He might
+preach the truth and obtain it for us, that all who believe on Him
+shall be saved. Thus has He revealed Himself, and presented Himself
+to our knowledge, and offered us grace.</p>
+<br>
+
+<p>V. 14. <i>As obedient children.</i> That is, conduct yourselves as
+obedient children. Obedience in Scripture means faith. But the Pope,
+with his high schools and cloisters, has even wrested the word from
+us, and falsely rendered what is recorded in Scripture concerning
+this obedience, as the passage in I. Kings xv.: "Obedience is better
+than sacrifice." For while they perceive that obedience is highly
+praised in Scripture, they have usurped the claim of it to
+themselves, so that they might blind the people, and that men should
+think it was obedience to their stuff of which the Scripture speaks.
+Thus they would bring us away from God's word to their lies, and to
+the obedience of the devil. Whoever hears the word of God and
+believes thereon, is an obedient child of God. Therefore, whatever is
+not the word of God, tread it under your feet and pay no attention to
+it.</p>
+<br>
+
+<p><i>Not conformed to the former lusts of your ignorance.</i> That is, that
+you should not exhibit such ostentation and lead such a course of
+life as before, and that you be not found in the same condition in
+which you formerly were. Once you were godless, and lived in
+lewdness, gluttony, drunkenness, avarice, pride, anger, envy and
+hate, which was an evil, heathen-like state, and one of unbelief, and
+when you had gone into such a state like the blind, you have not
+known what you have done. Avoid now those same evil lusts. Here you
+perceive how he makes the charge against ignorance, that all evil
+proceeds therefrom. For where faith and the knowledge of Christ are
+wanting, there remains mere error and blindness, so that men are
+ignorant of what is right and wrong, insomuch that the people fall
+into every kind of vice.</p>
+
+<p>Thus has it been hitherto: where Christ has been kept out of sight
+and eclipsed, there error has begun to prevail; and throughout the
+world the question has torn its way, how man may be saved. This is at
+once a sign of blindness or ignorance, that the true apprehension of
+faith is lost, and no one knows anything more about it. Hence the
+world is so full of such various sects, and all are divided, for
+every one will devise for himself a way to heaven of his own. In our
+misfortune we must be continually falling deeper in our blindness,
+since we cannot help ourselves. Therefore St. Peter would say: Ye
+have already befooled yourselves enough; now desist therefrom, since
+ye have been instructed and have attained to a correct understanding.</p>
+<br>
+
+<p>V. 15, 16. <i>But according as He that hath called you is holy, so be
+ye also holy in all your conduct, as it is written, Be ye holy for I
+am holy.</i> Here St. Peter quotes a passage from the Old Testament,
+Lev. xix., where God says: "Be ye holy for I am holy;" that is, since
+I am your Lord and God, and ye are my people, ye too must be as I am.
+For a faithful master secures that his people shall be like him, and
+walk in obedience, and be conformed to the master's will. As then God
+our Master is holy, so are His people holy also, and we are all holy
+if we walk in faith. Scripture says not much of the saints that have
+died, but of those who live on the earth. So David puts forth his
+claim in Ps. lxxxv.: "Lord, preserve my soul, for I am holy."</p>
+
+<p>But here our learned men have for once perverted the passage, and
+they say: the prophet had a particular revelation, in that he called
+himself holy; whereby they themselves confess that they do violence
+to faith, and have not the revelation of Jesus Christ, otherwise they
+would surely be sensible of it. For whoever is a Christian
+experiences within himself such a revelation; but they who do not
+experience it are not Christians. For whoever is a Christian enters
+into a participation with Christ our Lord, of all his good things.
+Since, then, Christ is holy, he must also be holy, or deny that
+Christ is holy. Hast thou been baptized? then thou hast put on the
+holy garment, which is Christ, as Paul says.</p>
+
+<p>The word Holy means that which is God's own, and which belongs to Him
+alone, or as we render it in Dutch (<i>geweiht</i>), consecrated. Thus,
+Peter here says: you are merely required to give God His own;
+therefore beware that ye do not suffer yourselves to be led back
+again to worldly lusts, but let God alone rule, live and work within
+you; then shall ye be holy, even as He is holy.</p>
+
+<p>Thus he has hitherto described the grace which is extended to us
+through the Gospel and the preaching of Jesus Christ, and has taught
+us how we should therefore conduct ourselves, namely: that we abide
+in a pure, inviolate mind of faith, since we know that no work that
+we can do or imagine, can at all help us: when such doctrine as this
+is preached, reason objects, and says, Ah! if that is true, I need
+not do any good work. And then the great heads fall foul of it, and
+from a christian condition, educe a freedom of the flesh, imagining
+they may do what they will. These St. Peter here meets, and
+anticipates them, and teaches how we are to use our christian freedom
+only towards God. For nothing more is needed but faith, to the end
+that I should give God the honor due Him, and embrace Him as my God,
+confessing that He is just, true and merciful; such faith sets us
+free from sin and all evil. If now I have made such a return to God,
+whatever time I yet live I am to live for my neighbor, so as to serve
+and help him. The greatest work that follows from faith is this: that
+with my mouth I should confess Christ, sealing that confession with
+my blood, and laying down my life for it, if so it be. Yet God does
+not need this work; only I am to perform it, that my faith may
+thereby be tried and known, so that others also may be brought to
+believe. Thereafter follow also other works, which must all be
+directed to this end, that I may thereby serve my neighbor,&mdash;all of
+which God must work in us; for it profits not that we should lead a
+carnal life and do whatever we please. Therefore St. Peter now says:</p>
+<br>
+
+<p>V. 17-21. <i>And since ye call on the Father, who judgeth without
+respect of persons, according to every man's work, pass the time of
+your sojourning here in fear; and be aware that ye are not redeemed
+with corruptible silver or gold, from your vain conduct in the
+traditions of your fathers, but with the precious blood of Christ, as
+of an innocent and unspotted Lamb, who indeed was provided previously
+before the world began, but is revealed in these last times for you,
+who through Him believe on God, who raised Him from the dead, and
+hath given Him dominion, that your faith and hope might be in God.</i></p>
+<br>
+
+<p>So says St. Peter: Ye have through faith hereunto attained, that ye
+are the children of God, and He is your Father. And ye have obtained
+an incorruptible inheritance in heaven, (as has been already said.)
+Thus nothing more now remains, except that the veil be taken away,
+and that be uncovered which is now concealed, for which ye are still
+to wait until ye shall behold it. Though ye are now arrived at that
+state in which ye may joyfully call God your Father, yet is He so
+righteous that he will reward every man according to his works, and
+respect not persons. Wherefore thou art not to imagine, although thou
+hast that great name so that thou art called a Christian or a child
+of God, that He will therefore continue thine if thou livest without
+fear, and thinkest that it is enough that thou dost glory in such a
+name. The world indeed judges by the person, since it does not punish
+all alike, and respects those who are friendly, rich, reputable,
+learned, wise, and powerful. But God regards nothing of this kind; it
+is all alike to him, be the person as great as he may. Thus in Egypt
+he struck the son of King Pharaoh dead, as well as the son of the
+poor miller.</p>
+
+<p>Therefore the Apostle would have us expect such judgment from God,
+and stand in fear, so that we do not glory in our title that we are
+Christian, and thereupon become negligent, as though he would for
+this reason pass us over more readily than others. For in this the
+Jews were formerly deceived, who boasted that they were Abraham's
+seed and God's people. Scripture makes no difference in respect to
+the flesh, but in respect to the spirit. It is true that Christ was
+to be born of Abraham's seed and that a holy people should spring
+from him, but it does not therefore follow that all who are born of
+Abraham are the children of God. He also promised that the Gentiles
+should be saved, but he has not said that he would save <i>all</i> the
+Gentiles.</p>
+
+<p>But here now a question arises: When we say that God saves us alone
+by faith, without regard to works, why does St. Peter say that He
+judges not according to the person, but according to works? Answer.
+What we have taught as to faith alone justifying before God, is true
+beyond doubt, since it is so clear from Scripture that it cannot be
+denied. That which the Apostle here says, that God judges according
+to the works, is also true; but we must certainly hold, therefore,
+that where there is no faith, there can be no good work; and on the
+other hand, that there is no faith where there are no good works.
+Therefore join together faith and good works, since it is in both
+that the sum of the whole christian life consists. As you now live,
+so will it be with you, for thereafter God will judge you. Therefore,
+although God judges us according to our works, still it remains true
+that works are only the fruits of faith, by which we perceive when
+there is faith or unbelief; therefore God will sentence you from your
+works and convict you, either that you have or have not believed. So
+it is that no one can convict and judge a liar, except from his
+words. Yet it is evident that he is not made a liar by the word, but
+became a liar before he spoke the lie, for the lie must come from the
+heart into the mouth. Therefore, understand this passage thus, in the
+plainest way: that works are fruits and signs of faith, and that God
+judges men according to such fruits which must certainly follow it,
+so that it shall be openly seen whether there is faith or unbelief in
+the heart. God will not judge by this whether you are <i>called</i> a
+Christian, or have been baptized, but will ask you, "<i>Art</i> thou a
+Christian? then tell me where are the fruits by which you can
+evidence your faith."</p>
+
+<p>Therefore St. Peter goes on to say: Since ye have such a Father, who
+judges not after the person, pass the time of your pilgrimage in
+fear; that is, stand in fear before the Father, not of pain and
+punishment,&mdash;as the Christless, and even the devil, is afraid,&mdash;but
+lest He forsake you and withdraw His hand; just as a dutiful child is
+afraid lest he provoke his father, and do something that might not
+please him. Such a fear would God have within us, that we guard
+ourselves against sin, and serve our neighbor, while we live here
+upon the earth.</p>
+
+<p>A Christian, if he truly believes, possesses all the good things of
+God, and is God's child, as we have heard. But the time which he yet
+lives is only a pilgrimage: for the spirit is already in heaven by
+faith, through which he becomes Lord over all things. But to this end
+God permits him yet to live in the flesh, and his body to remain on
+earth, that he may help others and bring them also to heaven.
+Therefore we are to use all things on earth as a guest, who goes on
+wearily and arrives at an inn where he must tarry over night, and can
+receive nothing from it but food and lodging; yet does not say that
+the property of the inn is his. So must we also proceed in regard to
+our temporal possessions, as though they were not ours, and we
+enjoyed only so much of them as is needful to sustain the body, and
+with the rest we are to help our neighbor. Thus the christian life is
+only a night's sojourning; for we have here no abiding city, but must
+find it, where our Father is, in heaven. Therefore we should not here
+live in wantonness, but stand in fear, says St. Peter.</p>
+<br>
+
+<p>V. 18. <i>And be aware that ye are not redeemed with corruptible silver
+or gold, from your vain conduct in the traditions of your Fathers,
+but with the precious blood of Christ.</i> This should draw you, he
+would say, to the fear of God, wherein ye should stand, that ye
+should remember how much it has cost that ye might be redeemed.
+Before, ye were citizens of the world, and were held in subjection to
+the devil, but now, God has rescued you from such a state, and set
+you firm in another, so that your citizenship is in heaven; but ye
+are strangers and guests upon earth. And see at how great a cost God
+has reclaimed you, and how great the treasure is, wherewith ye are
+purchased, and brought into this state, to become the children of
+God. Wherefore pass your sojourning in fear, and see to it that ye do
+not despise such redemption, and lose the noble, precious treasure.</p>
+
+<p>What now is the treasure wherewith ye are ransomed? Not corruptible
+gold or silver, but the precious blood of Christ the Son of God: the
+treasure is so costly and noble, that no human sense or reason can
+conceive it, insomuch that only one drop of this innocent blood were
+more than enough for the sin of all the world: yet has the Father
+been willing to dispense his grace so richly upon us, and denied
+Himself so much as to suffer Christ His Son to shed all His blood for
+us, and has bestowed upon us the whole treasure. Therefore He would
+not have us disregard such great grace, and count it as a small
+matter, but continue on our guard, so as to live in fear, that this
+treasure be not taken away from us.</p>
+
+<p>And here it is well to remark, that St. Peter says, ye are ransomed
+from your vain conversation in the traditions of your fathers; for he
+thereby strikes to the ground all the supports whereon we lean when
+we imagine our view must be right because it has thus been preserved
+from of old, and our forefathers all of them have so held it, among
+whom there were certainly wise and pious people. It is as much as to
+say, all which our fathers have ordained and done, was evil; what
+from them has been taught you of the worship of God, is also evil;
+for it has cost the Son of God His blood to redeem the people
+therefrom; whatever, therefore, has not been washed in this blood, is
+all poisoned and cursed by reason of the flesh. Thence it follows,
+the more a man undertakes to make himself righteous and has not
+Christ, the more only he confounds himself, and sinks deeper in
+blindness and wickedness, and condemns himself in respect to this
+precious blood.</p>
+
+<p>External matters, important in themselves, are even trifling in
+comparison with this, that a man should teach how we may be justified
+by works, and devise a worship of God according to our reason; for
+thereby the innocent blood is most deeply dishonored and reviled.</p>
+
+<p>The heathen have committed many great sins, in that they have prayed
+to the sun and moon, which they held for the true worship of God,
+though this was joined with other sins. But human justification
+(justification by human works) is mere reviling of God, and the
+greatest of all sins that a man commits. So, also, that mode of life
+wherewith the world is now busied and which it holds as the worship
+of God, and piety, is in God's sight more provoking than any other
+sin, as is the priestly and monkish order, and which while it appears
+fair before the world, is yet without faith. Therefore whoever will
+not obtain favor before God through this blood, it were better for
+him that he should never come into God's presence, for he thereby
+only the more and more dishonors His Majesty.</p>
+<br>
+
+<p>V. 19. <i>As of an innocent and unspotted lamb.</i> But here St. Peter
+explains the Scripture,&mdash;for this though so short is an exceedingly
+rich Epistle,&mdash;since as soon as he had spoken of their vain course in
+the traditions of the fathers, he finds much instruction for us in
+the prophets&mdash;as in the prophet Jer. xvi.: "The heathen shall come to
+you from the end of the world, and say, our fathers have gone astray
+with lies," as though St. Peter had said, there the prophets foretold
+that ye should be redeemed from the tradition of your fathers.</p>
+
+<p>So when he says here, ye are redeemed by the blood of Christ, as of
+an innocent and unspotted lamb, he would again refer to the
+Scripture, and explain that which is contained in the prophets and
+Moses&mdash;as Is. liii.: "Like a lamb he is led to the slaughter." So as
+to the type, Ex. xii., of the Paschal Lamb, all this he here
+explains, and says, this lamb is Christ; and as the one of old was to
+be unspotted, so must this, also, whose blood is shed for us, be
+unspotted and innocent.</p>
+<br>
+
+<p>V. 20. <i>Which indeed was provided previously, before the world began,
+but is revealed in these last times for you.</i> That is, we have not
+deserved nor even prayed this of God, that the precious blood of
+Christ should be shed for us, therefore we can glory in no respect;
+the glory belongs to none but God alone. God has promised and
+revealed or made known to us, not for any merit of ours, that which
+He from all eternity had provided and foreordained, before the world
+was made. In the prophets it is indeed promised, yet dimly and not
+openly; but now, since Christ's resurrection and the sending of the
+Holy Spirit, it is publicly preached and disseminated throughout the
+whole world.</p>
+
+<p>This is now the latter age (the last time), as St. Peter says,
+wherein we live&mdash;now&mdash;from the ascension of Christ until the last
+day. So the Apostles and prophets, and Christ Himself, also, call it
+the last hour; not that the last day was to come immediately after
+Christ's ascension, but because after this preaching of the Gospel of
+Christ no other should ever come; and there will be no further
+revelation or manifestation, except as this is explained and
+revealed. One revelation after another has indeed gone forth.
+Therefore God says, Ex. vi., "By my name Jehovah was I not known to
+them." For the patriarchs, although they knew God, yet at that time
+had not so clear a manifestation of Him as was afterwards put forth
+through Moses and the prophets; but now there has no more glorious or
+clear manifestation of Him come into the world than the Gospel.
+Therefore it is the last; all dispensations have run their course,
+but the present,&mdash;the last,&mdash;which is revealed to us.</p>
+
+<p>Besides, the time hereafter is not long to the end of the world, as
+St. Peter shows, II. Pet. iii., where he says: "One day is with the
+Lord as a thousand years, and a thousand years as one day." And so he
+would lead us by this reckoning of time, to conclude, after God's
+method, that it is the last time, and that the end approaches, but
+the time which still remains is nothing in the sight of God. The
+salvation is already revealed and completed: God permits the world to
+stand yet longer, merely that His name may be more widely honored and
+praised, although He for Himself is now fully revealed.</p>
+<br>
+
+<p>V. 21. <i>For you, who through Him believe on God, who raised Him from
+the dead, and hath given Him dominion that your faith and hope might
+be in God.</i> For our sakes, he says, is the Gospel revealed. For God
+and the Lord Christ have not needed it, but have done it for our
+profit, that we might believe on them; and that, not through
+ourselves, but through Christ, who intercedes for us with the Father,
+whom He has raised from the dead, that He might be Lord over all
+things; so that whoever believes on Him possesses all His good
+things, and through Him has access to the Father. Thus we have faith
+in God, and a hope through the same faith. Faith alone must save us,
+but it must be a faith in God; for if God does not help us, then we
+are not holpen; so that it is not enough, although you had all men's
+friendship, but you must have the friendship of God, that you may
+boast that He is <small>YOUR</small> Father, and that you are His child, and confide
+in Him even more than in your beloved father and mother, that He will
+help you in all your troubles, and this only through the one Mediator
+and Saviour, the Lord Christ. Such faith comes not (he says) from
+human power, but God creates it in us, because Christ has merited it
+by His blood; to whom He has given glory, and whom He has seated at
+His right hand, that He, by God's power, should produce faith in us.</p>
+
+<p>Hitherto we have heard St. Peter admonishing us that we should gird
+up the loins of our mind, that we may remain undefiled and live in
+faith; then, also, that which meanwhile is so important, that we
+should walk in fear and never forget that we are called Christians,
+since God is a judge who respects none, but judges one like the
+other, without distinction of persons.</p>
+<br>
+
+<p>V. 22-25. <i>And purify your souls, through obedience of the truth in
+the Spirit, to unfeigned love of the brethren, and have fervent love
+toward one another, out of pure hearts, as those who have been born
+again, not of corruptible seed but of incorruptible, namely, of the
+living word of God, which endures forever. For all flesh is as grass,
+and all the glory of man like the flower of grass. The grass
+withereth and the flower thereof falleth away, but the word of the
+Lord endureth forever; and this is the word which is preached unto
+you.</i></p>
+<br>
+
+<p>Paul, in Gal. v., points out the fruits which follow faith. The
+fruits of the Spirit, he says, are joy, peace, long-suffering,
+kindness, goodness, faith, meekness, temperance. So St. Peter speaks
+here of the fruit of faith,&mdash;to wit, that we should purify our souls,
+through obedience to the truth in the Spirit. For where there is real
+faith it brings the body in subjection to itself, and controls the
+fleshly lust; and although it does not entirely destroy it, yet it
+makes it subject and obedient to the Spirit, and holds it in check.
+St. Paul implies the same thing when he speaks of the fruits of the
+Spirit. It is a great achievement that the Spirit should attain
+control over the flesh, and restrain the evil lust which descends to
+us from our parents: for it is not possible that we should succeed
+without grace in leading a chaste life in the married state, to say
+nothing of the unmarried.</p>
+
+<p>But why does he say then, purify your souls? He is well aware that
+the desires of the flesh remain with us after baptism, even to the
+grave. Therefore it is not enough that a person should refrain from
+works and remain pure outwardly, while he permits evil lusts to
+cleave to his heart, but must thereafter beware that the soul be
+pure, as well as whatever proceeds out of the heart, and that the
+soul be opposed to these wicked lusts and desires, and continually
+contend therewith, until it is free from their power.</p>
+
+<p>And here he adjoins an excellent provision: that we should purify our
+souls,<small>*</small> <i>through obedience to the truth in the Spirit</i>. Much has
+been preached on chastity, and many books have been composed on the
+subject. They have said, we should fast for so long a time, we should
+not eat flesh, we should not drink wine, etc., that we may be free
+from temptation. These things may perhaps have aided somewhat to that
+end, but it has not been enough, it has not subdued lust.</p>
+
+<blockquote><small>* Make them chaste.</small></blockquote>
+
+<p>So St. Jerome writes of himself, that he had mortified his body to
+such an extent that he had become like a Moor; still it had been of
+no avail, and he had dreamed of being at Rome at a revelry among
+harlots.</p>
+
+<p>St. Bernard also subjected himself to such austerities, and so
+mortified his body that it became offensive, as I said above. They
+endured severe temptation, and purposed thus to subdue it by external
+methods. But since it is external, it is only an outward plaster,
+with no inward application. So that it does not suffice to subdue
+lust.</p>
+
+<p>But here St. Peter has prescribed an appropriate remedy,&mdash;namely,
+obedience to truth in the Spirit, as Scripture also has done in other
+places,&mdash;as Isaiah xi.: "Faith shall be the girdle of his reins."
+This is the true plaster that girds the reins, for it must proceed
+from within outward, not from without inward. For it has penetrated
+into the flesh and blood, the marrow and other parts of the living
+system; it is not outward in the dress or clothing. Therefore it is
+not to be expected that we should subdue lust with outward things; we
+may weaken the body and destroy it with fastings and labors, but the
+evil lusts are not thereby banished; yet faith can subdue them, and
+guard them, that they shall be compelled to give the Spirit place.</p>
+
+<p>So likewise speaks the prophet Zachariah, ix., of the wine which
+Christ has, whereby the pure grow, and of which he gives them to
+drink. Other wine usually invites to wicked lust, but this
+wine,&mdash;that is, the Gospel,&mdash;subdues it, and makes the heart chaste.
+This is what St. Peter speaks of when any one heartily embraces the
+truth, and is obedient to it in spirit. This is the true help and the
+most powerful remedy for it, since you will find none which can still
+all evil thoughts like it; for if this enters our hearts, evil
+inclinations quickly leave; let whoever will try it, he shall find it
+true, and whoever has tried it, knows it well; but the devil lets no
+one easily attain it, and comprehend the word of God so as to delight
+in it; for he well knows how powerful it is to subdue evil lusts and
+thoughts.</p>
+
+<p>St. Peter, therefore, would here say, if you would remain chaste,
+then must you render obedience to the truth in the Spirit, that
+is,&mdash;we must not only read and hear the word of God, but apprehend it
+in our hearts. Therefore it is not enough that a man should preach or
+hear the Gospel once, but he must ever press after it and persevere;
+for such grace does the word possess, that the more we taste it the
+more delightful it is; although there is, throughout, one and the
+same doctrine of faith, yet it cannot be listened to too much where
+the heart is not wanton and untamed.</p>
+<br>
+
+<p><i>To unfeigned love of the brethren.</i> To what end, then, are we to
+live a chastely holy life? In order that we may be saved thereby? No!
+but in order that we may be useful to our neighbor. What am I to do
+that I may restrain my sin? I am to have obedience to the truth in
+the Spirit. But why am I to restrain it? In order that I may be of
+service to others, for I must first control my body and the flesh by
+the Spirit, and thus I can afterward be of service to others.&mdash;It
+follows further:</p>
+<br>
+
+<p><i>And have fervent love toward one another out of pure hearts.</i> The
+Apostles Peter and Paul distinguish brotherly love, and love in
+general, from one another. Brotherhood is, that Christians should
+dwell altogether as brethren, and make no distinctions between
+themselves. For since we all have a common Christ, one baptism, one
+faith, one treasure, I am no better than thou; that which thou hast,
+I have also, and I am just as rich as thou. The treasure is the same,
+except that I may have it in a better shape than thou, since I may
+have it lying in gold, but thou in a poor garment. Therefore as we
+have the grace of Christ and all spiritual blessings in common, so
+should we also hold body and life, property and honor, in common,
+that one should be of service to another in all things.</p>
+
+<p>Here he speaks plainly: <i>in unfeigned brotherly love</i>. The Apostles
+love to make use of the word, but have clearly perceived that were we
+called Christians and brethren universally one with another, it would
+be false, a feigned or imagined thing, and would be only hypocrisy.
+We have many brotherhoods set up in the world, but they are vain
+deceptions and corruptions, which the devil has devised and brought
+into the world, which are only antagonist to the true faith and to
+genuine brotherly love. Christ is mine as well as St. Bernard's;
+thine as well as St. Francis'; if one therefore should come to you
+and say, I shall go to heaven if I belong to this or that
+brotherhood, then tell him that he is deceived; for Christ cannot
+suffer, and will not allow any other than the common brotherhood,
+which we all have one with another; yet you come here, you fool, and
+will set up one of your own. This I will readily permit, that they be
+set up, not to help the soul, but as some one's endowment, and thus
+serve as a fund from which they who need shall be helped.</p>
+
+<p>Thus we all of us, as Christians, have attained a brotherhood in
+baptism, whereof no saint possesses more than I or you. For just as
+costly as that one was purchased, at the same price was I also
+purchased. God has devoted as much toward me as to the greatest
+saint, except that <i>he</i> may have employed the treasure better, and may
+have a stronger faith than I.</p>
+
+<p>But love is greater than brotherhood, for it extends even to our
+enemies, and especially to those who are not worthy of love. For as
+faith performs its work where it sees nothing, so also should love
+see nothing, and there especially exercise its office where there
+appears nothing lovely, but only disaffection and hostility. Where
+there is nothing that pleases me I should the more seek to be
+pleased. And this spirit should go forth fervently, says St. Peter,
+from the whole heart, just as God loved us when we were not worthy of
+love.&mdash;Now follows further:</p>
+<br>
+
+<p><i>As those who have been born again.</i> Again we should do this, because
+we are not what we were before (he says), but have become new
+creatures. This has not come to pass through works, but is a
+consequence of the new birth. For thou canst not make the new man,
+but he must grow, or be born; as a husbandman cannot make a tree, but
+it must grow, itself, out of the earth, and as we certainly do not
+become the children of Adam, except as we are born and derive sin
+from our parents. So here it cannot come to pass through works that
+we should become the children of God, but we must also experience the
+new birth. This, therefore, is what the Apostle would say: since ye
+then have become new creatures, ye should conduct yourselves
+otherwise than ye did, and lead a new life. As ye before lived in
+hate, ye are now to walk in love&mdash;in all respects the reverse. But
+how has the new birth taken place? This, also, follows:</p>
+<br>
+
+<p>V. 23. <i>Not of corruptible, but of incorruptible seed, even of the
+living word of God which endures for ever.</i> Through a seed are we
+born again, for nothing grows as we see otherwise than through seed.
+Did the old birth spring from a seed? then must the new birth also
+spring from a seed. But what is this seed? Not flesh and blood! What
+then? It is not corruptible, but an eternal word. It is, moreover,
+that whereon we live,&mdash;food and nourishment. But especially is it the
+seed whereby we are born again, as he here says.</p>
+
+<p>But how does this take place? After this manner: God lets the
+word&mdash;the Gospel&mdash;go forth, and the seed falls in the hearts of men,
+and wherever it fastens on the heart the Holy Spirit is present, and
+makes a new man; then the man becomes another, of other thoughts, of
+other words and works. Thus you are entirely changed. All that you
+before avoided you now seek out, and what you before sought after
+that you fly from. In respect to the birth of the body, it is the
+case that when conception takes place the seed is changed, so that it
+is seed no longer. But this is a seed which cannot be changed; it
+remains for ever; it changes me, so that I am transformed in it, and
+whatever is evil in me passes away from my nature. Therefore it is
+indeed a wonderful birth, and of extraordinary seed.&mdash;Now St. Peter
+says, further:</p>
+<br>
+
+<p>V. 24, 25. <i>For all flesh is grass, and all the glory of man like the
+flower of grass; the grass withereth, and the flower thereof falleth
+away, but the word of the Lord endureth for ever.</i> This passage is
+taken from the prophet Isaiah, xl., where the prophet speaks in this
+manner: "Cry! what shall I cry? Cry thus: all flesh is grass, and all
+its glory like a flower of the field; the grass withereth and the
+flower falleth away, but the word of God endureth for ever." These
+words St. Peter introduces here; for this is, as I have said, a rich
+epistle, and well spiced with Scripture.</p>
+
+<p>Thus speaks the Scripture, then: <i>The word of God endures for ever.</i>
+What is flesh and blood is corruptible, like the grass which is yet
+green, so that it blooms; so whatever is rich, strong, wise and fair,
+and thus is flourishing (which all belongs to the bloom), yet you
+observe its bloom wither; what was young and vigorous will become old
+and ugly; what is rich will become poor, and the like. And all must
+fall by the word of God. But this seed cannot perish.&mdash;Now Peter
+concludes:</p>
+<br>
+
+<p><i>This is the word which is preached unto you.</i> As though he would
+say, ye are not to look far in order to reach the word of God; ye
+have it before your eyes; the word is that which we preach; therewith
+may you subdue all evil lusts. You are not to seek it from afar; you
+have nothing more to do than fully to apprehend it when it is
+preached. For it is so near us that we may hear it, as Moses also
+says, in Deut. xxx.: "The word that I command you is not far from
+thee, that thou must go therefor far away; ascend into heaven or go
+beyond the sea, but it is near thee, even in thy mouth and in thy
+heart." It is indeed soon spoken and heard. But if it enters our
+hearts it cannot die or perish, and will not suffer you to perish; as
+long as you cleave to it, it will cleave to you.</p>
+
+<p>As when I hear that Jesus Christ died to take away my sins, and has
+purchased heaven for me, and bestows upon me all that He has, then I
+hear the Gospel; the word quickly is gone if some one preaches it,
+but if it falls into the heart and is apprehended by faith, it can
+never pass away. This truth no creature can overthrow; the clearest
+reasoning avails nothing against it; and if I too would strike the
+devil while I am in his jaws, and am able to lay hold on this, I must
+oppose him from this and abide fast by the word. Therefore he well
+says, ye must look for no other Gospel than that which we have
+preached to you.</p>
+
+<p>So St. Paul also says, in the first part of the Epistle to the
+Romans: "I am not ashamed of the Gospel, for it is the power of God
+which saves all that believe in it." The word is a divine and eternal
+power; for although the voice or speech is soon gone, yet the
+substance remains,&mdash;that is, the sense, the truth, which is conveyed
+by the voice. As when I put a cup to my mouth in which wine is
+contained, I swallow the wine, although I do not thrust the cup down
+my throat.</p>
+
+<p>So likewise is the word which the voice conveys; it falls into our
+hearts and lives, while the voice remains without and passes away.
+Therefore it is indeed a divine power; yea, it is God Himself. For
+thus He speaks to Moses, Exodus iv.: "I will be in thy mouth;" and
+Ps. lxxx.: "Open thy mouth wide, proclaim glad tidings; say thou art
+hungry, I will satisfy thee, I will presently speak to thee
+comfortable things."</p>
+
+<p>So, also, in John xiv., Christ says: "I am the way, the truth, and
+the life." Whoever confides in this is born of God; so that this seed
+of our Lord is itself divine. All this goes to teach us that we
+cannot be helped by works. Although the word is a small matter, and
+seems as nothing while it proceeds out of the mouth, yet is there
+such an immense power in it that it makes those who confide in it the
+children of God. John i. Thus does our salvation raise us to an
+exalted blessedness.</p>
+<br>
+
+<p>This is the first chapter of this Epistle, wherein you perceive in
+what a masterly manner St. Peter preaches and treats of faith, whence
+we easily see that this Epistle is true Gospel. Now comes the second
+chapter, that will instruct us in matter of works, how we should
+conduct ourselves toward our neighbor.</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER II.</h3>
+<br>
+
+<p>V. 1-5. <i>Wherefore lay aside all malice, and all guile, and
+hypocrisies, and hatred, and all evil speakings, and desire the
+sincere milk of the word, as new-born babes, that ye may grow
+thereby, if ye have besides tasted that the Lord is gracious, to whom
+ye are come as to a living stone, which indeed is rejected by men,
+but before God is elect and precious. And be ye also as living stones
+built up into a spiritual house, and a holy priesthood, to offer up
+spiritual sacrifices acceptable to God by Jesus Christ.</i></p>
+<br>
+
+<p>Here he begins to show what the characteristic and fruit of a
+christian life should be. For we have said often enough that a
+christian life consists in two things,&mdash;faith toward God and love
+toward our neighbor. Besides, although christian faith has been given
+us, yet as long as we live many evil lusts remain in the flesh, since
+every saint must be in the flesh, but what is in the flesh cannot be
+entirely pure. Therefore St. Peter says, be ye armed, that ye may
+guard yourselves against the sins which still cleave to you, and
+strive continually against them. For the worst enemies that we have
+hide themselves in our bosoms, and in our very flesh and blood, wake,
+sleep, and live with us, like a wicked spirit which we have brought
+home with us and cannot send off. Wherefore, since through faith
+Jesus Christ is entirely yours, and ye have obtained salvation and
+all His blessings, let it be your aim henceforth to lay aside all
+wickedness, or all that is evil, and all guile, so that no one act
+toward another deceitfully or falsely; as with the world it has
+become a common expression to say, the world is full of falsehood,
+which is indeed so. But we Christians should not act with such
+deceit, but uprightly and with pure hearts, toward men as toward God,
+fairly and justly, so that none take the advantage of another in
+sale, purchase or promise, and the like.</p>
+
+<p>Likewise also St. Paul says to the Ephesians, ch. iv., "Lay aside
+lying, and speak truth every one with his neighbor." Truth is, that
+yea be yea, and nay, nay,&mdash;but hypocrisy, when any one represents
+himself by his outward mien as being what he is not in his thoughts.
+For solemn is the obligation that we should show ourselves to be what
+we are at heart. A Christian should so act that he could permit all
+men to see and know what he thinks in his heart. Let him, then, in
+all his walk and conduct, be anxious only to praise God, and serve
+his neighbor, and be afraid of no one; and let every one be in heart
+what he is in appearance, and not act a feigned part, whereby he
+shall make others gape with wonder.</p>
+
+<p>Furthermore, St. Peter says that we should lay aside hatred and evil
+speaking. Here he fitly takes up the common vices among men, in their
+intercourse with one another. This evil speaking is exceedingly
+common and injurious,&mdash;is soon done, insomuch that none of us is
+aware of it. Therefore he says, be on your guard, if ye already have
+a christian spirit, that ye may know what are the fruits of this
+spirit.</p>
+<br>
+
+<p>V. 2. <i>And desire the sincere milk of the word, as new-born babes.</i>
+Here he institutes a comparison, and would say,&mdash;ye are like those
+new-born babes who seek nothing but the milk: like them, striving for
+the breasts and milk, so be ye also eager for the word; endeavor for
+it, have an appetite for it, that ye may suck in the intelligible,
+sincere milk.</p>
+
+<p>These words are, indeed, figurative; for he did not mean literal
+milk, or literal sucking, as he does not speak of a literal birth.
+But he speaks of another milk which belongs to the mind, which is
+spiritual, which is procured by the soul, which the heart must draw
+in. It must be, moreover, sincere (or unfalsified), not as the custom
+is, to sell false wares; since there is truly strong obligation, and
+great necessity, that to the new-born and young Christian, the milk
+should be given pure, and not corrupted. But this milk is nothing but
+the Gospel, which is also the same with seed, whereby we are
+conceived and born, as we have heard above. Yet it is also the food
+which nourishes us when we arrive at maturity; it is also the harness
+wherewith we equip and clothe ourselves,&mdash;yea, it is all these in
+common. But whatever is appended to it is human doctrine, whereby the
+word of God is falsified; therefore the Holy Spirit would have it so
+that every Christian shall see to it, what he sucks for milk, and
+shall himself learn to decide in regard to all doctrines.</p>
+
+<p>But the breasts which yield this milk, and which the babes suck, are
+the preachers in the christian Church. As the bridegroom says to the
+bride, in Cant. iii., "Thou hast two breasts like two young roes;
+they are as though they were hung with a bundle of myrrh;" as the
+bride says, Cant. i., "My beloved is like a bundle of myrrh that lies
+continually between my breasts." That is, we should ever <i>preach</i>
+Christ. The bridegroom must resort to the breasts; so that it is
+unjust, and the milk will be corrupt, if we do not preach Christ
+alone.</p>
+
+<p>There is this, besides: when it is preached that Christ died for us,
+and rescued us from sin, death, and hell,&mdash;this is delightful and
+sweet, like milk; but after this, the cross also must be preached,
+that we are to suffer, as we have done; and this is a strong draught,
+it is strong wine. Therefore, Christians should have at first given
+them the weakest drink,&mdash;that is, milk. For it cannot be preached in
+its simplicity, except Christ be preached first of all; which is not
+bitter, but is mere sweet, rich grace, from which you receive yet no
+smart. This is the sincere milk of the word.</p>
+
+<p>But here St. Peter has supported himself by Scripture, as he is
+throughout rich from the Scriptures. In the Old Testament it is
+written, both in Exodus xxiii., and Deuteronomy xiv., "Thou shalt not
+seethe the kid in its mother's milk." For what reason did God permit
+that to be written? Of what concern to Him was it that no suckling
+should be killed while as yet it sucks milk? Because He would thereby
+give us to understand that which St. Peter here teaches; and it is as
+much as if he had said, preach gently to the young and weak
+Christians; let them be carefully fed, and thrive in the knowledge of
+Christ; burden them not with strong doctrine, for they are as yet too
+young, but after they have become strong, let them then be
+slaughtered and sacrificed on the cross.</p>
+
+<p>So, also, we read in Deut. xxiv., "If any one have recently taken a
+wife, then he need not go out to war for the first year, lest he
+should be slain,&mdash;but abide at home cheerfully with his wife." All
+goes to this point, that we should bear for a time with them that are
+young Christians, and proceed tenderly with them. But when they have
+grown, God brings them to the holy cross, lets them even die like
+other Christians, so that then the kid is slain.&mdash;Now follows
+further:</p>
+<br>
+
+<p>V. 2, 3. <i>That ye may grow thereby, if ye have besides tasted that
+the Lord is gracious.</i> It is not enough that we should hear the
+Gospel once; we must ever be anxious for it, that we may grow. After
+faith has become strong, we may provide and eat each kind of food.
+But to those who have not heard the Gospel, this is not said; they
+know neither what is milk or what is wine. Therefore he adds, if ye
+have besides tasted that the Lord is gracious; as though he had said,
+whoever has not tasted it, to him it is not a thing of the heart, to
+him it is not sweet; but they who have tried it, who grow by the food
+and by the word, to them it tastes pleasant and is sweet.</p>
+
+<p>But it is said to be <i>tasted</i>, when I believe with my heart that
+Christ has given Himself for me, and has become my own, and my sin
+and misery are His, and His life also is mine. When this reaches my
+heart, then it <i>tastes;</i> for how can I but receive joy and gladness
+therefrom? I am heartily glad, as though some good friend should
+bestow on me a hundred florins. But as to him whose heart it does not
+reach, he cannot rejoice himself therewith. But they taste it best
+who lie in the straits of death, or whom an evil conscience
+oppresses; for in that case hunger is a good cook, as we say, that
+makes the food have a good relish. For the heart and conscience can
+hear nothing more soothing, when they feel their misery; after <i>this</i>
+they are anxious, they smell the provision afar off and cannot be
+satisfied. So also speaks Mary, in the <i>Magnificat:</i> "The hungry also
+has he filled with good things." But that hardened class who live in
+their own holiness, build on their own works, and feel not their sin
+and misery, they taste this not. Whoever sits at table and is hungry,
+he relishes all, readily; but to him who is previously full, nothing
+relishes, but he can only murmur at the most excellent food.
+Therefore the Apostle says, if ye have besides tasted that the Lord
+is gracious. But it is as though he had said, If ye have not tasted
+it, then I preach to you in vain.&mdash;He further says:</p>
+<br>
+
+<p>V. 4. <i>To whom ye art come as to a living stone.</i> Here he falls back
+again upon the Scripture, and quotes the prophet Isaiah, chap.
+xxviii., where he also says: "Hear now what God says to you,
+scorners: ye say, we have made a league with death and with hell, and
+have made lies our trust. Therefore thus saith the Lord, I lay in the
+foundation of Zion an elect, precious corner stone, a sure
+foundation," etc.</p>
+
+<p>This passage Paul has also quoted, and it is an important passage of
+Scripture, for Christ is the precious head-stone which God has laid,
+on which we must be built.</p>
+
+<p>And observe how St. Peter quotes the expression, and shows the stone
+to signify Christ. Just as Isaiah had spoken of setting confidence
+upon Him, St. Peter likewise says, it is as much as trusting in Him;
+thus is Scripture truly explained. The builders lay the foundation
+stone where it may stand sure and firm, that it may bear up the whole
+building. So Christ, the living stone, bears up the whole building;
+and it is called the building, in order that we, bound one to
+another, may set our confidence and security on Him.</p>
+<br>
+
+<p>V. 4. <i>Which indeed is rejected of men, but before God is elect and
+precious.</i> Here he brings forward a passage of the prophet David, in
+Ps. cxvii.: "The stone which the builders rejected has become the
+corner stone, and it is wonderful in our eyes." Which passage Christ
+also refers to in Mat. xxi. So Peter, in Acts iv., where he says:
+"This is the stone which ye builders rejected." Ye are builders, he
+says: for they taught the people, went about with great speeches,
+laid down many laws, but made mere work-saints and hypocrites. Then
+Christ comes and tells them, ye are hypocrites and broods of vipers;
+pronounces upon them many terrible judgments; judges them as sinners,
+and not as great saints, so that they could not endure it; they even
+reject Him&mdash;say to Him, "You are a heretic; do you caution that a man
+should not do good works? Ay! you must die." Therefore Peter says,
+here, this is the corner stone which indeed was rejected of men,
+whereon ye must be built by faith. This is now wonderful in our eyes,
+as the prophet says; it seems strange to us, and where the Spirit
+does not teach it, it is utterly incomprehensible. Therefore he says,
+in God's eyes the stone is elect, and an extremely precious stone; it
+is of great importance also that it takes away death, satisfies for
+sin, and rescues from hell, besides that it freely bestows heaven.</p>
+<br>
+
+<p>V. 5. <i>And be ye also as living stones, built up into a spiritual
+house.</i> How can we build ourselves up? By the Gospel and that which
+is preached. The builders are the preachers; the Christians who hear
+the Gospel are they who are built, and the stones which are to be
+fitted on this corner stone; so that we are to repose our confidence
+on Him, and let our hearts stand and rest upon Him. I must therefore
+take heed to myself that I have the form which this stone has, for if
+I am laid upon Him by faith, then I must also bear such marks and
+fashioning as He had, and every one else with me. It is the fruit of
+faith and a mark of love, that we all be fitted one to another, and
+all thus become one building. To the same end, also, St. Paul speaks
+on this subject, although in a different manner, I. Cor. iii.: "Ye
+are the temple of God." The house of stone or wood is not His house:
+He will have a spiritual house,&mdash;that is, the christian congregation,
+wherein we are all alike, in one faith, one like the other, and all
+laid and fitted one to the other, and locked into one another by
+love, without any wickedness, deceit, hypocrisy, hatred and slanders,
+as He has said.</p>
+<br>
+
+<p><i>And a holy priesthood.</i> There he casts down the outward and bodily
+priesthood, which had existed before under the old dispensation, as
+also the outward Church, which he takes entirely away, as though he
+had said, "That outward institution with the priesthood has all
+ceased, wherefore another priesthood now begins, and another
+sacrifice is offered, even one that is entirely spiritual." We have
+had much disputing on this point, maintaining that those who are now
+called the clergy are not priests in the sight of God; and this is
+confirmed out of this passage of St. Peter. Therefore apprehend it
+well, and if one should meet you with the objection, and attempt to
+show, as some have done, that He speaks of a twofold priesthood,&mdash;of
+outward and spiritual priests,&mdash;then bid him lay aside his vain
+speeches that he may see clearly, and take nieswort<small>*</small> that he may
+clear his brains. St. Peter says, also, Ye are to build yourselves up
+into a spiritual or holy priesthood. Ask now those priests whether
+they are holy: their life clearly shows, as we see, that this
+wretched set is plunged into avarice, fornication, and all manner of
+vice. Whoever has this priesthood must certainly be holy. Whoever is
+not holy, he does not possess it. Therefore St. Peter speaks here
+only of one kind of priesthood.</p>
+
+<blockquote><small>* Aromatic snuff.</small></blockquote>
+
+<p>We ask further, whether he makes a distinction between spiritual and
+worldly, since the clergy are now called spiritual, and other
+Christians worldly?</p>
+
+<p>Yet they must confess, no thanks to them, that St. Peter here speaks
+to all those that are Christians, even to those who lay aside all
+wickedness, deceit, hypocrisy and malice, etc., and are like new-born
+children, and drink the pure milk: so that their lie must bite itself
+in their mouth, since it stands forth a thing not to be gainsaid,
+that St. Peter speaks to all that are Christians; whence it is clear
+that they lie, and that St. Peter says nothing of their priesthood,
+which they have fancied and arrogate to themselves alone; wherefore
+our bishops are nothing but Nicholas-bishops, and as is their
+priesthood so are also their laws, sacrifices and works. It might be
+an excellent play to act out in the deep night, except that under the
+mask the divine name is reviled.</p>
+
+<p>Therefore those alone are the holy and spiritual priesthood, who are
+true Christians and built upon this stone.</p>
+
+<p>For since Christ is the bridegroom, and we all of us are the bride,
+so then the bride has all which the bridegroom has, even His own
+body; for if He gives Himself to the bride, He gives Himself for what
+He is, and on the other hand the bride gives herself to Him. Now
+Christ has been anointed the high and most exalted priest by God
+Himself; has also sacrificed His own body for us, which is the office
+of the high priest; besides, He prayed on the cross for us. Again, He
+has also preached the Gospel, and taught all men to know God and
+Himself.</p>
+
+<p>These three offices has He also given to all of us: therefore, since
+He is a priest and we are his brethren, so all Christians have it in
+their power and charge, and an obligation rests upon them, to preach
+and to come before God, and that one should entreat for another and
+offer himself up to God; and provided that any one begin to preach
+the word of God or address it to others, he is then a priest.</p>
+<br>
+
+<p><i>To offer up spiritual sacrifices acceptable to God through Jesus
+Christ.</i> As to spiritual offerings, it is not necessary that we
+should present them to the Pope; neither is sacrifice such as it was
+in the Old Testament, when men were required to sacrifice the tenth
+of all they had. Such outward sacrifices and priesthood have all now
+ceased, and all has become new and spiritual. The priest is Christ;
+and we all, since He has sacrificed His own body, must offer up
+ourselves. Here is now fulfilled all that was typified by outward
+sacrifices in the Old Testament, since they have all passed away, and
+all of them may be said compendiously to preach the Gospel. Whoever
+preaches this exercises and carries out all that former&mdash;strikes the
+calf dead,&mdash;that is, kills the carnal mind and the old Adam. For this
+stubborn nature in flesh and blood must be slain by the Gospel; thus
+do we permit ourselves to be offered upon the cross and to die.
+Herein is exercised the true priest's office, in that we sacrifice to
+God that wicked rogue, the corrupt old dolt (of our nature); if the
+world does it not, we must do it ourselves; but it must in the end be
+all removed, whatever we have of the old Adam, as we heard above in
+the first chapter. This is the only sacrifice that pleases and is
+acceptable to God. From this you may perceive whereto our foolish and
+blind leaders have brought us, and how this text has been kept under
+the bench. Now you may say, If that is true, that we are all priests
+and ought to preach, what sort of an institution is there? must there
+then be no distinction among the people, and are the women, also, to
+be priests? Answer. In the Old Testament it is permitted to no priest
+to wear the tonsure. Not that it is wrong in itself; a person might
+very well suffer himself to be shorn if he chose, but it is reason
+that none make a distinction between himself and common
+Christians,&mdash;a thing which faith will not permit. So that they who
+are now called priests are all laymen like the others, and only some,
+for the office' sake, are selected out of the Church to preach. Thus
+there is only an outward distinction for the office' sake, inasmuch
+as one is called of the Church; but before God there is no
+difference, and some individuals are selected from the multitude, in
+order that they may bear and exercise the office which they all have;
+not that one is more elect than another. Therefore, no one should
+rise up of himself and preach in the Church, but one is to be
+selected and instituted out of the congregation, who may be removed
+when it is desirable.</p>
+
+<p>Yet have these men assumed a position of their own; as though
+directed by God, they have arrogated to themselves such license, that
+almost in the heart of christendom there is a greater distinction
+than that which exists between us and the Turks. When you look upon
+Christians you must observe no distinction, and you are not to say,
+this is a man or a woman, a servant or a master, old or young; as
+Paul tells us, Gal. iii.: They are all one and a purely spiritual
+people. So that all alike are priests, all alike may proclaim God's
+word, except that a woman is not to speak in the Church; but let the
+men preach, because of the command that they are to be subject to
+their husbands&mdash;as St. Paul teaches us, I. Cor. xiv.: Such order God
+permits to remain, but makes no distinction of the election. But
+where there are no men, but women only, as in the Nun's Cloisters,
+there a woman may be selected to preach.</p>
+
+<p>This is now the true priesthood, which consists in those three points
+as we have heard,&mdash;namely, that we sacrifice spiritually; that we
+pray for the Church; that we preach. Whoever will do this, he is a
+priest, as all are bound to be, inasmuch as they should preach the
+word, pray for the Church, and offer themselves up before God. Let
+those fools then go who call the institution of the priests
+spiritual, who yet bear no other office but just to wear the tonsure
+and to be anointed. If the being shorn and anointed makes a priest,
+then might I easily shear an ass and anoint him, so that he should be
+a priest also.</p>
+
+<p>Finally, St. Peter says, that we are to offer up spiritual
+sacrifices, acceptable to God through Jesus Christ. Since Christ is
+the corner stone whereon we are laid, it must be only through him
+that we are to treat with God, as we have heard sufficiently above;
+for God does not look upon my cross even though I torture myself to
+death, but he looks upon Christ through whom my works are acceptable
+before God, which otherwise would not be worth an alms of a straw's
+value. Therefore Scripture calls Christ properly a precious corner
+stone which imparts its virtue to all who through faith are built
+upon it. So, also, St. Peter teaches us in this passage how Christ is
+the living stone&mdash;what Christ is; and the figure is a fine one, since
+it is easy to understand by it how we are to believe on Christ.&mdash;It
+follows, now, further:</p>
+<br>
+
+<p>V. 6-10. <i>Therefore it is contained in Scripture, Behold I lay in
+Zion an elect precious corner stone, and whoever believeth on Him
+shall not be put to shame. To you therefore who believe, He is
+precious, but to the unbelieving, the stone which the builders
+rejected is made a corner stone, and a stone of stumbling and a rock
+of offence, even to those that stumble at the word and believe not
+thereon, whereunto they were appointed. But ye are the chosen
+generation, the royal priesthood, the holy nation, the peculiar
+people, that ye should show forth the praise of him who has called
+you out of darkness into his wonderful light: who once were not a
+people, but are now the people of God, to whom God did not show
+mercy, but (now have obtained mercy) to whom He is now merciful.</i></p>
+<br>
+
+<p>I have before said, that St. Peter has enriched and fortified his
+Epistle well with Scripture, just as all preachers should do, in
+order that their foundation may rest entirely on the word of God.
+Here also he introduces four or five texts, one upon another. The
+first he has taken from the prophet Isaiah, word for word, that
+Christ is a precious corner stone or foundation, and is the very
+passage which we have just treated of and somewhat explained. It is
+truly an eminent proof text of the doctrine of faith, which is to be
+laid down as a foundation when we are to preach in a place where
+Christ has not been preached before. For it must be confessed that
+Christ is the stone on which faith should be built and should stand.</p>
+
+<p>But that the prophet does not speak in this place of a material stone
+is evident from this, that it afterward follows, "whoever believes on
+Him shall not be made ashamed." If I am to <i>believe</i> on Him, it must
+be a stone in a spiritual sense. For how am I to believe on stone and
+wood? Besides, He must be truly God, since, in the first commandment,
+God has forbidden that we should believe on anything else, but on Him
+only. Since then this stone is laid as a foundation on which we are
+to trust, it must be God Himself. On the other hand, He cannot be God
+alone, but must also therewith be like man, because He must be a part
+of the building, and not merely a part, but the head. If a man then
+erects a building, one stone must be like the other, that each have
+the complexion, nature, and form of the other: therefore, since we
+are built on Christ, he also must be like us, and of the same nature
+with the other stones that rest upon Him, even a real humanity as we
+all have. Thus does the Scripture, by simple and few words, express
+so great a matter, even the entire <i>summa</i> of our faith, and in such
+brief words comprises more than any man can express.</p>
+
+<p>Now what this that builds us up is, I have already said&mdash;namely,
+faith, whereby we are laid on Christ, and repose our trust upon this
+stone, and thus become like Him; and then this also must follow, that
+the building must be fitted one part to the other, for the other
+stones must all be laid and placed upon this stone. That is, of
+course, that love is a fruit of faith.</p>
+
+<p>But why does the prophet call Him a foundation stone? For this
+reason: that no man can build a house except he lay one stone first
+as a foundation, for the other stones in the building cannot stand
+except on the foundation stone.</p>
+
+<p>So we must all of us rest on Christ, and confess Him for a foundation
+stone. Therefore we are not to pride ourselves that the stone must
+receive something from us, but we must receive blessing from it
+alone; for we do not bear it up, but it bears us up, and upon Him
+lies sin, death, hell, and all that we have to bear. So that all
+this&mdash;and whatever jars against us&mdash;cannot injure us if we have been
+placed on this foundation.</p>
+
+<p>For if we remain resting on him, and leave ourselves upon Him, we
+must then remain where He is; just as natural stones must be left on
+their foundation stone.</p>
+
+<p>Besides, the prophet calls Him a corner stone. The Holy Spirit has a
+way of His own of saying much in few words. Christ is a corner stone
+because he has brought Gentiles and Jews together who were at dead
+enmity one with another, and thus the Christian Church has been
+gathered of both classes, whereof the Apostle Paul writes largely.
+The Jews gloried in the law of God, and that they were God's people,
+and so despised the heathen. But now Christ has come, has taken away
+their boasting from the Jews, and called us who were Gentiles; and
+thus he has made us both one, by one faith, and He has so dealt with
+us that we both must confess that we have nothing of ourselves, but
+are all sinners, and only must expect righteousness and heaven from
+Him, and that we Gentiles may as justly claim that Christ has come to
+help us, as the Jews; wherefore He is the corner stone that joins
+both together in one, so that it becomes one building and one house.</p>
+
+<p>This, now, is the conclusion to which the prophet comes: Whoever
+believes on Him shall not be put to shame. When the Holy Spirit says,
+that they shall not be ashamed who believe on Christ, he gives us to
+understand what he has in view,&mdash;to wit, that he has already
+published and confirmed the sentence, that the whole world must be
+confounded and put to shame. Yet he would draw forth some out of the
+multitude, so that no one may escape the shame but he who believes on
+Christ. So Christ explains Himself in the last of Mark: "Whoever
+believes and is baptised shall be saved; but he who believes not
+shall be damned;" in which words, moreover, He accords with the
+prophets. So that Peter said well in the first chapter, that the
+prophets sought out the time, and diligently inquired after the
+salvation and concerning the future grace that was previously
+promised. So now Christ is to be preached, that He it is who has
+rescued us from this shame into which we were all plunged.</p>
+
+<p>Now let any one come forward who chooses, and exalt free-will, and
+defend human ability. Though you should commingle together all human
+works and doctrines, and whatever springs from man, you have enough
+in this single passage to overthrow it all, so that it must all fall
+like dry leaves from the tree.</p>
+
+<p>For it is doomed that whatever does not rest upon this stone, <i>that</i>
+is already lost. He does not suffer that you should attain anything
+by works. With such simplicity speaks forth the Spirit and the Divine
+Majesty, that it despises no one, yet with such authority that it
+overcomes all things. Who, then, will set himself against it, or who
+will not be terrified by it? Therefore God would have us entirely
+despair as it regards ourselves, and appropriate to ourselves only
+the blessings which <i>He</i> has, and build on that foundation which no
+creature can overthrow; so that no one should trust in his own
+righteousness, but on Christ's righteousness, and on all that Christ
+has. But what is it to rest upon His righteousness? Nothing else but
+that I should despond in regard to myself, and think with myself,&mdash;my
+righteousness, my truth, must go to pieces, and what is built
+thereon; while His righteousness, His truth, His life, and all the
+blessings which He has, are eternal. There lies the foundation on
+which I stand; whatever stands not on this foundation, will all
+necessarily fall. But he who lets himself fall back on this, he alone
+shall not be put to shame, and shall rest safe, so that no violence
+shall ever injure him at all. Therefore Christ must be not only a
+stone, but God will lay Him also as a foundation on which we should
+confide. God has said this, who cannot lie.</p>
+
+<p>Now this stone is not subservient to itself, but suffers itself to be
+trodden on, and buried in the earth so that it cannot be seen, and
+the other stones lie upon it and can be seen. Wherefore, it is given
+to us that we should partake of Him, and rest upon Him, and believe
+that what He has shall all be ours, as what He has procured; that He
+has done it for us; so that I may say,&mdash;this is my own property and
+treasure, over which my conscience can exult.&mdash;But St. Peter says
+further:</p>
+<br>
+
+<p>V. 7, 8. <i>To you, therefore, who believe, He is precious; but to the
+unbelieving, the stone which the builders rejected has become a
+corner stone, and a stone of stumbling and a rock of offence.</i> This
+exceedingly precious stone, says Peter, is indeed, to some, precious
+and honorable. But on the other hand, it is also to many not
+precious, but despised, and a stone of stumbling. How is this? The
+Scripture ascribes to it a twofold aspect, inasmuch as there are some
+that believe thereon, and, on the other hand, many who do not believe
+thereon. To them who believe, is He precious; so that my heart must
+be glad if I repose my confidence and trust upon Him. Therefore he
+says,&mdash;to you that believe, He is precious; that is, ye are greatly
+dependent on Him; for although He in Himself is precious and
+excellent, yet this may be of no service or help to me. Therefore He
+must be precious to us for this reason, because He gives us so many
+precious blessings; as an excellently precious stone, which does not
+retain its virtue in itself, but breaks forth and imparts all its
+powers, so that I have all that <i>it</i> is.</p>
+
+<p>But the unbelieving hold Him not as such a precious stone, but reject
+Him, and stumble upon Him, because He is not pleasing to them, but
+obnoxious and hateful; although He is yet delightful in Himself.
+These are not only the great, openly avowed sinners, but much more
+those great saints who rest on their free-will, on their own works
+and righteousness, who must stumble on this stone and run upon it.
+Now God pronounces the sentence, that they who rest thereon, without
+works, come to be justified through faith alone; but these do not
+attain thereto, for they would be justified by their own
+righteousness, as St. Paul says, Rom. x.</p>
+
+<p>Therefore this has become the stone, says St. Peter, which the
+builders rejected. And here he dovetails the Scriptures into one
+another, but explains the passage which he quoted above from the
+cxvii. Psalm, "The stone which the builders rejected, has become the
+corner stone." Who the builders are, I have sufficiently shown: even
+those who taught, preached the law, and would justify men by works;
+who agree with Christians, as summer and winter with each other;
+therefore those preachers who preach of works, reject this stone.</p>
+
+<p>Besides this, he quotes another passage still, from the prophet
+Isaiah, chap. viii. The prophet has there described that which was to
+take place, as St. Peter here does, and speaks thus: "The Lord shall
+be your fear, who shall be to you for holiness; but for a stone of
+stumbling and a rock of offence shall He be, to both houses of
+Israel." This is the sense of the prophet: The Lord shall be to you
+for holiness,&mdash;that is, He shall be hallowed in your hearts; ye are
+to have no other sanctification, neither this nor that, except as ye
+believe. To the others, He shall be a stone whereon they shall
+stumble and be offended.</p>
+
+<p>But what, now, is this offence and perplexity, or stumbling? This is
+it: when we preach Christ, and say, See why this stone is laid for a
+foundation, that you, wholly desponding and despairing in yourself,
+might hold your works and your own righteousness as a merely
+condemned thing, and might place your confidence upon Him alone, and
+believe, that Christ's righteousness may become your righteousness;
+when those men hear this, they revolt at it, stumble and vex
+themselves, and say, "How? do you mean to say that virginity, and
+masses, and the like good works, amount to nothing? It is the devil
+that bids you say that!" For they cannot understand, in this matter,
+that their claims are not good; they think they have done well in the
+sight of God; quote passages to prove it from the Scriptures, and
+say, God has commanded that we should perform good works. If we
+dispute this, they begin and cry out, "Heretic! Heretic!" "Fire!
+Fire!" So that they cannot endure this stone, and they stumble
+against it. So inconsistent are they one with another, that upon this
+stone they must stumble; as Christ says, Matt. xxi., "Have ye not
+read in Scripture,&mdash;the stone which the builders rejected is become
+the corner stone? (and it follows) and whosoever shall fall upon this
+stone shall be dashed in pieces, and on whom it shall fall, it shall
+grind him to powder." Therefore, do as ye will, ye cannot dishonor
+the stone; it is laid, and it will continue to lie. Whoever, then,
+will run upon it and dash himself thereon, must necessarily be
+broken.</p>
+
+<p>That is the stumbling and the vexation whereof Scripture has much to
+say. Thus the Jews stumble to this day against this stone,&mdash;and this
+will not cease until the last day shall come; then shall this stone
+fall upon all the unbelieving and grind them to powder. Wherefore,
+although Christ is such an elect, precious stone, He must yet be
+called a stone of offence and stumbling, by no fault of His. And just
+as the Jews did, we continue to do at the present day; for as they
+gloried in the name of God, that they were God's people, so it is the
+case now, that men, under the name of Christ and the christian
+church, deny Christ, and reject the precious stone. He has come that
+they might reject their works; but this is a thing they cannot
+suffer, and they reject Him. Therefore it follows:</p>
+<br>
+
+<p><i>Who stumble at the word and believe not thereon, whereunto they were
+appointed.</i> If they are told that their works are not good and are of
+no avail before God, they cannot and will not hear it. Now God has
+laid down Christ as a foundation, whereon they should have been
+placed, and through Him have obtained complete salvation; and He has
+caused Him to be preached throughout the whole world, that they,
+through the proclamation of the Gospel, might be grounded on Him. Yet
+would they not receive Him, but rejected Him, and remain in their own
+nature and works; for if they suffered themselves to rest upon Him,
+then would their own honor, riches, and power fall, insomuch that
+they would never rise again.&mdash;St. Peter says further:</p>
+<br>
+
+<p>V. 9. <i>But ye are the chosen generation, the royal priesthood, the
+holy nation, the peculiar people.</i> There he gives Christians a true
+title, and has quoted this passage from Moses, Deut. vii., where he
+says to the Jews, "Ye are a holy people to the Lord your God, and the
+Lord your God has chosen you as his peculiar people out of all the
+nations that are on the earth." So, Ex. xix., he says: "Ye shall be
+my possession before all peoples, and shall be to me a kingdom of
+priests and a holy people." There you see where Peter's words are
+from. As I have said before, so I say again, that it should be
+understood how Scripture is wont to speak of priests. Let no one be
+troubled as to those whom the people <i>call</i> priests; let every one
+call them as he pleases, but abide thou by the pure word of God, and
+what <i>this</i> calls priests do thou call priests also. We could well
+endure it that those should call themselves priests whom the bishops
+and the Pope consecrate, and let them call themselves as they will,
+only see to it that they do not call themselves priests of God, for
+they cannot quote a word from Scripture in proof of it.</p>
+
+<p>But should they claim that in this passage he speaks of them, answer
+them as I have instructed you above, and ask them to whom St. Peter
+is here speaking,&mdash;so shall they of necessity be made ashamed; for it
+is certainly clear and plain enough that he speaks to the whole
+congregation, to all Christians, in that he says, ye are the chosen
+generation and the holy people, since he has hitherto spoken of none
+but of those who are built upon this stone and believe. Therefore it
+must follow, that whoever does not believe is no priest. If they say,
+then, "Ah! we must explain the passage just as the holy fathers have
+interpreted it;" then do you say, Let the fathers and teachers,
+whoever they may be, explain as they will, yet St. Peter, who has
+received greater testimony from God than they, besides being more
+ancient, tells me so and so, therefore I will hold with him. The
+passage, moreover, needs no gloss, for he speaks in express words of
+those that believe. Now those are not the only believers who are
+anointed and wear the tonsure; therefore we will readily grant them
+that they call themselves by this name, for the question is not what
+they permit themselves to do; but the dispute is here,&mdash;whether they
+are styled priests in Scripture, and whether God calls them by this
+name. There may be some selected out of the Church, who are its
+officers and ministers, and appointed to this end, that they should
+preach in the Church and administer the sacraments; but we are all
+priests before God if we are Christians. For since we are built upon
+this stone, which is our high priest before God, we must also possess
+all that He has.</p>
+
+<p>Therefore I would be glad to find this word priests becoming as
+common as it is for us to be called Christians. For it is all the
+same,&mdash;priest, baptized, Christian. As little as I would suffer that
+those who are anointed and shorn should call Christians un-baptized,
+so little would I endure that they only should be regarded as
+priests. Yet have they arrogated it entirely to themselves. So too
+they have named <i>that</i> the church which the Pope and his cardinals
+rule over, but Scripture refutes this. Therefore mark this well, that
+you may know how to establish the distinction as to how God names us
+priests, and how men call themselves such.</p>
+
+<p>For we must yet again state that this word <i>priest</i> should become as
+common as the word Christian. For to be a priest belongs not to an
+office that is external, it is only such a service as has to do with
+God's presence.</p>
+
+<p>So we conclude that we are all kings. Priests and kings are all
+spiritual names, as Christians, saints, the Church. And just as you
+are not called a Christian because you have much gold or wealth, but
+because you are built upon this stone and believe on Christ, so you
+are not called a priest because you wear a tonsure or long robe, but
+for this reason, that you come into God's presence. Likewise you are
+not a king because you wear a gold crown, and have many lands and
+people subject to you, but because you are lord over all things,
+death, sin, and hell. For you are as really a king as Christ is a
+king, if you believe on Him. Still He is not a king as the kings of
+this world are, wears no crown of gold, rides forth with no great
+splendor and large equipage. But He is a king over all kings,&mdash;one
+who has authority over all things, and at whose feet all must lie. As
+He is a lord, so also am I a lord; for what He possesses that have I
+also.</p>
+
+<p>But perhaps some one may object. St. Peter says here, also, that
+Christians are kings, while we have it before our eyes that they are
+not all kings, so that this passage is not to be understood as though
+He spoke of all in the Church. For whoever may be a Christian, he
+certainly is not a king in France or a priest at Rome. But when I ask
+whether the King of France is also a king in the sight of God, this
+he passes over, for God will not judge by the crown. On earth,
+indeed, and before the world, he is indeed a king, but when death
+comes then his kingdom is gone, for then he must lie at the feet of
+those that believe. We are speaking of an eternal kingdom and
+priesthood, inasmuch as every one who believes is in truth a king
+before God; but who does not know that we are not all shorn and
+anointed priests? But because those men have been anointed, they are
+not therefore priests in the sight of God, just as they are not kings
+before God because they have been crowned. Crowned kings and anointed
+priests are of the world, and are made by men; the Pope may make as
+many such priests as he chooses, but far be it that he should make
+one a priest before God, for these God himself will make.</p>
+
+<p>Therefore, when St. Peter says here, "ye are the royal priesthood,"
+it is as much as though he had said, "ye are Christians." Would you
+now know what sort of a title, and authority, and glory, Christians
+have: you learn it here, that they are kings and priests, and a
+chosen people.&mdash;But what this priest's office is, follows after:</p>
+<br>
+
+<p><i>That ye should show forth the praises<small>*</small> of Him that hath called you
+out of darkness into His wonderful light.</i> This belongs to the office
+of a priest, that he be a messenger of God, and receive from God
+himself the command to preach His word. The praises, (says St.
+Peter,) that is, the wonderful work that God has performed in you, in
+that he brought you out of darkness into light, you are to
+proclaim,&mdash;which is the office of the High Priest. And this is the
+way in which your preaching is to be discharged, that one brother
+proclaim to another the powerful work of God: how ye have been
+ransomed from sin, death, hell, and all evil, by Him, and have been
+called to eternal life. Thus shall you also instruct others how they
+may come also to the same light. For your whole duty is discharged in
+this, that you confess what God has done for you; and then let this
+be your chief aim, that you may make this known openly, and call
+every one to the light, whereto ye have been called. Where you see
+people who are ignorant, you are to direct and teach them as you have
+learned, namely, how a man may be saved through the virtue and power
+of God, and pass from darkness to light.</p>
+
+<blockquote><small>* In the German, <i>tugend</i> or virtue.</small></blockquote>
+
+<p>And here you observe that St. Peter plainly says, that there is only
+one single light, and concludes that all our reason, however
+sharp-sighted it is, is mere darkness; for although reason may count
+one, two, three, and also discern what is black or white, great or
+small, and judge outwardly of other matters, still it cannot
+understand what faith is. Herein it is stark blind, and if all men
+should put their shrewdness together, they could not understand a
+letter of this divine wisdom. Therefore St. Peter speaks here of
+another light, that is truly wonderful; and tells us earnestly, all
+alike, that we are all in darkness and blindness if God hath not
+called us to his true light.</p>
+
+<p>Experience teaches us this, also. For when it is preached that we
+cannot come before God by our works, but must have a mediator, who
+may come into God's presence and may reconcile us to him, reason must
+confess that she never could have known such a thing; so that if she
+would understand it she must have another light and knowledge.
+Therefore all that is not of God's word and faith is darkness. For
+here reason gropes like a blind man,&mdash;is ever changing from this to
+that, and knows not what it does. But if we speak in this manner to
+the worldly, learned, or wise, they begin to cry out and bluster
+against it. Therefore St. Peter is a bold Apostle indeed, in that he
+dares make that darkness that all the world calls light.</p>
+
+<p>So we see that the first and most eminent office which we as
+Christians are to discharge is, that we should make known the praise
+of God. What then are the praiseworthy things and the noble deeds
+which God has put forth? They are, as we have often said, that
+Christ, through the power of God, has wounded death, chained hell,
+subdued sin and brought us to eternal life: these are praises so
+great that by no man are they possibly to be conceived; we can only
+be silent. Therefore it is of no avail that to us Christians human
+doctrines should be preached, but we should be taught of such a power
+as subdues the devil, sin and death. And here St. Peter has once more
+brought together many proof-texts, and it is throughout common with
+him thus to heap passage on passage, for all the prophets speak of
+this, that God's name and honor, and his arm or power should be
+honored and extolled, and that he would perform such a work that the
+whole world would sing and speak of it. Of this are the prophets in
+all places full. On this same St. Peter here expatiates. Besides,
+they have spoken much of light and darkness, that we must be
+enlightened with God's light, thereby showing that all human reason
+is darkness.&mdash;St. Peter says, further:</p>
+<br>
+
+<p>V. 10. <i>Ye who once were not a people, but are now a people of God,
+to whom God did not show mercy, but to whom he is now merciful.</i> This
+passage is found written in the prophet Hosea, chap. ii., and St.
+Paul has also quoted it in Rom. ix.: "I will make those to be called
+my people, who were not my people." The import of all is this:
+Almighty God chose his people Israel as a peculiar people, and
+manifested his great power in their behalf, and gave them many
+prophets, and performed many wonderful works toward them, that He
+from that people might permit Christ to become man; and for the
+children's sake has it all taken place. Therefore they are called in
+Scripture the people of God. But the prophets have extended this
+further, and said that this election should be more comprehensive,
+and should even include the Gentiles. Therefore St. Peter says here,
+ye are now the people of God, who once were not the people of God.
+Hence it is evident that he wrote the epistle to the Gentiles and not
+to the Jews. Thereby he shows that the passage out of the prophet has
+been now fulfilled&mdash;that they are now a holy people&mdash;they have the
+property, priesthood, kingdom, and all which Christ has, if they
+believe.&mdash;It follows further, in Peter:</p>
+<br>
+
+<p>V. 11-12. <i>Dearly beloved, I admonish you as strangers and pilgrims,
+abstain from fleshly lusts which war against the soul, and lead an
+honest life among the Gentiles, so that they, if they slander you as
+evildoers, may see your good works, and praise God when it shall come
+to that day.</i></p>
+<br>
+
+<p>St. Peter here uses a somewhat different mode of speech from St.
+Paul, who would not speak in the same manner, as we shall hear: for
+every Apostle has his own way of speaking, just as each prophet has
+also. He has hitherto been firmly laying down his foundation of the
+christian faith, which may serve as his text. Now he proceeds and
+teaches how we should conduct ourselves toward all men. This is the
+true method of preaching, that faith should be first set forth,&mdash;what
+it does, and what its power and nature are, even that it gives fully
+to us everything that is necessary to holiness and salvation,&mdash;that
+we can do nothing except by faith, and through this we have all which
+God has. God has thus proceeded with us and given to us all that is
+His, and has Himself become our own, so that we have, through faith,
+all things that are good and needful for us. What then are we to do?
+Are we to live in indolence? It were far better that we should die,
+though we had all. But while we live here we should act in our
+neighbor's behalf, and give ourselves to him for his own, as God hath
+given Himself to us. Thus faith saves us, but love leads us to give
+to our neighbor whenever we have enough to give. That is, faith
+receives from God; love gives to our neighbor. This matter is spoken
+of in few words, yet much may easily be preached thereon, and it may
+be further extended than it has here been by St. Peter.</p>
+
+<p>This is now the sense of the Apostle, when he says, Dear brethren, I
+admonish you as strangers and as pilgrims. Since, then, you are one
+with Christ, form one household, and His goods are yours, your injury
+is His injury, and He takes as His own all that you possess;
+therefore you are to follow after Him, and conduct yourselves as
+those who are no more citizens of the world. For your possessions lie
+not upon the earth, but in heaven; and though you have already lost
+all temporal good, you still have Christ, who is more than all else.
+The devil is the prince of this world and rules it; his citizens are
+the people of this world; therefore, since you are not of the world,
+act as a stranger in an inn, who has not his possessions with him,
+but procures food, and gives his gold for it. For here it is only a
+sojourning, where we cannot tarry, but must travel further. Therefore
+we should use worldly blessings no more than is needful for health
+and appetite, and therewith leave and go to another land. We are
+citizens in heaven; on earth we are pilgrims and guests.</p>
+<br>
+
+<p><i>Abstain from fleshly lusts that war against the soul.</i> I will not
+determine, here, whether St. Peter speaks of outward impurity,&mdash;or as
+St. Paul's language is, all that is called carnal,&mdash;whatever man does
+without faith, while he is in the body and a carnal life. I hold,
+indeed, that St. Peter had a somewhat different mode of speech, yet
+do not think that he uses the word soul, as St. Paul does, for
+spirit; but St. Peter has given in more to the common Greek word,
+than St. Paul. Yet much stress is not to be laid upon this: let it be
+understood of all kinds of lusts, or all kinds of carnal desire or
+impurity. But this at least he would teach us, that no saint on earth
+can be fully perfect and holy. Yet the high schools have even trodden
+the passage under their feet, nor do they understand it; they think
+it is said only of sinners, as though the saints had no more wicked
+lusts remaining. But whoever will study carefully into the
+Scriptures, must note a distinction, because the prophets sometimes
+speak of the saints in an obvious way, as though they were perfectly
+holy in every respect; while on the other hand they speak also of
+them as having evil lusts and being troubled with sins.</p>
+
+<p>In regard to those two positions, those persons cannot see their way.
+Understand, then, that Christians are divided into two parts,&mdash;into
+an inward nature which is faith, and an outward which is the flesh.
+If we look upon a Christian as it respects faith, then he is pure and
+entirely holy; for the word of God has nothing impure in it, and
+wherever it enters the heart that depends upon it, it will make that
+also pure. Because, in respect to faith all things are perfect:
+according to that, we are kings and priests and the people of God, as
+was said above. But since faith exists in the flesh, and while we yet
+live on earth we feel at times evil dispositions, as impatience and
+fear of death, &amp;c.</p>
+
+<p>These are all the fault of the old man, for faith is not yet mature,
+has not attained full control over the flesh.</p>
+
+<p>This you may understand from the parable in the Gospel, Luke x., of
+the man who went down from Jerusalem to Jericho and fell among
+thieves, who beat him and left him lying half dead, whom the
+Samaritan afterward took up, and bound up his wounds, and took care
+of him, and saw to it that he should be nursed. There you perceive
+that this man, since he is to be attended upon, is not sick unto
+death,&mdash;his life is safe; all that is wanting is, that he should be
+restored to health. Life is there, but he is not completely restored,
+for he lies yet in the hands of the physicians and must yet give
+himself up to be healed. So it is with us as respects the Lord Jesus
+Christ; we are assured of Eternal life, yet we have not complete
+health; something of the old Adam still remains in the flesh.</p>
+
+<p>Similar also is the parable in the xiii. of Matthew, where Christ
+says, the kingdom of heaven is like leaven which a woman takes and
+mingles in the meal until it is leavened throughout. When the meal is
+made into dough, the leaven is all in it, but it has not penetrated
+and worked through it, but the meal lies working, until it is
+leavened throughout, and no more leaven need be added. Thus though
+you have what you should have, through faith, whereby you apprehend
+the word of God, yet it has not penetrated throughout, wherefore it
+must continue to work till you are entirely renewed. In this way you
+are to discriminate in regard to the Scriptures, and not mangle them
+as the Papists do.</p>
+
+<p>Therefore I say, when you read in Scripture of the Saints, that they
+were perfect, understand it thus: that they as to faith were entirely
+pure and without sin, but the flesh still remained, that could not
+have been entirely holy. Therefore Christians desire and pray that
+the body or the flesh be mortified, that it may be entirely pure.
+This those who teach otherwise have neither experienced nor relished,
+which leads them to speak just as they imagine and conceive by
+reason; wherefore they must err. In regard to this, those great
+saints who have written and taught much, have greatly stumbled.
+Origen has not a word of it in his books. Jerome never understood it.
+Augustine, had he not been driven to contend with the Pelagians,
+would have understood it as little. When they speak of the saints,
+they extol them as highly as if they were something different from,
+and better than, other Christians: certainly as though they had not
+felt the power of the flesh and complained thereof as well as we.</p>
+
+<p>Therefore St. Peter says here, as ye would be pure and have complete
+sanctification, continue to contend with your evil lusts. So also
+Christ says in the Gospel of John xiii.: "Whoever is washed, must
+also wash his feet;" it is not enough that his head and hands be
+clean, therefore he would yet have them wash their feet.</p>
+
+<p>But what does St. Peter mean, in that he says, refrain from the lusts
+that war against the soul? This is what he would say: You are not to
+imagine that you can succeed by sports and sleep. Sin is indeed taken
+away by faith, but you have still the flesh which is impulsive and
+inconsiderate; therefore take good care, that ye overcome it. By
+strong effort must it be; you are to constrain and subdue lust, and
+the greater your faith is, the greater will the conflict be.
+Therefore you should be prepared and armed, and should contend
+therewith without intermission. For they will assault you in
+multitudes, and would take you captive.</p>
+
+<p>Hence St. Paul says, also, Rom. vii.: "I have a desire toward the law
+of God after the inward man; but I find another law in my members,
+which opposes itself to the law in my spirit, and takes me captive,
+that I cannot do as I would,"&mdash;as though he had said, I fight indeed
+against it, but it will not finally yield. Therefore I would gladly
+be free, but in spite of my wishing it, it may not come to pass. What
+then am I to do? "Wretched man that I am, (says he,) who shall
+deliver me from the body of this death." In this same manner, also,
+all the saints cry out. But those people who are without faith, the
+devil leads in such a way that he permits them only to enter on
+sinful courses, to follow him and make no opposition. But as to the
+others, he thinks, I have already taken them captive by unbelief. I
+will permit them then to go so far only, as to do no great sin and
+have no great assault and be kept from swearing and knavery.</p>
+
+<p>But believers have always opposition enough,&mdash;they must ever stand in
+the (attitude of) struggle. Those who are without faith and have not
+the Spirit, do not feel this, nor do they have such an experience;
+they break away and follow their wicked lusts; but as soon as the
+Spirit and faith enter our hearts, we become so weak that we think we
+cannot beat down the least imaginations and sparks (of temptation),
+and see nothing but sin in ourselves, from the crown of the head,
+even to the foot. For before we believed, we walked according to our
+own lusts, but now the Spirit has come and would purify us, and there
+arises a conflict. Here the devil, the flesh, and the world, oppose
+themselves to faith; whereof the prophets complain, here and there,
+in the Scriptures.</p>
+
+<p>Wherefore St. Peter here means, that the strife does not take place
+in sinners, but in believers, and gives us an encouragement, inasmuch
+as when we are on our guard against wicked lusts, we are repelling
+them. If thou, then, hast wicked thoughts, thou shouldest not on this
+account despair; only be on thy guard, that thou be not taken
+prisoner of them. Our teachers have proposed to relieve the matter in
+this way (by directing,) that men should torture themselves until
+they had no more evil thoughts, that they might be at last bold and
+free. But you are to understand, if you are a Christian, that you
+must experience all kinds of opposition and wicked dispositions in
+the flesh. For wherever there is faith, there come a hundred evil
+thoughts, a hundred strugglings more than before; only see to it that
+you act the man, and not suffer yourself to be taken captive; and
+continue to resist, and say, I will not, I will not. For we must here
+confess, that the case is much like that of an ill-matched couple,
+who are continually complaining of one another, and what one will do
+the other will not.</p>
+
+<p>That may yet be called a truly christian life that is never at
+perfect rest, and has not so far attained as to feel no sin, provided
+that sin be felt, indeed, but not favored. Thus we are to fast, pray,
+labor, to subdue and suppress lust. So that you are not to imagine
+that you are to become such a saint as these fools speak of. While
+flesh and blood continue, so long sin remains; wherefore it is ever
+to be struggled against. Whoever has not learned this by his own
+experience, must not boast that he is a Christian.</p>
+
+<p>Hitherto we have been taught, that when we made confession, or joined
+ourselves to some spiritual institution, we were at once pure and
+needed no longer to contend with sin. They have said, moreover, that
+baptism purifies and makes holy, so that nothing evil remains in the
+person. Then they have thought, "now will I have a pleasing rest,"
+but the devil has come and assaulted them worse than before.
+Therefore understand the thing well, though you confess and permit
+yourselves to receive absolution, you must do even as the soldier,
+who in battle runs upon the points (of the javelins); whenever the
+critical moment approaches, and the conflict rages, compelling him to
+strike right bravely, as if to repel outrage, then he must draw out
+his sword and lay about him; but while the strife threatens only, so
+long must there be untiring vigilance. So, although you have been
+baptized, be on your guard, inasmuch as you are not safe for an hour
+from the devil and from sin, even though you think you will have no
+more assaults.</p>
+
+<p>Therefore a christian life is nothing else but a conflict and
+encampment, as the Scripture says; and therefore the Lord our God is
+called the Lord of Sabaoth,&mdash;that is, a Lord over the hosts. So also,
+<i>Dominus potens in prælio</i>&mdash;the Lord mighty in battle.</p>
+
+<p>And thereby He shows how powerful He is, that He permits His people
+to be exposed in the conflict and rush upon the points (of the
+javelins). Yet so that while the trumpets are ever sounding He is
+ever observant, (saying) beware here, beware there; thrust here,
+strike there. Besides, it is a lasting conflict, in which you are to
+do all that you can, so that you may strike down the devil by the
+word of God. We must therefore ever make resistance, and call on God
+for help, and despond of all human powers.&mdash;Now follows further:</p>
+<br>
+
+<p>V. 12. <i>And lead an honest life, that those who have slandered you,
+as evil-doers, may see your good works and praise God.</i> Mark now what
+an excellent order St. Peter has observed. He has already taught us
+what we should do in order to subdue the flesh with all its lusts.
+Now he teaches us again why this should be. Why should I subdue my
+flesh? that I may be saved? No, but that I may lead an honest life
+before the world. For this honest life does not justify us, but we
+must first be justified and believe before we attempt to lead an
+honest (pious) life. But as to outward conduct, this I am not to
+direct to my own profit, but that the unbelieving may thereby be
+reformed and attracted, that they through us may come to Christ;
+which is a true mark of love, though they slander and asperse us, and
+hold us as the worst wretches. Therefore we should exhibit such an
+excellent course of action, that men shall be compelled to say,
+Certainly they cannot be blamed.</p>
+
+<p>We read that when the emperors reigned, and persecuted the
+Christians, no fault could be found with the latter, except that they
+called on Christ and considered Him as God. So Pliny writes in his
+letter to Trajan, the Emperor, that he knew of no wrong that the
+Christians did, except that they came together every morning, early,
+and sang songs of praise in order that they might honor their Christ
+and receive the sacrament; besides this, none could bring any charge
+against them. Therefore St. Peter says: Ye must endure to have men
+asperse you as evil-doers, and for this reason you are to lead such a
+life that you shall do no man injury, and in this manner you shall
+bring about their reformation. <i>Till that day arrive;</i> that is, ye
+must endure it as long as men reproach you, till all shall be set
+forth and revealed, so that it shall be seen how unjust they have
+been toward you, and that they must glorify God on your account. So
+St. Peter continues:</p>
+<br>
+
+<p>V. 13-17. <i>Submit yourself to every ordinance of man for the Lord's
+sake, whether to the king as supreme, or to governors, as those that
+are sent by Him for the punishment of evil-doers and to the praise of
+those that do well. For this is the will of God, that by well-doing
+ye may silence the ignorance of foolish men. As free, and not as
+though ye had your freedom as a cover of wickedness, but as the
+servants of God. Be respectful toward every man. Love the
+brotherhood; fear God; honor the king.</i></p>
+<br>
+
+<p>In such a beautiful order does St. Peter proceed, and teaches us how
+we should conduct ourselves in all things. Hitherto he has spoken in
+a general manner of the conduct that belongs to every condition. Now
+he begins to teach how we should act toward civil magistracy. For
+since he had said enough as to the first matter, of our duty to God
+and ourselves, he now adds how we are to conduct toward all men.</p>
+
+<p>And now he would say, in the first place, and before all else, since
+ye have done all that was necessary that ye might attain to a true
+faith and hold your body in subjection, let this now be your first
+business, to obey the magistracy.</p>
+
+<p>This, which I have here rendered in the Dutch, every <i>ordinance</i> of
+man, is in the Greek [Greek: ktiois], and in Latin <i>creatura</i>. This
+thing has not been understood by our learned men. The Dutch language
+well expresses what the word means, where it is said, we are to obey
+what the ruler enacts (creates). So he uses the word here as though
+he said, what the magistracy enacts (creates) yield obedience to. For
+to enact (create) is to lay down a command and ordinance; it is a
+human creation. But they have hence inferred that <i>creatura</i> means an
+ox or an ass, as the Pope also speaks of it. If this were Peter's
+meaning, then we should need to become subject even to a slave. But
+he here means a human ordinance, law or command,&mdash;and what they enact
+we are to do.</p>
+
+<p>What God makes, authorizes, and requires,&mdash;that is His ordinance, as
+that we should believe. So, also, that is a human and secular
+creation which is constituted by commands, as external government
+must be. To this we are to be subject. Therefore understand the
+expression as meaning, <i>creatura humana, quod creat et condit homo</i>
+(what man makes and constructs).</p>
+<br>
+
+<p><i>For the Lord's sake.</i> We are not bound to obedience to the sovereign
+power for its own sake, he says, but for God's sake, whose children
+we are; and we should be drawn to this, not that we may thereby
+acquire a merit,&mdash;for what I do for God's sake, I must freely do as
+an act of service: moreover, I would do from mere cheerfulness, what
+His heart desires. But why should we be obedient to the magistracy
+for God's sake? Because it is God's will that evil-doers should be
+punished, and those that do well should be protected, that there may
+be concord in the world. So we should demand that there be civil
+peace, which God requires; but the majority are unbelieving, so that
+He has enacted and ordained, in order that the world might not go to
+anarchy, that the magistracy should bear the sword and restrain the
+wicked, in order that if they are not disposed to be at peace, they
+may be compelled to it. This He executes through the magistracy, so
+that the world may be ruled to the good of all. Whence you see that
+if there were none wicked, there would be no need of magistracy;
+wherefore he says, <i>to the punishment of evil-doers, and to the
+praise of those that do well</i>. The just should have the honor of it
+when they do right, since they exalt and crown worldly magistracy,
+insomuch that others may take example from them,&mdash;not that any one
+may thereby merit any thing before God. Such is Paul's language,
+also, in Rom. xiii.: "The power is not established to the fear of
+those that do well, but for the evil; therefore, if thou wouldst not
+be afraid of the power, do well."</p>
+<br>
+
+<p>V. 15. <i>For this is the will of God, that by well-doing ye should
+silence the ignorance of foolish men.</i> In these words St. Peter
+silences those vain babblers who glory in their christian name, and
+prevents them from coming forward and saying, Since faith is
+sufficient for a Christian, and works do not justify, what is then
+the necessity of being subject to the civil power, and paying tribute
+and taxes? And he tells them thus, that although we have no need of
+it, we ought readily to do it to please God, so that the mouth of
+those enemies of God who asperse us may be stopped, and they be able
+to bring up nothing against us, and be compelled to say that we are
+honest, obedient people. So we read of many saints, that they were
+summoned to war, under heathen rulers, and slew the enemy, yet were
+subject and obedient (to those that summoned them), as we Christians
+are bound to be to the magistracies, although it is now maintained
+that we could not be Christians if we lived among the Turks.</p>
+
+<p>Now you may perhaps say here, But still Christ has commanded that we
+should not resist evil, but if any one strike us on one cheek we are
+to turn the other also; how, then, can we strike and execute others?
+Answer: the heathen formerly objected in like manner to the
+Christians, and said, if such and such should come to pass, your
+government must be suppressed. But we reply, it is true that
+Christians for themselves should not resist the evil, neither should
+they revenge themselves when they are injured, but endure injustice
+and violence, so that they cannot be severe even toward those who do
+not believe. But the magistracy of the sword is not thereby
+forbidden; for although honest Christians have no need of the sword
+and law (since they live so that none can complain of them, do no man
+wrong, but treat every one kindly and cheerfully, endure all that is
+done to them), yet the sword must be borne on account of the
+unchristian, that these, when they injure others, may be punished, so
+that the general peace shall be preserved and the just be protected.
+Thus God has provided another rule, that they who would not of
+themselves be restrained from evil, might be so compelled by the
+power that they should do no injury. Therefore God has established
+magistracy for the sake of the unbelieving, insomuch that even
+christian men might exercise the power of the sword, and come under
+obligation thereby to serve their neighbor and restrain the bad, so
+that the good might remain in peace among them. And still the command
+of Christ abides in force, that we are not to resist evil. So that a
+Christian, although he bears the sword, does not use it for his own
+sake nor to revenge himself, but only for others; and, moreover, this
+is a mark of christian love, that with the sword we support and
+defend the whole Church, and not suffer it to be injured. Christ
+teaches those only who, while they believe and love, obey also. But
+the greater multitude in the world, as it does not believe, obeys not
+the command. Therefore they must be ruled as unchristian, and their
+caprice be put under restraint; for if their power was suffered to
+obtain the upper hand, no one could stand before them.</p>
+
+<p>Thus there are two kinds of government in the world, as there are
+also two kinds of people,&mdash;namely, believers and unbelievers.
+Christians yield themselves to the control of God's word; they have
+no need of civil government for their own sake. But the unchristian
+portion require another government, even the civil sword, since they
+will not be controlled by the word of God. Yet if all were Christians
+and followed the Gospel, there would be no more necessity or use for
+the civil sword and the exercising of authority; for if there were no
+evil-doers there certainly could be no punishment. But since it is
+not to be expected that all of us should be righteous, Christ has
+ordained magistracy for the wicked, that they may rule as they must
+be ruled. But the righteous He keeps for Himself, and rules them by
+His mere word.</p>
+
+<p>Therefore christian government is not opposed to the civil, nor is
+civil magistracy opposed to Christ. Civil government does not cease
+by Christ's ministry; but it is an outward thing, like all other
+offices and institutions. And as these exist distinct from Christ's
+office, so that an unbeliever may exercise them just as well as a
+Christian, so it is also with the exercise of the civil sword, since
+it neither makes men Christian or unchristian. But of this I have
+spoken often enough elsewhere.&mdash;It follows, further:</p>
+<br>
+
+<p>V. 16. <i>As free, and not as though ye had your freedom as a cover for
+wickedness, but as the servants of God.</i> This is said especially for
+us, who have heard of christian freedom, that we may not go on and
+abuse this freedom; that is to say, under the name and show of
+christian freedom do all that we lust after, so that from this
+freedom shall spring up a shamelessness and carnal recklessness, as
+we see even now takes place, and had begun even in the Apostle's
+times, as is easily discovered from the epistles of St. Peter and St.
+Paul, when men did what the great multitude do now. We have now,
+again, through the grace of God, come to the knowledge of the truth,
+and we know that that is mere deception which popes, bishops, priests
+and monks have hitherto taught, laid down and enforced; and our
+conscience is enlightened and has become free from human ordinances
+and from all the control which they have had over us, so that we are
+no longer obliged to do what they have commanded under peril of our
+salvation. To this freedom we must now hold fast, and never suffer
+ourselves to be robbed of it; but for this very reason we should be
+carefully on our guard not to make this freedom a cloak of our shame.</p>
+
+<p>The Pope has here proceeded unrighteously in aiming to force and
+oppress men by his laws. For among a christian people there should
+and can be no compulsion, and if the attempt is made to bind the
+conscience by outward laws, faith and the christian life are soon
+suppressed; for Christ's are only to be led and ruled in the spirit,
+since they know that they, through faith, already have all whereby
+they are to be saved, and stand in need of nothing more to this end,
+and henceforth are under obligation to do nothing more than good to
+their neighbor, helping him with all they have, as Christ has helped
+them, and moreover that all the works which they do should be done
+freely and without constraint, and flow forth from willing and happy
+hearts; this is grateful to God, exalts and praises Him for the
+blessings that have been received. So St. Paul writes (I. Tim. i.),
+That for the righteous no law is made, for they do freely of
+themselves, and unsummoned, all that God requires.</p>
+
+<p>Since now such enforcement of human doctrines is rejected and
+christian freedom is preached, the reckless spirits that are without
+faith coïncide with it, and thereby would become good Christians,
+inasmuch as they keep not the law of the Pope, claiming this freedom
+which relieves them from obligation to it; and yet they observe not
+that which true christian freedom requires,&mdash;namely, to do good to
+their neighbor with cheerfulness, and irrespective of its being
+commanded, as real Christians do. Thus they make christian freedom
+just a cloak, under which they work only their shame, and disgrace
+the noble name and title of that freedom which Christians have.</p>
+
+<p>This St. Peter here forbids, for this is what he would say: although
+ye are free in all external matters (if ye are Christians), and
+should not be forced by laws to subject yourselves to the control of
+worldly rule, since for the righteous no law is given (as we have
+said), yet ye should do it of yourselves, voluntarily and without
+compulsion,&mdash;not that ye must be held in obedience by necessity, but
+in order to please God, and for the advantage of your neighbor. This
+also Christ did Himself, as we read in Matt. xvii., that he paid
+tribute when he need not have done it, but was free, and Lord over
+all things. So likewise he subjected Himself to Pilate and permitted
+Himself to be judged, while as yet He said to him, "You could have
+had no power or authority over me except it had been given you from
+above," in which words He gave confirmation to the authority to which
+He meanwhile subjected Himself, that He might please His Father.</p>
+
+<p>Whence you see that that multitude has no claim to christian freedom
+who will do nothing, neither what the world nor what God requires,
+but abide in their insubordinate disposition, although they make
+their boast of the Gospel.</p>
+
+<p>Though we be free from all laws, we must yet have respect to weak and
+ignorant Christians, since this is a work of love. Hence Paul says,
+Rom. xiii.: "Owe no man anything, but to love one another." Therefore
+let him who would glory in his freedom, do first what a Christian
+should do: let him first do good to his neighbor, and thereafter make
+use of his freedom in such a way as this. When the Pope, or even any
+one, imposes his authority upon him, and would force him to obey it,
+let him say, "My good fellow, Pope, I will not do it, for this
+reason, because you choose to make a command of it, and invade my
+freedom."<small>*</small> For we are to live in freedom as the servants of God,
+(so St. Peter here says,) not as servants of man. Yet in case any one
+desires that of me in which I can be of service to him, I will
+cheerfully do it out of good will, not scrupulous whether it have
+been commanded or not, but for the sake of brotherly love, and
+because God also requires that I should do good to my neighbor. Thus
+I will not be forced to become subject to worldly princes and lords,
+but what I do I will do of my own self,&mdash;not because they command me,
+but for service to my neighbor. Of this kind should all our works be,
+springing forth from affection and love, and all having respect to
+our neighbor, since we have no need on our own account to do good
+works. It further follows:</p>
+
+<blockquote><small>* In the views presented by Luther, in this connection, we
+have a distinct enunciation of the noble principles of the
+Non-conformists of England&mdash;principles which were familiar to the
+great Reformers and to the early Puritans. They could not admit any
+human authority to invade the domain of divine legislation. To a
+conformity in externals which did not require them to admit the right
+of the civil magistracy to enact laws for the church, they were
+willing to yield as far as was necessary to edification. But when the
+command issued from the ruling power, in usurpation of the
+prerogative of the great and only head of the church, and obedience
+was to be construed as acquiescence in such usurpation, their reply
+was kindred in tone and spirit to that which Luther here puts into
+the lips of a christian man in answer to Papal arrogance.</small></blockquote>
+<br>
+
+<p>V. 17. <i>Be respectful toward every man.</i> This is not a command, but a
+faithful admonition. We are each of us assuredly under obligation,
+although we are free; for this freedom does not extend to evil-doing,
+but merely to well-doing. Now we have repeatedly said, that every
+Christian, through faith, attains to all that Christ has Himself, and
+is, moreover, His brother. Therefore, as I give all honor to the Lord
+Christ, so also should I do toward my neighbor. This consists, not
+merely in outward behavior, that I should bow to him, and things of
+that sort, but much more: that inwardly in my heart I should highly
+regard him, as I also highly regard Christ. We are the temple of God;
+as St. Paul says, I. Cor. iii., for the spirit of God dwelleth in us.
+If now we bend the knee before a place of worship, or a picture of
+the holy cross, should we not do it far more before a living temple
+of God?<small>*</small></p>
+
+<blockquote><small>* One is reminded here of the noble reply of that English
+martyr, John Bradford, when he was required to bow down to a wooden
+cross. Stretching out his arms, as he stood before his tyrannical
+judges, he exclaimed, "Why, here is a living cross, and God made it;
+yet would I not worship even that."</small></blockquote>
+
+<p>So St. Paul teaches us, also, in Romans xii., that each should esteem
+the other better than himself, so that each should place himself
+below the other, and give him the preference. The gifts of God are
+manifold and various, so that one is in a more exalted position than
+another; but no one knows who is most exalted in the sight of God,
+for he may easily raise hereafter to the highest place one who here
+occupies the meanest position. Therefore should every one, however
+high he be exalted, humble himself and honor his neighbor.</p>
+<br>
+
+<p>V. 17. <i>Love the brotherhood.</i> I have spoken above of the distinction
+which the Apostles make between love in general, and brotherly love.
+We are required even to love our enemies: this is common christian
+love. But brotherly love is, that we Christians should love one
+another as brethren, and communicate one to another, since we all
+alike have our blessings from God. This is the love which St. Peter
+here particularly requires.</p>
+<br>
+
+<p><i>Fear God; honor the King.</i> He says not that we are to have great
+regard of lords and kings, but still that we are to honor them,
+although they are heathen, as Christ also did, and those prophets who
+fell at the feet of the King of Babylon. But here perhaps you will
+say, "hence, you perceive, that we are to be obedient to the Pope and
+are to fall at his feet." Answer: Certainly, if the Pope attains to
+temporal power and conducts himself like another sovereign, we are to
+be obedient even to him, as when he speaks after this manner: "I
+forbid you wearing the cowl or tonsure; besides, on this day you are
+to fast, not that it is of any avail before God, nor is necessary to
+salvation, but because I, as a temporal ruler, require it." But in
+case he goes further, and says, "This, in God's place, I forbid your
+doing&mdash;this you are also to receive as though it came from God
+Himself, and are to observe it under pain of excommunication and
+deadly sin," then you are to say, "Pardon, my master, I will not do
+it."</p>
+
+<p>To the power we are to be subject, and are to do what it bids, while
+it does not bind the conscience and only forbids in respect to
+outward things, even though it should proceed tyrannically towards
+us; for "if any one will take away thy coat, let him take thy cloak
+also." But if it invade the spiritual domain and constrain the
+conscience, over which God only must preside and rule, we certainly
+should not obey it, but rather even slip our neck out from under it.</p>
+
+<p>Temporal authority and government extend no further than to matters
+which are external and respect the body. But the Pope not only
+arrogates this to himself, but would seize upon the spiritual also;
+and yet he has nothing of it, for his commands have respect to
+nothing but clothing, food, canonries and prebends&mdash;a matter which
+belongs neither to civil nor spiritual control. For how is the world
+benefitted by these things? Besides, it is impious to make sins and
+good works to consist in such matters, where they do not belong;
+wherefore Christ cannot suffer it. But civil government he can well
+tolerate, since it does not encumber itself with the matters of sins
+and good works, and spiritual concerns, but has to do with other
+things,&mdash;as protecting and fortifying cities, building bridges,
+imposing taxes, gathering tribute, extending protection, guarding the
+land and the people, and punishing the evil-doers. Therefore, to such
+a prince, while he imposes no ordinance upon the conscience, a
+Christian may readily render obedience, and he does it
+unconstrainedly, since he is free of all things.</p>
+
+<p>Therefore, whenever an emperor or a prince asks me what my faith is,
+I shall tell him, not because he commands it, but because I am under
+obligation to confess my faith publicly before every man. But in case
+he should go further, and command me that I should believe thus or
+so, then I shall tell him: "My good sir, do you attend to your civil
+government; you have no authority to intrude on God's domain,
+wherefore I certainly shall not obey you. You cannot yourself
+tolerate invasion into your sovereignty: if any one against your will
+passes the limits, you shoot him down with musketry. Do you imagine
+then that God will tolerate it, that you should thrust Him from His
+throne and seat yourself in His place?" St. Peter calls civil
+magistracy only a human ordinance. So that they (the magistracy) have
+no power to step into God's ordinances and to make laws against
+faith. But of this we have said enough. It follows now, further, in
+the Epistle:</p>
+<br>
+
+<p>V. 18-20. <i>Servants, be subject to your masters with all fear, not
+only to the good and gentle, but also to the froward. For this is
+thankworthy, when any one, for conscience toward God, endures grief,
+suffering wrongfully. For what praise is it, if ye endure buffeting
+for your faults? But if ye for well-doing suffer and endure, this is
+well-pleasing with God.</i></p>
+<br>
+
+<p>St. Peter has thus far taught us how we should be subject to the
+civil power, and give it honor. Wherefore we have stated how far its
+authority extends, that it may not arrogate to itself in matters
+which pertain to faith. This is said of magistracy in general, and is
+a doctrine for every one (to receive). But now he proceeds, and
+speaks of such power as does not extend itself over a community, but
+only over individuals. Here he first teaches how domestic servants
+should conduct themselves toward their masters, and this is the
+substance of it:</p>
+
+<p>Household servants are just as really Christians as any other class,
+if, like others, they have the word, faith, baptism, and all such
+blessings; so that, before God, they are just as great and high as
+others. But, as to their outward state and before the world, there is
+a difference, since they occupy a lower station, and must serve
+others. Wherefore, since they are called into this state by God, they
+should let it be their business to be subject to their masters, and
+have respect and esteem for them. Of this the prophet David gives a
+fine illustration, and shows how they are to serve, Ps. cxxiii.: "As
+the eyes of the servant to the hand of his master, and as the maiden
+looks to the hand of her mistress, so are our eyes directed to
+Thee."&mdash;That is, servants and maidens should perform with humility
+and care what the master or the mistress requires. This is the will
+of God, and therefore it should cheerfully be done. Of this you may
+be certain and assured, that it pleases God and is acceptable to Him,
+when you do this in faith. Wherefore, since these are the best works
+which you can do, you are not to run far after others. What your
+master or mistress commands you, that God Himself has commanded you.
+It is not a human command, although it is made by man. So that you
+are not to scruple as to the master you have, be he good or bad,
+kind, or irritable and froward; but think thus, let the master be as
+he will, I will serve him, and do it to honor God, since He requires
+it of me, and since my Master, Christ, became a servant for my sake.</p>
+
+<p>This is the true doctrine which is ever to be urged, which now, alas!
+is buried in silence and is lost. But no one regards it except those
+who are Christians, for the Gospel preaches only to those who receive
+it. Wherefore, if you will be a child of God, purpose in your heart
+to render such service as Christ Himself bids you. As also St. Paul
+teaches, in Eph. vi., "Ye servants, be obedient to your masters that
+are upon earth, as to the Lord Christ; not with eye-service only, as
+men-pleasers, but as servants of Christ; that ye obey from the heart,
+for God's sake, with cheerfulness." Consider that ye serve the Lord,
+and not man. So, also, he says, in Col. iii., "For ye serve the Lord
+Christ." Ah! if the popes, monks and nuns were in such a state as
+this, how would they thank God and rejoice! For none of them can say,
+God has commanded me to celebrate mass, sing matins, pray the seven
+times, and the like,&mdash;for Scripture does not contain a word on the
+subject; so that if they are asked whether they are confident and
+assured that their state pleases God, then they say, No! But if you
+ask a little maid-servant why she scours the key or milks the cow,
+she can say, I know that the thing I do pleases God, for I have God's
+word and commandment. This is a great blessing, and a precious
+treasure of which no one is worthy. A prince should thank God for it,
+if he might do the same. It is true, he can do in his state what God
+requires,&mdash;namely, punish the wicked. But when, and how rarely, does
+it happen that he can discharge such a duty aright! But in this state
+it is all so ordered, that you may know that when you do what you are
+bidden, it pleases God.</p>
+
+<p>God does not look to the work, how small it is; but to the heart that
+serves him in such little things. But in this it happens as in other
+matters: what God has commanded, no one performs; what men enact and
+God does not ordain, every one complies with.</p>
+
+<p>But, say you, "Ah! how is this? What if I have such a strange and
+irritable master as no one can thankfully serve, for many such may be
+found?" To this St. Peter answers, "Are you a Christian and desirous
+to please God, you are not to inquire as to that matter how strange
+and froward your master is, but ever direct your eyes to this, and
+observe what God bids you." So that you are to reason after this
+manner: "I will in this way serve my Master, Christ, who requires it
+of me that I be subject to this froward master." If God should
+command you to wash the devil's feet, or those of the merest wretch,
+you are to do it; and this work would be just as much a good work as
+the highest of all, when God calls you to it. Therefore you are to
+have no regard to the person, but only to what God requires; and in
+this case the least work is more to be preferred in God's sight, when
+rightly performed, than all the popes' and monks' works in one heap.
+But whomsoever this does not incite, that it is God's will, and is
+acceptable to Him, the work will be of no avail to him. Better than
+it is you cannot make it, worse than it is you cannot leave it. And
+therefore this is to be done <i>with all fear</i>, (as St. Peter says,)
+that it may be rightly proceeded with, since it is not the command of
+men, but of God.</p>
+
+<p>And here St. Peter speaks particularly of servants according to the
+circumstances of those times, when they were held as property, such
+as are to be found still in some places, and are exchanged like
+cattle, who are ill-treated and beaten of their masters; and the
+masters had such license that they were not punished although they
+put their servants to death. Wherefore it became necessary that the
+Apostles should carefully admonish and comfort such servants, that
+they might serve their hard masters, and endure it, though suffering
+and injustice were imposed upon them. Whoever is a Christian must
+also bear a cross; and the more you suffer wrongfully, the better it
+is for you; wherefore you should receive such a cross from God
+cheerfully, and thank Him for it. This is the right kind of
+suffering, that is well-pleasing to God. For what a thing would it
+be, that you should be cruelly beaten and had well deserved it, yet
+would glory in your cross? Therefore St. Peter says: When ye suffer
+and are patient for well-doing, this is well-pleasing with God,&mdash;that
+is to say, acceptable and exceedingly grateful in the sight of God,
+and a real service of God. Observe, here are those truly precious
+good works described, which we are to do; and we like fools have
+trodden this doctrine under foot, and have invented and devised other
+works; so that we should lift up our hands, thank God, and rejoice
+that we at length have such knowledge.&mdash;Now it follows, further:</p>
+<br>
+
+<p>V. 21-25. <i>For thereunto are ye called, since Christ also hath
+suffered for us, and left us an example, that ye should follow in His
+steps; who did no sin, and in His mouth was found no guile; who, when
+He was reviled reviled not again, when He suffered He threatened not,
+but committed it to Him that judgeth righteously; who Himself hath
+borne our sins in His own body on the tree, that we might be without
+sin and live to righteousness; by whose stripes ye are healed. For ye
+were as sheep going astray, but ye are now returned to the Shepherd
+and Bishop of your souls.</i></p>
+<br>
+
+<p>Thus it is, as we have said, that the servant should resolve in his
+heart and be induced cheerfully to do and suffer what is required of
+him, since his Master, Christ, has done so much for him. Hence they
+are to reason thus: since my Master has thus become my servant,&mdash;a
+thing to which He was not obliged,&mdash;and has given up body and life
+for me, why should not I serve Him in return? He was perfectly holy
+and without sin, yet has He so greatly humbled Himself, and has shed
+His blood for me, and has died that He might take away my sin. How
+then shall not I also endure somewhat if it pleases Him? Whoever
+reflects on this must be a stone if it does not move him; for when
+the Master goes forward and steps in the mire, the servant should
+cheerfully follow Him.</p>
+
+<p>Therefore St. Peter says, <i>Hereunto are ye called.</i> Whereto? That ye
+should suffer wrongfully like Christ. As though he would say, If you
+will follow after Christ you must not dispute and complain greatly,
+though you are unjustly treated, but endure the same and count it for
+the best, since Christ has suffered all without guilt of His own. He
+did not even defend His integrity when He stood before the judges. So
+that you are to neglect this right, and only say, <i>Deo gratias</i>, for
+this am I called that I should endure injustice; for what should I
+complain of when my master did not complain?</p>
+
+<p>And here St. Peter has quoted some words from the prophet
+Isaiah,&mdash;namely, these, Chap. liii.: "Who did no sin, neither was
+deceit found in His mouth," also, "by whose stripes ye are healed."
+Christ was so pure that not an evil word was ever on His tongue. He
+deserved that all should fall at His feet, and bear Him in their
+hands. Although He had power and the right to avenge Himself, he yet
+permitted Himself to be derided, insulted, reviled, and besides all,
+put to death, and never opened His mouth. Why then should you not
+endure it also, when you are nothing but sin? You ought to praise and
+thank God that you are counted worthy of this,&mdash;that you should be
+like Christ; and not murmur nor be impatient though you be made to
+suffer, since the Master did not revile nor threaten in return, but
+even prayed for his enemies.</p>
+
+<p>But perhaps you say, "How? Am I then to give that which is due to
+those who treat me unjustly, and say of them, they have done well?"
+Answer. No! but this is what you are to say: I will from my heart
+cheerfully suffer it, although I have not deserved it, and you do me
+injustice for my Master's sake, who also has endured injustice for
+me. You are to commit it to God, who is a righteous judge, and will
+richly reward it, just as Christ committed it to His Heavenly Father.
+<i>He who has borne our sins in His own body</i> (says St. Peter); that
+is, he has not suffered for himself, but for our welfare. We who have
+crucified him by our sins, are far from that condition ourselves.
+Wherefore, if you are a pious Christian, you are to follow after your
+Master, and mourn for those who make you suffer, and even pray for
+them, that God will not punish them; for they do far more injury to
+their own souls than to your body. If you lay this to heart, you
+shall easily forget your suffering, and suffer cheerfully. For we are
+to consider that we were once in such a Christless state as those,
+but have now, through Christ, been converted, as St. Peter concludes
+and says:</p>
+<br>
+
+<p>V. 25. <i>Ye were like sheep going astray, but ye are now returned to
+the Shepherd and Bishop of your Souls.</i> This, however, is a passage
+from the prophet Isaiah, who speaks after this manner: "We have all
+gone astray like sheep, and every one has gone in his own way." But
+now have we obtained a Shepherd, says St. Peter. The Son of God has
+come for our sake, that He might be our Shepherd and Bishop; He gives
+us His Spirit, feeds us, and leads us by His word, so that we now
+know how we are helped. Therefore, when you confess that through Him
+your sins have been taken away, then you become His sheep, and He
+becomes your herdsman. Just as He is thy Bishop, so art thou His
+Soul. This is, then, the comfort which all Christians have. Thus we
+have two chapters in this Epistle, wherein St. Peter has in the first
+place taught the true faith, then the true works of love, and has
+spoken of two kinds of works. First, what we all generally should
+practice toward civil government, then how domestics should conduct
+themselves toward their masters. And what St. Peter says here of
+servants, extends, also, to some other persons,&mdash;namely, artizans,
+day-laborers, and all kinds of hired servants. Now he goes on to
+teach us further, how husband and wife should conduct themselves
+toward one another in a christian manner.</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER III.</h3>
+<br>
+
+<p>V. 1-6. <i>Likewise ye wives be in subjection to your own husbands, so
+that they who do not obey the word may be won without the word,
+through the conduct of their wives, when they see your chaste
+conversation coupled with fear. Whose adorning is not outward, in the
+braiding of the hair, and the wearing of gold, or the putting on of
+apparel, but the hidden man of the heart, in that which is
+incorruptible, a meek and quiet spirit, which is, in the sight of
+God, of great price. For thus also did the holy women of old adorn
+themselves, who hoped in God and were subject to their husbands. As
+Sarah was obedient to Abraham and called him master, whose daughters
+ye are, if ye do well, and fear not of any terror.</i></p>
+<br>
+
+<p>Here St. Peter speaks especially of wives, who at that time had
+heathen and unbelieving husbands. And on the other hand, he speaks of
+believing husbands who had heathen wives; for it often occurred while
+the Apostles preached the Gospel among the heathen, that one was a
+Christian and the other not. If it <i>then</i> was commanded that the wife
+should be subject to the husband, how much more must it be so ordered
+now. Therefore it is the woman's duty, St. Peter would say, to be
+subject to her husband, although he is a heathen and unbeliever; and
+he gives the reason why this should be so.</p>
+<br>
+
+<p>V. 1, 2. <i>So that even they who believe not on the word, may be won
+without the word, through their wives' conduct, when they see your
+chaste conversation coupled with fear.</i> That is, when a man sees that
+his wife proceeds and conducts herself with such propriety, then he
+is drawn toward obedience, and holds the state of a Christian to be
+one that is truly blessed. And although it is not directed to women
+to preach, yet should they so conduct themselves in their demeanor
+and conversation that they may thereby attract their husbands toward
+obedience:&mdash;as we read of the mother of St. Augustine, who converted
+her husband, who had been a heathen, before his death, and so
+afterward her son Augustine. Still it is an external thing, which, as
+it is not to be performed in order to our justification for
+obedience, does not save you, for you may perhaps find an obedient
+wife who is yet unbelieving, but you should do it for this reason,
+that you may thereby benefit your husband. For thus has God ordained
+(Gen. iii.) when He says to the woman, "thou shalt submit thyself to
+thy husband, and he shall be thy master," which is also the
+punishment which he has imposed on the woman. But such is (I say) the
+outward conduct&mdash;that which belongs to the body, not to the spirit.</p>
+
+<p>But this is a great thing, to know what works we should do to please
+God. By this rule are we to run, just as we see that the world runs,
+by the rule that it has falsely devised. It is a high, noble blessing
+which a wife may have when she so conducts herself as to be subject
+to her husband, inasmuch as she is saved, and her works please God;
+what can be a happier experience? Therefore whoever wishes to be a
+christian wife is to reason after this manner: I will not pay regard
+as to what sort of a husband I have, whether he be a heathen or a
+Jew, righteous or wicked; but to this I will pay regard, to the fact
+that God has placed me in the marriage state, and I will be subject
+and obedient to my husband. Then all her works are precious if she
+stands in such obedience.</p>
+
+<p>But where the influence of attraction is not employed, nothing else
+will avail:&mdash;for you never will succeed by blows in making a wife
+pious and submissive. If you strike one devil out you will strike two
+devils in, as they say. Oh! if people who are in the marriage state
+knew this, how uprightly would they walk; but no one does cheerfully
+what God has commanded, but all run after that which men have
+invented. This command God has wished to be so carefully observed,
+that he authorized husbands to make void the vows which their wives
+made if they were displeasing to them, as we read in Num. xxx., so
+that all might go on peacefully and quietly at home. This is one
+point. Now the Apostle directs further how a woman should conduct
+herself toward other people.</p>
+<br>
+
+<p>V. 3, 4. <i>Whose adorning, let it not be outward, in braiding of the
+hair, and wearing of gold, and putting on of apparel, but of the
+hidden man of the heart, in that which is incorruptible, a meek and
+quiet spirit, which in God's sight is precious.</i> This treasure, which
+is internal, should be possessed not only by the wife, but by the
+husband. But here possibly some one might ask whether that which St.
+Peter here says of ornament is commanded or not. We read of Esther,
+that she wore a golden crown and precious ornaments, decking herself
+as a queen. So also of Judith. But near by it is recorded, that she
+despised the ornament and wore it from necessity. So that we say this
+much, that a woman should be so disposed as not to care for this
+adorning; yet, inasmuch as people convinced on the subject of
+ornament, cease not from the use of it, such is their habit and
+nature,&mdash;a christian wife should despise it. But if the husband
+requires it, or there is a reasonable cause for her adorning herself,
+it may well be done. But in such a way should she be adorned, as St.
+Peter here says, as to be inwardly attired in a meek and quiet
+spirit. You are vainly enough adorned when you are adorned for your
+husband; Christ will not suffer it that you should be adorned to
+please others, and that you should be called a vain harlot. Therefore
+you are to see to it, that you wear about in your heart the hidden
+treasure and precious adorning, in that which is incorruptible, as
+St. Peter says, and lead a pure, merciful, temperate life.<small>*</small></p>
+
+<blockquote><small>* "Here the Apostle pulls off from christian women their
+vain outside ornaments; but is not this a wrong to spoil all their
+dressing and fineness? No; he doth this only to send them to a better
+wardrobe: there is much profit in the change."&mdash;<i>Leighton on I.
+Peter.</i></small></blockquote>
+
+<p>It is good evidence that there is not much of the spirit there, where
+so much is expended on ornaments, but this will be trodden under foot
+where faith and the spirit are present, and these will say, like
+Queen Esther, "Lord, thou knowest that I regard with aversion the
+crown which I wear on my head, and that I am compelled thus to adorn
+myself. If this was not required to be done of me out of love to my
+king, I would much rather trample it under foot." Where the wife is
+of such a disposition, she will so much the more please her husband.
+Therefore they are to take this into consideration (says St. Peter),
+that they adorn the inward man, where there is to be a quiet spirit,
+one that cannot be ruffled; not only that they do not run into
+excess, so that they may be kept from confusion and shame, but, his
+meaning is, that they should beware that the soul remain unruffled,
+and in the true faith, and that this be not forsaken. Thus is derived
+a heart such as does not break forth and busy itself as to how it
+shall appear before the world. Such a heart is a precious thing in
+the sight of God. If a woman were to adorn herself with pure gold,
+precious stones and pearls, even to her feet, it would be exceedingly
+splendid. But you cannot attach so much to a woman that it shall be
+preferable to that superior ornament of the soul which is precious in
+God's sight. Gold and fine stones are precious in the world's esteem,
+but before God they are an ill-savor. But she is truly and nobly
+adorned in the sight of God, who goes forth with a meek and quiet
+spirit; and since God himself accounts it precious, it must be a
+noble thing. A christian soul has all that Christ has, for faith, as
+we have said, brings us all the blessings of Christ in common. This
+is a great and precious treasure, and such an ornament as none can
+sufficiently prize. God himself makes much account of it. Thus the
+husband should withdraw and dissuade the wife from ornament, so long
+as she is inclined to it. When a christian wife gives ear and
+reflects, and determines thus, "I will not care for ornament, since
+God does not regard it,&mdash;but if I must wear it, I will do it to
+please my husband," then is she truly adorned and attired in spirit.
+Hereupon St. Peter now gives us an example of holy women, that he may
+draw wives to a christian conduct, and says:</p>
+<br>
+
+<p>V. 5. <i>For after this manner did holy women of old time adorn
+themselves, who set their hope on God and were subject to their
+husbands, as Sarah obeyed Abraham and called him lord.</i> As these
+women adorned themselves, he would say, so do ye also, as Sarah was
+obedient to her husband Abraham, and called him her lord. So
+Scripture speaks, Gen. xviii., where the Angel came to Abraham and
+said, Within a year shall Sarah have a son; then she laughed and
+spoke thus: "Now that I am old, and my Lord is old also, shall I yet
+have pleasure?" This passage St. Peter has justly noticed and adduced
+in this place; for she would not have called Abraham thus her lord if
+she had not been subject to him and had him before her eyes.
+Therefore, he says, further:</p>
+<br>
+
+<p>V. 6. <i>Whose daughters ye are, if ye do well and stand in fear of no
+terror.</i> What does he mean by that? This is what he means. It is
+usually the nature of women to be troubled and frightened about
+everything, since they are so much occupied with charms and
+superstition, while one teaches the other, that it is not to be told
+what illusions they have. This should not be the case with a
+christian woman, but she should go forward securely, yet not be so
+superstitious, and run about here and there&mdash;pronounce here a
+blessing, there a blessing&mdash;inasmuch as it concerns her to let God
+direct; and she is to remember it cannot go ill with her, for as long
+as she knows her condition, that her state is pleasing to God, what
+will she then have to fear? Though your child die, though you are
+sick, it is well if it pleases God; if you are in a state which
+pleases God, what better can you desire? This, then, is what is
+preached to wives. Now follows the duty of husbands:</p>
+<br>
+
+<p>V. 7. <i>Likewise, ye husbands, dwell with them according to reason,
+giving honor to the wife as to the weaker vessel, and as being heirs
+together of the grace of life, that your prayers be not hindered.</i></p>
+<br>
+
+<p>The woman is also God's instrument or vessel, he says, for God uses
+her to this end, that she may bear children, give them birth and
+nourishment, and watch over them, and rule the household. Such work
+is the wife to do. So that she is God's instrument and vessel, which
+He has created and instructed to this end. For this reason is the
+husband to respect his wife. Therefore, St. Peter says, Ye husbands,
+dwell with your wives according to reason, not that ye are to rule
+over them with a headstrong will. They are, indeed, to obey the law
+of the husband; what he bids and commands, that is to be done; but he
+is also to see to it that he walks soberly and according to reason
+with his wife, so as to give her that respect and honor which belongs
+to her as God's weaker vessel.</p>
+
+<p>The husband is also God's instrument, but he is stronger, while the
+wife is weaker bodily, as well as timid and more easily dispirited;
+therefore, you are so to conduct and walk in respect to her, that she
+may be able to bear it. You must proceed in this case just as with
+other instruments wherewith you labor; just as when you would have a
+good sickle, you must not hack upon the stone with it. On this
+subject no rule can be laid down. God leaves the matter to each
+individually, that he shall treat his wife in accordance with reason,
+according to the circumstances of each woman: for you are not to use
+the authority which you have, according to your own will, for you are
+her husband for this very purpose, that you may help to guide and
+support her,&mdash;not that you should destroy her. Hence none can lay you
+down a rule with exact limitations; you must understand yourself how
+you are to proceed in accordance with reason.</p>
+
+<p>Thus we have now heard in regard to husbands, also, what good works
+those who please God are to perform,&mdash;namely, that they dwell with
+their wives, endear themselves to them, and walk soberly with them.
+Things cannot always go on as you would be glad to have them.
+Therefore do you see to it that you act like a husband, and have so
+much the more discretion, when it is lacking in the wife, while you
+are to connive at some matters, tolerate and pardon some things,<small>*</small>
+and give to the wife, also, her honor.</p>
+
+<blockquote><small>* "Not disclosing the weaknesses of the wife to others,
+nor observing them too narrowly himself, but hiding them both from
+others, and his own eyes, by love: not seeing them further than love
+itself requires."&mdash;<i>Leighton</i>.</small></blockquote>
+
+<p>This <i>honor</i> has been explained, I hardly know how. Some have
+interpreted it thus: that the husband should procure food, drink, and
+clothing for the wife, and should nourish her. Some have referred it
+to marriage duties. I hold this to be the meaning, as I have said,
+that the husband should treat the wife as consists with her being a
+Christian, and a vessel or instrument of God. And thus they are both
+to conduct: the wife is to hold the husband in honor, and on the
+other hand also the husband is to give to the wife her honor. If
+matters were thus directed, they would go on harmoniously, in peace
+and love. Yet where this course is wanting, there will be more
+disgust in the marriage state. Hence it comes to pass, when man and
+wife take one another from nothing but lust, and imagine they will
+have happiness and the gratification of appetite, that they
+experience mere heart-anguish. But if you have a regard to God's work
+and will, then may you live christianly in marriage,&mdash;not like the
+heathen, who know not what God requires.</p>
+<br>
+
+<p><i>As heirs together of the grace of life.</i> The husband is not to dwell
+on this, that the wife is weak and fragile, but on this, that she
+also is baptized, and has the same that he has,&mdash;all blessings in
+Christ. For inwardly we are all alike, and there is no difference
+between man and woman, but as to the outward condition, it is God's
+pleasure that the husband rule, and the wife be subject to him.</p>
+<br>
+
+<p><i>That your prayers be not hindered.</i> What does St. Peter mean by
+that? This is his meaning; if you do not act in accordance with
+reason, but will find fault, and murmur, and proceed arbitrarily, and
+in this give occasion for error, so that neither can overlook
+another's fault, and take all for the best, then will you be unable
+to pray, and say, "Father, forgive us our sins as we forgive." By
+prayer we are to strive against the devil, therefore we must be
+subject one to another. These are the truly precious good works which
+we are to do. If this is preached and understood, we shall all have
+our homes full of good deeds.&mdash;Thus we have heard how a Christian
+should conduct himself in all varieties of condition, but especially
+in his relations to others. It follows now, further, how we all, in
+common one with another, should lead, as to our outward condition, a
+christian life.</p>
+<br>
+
+<p>V. 8-12. <i>Finally, be ye all like-minded, have compassion one of
+another, be compassionate, affectionate as brethren, heartily kind,
+courteous. Render not evil for evil, or railing for railing, but on
+the contrary, blessing; and know, that ye are hereunto called, that
+ye should inherit the blessing. For whoso loveth life and would see
+prosperity, let him refrain his tongue, that it speak not evil, and
+his lips that they bear no guile. Turn thyself from evil and do good,
+seek out peace and pursue it. For the eyes of the Lord behold the
+righteous, and His ears are open to their prayer, but the face of the
+Lord is against them that do evil.</i></p>
+<br>
+
+<p>All this is said only to this end, that we should have mutual love
+one to another. For here that which the Scripture sometimes expresses
+in few words, is much enlarged upon. St. Peter would say, the <i>summa
+summarum</i> as to how you are to treat one another in your outward
+conduct is, that ye be like-minded. This matter the Apostles Peter
+and Paul often bring forward, and this much is said, that we all
+should have one mind, one spirit, one thought; what seems to one
+right and good, let this also seem to another right and good. It is
+an important, note-worthy matter, that should be well understood; St.
+Paul has spoken much particularly upon it.</p>
+
+<p>We cannot all of us do the same kind of work, but every one must
+labor each for himself,&mdash;a husband in a different sphere from the
+wife, a servant in a different sphere from the master, and so
+throughout. And it is a foolish thing to preach that we should all do
+one work, as those senseless preachers have done who preach the
+legends of the saints,&mdash;that <i>these</i> saints have done <i>that</i> work,
+<i>those</i>, another, and then insist and say we should do the same.</p>
+
+<p>It is doubtless true that Abraham did a good work, highly to be
+esteemed, when he offered up his son, since this was particularly
+commanded him of God. When the heathen did the same and would
+sacrifice their children likewise, this was an act of cruelty in the
+sight of God. So, also, King Solomon did well in building the temple,
+and God justly rewarded him for it. And our blind fools, now, would
+also do the same,<small>*</small> and preach that we must build churches and
+temples for God, while God has given us no command on the subject. So
+it now comes to pass, that men busy themselves with a single kind of
+employment, and have many views in it directly in opposition to the
+Gospel.</p>
+
+<blockquote><small>* Luther here doubtless refers to what he regarded as the
+foolish project of the Pope in attempting to build the church of St.
+Peter, at Rome,&mdash;the project which sent Tetzel into Germany, and made
+the sale of indulgences so common and obnoxious.&mdash;[<i>Trans.</i>]</small></blockquote>
+
+<p>But this is what should be taught, that there should be a single aim
+and many employments, one heart and many hands: all should not follow
+one business, but every one should attend to his own; otherwise there
+will not remain unity of aim and heart. As to what is external, it
+must be permitted to remain of a manifold character, so that every
+one abide in that which has been committed to him, and the work that
+he has in hand. This is a true doctrine, and it is exceedingly
+necessary that it should be well understood; for the devil expends
+his care particularly on this, and has brought things into such a
+state, that judgment is passed on the employment, and every one
+thinks that his own should be counted better than another's; hence it
+has come to pass, that men are so disunited one with another, monks
+against priests, one Order against another, for every one has wished
+to do the best work: thus they must satisfy themselves, and they have
+given themselves up to the Order, and think this Order is better than
+that. There is that of the Augustines against that of the Preaching
+Monks, that of the Carthusians against the Barefooted Friars, and
+nowhere is there greater want of unanimity than among the Orders.</p>
+
+<p>But if it has been taught that, in the sight of God, no employment is
+better than another, but that through faith all are alike,&mdash;then will
+all hearts remain united, and we are all alike mutually disposed, and
+shall also say,&mdash;the Order, or the mode of life which the bishop
+leads, is in God's sight no more accounted of than that which a poor
+man leads; the mode of life which the nun leads is no better than
+that which a married woman leads; and the same in respect to all
+varieties of condition.</p>
+
+<p>But this they will not hear to, but every one maintains his own for
+the best, and says, Ah! how much better and more important is my
+state, in the Order, than the state of a common man.</p>
+
+<p>Thus to have one aim is, that every one should regard his own
+employment like the others, and that the condition of the married
+woman is just as good as that of the virgin, as all are indeed alike
+in the sight of God, who judges according to the heart and faith, not
+by the person or according to the works; so that we, also, are to
+judge as God judges, and then are we of one mind, and unanimity
+remains in the world, and hearts remain unestranged, so that there is
+no deriding on account of the external condition; all this I hold to
+be excellent, and am well satisfied with every man's employment,
+whatever it be, if it only be not sinful in itself.</p>
+
+<p>Of this St. Paul also speaks, 2 Cor. xi., "I fear lest as the
+serpent beguiled Eve, so your minds should be corrupted from the
+simplicity that is in Christ Jesus,"&mdash;that is, lest the devil so
+beguile you, and pervert and divide that simplicity of aim which you
+have. So, Phil. iv., "The peace of God, which passeth all
+understanding, keep your hearts and minds through Jesus Christ." Why
+does the Apostle lay so much stress on the aim of the mind? Because
+it all consists in this, that when I am brought to cherish a false
+aim, everything is already lost; as in case I am a monk, and have
+adopted such a view as that my works are of more worth in the sight
+of God than others, and say, "God be thanked that I have become a
+monk; my state is now far preferable to the common one of marriage:"
+in which case, from such a view there must spring a proud spirit, and
+it cannot fail that I should count myself more righteous than
+another, and should despise other people while I deceive myself. For
+a married woman, if she abides in faith, is better in the sight of
+God than I am with the Order I belong to. So that when this is
+understood, that faith brings with it all that a Christian ought to
+have, we all of us have one aim and view, and there is no difference
+among works.</p>
+
+<p>Wherefore we are thus to understand this passage of St. Peter, that
+he means the aim of the soul,&mdash;not that which refers to outward
+matters,&mdash;and an internal view or plan which aspires to those things
+that are esteemed with God; so that both the doctrine and the life be
+one, and I hold that for excellent which you hold as excellent,&mdash;and
+again, that is well-pleasing to you which is well-pleasing to me, as
+I have said. This sense of things is possessed by Christians, and to
+this view we should hold fast, that it may not be perverted, as St.
+Paul says; for when the devil has corrupted it, he has forced the
+castle of true purity, and all then is lost.</p>
+<br>
+
+<p>V. 8. <i>Be ye compassionate, affectionate as brethren, heartily kind,
+courteous.</i> To be compassionate is, that one should make himself a
+sharer with another, and have a heart to feel his neighbor's
+necessity. When misfortune overtakes him you are not to think,&mdash;Ah!
+it is right, it is no more than he should have, he has well deserved
+it. Where there is love, it identifies itself with its neighbor; and
+when it goes ill with him, the heart feels it as though it were its
+own experience. But to be brotherly (affectionate as brethren) is
+this much, that one should regard another as his own brother. This
+certainly may be easily understood, for nature itself teaches it; by
+which you see what those that are truly brothers are, that they are
+united more heartily together than any friends even. So ought we, as
+Christians, to act; for we are all brethren by baptism,&mdash;so that
+after baptism even father and mother are brother and sister, for I
+have the same blessing and inheritance that they have from Christ,
+through faith.</p>
+<br>
+
+<p><i>Heartily kind,&mdash;Viscerosi.</i> This word I cannot explain except by
+giving an illustration. Observe how a mother or a father act toward
+their child,&mdash;as when a mother sees her child enduring anguish, her
+whole inward being is moved, and her heart within her body; whence is
+derived that mode of speech that occurs in many places in Scripture.
+Of this we have an example in I. Kings iii., where two women
+contended before King Solomon for a child, and each claimed the
+child. And when the king would discover which was the real mother of
+the child, he must appeal to nature, whereby he detects it; and he
+said to the two women, You say that the child is yours, while you say
+also that it is yours: well, then, bring hither a sword and divide
+the child into two parts, and give one part to this woman, and
+another to that. Thus he attained knowledge as to which was the real
+mother; and the text tells us that she was inwardly affected with
+anxiety for the child, and said, No! no! rather give the child whole
+to this woman, and let it live. Then the king pronounced his decision
+and said, That is the true mother; take the child and give it to her.
+Hence you may understand what this word <i>heartily</i> means.</p>
+
+<p>This is what St. Peter would say: that we should conduct ourselves
+toward one another like those that are truly friends by blood, as
+with them the whole heart is moved, the life, the pulse, and all the
+powers; so here, also, the course should be heartily kind, and
+motherly, and the heart should be thoroughly penetrated. Such a
+disposition should one christian man bear towards another. But the
+standard is indeed set high; few will be found who bear such a hearty
+love to their neighbor,&mdash;as when it is seen that a necessity is
+imposed that they should have an affection like that which a mother
+has for a child,&mdash;such that it presses through the heart and through
+every vein. Hence you see what the monks' and nuns' state of life is;
+how far it is removed from such hearty love: if all they have were to
+be smelted together in one man, not one drop of such christian love
+as this would be found in it. Wherefore let us look to ourselves and
+be jealous over ourselves, whether we can find in ourselves such a
+kind of love. This is a short lesson and quick spoken, but it goes
+deep and spreads itself wide.</p>
+
+<p><i>Courteous</i>, is, that we lead outwardly a gentle, pleasing, lovely
+behaviour,&mdash;not merely that we should sympathize one with another, as
+a father and mother for their child, but also that we should walk in
+love and gentleness one with another.<small>*</small> There are some men rough and
+knotty, like a tree full of knots,&mdash;so uncivil, that no one will
+readily have anything to do with them. Hence it happens that they are
+usually full of suspicion, and become soon angry; with whom none of
+their own choice are familiar. But there are gentle people, who
+interpret all for the best, and are not suspicious; do not permit
+themselves to be soon irritated; can at least understand something as
+well meant; such persons as are called <i>Candidos</i>. This virtue St.
+Paul names [Greek: chrêstotês], as it is often praised by him.</p>
+
+<blockquote><small>* "The least difficulties and scruples in a tender
+conscience should not be roughly encountered; they are as a knot in a
+silken thread, and require a gentle and wary hand to loose
+them."&mdash;<i>Leighton</i>.</small></blockquote>
+
+<p>Now consider the Gospel, which portrays the Lord Christ so
+distinctly, that we may trace this virtue especially in Him: now the
+Pharisees assault Him, and now again, others, that they might take
+Him,&mdash;yet He does not suffer Himself to become enraged. And although
+the Apostles often stumble, and act a foolish part here and there, He
+nowhere assails them with angry words, but is ever courteous, and
+attracts them toward Himself, so that they remained with Him
+cheerfully and heartily, and walked with Him. This likewise we see
+among kind friends and societies on earth, wherever there are two or
+three good friends, who have a good understanding one with another:
+though one acts a foolish part, the other can readily pardon him.
+There is represented in some measure that which St. Peter here
+intends, although it is not perfectly set forth, for this
+courteousness is to be considered obligatory upon every one
+individually. Hence you see the true nature of love, and how
+excellent a people Christians should be. The angels in heaven live
+with one another thus, and so should it also, in justice, be on
+earth; but rarely does it take place.</p>
+
+<p>As St. Peter has already said, that the man servant and the maid
+servant, the husband and wife, should so conduct themselves that each
+should attend to that business of his own which he is to discharge,
+so would He have us all do generally, one with another. Therefore, if
+you would be certain and assured that you are doing an excellent
+deed, that is pleasing to God, set yourself in God's name in
+opposition to whatever has been preached in the devil's name, whereby
+the world walks and seeks to merit heaven. For how can you be better
+assured that you are acceptable with God, than when you observe, as
+he here says, the works which a man should do, the conduct which
+every one should lead, that he be compassionate, brotherly
+affectionate, heartily kind, courteous? In this he says nothing of
+those fool-works whereof we have been taught; says not, "build
+churches, found masses, be a priest, wear a cowl, vow chastity, &amp;c.;"
+but this is his language: See to it that you be courteous. These are
+truly precious, golden deeds, precious stones and pearls, which are
+well pleasing to God.</p>
+
+<p>But with this the devil cannot rest content, for he knows that
+thereby his interests are thrown to the ground; therefore he devises
+what he can to suppress such doctrine, incites monks and priests to
+cry out, "Do you say that our matters are nothing at all? that is for
+you to talk like the devil." But reply to them then, Do you not know
+that there must be good works, whereof St. Peter here speaks,&mdash;to
+wit, that we be brotherly affectionate, heartily kind, and courteous?
+if these are the best, as must be confessed, you must be false in
+regard to your works, if you think they are better. I am really
+astonished that such blindness could come upon us; for Thomas, the
+preaching monk, has written, and says, shamelessly, that monks and
+priests are in a better state than ordinary Christians. This the high
+schools have confirmed, and men have been Doctorated for it. After
+them the Pope and his multitude have gone, and have exalted those to
+be saints, who teach such doctrine.</p>
+
+<p>Therefore understand this, as I have said,&mdash;for Christ Himself and
+all His Apostles have so taught,&mdash;if you would do the most excellent
+good works, and be in the best condition of life, you will find them
+nowhere else but in faith and love; that is the highest state of all.
+So that it must be an error, when they choose to say, their state is
+better than faith and love; for if it be better than faith, it is
+better than God's word, but if it be better than God's word, it is
+better than God Himself. Therefore Paul has truly said, that
+Anti-Christ should exalt himself before God. Be informed in this way
+so as to judge of these things; where love and friendship are
+wanting, there, certainly, all works are condemned and trodden under
+foot. Thus we see why St. Peter has so confidently expatiated on the
+external character of a truly christian life, as he taught us above,
+in a masterly manner, how the inward (spiritual) life should be
+ordered toward God. Wherefore this epistle is to be regarded as a
+truly golden epistle. Whereupon it follows, further:</p>
+<br>
+
+<p>V. 9. <i>Render not evil for evil, nor railing for railing, but on the
+other hand blessing, and know that ye are called thereunto, that ye
+should inherit the blessing.</i> But this is a still further
+illustration of love, showing how we should act toward those that
+injure and persecute us. If any one does you evil&mdash;this is his
+meaning&mdash;do him good; if any one rails at and curses you, then you
+are to bless and wish him well; for this is an important part of
+love. O Lord God! what a rarity such Christians are! But why should
+we return good for evil? Because, says he, ye are called thereunto
+that ye should inherit the blessing, so that ye should suffer
+yourselves to be attracted towards it.</p>
+
+<p>In the Scriptures we Christians are called a people of blessing, or a
+blessed people. For thus said God to Abraham, Gen. xii.: "In thy seed
+shall all nations of the earth be blessed." Since God has so richly
+shed down this blessing upon us, in that He takes away from us all
+the malediction and the curse which we have derived to ourselves from
+our first parents, as well as that which Moses suffered to go forth
+upon the disobedient, so that we are now filled with blessing, we
+ought so to conduct ourselves that it shall be said of us, That is a
+blessed people. So that this is what the Apostle here means: See, God
+has shown you His favor, and has taken away from you the curse, and
+the reviling wherewith you have dishonored Him; He neither imputes
+nor punishes, but has bestowed upon you such rich grace and blessing,
+while ye were only worthy of all malediction, inasmuch as ye reviled
+God without intermission (for where there is unbelief the heart must
+ever curse God): do ye also as has been done toward you; curse not,
+rail not, do well, speak well, even though you are treated ill, and
+endure it where you are unrighteously used. Hereupon he quotes a
+passage out of the xxxiii. Ps., where the prophet David speaks thus:</p>
+<br>
+
+<p>V. 10. <i>Whoso will love life and see good days, let him keep his
+tongue from evil, and his lips that they do not deceive.</i> That is,
+whoever would have a pleasure and a joy in life, and would not die
+the death, but see good days, so that it shall go well with him, let
+him keep his tongue that it speak not evil, not only in respect to
+his friends, for that is a small virtue and a thing which even the
+wickedest of all may do, even snakes and vipers,&mdash;but also, he says,
+maintain a kind spirit, and keep your tongue silent even against your
+enemies, though you are even incited thereto&mdash;though you have cause
+to rail and speak evil.</p>
+
+<p>Besides, keep your lips, he says, that they do not deceive. There are
+probably many who give good words, and say <i>good morning</i> to their
+neighbor, but they think in their heart, The devil take you. These
+are people who have not inherited the blessing; they are the evil
+fruit of an evil tree. Therefore St. Peter has introduced a passage
+which refers to works, even to their root,&mdash;that is, what springs
+from within out of the heart.<small>*</small> Furthermore, the passage in the
+prophet says:</p>
+
+<blockquote><small>* "A guileful heart makes guileful tongue and lips. It is
+the workhouse where is the forge of deceits and slanders, and other
+evil speakings; and the tongue is only the outer shop where they are
+vended, and the lips the door of it. So then such ware as is made
+within, such and no other can be set out. That which the heart is
+full of, runs over by the tongue."&mdash;<i>Leighton</i>.</small></blockquote>
+<br>
+
+<p>V. 11. <i>Let him turn away from evil and do good, let him seek peace
+and pursue after it, for the eyes of the Lord behold the righteous.</i>
+The world considers this as satisfaction when one man does injustice
+to another, that his head should be cut off. But this brings one none
+the nearer to peace. For no king, even, ever attained to be in peace
+before his enemies. The Roman empire was so powerful that it struck
+down all that set itself against it; still for all this it could not
+be preserved. Therefore this method is of no avail toward reaching
+peace, for though a man should prostrate and silence his foe, ten and
+twenty rise up again after it, till at length he is compelled to
+yield. But he who seeks after the true peace, and moreover would find
+it, let him restrain his tongue; let him turn away from evil and do
+good: this is a course different from that which the world pursues.
+To turn from evil and to do good is, that when a man hears evil
+words, he be able to overlook the wickedness and injustice. Seek thus
+after peace, so shall you find it; when your enemy has wasted his
+breath and done all that he can, if you hear him, but rail and rant
+not back, he must subdue himself by his own violence. For thus Christ
+also on the cross subdued his enemies, not by the sword or by
+violence. Therefore is it a saying, which should be written with
+gold, where it says, "Striking back again makes hatred, and whoever
+strikes back again is unjust." Thence it must follow that not to
+strike back again makes peace. But how can this be? Is it then a
+thing not human? Certainly it does not accord with human nature; but
+if you in this manner suffer unjustly and do not strike back again,
+but let the matter go, it shall come to pass as hereafter follows:</p>
+<br>
+
+<p>V. 12. <i>The eyes of the Lord are over the righteous, and his ears are
+open to their cry, but the face of the Lord is against those that do
+evil.</i> If you do not revenge yourself and do not repay evil with
+evil, there is the Lord in heaven above who cannot tolerate wrong,
+wherefore he that does not strike back must have his right. These He
+beholds; their prayer reaches His ear; He is our protector and will
+not forget us, while if we cannot escape from His eyes, we should
+comfort ourselves with the thought:&mdash;that is, this should induce a
+christian man to endure all injustice with patience, and not return
+evil. If I properly reflect, I see that the soul which does me wrong
+must burn forever in hell-fire. Therefore a christian heart should
+speak on this wise: Dear Father, since this man falls so sadly under
+Thy wrath and so miserably throws himself into hell-fire, I pray that
+Thou wouldest forgive him, and do to him even as Thou hast done
+toward me since Thou hast rescued me from condemnation. But how comes
+this? Thus: while He graciously looks down upon the righteous, He
+also looks angrily at the wicked, wrinkles His brow and turns it in
+indignation upon them; when we know then that He looks upon us
+graciously and upon them with disfavor, we ought to suffer ourselves
+to pity and mourn for them, and pray for them. Furthermore, St. Peter
+says:</p>
+<br>
+
+<p>V. 13-16. <i>And who is he that will harm you, if ye follow after that
+which is good. Blessed are ye if ye suffer for righteousness' sake,
+and be not afraid for their terror, neither be troubled, but sanctify
+the Lord God in your hearts. But be ready always to give an answer to
+every man who asks the reason of the hope that is in you, with
+meekness and fear, and have a good conscience, so that they who speak
+of you as evil-doers may be put to shame, that they have falsely
+accused your good conduct in Christ.</i></p>
+<br>
+
+<p>If we follow after that which is good,&mdash;that is, do not reward evil
+with evil, but are heartily kind and courteous, etc., then there is
+none that can injure us. For though our honor, life and property
+should be taken away, we are still uninjured. Hence we have a
+blessing that is incomparable,&mdash;one that none can take from us. Those
+who persecute us have nothing but prosperity on earth, but
+thereafter, eternal condemnation, while we have an eternal,
+incorruptible good, although we lose a small temporal blessing.</p>
+<br>
+
+<p>V. 14. <i>Blessed are ye if ye suffer for righteousness' sake.</i> Not
+only, he says, can no one injure you if ye suffer for God's sake, but
+blessed are ye also, and ye should rejoice that ye are to suffer, as
+Christ also says in the sixth of Matthew: "Happy are ye when men
+deride and persecute you for my sake, and speak every kind of evil
+against you, falsely; rejoice, and be exceeding glad." Whoever then
+apprehends this, that it is the Lord speaks such things, and so
+tenderly speaks comfort to his heart, he stands well; but to whom
+this does not bring strength, it makes him sad and complaining,&mdash;he
+may well remain unstrengthened.</p>
+<br>
+
+<p><i>But be not afraid of their terror, neither be troubled, but sanctify
+God in your hearts.</i> Here St. Peter quotes a passage from Isaiah
+viii., where he says: "Be not afraid of their terror, nor be
+frightened, but sanctify the Lord in your hearts, and let Him be your
+fear and your dread." There we have a great support and reliance,
+whereon we may trust, assured that no one can injure us. Let the
+world terrify, defy and threaten as long as it will, it must have an
+end, but our confidence and joy shall have no end; thus we shall have
+no fear on account of the world, but shall be courageous, while
+before God we shall humble ourselves and be afraid.</p>
+
+<p>But how does St. Peter mean that we should sanctify God; how can we
+sanctify Him; must He not sanctify us? Answer. So it is that we pray,
+even in the <i>Our Father, hallowed be Thy name</i>, that we may sanctify
+His name, as He Himself also sanctifies His name. Therefore it comes
+to this: <i>in your hearts</i>, says St. Peter, ye are to sanctify Him;
+that is, if the Lord our God appoints anything for us, be it good or
+evil, bring it weal or woe, be it shame or honor, prosperity or
+adversity, I am not only to consider it as good, but even as holy,
+and say, this is nothing but a precious blessing that I am unworthy
+of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is
+righteous in all His ways, and holy in all His works." If I give God
+praise in regard to such matters, and consider such doings good,
+holy, and excellent, then I sanctify Him in my heart. But they who
+scruple accounts, and complain that they are treated unjustly, and
+say God sleeps, and will not help the just and restrain the unjust,
+these dishonor Him, and account Him neither just nor holy. But
+whoever is a Christian, should attribute righteousness to God and
+unrighteousness to himself&mdash;should account God holy and himself
+unholy, and say that He in all His deeds and works is holy and just;
+this is what he requires. So also speaks the prophet Daniel, iii.: "O
+Lord, in all that Thou hast done towards us, hast Thou done in
+accordance with right and true judgment. For we have sinned;
+therefore be the shame ours, but the honor and the praise Thine." If
+we sing, <i>Deo gratias</i>, and <i>Te Deum laudamus</i>, and say, God be
+praised and blessed, when misfortune overtakes us, that is called by
+Peter and Isaiah a true hallowing of the Lord. But He does not by
+this require that you should say that he has done right and well who
+has injured you, for it is an entirely different judgment between God
+and me, and between me and thee. I may have within me anger, hatred,
+and wicked lusts, whereby I intend your damage, while you are yet
+still uninjured, and have nothing against me; but in God's sight I am
+unjust,&mdash;therefore He does right if He punishes me; I have well
+deserved it. If he does not punish me in that case, He shows me
+favor, and thus is right in every way. But it does not therefore
+follow, that he does right who persecutes me, for I have not done
+injustice to him as I have done in the sight of God. If God sends the
+devil or wicked people upon you to punish you, He uses them to this
+end, that they may execute His righteousness; so wicked wretches and
+injustice itself become a blessing.</p>
+
+<p>So we read in Ezekiel, xxix., of King Nebuchadnezzar, where God says
+by the prophet, "Knowest thou not that he is My servant, and has
+served Me?" Now, says he, "I must give him his hire, I have not paid
+him as yet; well, then, I will give him Egypt, and that shall be his
+hire." The king had no right to the land, but God had a right to it,
+so that He might punish it through him; for, in order that even
+wicked wretches might serve Him, and eat not their bread in vain, He
+gives them enough, lets them serve Him even to this end, that they
+persecute His saints. Here reason is at fault, and thinks He does
+well and right when He remunerates them only here; gives them much
+land, and does it simply for this, to make them His executioners, and
+persecutors of pious Christians.</p>
+
+<p>But when you endure and sanctify God, and say, <i>Just Lord</i>, then you
+do well, while He casts them into hell and punishes them because they
+have done wickedly, but takes you into His favor and gives
+you&mdash;Eternal Salvation. Therefore let Him manage them; He will give a
+just reward.</p>
+
+<p>Of this we have an example in holy Job, when all his cattle and all
+his sons were slain, and his property was taken away; when he said,
+"The Lord gave and the Lord hath taken away; as it was well pleasing
+to God, so has it been ordered, therefore praised be His name." And
+when his wife came, deriding him, and railed at him, and said: "See!
+what hast thou now, abiding in thine integrity? Curse God and die:"
+then he answered her&mdash;"Thou hast spoken like a foolish woman: are we
+to receive good at God's hands,&mdash;why should we not also receive evil
+from Him, for He hath done as it hath pleased Him? God hath given,
+and God hath taken away," he says; not God has given it, the devil
+hath taken it away, while yet it was the devil that did it. This man
+truly sanctified the Lord; therefore is he so highly praised and
+exalted of God. It follows, further:</p>
+<br>
+
+<p>V. 15. <i>But be always ready to give an answer to every man that
+asketh you, the reason of the hope that is in you.</i> We must here
+acknowledge that St. Peter addressed these words to all Christians,
+clergy and laity, male and female, young and old, of whatever state
+or condition they may be. From thence it will follow that every
+Christian should know the ground and reason of his faith, and be able
+to maintain and defend it where it is necessary. But up to this time,
+the idea that the laity should read the Scriptures has been treated
+with derision. For in this matter the devil has hit on a fine
+measure, in tearing the Bible out of the hands of the laity,&mdash;and
+this is what he has thought: "If I can keep the laity from reading
+the Scripture, I will then bring the priests over from the Bible to
+Aristotle, so that gossip they what they will, the laity must hear
+just what they set forth; while if the laity should read the
+Scripture, the priests must study it too, in order that they may not
+be detected and overcome." But look you now at what St. Peter tells
+us all, that we should give answer and show reason for our faith.
+When you come to die I shall not be with you, neither will the Pope;
+and if you know but this one reason of your hope, and say, "I will
+believe as the Councils, the Pope and the Fathers believed," then the
+devil will answer, "Yes! but how if they were in error?" Then will he
+have won, and will drag you down to hell. Therefore must we know what
+we believed,&mdash;namely, what God's word is, not what the Pope and holy
+Fathers believe or say. For you must not put your faith at all in
+persons&mdash;but on the word of God.</p>
+
+<p>So when any one assaults you, and like a heretic asks why you believe
+that you shall be saved through faith&mdash;here is your answer: "Because
+I have God's word and the clear declarations of Scripture." As St.
+Paul says, "The just shall live by faith," and St. Peter, where he
+speaks of Christ, the living stone, quoting from the prophet Isaiah,
+"Whosoever believeth on him shall not be confounded; thereon do I
+build, and know that the word will not deceive me." But if you will
+speak like other fools, "Yes, we will hear how the council decides,
+and with that we will abide," then are you lost. Wherefore you should
+say, "Why do I then ask what this one or that believes or decides; if
+they speak not the word of God, I will hear nothing of it."</p>
+
+<p>Do you say, then, it is so confusedly difficult a thing, that no one
+knows what he should believe, and so one must wait till it is
+determined what one shall hold? Answer. Then will you go to the devil
+the while; for if it comes to the pinch, and you should die and not
+know what you should believe, neither I nor any one else could help
+you. Therefore you must know for yourself, and turn to no one else,
+and cling fast to the word of God, if you would escape hell. And for
+such as cannot read, it is necessary that they should learn and
+retain some clear texts out of the Scriptures&mdash;one or two at least,
+and on this ground abide firmly. As for instance that of Gen. xii.,
+where God says to Abraham, "In thy seed shall all the nations of the
+earth be blessed." If you have learned that, you may stand thereon
+and say, "Though Pope, bishop, and all the councils stood yonder and
+said otherwise, yet do I declare this is God's word, that I can rely
+on, and that does not deceive me." Whoever will be blessed, must be
+blessed through "the seed," and whoever is blessed is ransomed from
+the curse&mdash;that is, from sin, death and hell. Therefore it follows,
+from the text&mdash;whoever will not be blessed through "the seed," he
+must be lost. So that my works or good deeds can help nothing to my
+salvation.</p>
+
+<p>To the same end also is the passage out of Peter,&mdash;"Whoever believeth
+on this stone shall not be ashamed." If any one now come upon you and
+demand a reason of your faith, reply&mdash;"There stands the foundation
+which cannot fail me, and so I ask nothing beside, what Pope or
+bishop teach or decide." Were they true bishops, then would they
+teach the ground of faith that they knew was common to all
+Christians. Yet they rush on and cry out, "The laity must not be
+suffered to read the Scriptures."</p>
+
+<p>So if any one asks you whether you will have the Pope for a head, say
+at once, "I will hold him for a head&mdash;a head of wickedness and
+profligacy." And for this I have a passage of St. Paul, I. Tim. iv.:
+"There shall come the devil's teachers forbidding to marry, and
+commanding to abstain from meats which God has created." That too has
+the Pope forbidden, as is the case now. Therefore is he Antichrist.
+For what Christ commands and teaches, that <i>he</i> transgresses. What
+Christ makes free, that the Pope binds&mdash;Christ says, it is not sin,
+while the Pope rejoins, it is sin.</p>
+
+<p>Thus should one now learn to give a reason and answer for his faith.
+For though not now, yet at death will it come to pass, that the devil
+will come forward and say, "Why have you charged the Pope as
+Antichrist?" If you are not prepared and ready to show reason, then
+has he won. It is as much as though St. Peter had said, If ye will
+now be faithful, ye must henceforth endure much persecution. But in
+this persecution must you have a hope, and must look for Eternal
+life. If one asks you why you hope for it, then you must have the
+word of God, on which you can build.</p>
+
+<p>But the sophists also have perverted the text, as though one was to
+convince heretics with reason, and out of the natural light of
+Aristotle; therefore (say they) it is here rendered in the Latin,
+<i>Rationem reddere</i>, as if St. Peter had thought it should be done
+with human reason. Because, say they, the Scriptures are far too
+inconclusive that from them we should silence heretics. The method by
+which (according to them) it must be shown that the faith is a right
+one, must agree with reason, and come forth from the brain; whereas,
+our faith is above reason, and subject to God alone. Therefore, if
+the people will not believe, then should you be silent; for you are
+not responsible for compelling them to hold the Scriptures as the
+word or book of God. It is enough that you give your reason
+therefrom. But if they take exceptions, and say, "You preach that one
+should not hold to man's doctrine, while Peter and Paul, and Christ
+even, were men:" when you hear people of this stamp, who are so blind
+and obtuse that they deny that this is God's word, or doubt of it,
+then be silent&mdash;speak no more with them, and let them go&mdash;only say,
+"I will give you my reasons out of Scripture. If you will believe
+that, it is well; if not, I will give you no others." But do you say,
+"Must God's word be treated with such shame?" Leave that to God. So
+you see that this matter should be well apprehended, and we should
+know how to meet those who now rise up and present such
+objections.&mdash;It follows:</p>
+<br>
+
+<p><i>With meekness and fear.</i> That is, if you are examined and questioned
+of your faith, you should not answer with haughty words, and proceed
+in the matter with contempt and violence, as if you would tear up a
+tree by the roots, but with such fear and humility as if you stood
+before God's tribunal, and were there to give answer; for if it were
+now to happen that you should be examined before king and princes,
+and had well prepared yourself a long time therefor with replies, and
+thus thinking with yourself, "Deliberate, I will answer him
+correctly," then shall it be a happy experience for you,&mdash;though the
+devil take the sword out of your hands, and give you a blow, so that
+you stand in shame, and have put on your armor in vain, and he can
+fairly take out of your hands the reply you have carefully composed,
+so that it fails you even though you have it fairly in your mind,
+because he has beforehand tracked out your thoughts. Even this God
+suffers to take place, that he may subdue your pride and make you
+humble.</p>
+
+<p>So, if you would avoid such an experience, you must stand in fear,
+and not rely on your own strength, but on the word and promise of
+Christ, Matt. x. 19&mdash;"But when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak; for it is not ye that speak, but the Spirit
+of your Father which speaketh in you." It is right, when you are to
+answer, that you should prepare yourself well with passages out of
+Scripture; but beware that you do not insist thereon with a proud
+spirit, since God will even take the most forcible reply out of your
+mouth and memory, though you were previously prepared with all your
+replies. Therefore, fear is proper. And so, if you are summoned,
+then may you answer for yourself before princes and lords, and even
+the devil himself. Only beware that it be not the vanity of men, but
+the word of God.</p>
+<br>
+
+<p>V. 16. <i>Having a good conscience, that whereas they speak evil of you
+as of evil-doers, they may be ashamed that falsely accuse your good
+conversation in Christ.</i> Of this St. Paul has already spoken above.
+We cannot disregard it. If we will follow the Gospel, then must we be
+despised and condemned by the world, so that men shall hold us as
+contemptible rabble. But let the devil and all the world rave and
+rage&mdash;let them abuse as they will, yet they shall at last be made to
+understand, with shame, that they have injured and defamed us, when
+<i>that day</i> shall arrive,&mdash;as St. Peter has said above,&mdash;in which we
+shall be secure, and stand up with a good conscience. These are, in
+every respect, suitable and forcible replies, which can comfort us
+and make us courageous, and yet go on circumspectly, with fear.</p>
+<br>
+
+<p>V. 17, 18. <i>For it is better, if the will of God be so, that ye
+suffer for well-doing than for evil-doing. For Christ also hath once
+suffered for our sins, the just for the unjust, that he might bring
+us to God, being put to death in the flesh, but quickened by the
+Spirit.</i></p>
+<br>
+
+<p>It will not, then, be the case that they who shall reach heaven shall
+have prosperity on earth, while even those who do not arrive at
+heaven may not have prosperity. For that which God said to Adam is
+imposed on all men&mdash;"In the sweat of thy brow shalt thou eat thy
+bread;" and to the woman: "In sorrow shalt thou bring forth
+children." Since, now, adversity is imposed in common upon us all,
+how much more must <i>we</i> bear the cross if we would attain to eternal
+life. Therefore, he says, since God will have it so, it is better
+that ye suffer for well-doing. They who suffer for evil-doing have an
+evil conscience, and have double punishment. But Christians have only
+the half of it. Outwardly, they have suffering; but inwardly,
+comfort.</p>
+
+<p>Yet has he here set a limit,&mdash;as he also has said above,&mdash;if a case
+should occur of such severity as the Donatists experienced, of whom
+Augustine writes, who took such a resolution that, stung by their
+sufferings, they committed suicide, and threw themselves into the
+sea.</p>
+
+<p>It is not the will of God that we seek out, and even invite,
+calamity. Go thou on in faith and love. If the cross comes, take it
+up; if it comes not, seek not for it.</p>
+
+<p>Therefore these modern spirits commit sin, in that they lash and beat
+themselves, or subject themselves to torture, and so would storm
+heaven.</p>
+
+<p>This has Paul also forbidden, in Col. iii., where he speaks of such
+saints as walk in a self-chosen spirituality and humility, and spare
+not their body. We should also restrain the body that it do not
+become too wanton, yet not so as to destroy it; and we should submit
+to suffer if another sends suffering upon us, but not of our own
+choice fall therein. That will be the question: if it is God's
+will&mdash;if he has appointed it&mdash;for then it is better; while you are
+also more happy and fortunate that you suffer for well-doing.</p>
+<br>
+
+<p>V. 18. <i>Since also Christ has once suffered for us&mdash;the just for the
+unjust.</i> There St. Peter presents us, once for all, the example of
+our Lord, and points us evermore to Christ's sufferings, that we all
+of us alike should follow his example, so that he need not present a
+particular exemplar for the estate of every individual. For just as
+Christ is held forth as an example to all in the whole Church, so it
+is the duty of every individual in the Church,&mdash;each for himself, of
+whatever state he is,&mdash;to copy thereafter, in his whole life, as it
+is set before him; and he will speak after this manner: "Christ was
+righteous; yet, for well-doing, has suffered on our account, who were
+unjust; yet he sought not the cross, but waited till it was God's
+will that he should drink the cup; and it is He that is our pattern,
+whom we are to imitate." Thus St. Peter here adduces this one
+example, to this end especially, that he may thus designate that by
+which every estate is to be instructed; and now he goes on to declare
+more fully the suffering of Christ.</p>
+
+<p>But, more particularly, he says here, Christ has suffered <i>once</i> for
+us; that is, Christ has borne many sins upon himself, but he has not
+done it in such a way as to die for every individual sin; but at
+once, for all together, has done enough to remove the sins of all who
+come to Him and believe on Him&mdash;who are now freed from death, even as
+He is free.</p>
+<br>
+
+<p><i>The righteous for the unrighteous</i>, he says. As though he had said,
+much rather should we suffer, since we die for the righteous who had
+no sin. But He has died for the unrighteous, and for the sake of our
+sins.</p>
+<br>
+
+<p><i>That He might present us to God.</i> This is all said to teach the
+peculiar end of Christ's sufferings; namely, that He died,&mdash;not for
+His own sake,&mdash;but that He might present us to God. How is that
+consistent: has He not offered up Himself? Answer: It is true that He
+has offered up Himself upon the Cross for us all who believe on Him,
+but at the same time He offers up us with Himself, since all they who
+believe on Him must suffer also with Him, and be put to death after
+the flesh as He was. Yet God has taught us, that they are alive in
+the spirit and yet dead in the flesh, as He afterwards says. But are
+we a sacrifice with Him? Then, as He dies, so we are to die according
+to the flesh; as He lives spiritually, so do we also live in the
+spirit.</p>
+<br>
+
+<p><i>Being put to death in the flesh, but quickened by the spirit.</i> The
+word <i>flesh</i> is common in Scripture, as is also the word spirit, and
+the Apostles usually present the two in contrast. The sense is this:
+that Christ, through His sufferings, is taken out of this life that
+consists in flesh and blood, as a man on earth who lives by flesh and
+blood,&mdash;walks and stands, eats, drinks, sleeps, wakes, sees, hears,
+grasps, and feels,&mdash;and, in brief, whatever the body does while it is
+sensible; to all this Christ has died. This is what St. Paul calls a
+natural body,&mdash;that is, the animal life. <i>In the flesh</i>, not <i>after</i>
+the flesh,&mdash;that is, in the natural functions which the body
+exercises, to such life is He dead: so that this life has now ceased
+with Him, and He is now removed to another life and quickened after
+the spirit, passed into a spiritual and supernatural life, that
+comprises in itself the whole life that Christ now has in soul and
+body. So that he has no more a fleshy body, but a spiritual body.</p>
+
+<p>Thus shall it be with us at the last day, when spiritual life shall
+succeed to flesh and blood; for my body and yours will live without
+food and drink,&mdash;will not procreate, nor digest, nor grow wanton, and
+the like, but we shall inwardly live after the spirit,&mdash;and the body
+shall be purified even as the sun, and yet far brighter, while there
+probably will be no natural flesh and blood, no natural or corporeal
+labor.</p>
+
+<p>This is the language of St. Paul thereon, I. Cor. xv.: "The first man
+Adam was made in natural life, and the last in spiritual life." And
+it follows, "As we have the image of the natural man, so shall we
+also bear the image of the spiritual man." From Adam we derive all
+our natural functions, so far as concerns our unreasoning animal
+nature as to the fine senses. But Christ is spiritual,&mdash;flesh and
+blood not according to the outward sense; He neither sleeps nor
+wakes, and yet knows all things, and is present in the ends of the
+earth. Like Him shall we be also, for He is the first fruits, the
+earnest and first born (as Paul says) of the spiritual life; that is,
+He is the first who has risen again and entered upon a spiritual
+life. Thus Christ lives now after the spirit; that is, He is really
+man, but has a spiritual body. Therefore we should not here question
+how we may distinguish flesh and spirit from one another, but
+understand that the body and flesh are spiritual, and the spirit is
+in the body and with the body. For St. Peter does not say here that
+the Holy Spirit has raised Christ up, but he speaks more generally;
+as when I say the spirit, the flesh, I do not mean the Holy Spirit,
+but that which is within us, that which the spirit impels, and that
+which proceeds from the spirit. It follows, now:</p>
+<br>
+
+<p>V. 19-21. <i>By which same He also went and preached to the spirits in
+prison, who aforetime were disobedient, when the long-suffering of
+God waited in the days of Noah, while the ark was preparing, in which
+a few, that is, eight souls, were saved by water. Which now also
+saves you through baptism, which is typical by it; not the putting
+away of the filth of the flesh, but the union of a good conscience
+with God, through the resurrection of Jesus Christ, who has ascended
+to heaven, and is seated at the right hand of God,&mdash;and angels, and
+principalities, and powers, are subject to Him.</i></p>
+<br>
+
+<p>This is a strange text, and a more obscure passage, perhaps, than any
+other in the New Testament, for I do not certainly know what St.
+Peter means. At first sight, the words import as though Christ had
+preached to the spirits,&mdash;that is, the souls which were formerly
+unbelieving at the time Noah was building the ark; but that I cannot
+understand, I cannot even explain it. There has been no one hitherto
+who has explained it. Yet if any one is disposed to maintain that
+Christ, after that He had suffered on the Cross, descended to these
+souls and preached to them, I will not dispute it. It might bear such
+a rendering. But I am not confident that St. Peter would say this.
+Yet the words may well be understood in this sense,&mdash;that our Lord,
+after His ascension into heaven, came and preached in spirit, yet so
+that His preaching was not in the body. For He speaks not with bodily
+voice; He does no more what pertains to the natural functions of the
+body. Whence it must also follow, as it seems, that inasmuch as He
+preached to the spirits in that same spiritual body, such preaching
+must also be a spiritual preaching, so that He did not go there in
+body and with oral preaching. The text does not require us to
+understand that He went down to the spirits and preached to them at
+the time of His death. For this is his language, <i>by which same</i>,&mdash;
+namely, when He had been put to death in the flesh and made alive
+after the spirit,&mdash;that is, when He had unclothed Himself of His
+fleshly existence and had passed into a spiritual being and life,
+just as He now is in heaven,&mdash;<i>thus</i> He went and preached. Now He
+certainly could not have gone to hell, after He had taken to Himself
+such a new existence; wherefore we must understand that He has done
+it after His resurrection.</p>
+
+<p>While the words only require that he be considered as speaking here
+of spiritual preaching, we may rest in this view, that St. Peter
+speaks of the office that Christ performs by means of external
+preaching. For He commanded the Apostles personally to preach the
+Gospel. But with the word preached He comes Himself, and is
+spiritually present there, and speaks and preaches to the people in
+their hearts; just as the Apostles speak the word orally and in body
+to the ears, so He preaches to the spirits that lie captive in the
+prison-house of the devil. So that this also should be understood
+spiritually, like the preaching.</p>
+
+<p>But here the expression follows, <i>to the spirits which aforetime were
+unbelieving</i>, &amp;c. We should observe, in accordance with the divine
+account, that in that state of existence in which Christ is at
+present, those who have lived aforetime and those that are living
+now, are alike to Him, for His control extends itself alike over dead
+and living: and in that life, the beginning, middle and end of the
+world are all in one. But here on earth it has properly a measure, so
+that one age passes on after another, the son succeeds the father,
+and so it continues. But to give an illustration: If a high wood lies
+before you, or you look upon it as it stretches along in length
+before you, you cannot well overlook it; but if it lies near before
+you, and you stand above it and can look down directly upon it, then
+you have it in full view. So it is, that here on earth we can form no
+conception of this life (I speak of), for it passes on (piecemeal as
+it were) foot by foot, to the last day. But as to God, it all stands
+in a moment. For with Him a thousand years are as one day, as St.
+Peter says, in the next Epistle. Thus the first man is just as near
+to Him as the last that shall be born, and He sees all at once, just
+as the human eye can bring together two things widely separated at a
+single glance. So the sense here is this, that Christ preaches no
+more in person, but is present with the word and preaches to spirits,
+spiritually, in the heart. Yet you are not to understand that He
+preaches in this manner to all spirits.</p>
+
+<p>But to what spirits has he preached? To those who aforetime were
+unbelieving. This is the figure of speech which is called Synecdoche.
+That is, "from a part the whole" (<i>ex parte totum</i>),&mdash;that is to say,
+not to these very spirits, but to those who are like them, and are
+just as unbelieving as they. Thus must we look away from this
+outward, to that inward life.</p>
+
+<p>That is the best rendering, as I think, of those words of St.
+Peter;<small>*</small> still I will not too strenuously insist upon it. This at
+least I can scarcely believe, that Christ descended to those souls
+and preached to them; while the Scripture is against it, and declares
+that every one, when he arrives there, must receive according as he
+has believed and lived. Besides, while it is uncertain what is the
+state of the dead, we cannot easily explain this passage as one that
+refers to it. But this is certain, that Christ is present and
+preaches in the heart, wherever a preacher of God's word speaks to
+the ear. Therefore may we safely draw to this conclusion: let him to
+whom a better understanding is manifest, follow the same.</p>
+
+<blockquote><small>* The view generally taken by Protestant expositors of
+this passage is, that the preaching here referred to took place in
+the days of Noah, by means of himself or others who were inspired by
+God to teach and warn. Their interpretation would be in effect,&mdash;"For
+Christ also suffered for our sins, the just for the unjust (that he
+might bring us to God), being put to death in the flesh, but
+quickened by the Spirit (of God). By which Spirit also he went
+(formerly) and preached to the spirits (now) in prison; which were
+disobedient, when once the long-suffering of God waited, in the days
+of Noah, (120 years,) while the ark was preparing, wherein few,&mdash;that
+is, eight souls,&mdash;were saved <i>by</i> or <i>through</i> water."</small></blockquote>
+
+<p>This is the summary of the sense which I have exhibited: Christ has
+ascended to heaven and preached to the spirits,&mdash;that is, to human
+souls; among which human souls have been the unbelieving, as in the
+times of Noah.</p>
+<br>
+
+<p>V. 20. It continues,&mdash;<i>when once the long-suffering of God waited in
+the days of Noah, while the ark was preparing, wherein few, that is,
+eight souls, were saved by water.</i> Thus does St. Peter bring us into
+the Scriptures, that we may study therein; and gives us an
+illustration out of them, from the ark of Noah, and interprets this
+same figure. For it is pleasant to have one bring forward
+illustrations from such figures, as St. Paul also does when he is
+speaking, Gal. iv., of the two sons of Abraham, and the two women;
+and Christ, in John v., of the serpent which Moses had erected in the
+wilderness. Such comparisons, when well drawn, are delightful;
+wherefore St. Peter introduces this here, that we may be able to
+comprehend faith under a pleasing image.</p>
+
+<p>But he would also tell us, that as it happened when Noah was
+preparing the ark, so it takes place now. As he took refuge in the
+ark which swam upon the waters, so, it is to be observed, must you
+also be saved in baptism. Just as that water swallowed up all that
+was then living, of man and beast,&mdash;so baptism also swallows up all
+that is of the flesh and corrupt nature, and makes spiritual men. But
+we rest in the ark, which means the Lord Christ, or the christian
+Church, or the Gospel that Christ preached, or the body of Christ, on
+which we rest by faith, and are saved as Noah in the ark. You also
+perceive how the image comprises in brief what belongs to faith and
+to the cross, to life and death. Where there are only those that
+follow Christ, there is surely a christian Church, where all that
+springs from Adam, and whatever is evil, is removed.</p>
+<br>
+
+<p>V. 21. <i>The like figure whereunto, even baptism, doth now save us;
+not the putting away of the filth of the flesh, but the answer of a
+good conscience toward God.</i> But you are not kept and saved by merely
+washing away the filth of the flesh, that the body be clean, as was
+the practice of the Jews; such purification has no further value. But
+the answer of a good conscience toward God,&mdash;that is, that you feel
+your conscience to be rightfully at peace within you, that it stands
+in harmony with God, and can say, "He has promised to me that which
+He will fulfil, for He cannot lie." If you shall rely upon and cleave
+to His word, then shall you be preserved. Faith, alone, is the band
+whereby we shall be held; no outward work which you can do will
+suffice.</p>
+<br>
+
+<p><i>Through the resurrection of Christ Jesus.</i> This St. Peter adjoins,
+in order to explain that faith which rests on the fact that Christ
+died, descended to hell, and has risen again from the dead. Had He
+continued subject to death, it would not have advantaged us; but
+since He has risen and sits at the right hand of God, and suffers
+this to be proclaimed to us so that we may believe on Him, we have a
+union with God, and a sure promise, whereby we shall be saved as Noah
+in the ark. Thus has St. Peter given to the ark a spiritual
+significance throughout, within which is not flesh and blood, but a
+good conscience toward God,&mdash;and that is faith.</p>
+<br>
+
+<p>V. 22. <i>Who is gone into heaven, and is on the right hand of God;
+angels, and authorities, and powers, being made subject unto Him.</i>
+This he says for the enlightening and strengthening of our faith. For
+it was necessary that Christ should ascend to heaven and become Lord
+over all creatures and powers universally, that He may bring us
+thither, and make us conquerors. This is said for our consolation,
+that we may know that all powers, whether they be in heaven or earth,
+must serve and aid us, even death and the devil,&mdash;since all must
+become subservient, and lie at the feet of the Lord Christ. This
+closes the third chapter. The fourth follows.</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER IV.</h3>
+<br>
+
+<p>V. 1. <i>Forasmuch, then, as Christ hath suffered for us in the flesh,
+arm yourselves likewise with the same mind; for he that hath suffered
+in the flesh hath ceased from sin.</i></p>
+<br>
+
+<p>St. Peter continues still in the same strain. Just as he hitherto has
+admonished us generally that we should suffer, if it be the will of
+God, and has set Christ before us as an example,&mdash;so he now confirms
+it more broadly, and repeats it again, saying, While Christ, who is
+our captain and head, has suffered in the flesh and presented us an
+example, (besides that He has ransomed us from our sins,) we also
+should imitate Him, and prepare ourselves, and put on the same armor.
+For in the Scriptures the life of the Lord Christ, and especially his
+suffering, is presented before us in a twofold manner.</p>
+
+<p>Sometimes as a gift, as St. Peter has already exhibited it in the
+third chapter; and to those first, who are built up and instructed in
+the faith that we are ransomed, and our sins taken away by the blood
+of Christ; and so he is a gift and bestowment upon us, which none can
+receive except by faith. Whereof he speaks where he says, "Christ has
+once suffered for our sins." That is certainly the grand doctrine,
+and the most precious one of the Gospel.</p>
+
+<p>Again, Christ is set before us and offered to us as an example and
+pattern for us to follow. For if we only receive Christ, through
+faith, as a free gift, we shall go farther and do ourselves as He has
+done for us, and imitate Him in His whole life and sufferings. In
+this manner St. Peter presents it here. But he does not speak here
+particularly of those marks of the love which leads us to befriend
+our neighbor, and do good, which are called, specifically, good works
+(for he had said enough of this above), but of such evidences as
+concern our personal experience, and are of service in strengthening
+our faith, that sin may be put to death in the flesh, and we thereby
+become of so much better service to our neighbor. For if I control my
+body so that it be not lustful, then can I leave my neighbor, his
+wife or child, at peace; while if I subdue hate and envy, I shall
+become so much better prepared to be kind and friendly toward my
+neighbor.</p>
+
+<p>We have repeated often enough already that we are justified through
+faith, and thus have the Lord Christ as ours; still we must also do
+good works and show kindness to our neighbor. For we are never
+entirely purified while we live on earth, and every one still finds
+in his body evil lusts. The believer indeed prays for the death of
+sin and the gift of heaven, but is not yet become entirely and
+completely strong; but as Christ described the Samaritan, who was not
+yet healed, but was laid under restrictions and directions that he
+might become sound, so it is also with us. If we believe, then is our
+sin restrained,&mdash;that is, the disease which we have derived from
+Adam, and we begin to recover. But it is the case, in one more, in
+another less, that in proportion as one mortifies and subdues the
+flesh, so much does his faith increase. So that if we have these two
+things, faith and love, our future experience will be, that we shall
+continue to drive sin before us till we die.</p>
+
+<p>Therefore St. Peter says, <i>arm yourselves with the same mind;</i> that
+is, take up a firm purpose, and strengthen yourselves with the mind
+which you receive from Christ; for, if we are Christians, then must
+we also say, My Master has suffered and spilt His blood for me, and
+has died for my sake. Should I then be so base as not to love Him?
+While the Master runs upon the spears' points in the conflict, how
+much more should the servant advance with joy? Thus do we awaken a
+courage such that we press onward, and arm ourselves in our own minds
+so as joyfully to persevere.</p>
+
+<p>The word <i>flesh</i> refers in Scripture not only outwardly to the body,
+but includes all that is derived from Adam. As when God says, in Gen.
+vi.: "My Spirit shall not always strive with men, for they also are
+flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of
+God,"&mdash;that is, it shall be revealed for all men. So we also make
+confession in our own form of faith, "I believe in the resurrection
+of the flesh," that is, that men shall rise again. So man uniformly
+throughout is called flesh, as he lives here in this state of being.</p>
+
+<p>The marks of the flesh are carefully recounted, one after another, in
+Paul's Epistle to the Galatians v., not only the gross carnal works,
+as lasciviousness, but also the highest and most reckless
+blasphemies, as idolatry and heresy, which belong not only to the
+flesh, but to the reason. We must understand, therefore, that man,
+with his intellectual nature,&mdash;and with respect both to that which is
+inward and that which is outward&mdash;that is, the body and spirit,&mdash;has
+the appellation of flesh; and this, because with all his faculties,
+internal and external, he seeks only that which is carnal, and can
+serve to gratify the flesh. St. Peter says here, too, that Christ
+suffered in the <i>flesh</i>, while it is certain that His suffering
+extended further than to the body merely, for His soul suffered the
+greatest anguish, as is said by the prophet Isaiah.</p>
+
+<p>In the same way, also, you are to understand that which follows, in
+the passage before us: "<i>Whoever hath suffered in the flesh hath
+ceased from sin.</i>" For this implies not only such things as the death
+and the torture of the body, but whatever can work misery to
+man&mdash;whatever he endures through calamity and necessity. For there
+are many people who are sound in body, and yet inwardly experience
+much heart-sorrow and anguish. If it comes upon us for Christ's sake,
+it is serviceable and profitable. For whoever suffers in the flesh
+(says he) ceases from sin, and therefore the Holy Cross is
+profitable, that sin may thereby be subdued; since it requires you to
+mortify lust, envy and hate, and other wickedness. Therefore God has
+imposed the Holy Cross upon us that He might urge and constrain us to
+believe, and extend the hand of kindness one to the other. Hereupon
+it follows:</p>
+<br>
+
+<p>V. 2. <i>That he henceforth, in the time that still remains for him in
+the flesh, should live not according to the lusts of men, but the
+will of God.</i></p>
+<br>
+
+<p>We should henceforth, as long as we live, hold the flesh captive
+through the Cross, and by mortifications, so as to do that which
+pleases God, and not with the idea that we should or can deserve
+anything by it. <i>Not according to the lusts of men</i> (says he),&mdash;that
+is, that we should not do that to which we might yet be tempted by
+others; for we are not to be conformed to this world, as Paul says,
+Rom. xii. What the world demands of us we must refuse.</p>
+<br>
+
+<p>V. 3. <i>For the time past of our life is enough to have wrought the
+will of the Gentiles, when we walked in lasciviousness, lusts, excess
+of wine, revellings, banquetings and abominable idolatries.</i></p>
+<br>
+
+<p>We have already gone altogether too far, that before our believing we
+have so shamefully spent our life in accordance with the will of the
+Gentiles, which is the same with lusts of men. Therefore as long as
+life continues we should see to it that we do that which is
+well-pleasing to God; for we have our enemy in our flesh, the one
+that is the real knave&mdash;not gross matter merely, but more
+particularly blindness of mind, which Paul calls carnal wisdom,&mdash;that
+is, the policy of the flesh. If we have subdued this depravity, that
+other is carefully to be constrained, which does our neighbor injury
+in so secret a manner as not to be observed.</p>
+
+<p>St. Peter calls that lasciviousness that is accompanied with outward
+gestures or words by which evil intentions are expressed, though the
+deed itself be not performed, and it is that which is unchaste to the
+sight and hearing, upon which afterward the lust and the act also
+follow. Thereupon there succeeds such idolatry as is abominable. And
+we may easily bring all this upon us, for when we have lost faith we
+have certainly lost God, also, and may fall into more abominable
+idolatries than the heathen, if we view the matter aright.</p>
+<br>
+
+<p>V. 4-5. <i>And it surprises them that ye run not with them to the same
+excess of disorderly life, and they calumniate you, who must give
+account to Him that is ready to judge the living and the dead.</i></p>
+<br>
+
+<p>That is, ye have hitherto lived after the manner of the heathen, but
+since you have now forsaken it, it appears strange to men, and seems
+shameful and foolish, and they say, "What great fools they are to
+withdraw themselves from all worldly good and gratification." But let
+it seem strange to them; let them libel you; they shall yet be
+compelled to give in their account; wherefore leave it to Him that
+will judge righteously.</p>
+<br>
+
+<p>V. 6. <i>For to this end also was the Gospel preached to the dead, that
+they should be judged according to men in the flesh, but live to God
+in the spirit.</i></p>
+<br>
+
+<p>Here we have, however, a strange and remarkable text. The words
+clearly declare that the Gospel is preached not only to the living,
+but also to the dead, and adds besides, "in order that they may be
+judged according to men in the flesh." Now they certainly have not
+flesh, which can be understood only of the living. It is a wonderful
+passage, however understood: whether it should be made to refer to
+us, or to concern something foreign, I do not know, yet this is my
+understanding of it. We are not to be anxious how God will condemn
+the heathen who died many centuries ago, but only how He will judge
+those that are now living; so that the passage should be considered
+as spoken of men on earth.</p>
+
+<p>But as to the word <i>flesh</i>, you are to understand, as I said above,
+that the entire man is called flesh, according as he lives, just as
+he also is called in respect to his whole nature, spiritual, while he
+follows after that which is spiritual. Still there is also a
+commingling of the two things with one another, just as I say of a
+man who is wounded, that he is whole and yet is wounded; and so, too,
+though the sound part is greater than the wounded part, still he is
+spoken of only with reference to the injured part as wounded; and
+such, too, is the method of the Spirit here: therefore he says, that
+they as to their outward being are condemned, but inwardly, as
+respects the spirit, are preserved in life.</p>
+
+<p>But how does that, where He says that they live, agree with that
+which he subjoins, that they are dead? I will explain it according to
+my understanding, yet not so as to limit the Holy Ghost in that he
+calls the unbelieving dead. For I cannot accept the sense that to
+those that are dead and perished, the Gospel has been preached. This,
+then, would be what St. Peter means, that the Gospel has been freely
+published and universally spread abroad, concealed neither from dead
+nor living&mdash;neither from angels nor yet from devils, and preached not
+secretly in a corner, but so publicly that all creatures might hear
+it that have ears to hear, as Christ gave command in the last of
+Mark: "Go ye forth and preach the Gospel to all creatures." If,
+therefore, it is preached in such a manner, there will those be found
+who are condemned after the flesh, but live after the spirit.</p>
+<br>
+
+<p>V. 7. <i>But the end of all things is at hand.</i> This is also a
+remarkable passage, for already nearly 1500 years are passed since
+then. St. Peter preached that the time is neither near nor brief, yet
+he says, <i>that the end of all things is at hand;</i> as John also
+declares in his first epistle, chap, ii., "It is the last hour." If
+it were not the Apostle's language, we might say it was
+contradictory: but by this we must firmly abide, that the Apostle has
+truth with him. Yet what he means here he shall explain himself in
+the second epistle, where he tells us why the time is said to be
+near, and says: "One day is with the Lord as a thousand years, and a
+thousand years as one day;" of which I have spoken above. So that we
+must explain it in this manner, that it shall not be as long
+hereafter to the end of the world as it has been from the beginning
+to the present time. And it is not to be expected that one should
+live two or three thousand years after the birth of Christ, so that
+the end shall come before we look for it. Wherefore he further adds:</p>
+<br>
+
+<p>V. 7, 8. <i>Be ye therefore sober, and watch unto prayer. And above all
+things have fervent charity among yourselves: for charity shall cover
+the multitude of sins.</i></p>
+<br>
+
+<p>Here you perceive the reason why we are to watch and be sober;
+namely, that we may be prepared to pray for ourselves and our
+neighbors. Since charity cannot be fervent unless you keep the body
+in subjection, that charity may have place within you. Here St. Peter
+has quoted a passage from the book of Proverbs, ch. x. 12. <i>Hate
+stirreth up strife, but love covereth the multitude of sins.</i> And
+this is what St. Peter means: Subdue your flesh and lusts: unless you
+do it, you will easily offend one another, and yet not easily be able
+to forgive one another. Take care, therefore, that you subdue the
+wicked lusts, so you shall be able to show charity one to another,
+and to forgive, for charity covereth sins.</p>
+
+<p>This passage has been explained to the prejudice of faith, inasmuch
+as they tell us: "You say that faith alone makes us righteous, and
+that no one through works may be free from sin. Why then do Solomon
+and Peter, as in this passage, say, <i>love covers sins?</i>" Answer.
+Whoever has hatred toward another, says Solomon, ceases not to stir
+up strife and bitterness. But where there is love, it covers sins and
+cheerfully forgives. Where there is wrath, or in other words, where
+there is an intractable man, reconciliation is not permitted; he
+remains full of wrath and hate. On the other hand, a man who is full
+of love is he whom one cannot enrage, however much injury may be done
+him; he perceives it all, but does as though he saw it not. So that
+the <i>covering</i> is spoken of as regards our neighbor, and not as it
+respects God. Nothing shall cover up sin before God for you, except
+faith. But my love covers the sin of my neighbor; and just as God
+with His love covers my sins, if I believe, so too should I cover my
+neighbor's sins. Therefore He says, Ye should have charity one to
+another, that one may cover the other's sins. And love covers not
+only one, two, or three sins, but the multitude of sins; cannot
+suffer and do too much; covers up all. So St. Paul also speaks and
+teaches in accordance with this passage, I. Cor. xiii. 7. <i>Charity
+beareth all things, believeth all things, hopeth all things, endureth
+all things.</i> It has respect to the best good of all, can suffer all,
+and take for the best whatever shall be imposed upon it. There
+follows, further:</p>
+<br>
+
+<p>V. 9. <i>Be hospitable one to another without grudging, and minister
+one to another, as every one has received the gift.</i> He is said to be
+hospitable who cheerfully acts the host. When the Apostles went
+abroad one with another and preached, and sent their younger brethren
+here and there, it was necessary that one should lodge the other. How
+well would it be, even now, that men should preach from one place to
+another, from city to city, from house to house,&mdash;and without
+remaining too long in one place, might see to it that where one was
+weak he should be helped, and where one had fallen down he should be
+lifted up, and things of that sort. St. Peter directs that this
+should take place without murmuring; that no one should suffer it to
+seem too much for him. This is also a work of love, as it follows
+immediately afterward, that we should minister to one another!
+Wherewith? With the gifts of God which every one has received. The
+gospel directs that every one be the servant of the other, and
+beside, see to it that he abide in the gift which he has received,
+which God has bestowed upon him; that is, the state, whatever it be,
+whereunto he has been called.</p>
+
+<p>God's will is not that a lord should serve his servant, that the maid
+be as the mistress, and a prince serve the beggar;&mdash;for he will not
+break down magistracy. But his meaning is, that men should serve one
+another spiritually, with their hearts: although you are a high and
+great lord, yet should you employ your power to this end, that you
+may therewith serve your neighbor. Thus should every one hold himself
+for a servant; the lord may still remain a lord, and yet hold
+himself, in his own esteem, no better than the servant: so that he
+even cheerfully would become a servant if it were God's ordering; and
+the same is applicable to other conditions.</p>
+<br>
+
+<p>V. 10. <i>As good stewards of the manifold grace of God.</i> God has not
+bestowed upon us all like grace; therefore should every one inquire
+to what he has been appointed, and what kind of gift has been
+bestowed upon him. When he discovers this, let him use it for the
+service of his neighbor, as St. Peter further explains, and says:</p>
+<br>
+
+<p>V. 11. <i>If any man speak, let him speak as the word of God.</i> That is,
+if any one has the grace that enables him to preach and teach, let
+him teach and preach. As St. Paul says, also, Rom. xii. 3: "That no
+one think more of himself than he ought to think, but every man
+according as God has dealt to him the measure of faith. For as we
+have many members in one body and all members have not the same
+office, so we, being many, are one body in Christ, and every one
+members one of another; and have many gifts, differing according to
+the grace that has been given unto us." And then follows, "Has any
+one a prophecy, let it be in accordance with faith; Has any one a
+ministry, let him wait on his ministering: Does any one teach, let
+him wait on his teaching." He teaches the same doctrine also
+elsewhere, in his Epistles to the Corinthians and Ephesians.</p>
+
+<p>For this reason has God distributed various gifts among men which
+should be employed to this intent alone, that one should minister
+therewith to another, especially those who are in authority, be it in
+preaching, or some other ministry.</p>
+
+<p>Now St. Peter says, here, <i>If any one speak, let him speak as the
+word of God.</i> This point is worthy of special remark, that no one is
+to preach anything but what he is sure is the word of God. There St.
+Peter has shut up the Pope's mouth, and lo! he will be St. Peter's
+successor, so cunningly has he managed it. Further:</p>
+<br>
+
+<p>V. 11. <i>If any one ministers, let him do it as of the ability which
+God giveth.</i> That is, whoever rules in the christian church and has
+an office or ministry for the care of souls, he is not to proceed as
+he may choose, and say, "I am sovereign lord, I must be obeyed; what
+I do shall remain established." God requires that we should do no
+otherwise than as he directs. So that since it is God's work and
+ordinance, let a bishop do nothing except he be sure that God
+sanctions it, that it is either God's word or work.</p>
+
+<p>And besides, inasmuch as God will not permit that we should regard as
+a matter of sport what we do with the christian church, we must stand
+in such an assurance as this, that God speaks and works through us,
+and that our faith may also say, "That which I have spoken and done,
+God also has spoken and done; on this I will even die."</p>
+
+<p>And yet if I am not certain of the matter, then my faith will rest
+upon the sand when the devil assaults me. Thus here it is
+emphatically forbidden us to receive the command of any bishop,
+unless it is also the case, that he is certain that he does what God
+does, and can say, "I have God's word and command for it." Where that
+is wanting, we must hold him for a liar.</p>
+
+<p>For God has prescribed that our conscience must rest on the bare
+rock. This is said also of government in general, that no one might
+follow his own darkness, and that nothing might be done of which he
+was not sure that God would sanction it. Whence you perceive how St.
+Peter so long ago thrust down to the ground the government of Popes
+and bishops, as we have it at the present day. Now follows:</p>
+<br>
+
+<p>V. 11. <i>That God in all things may be glorified through our Lord
+Jesus Christ, to whom be praise and dominion for ever and ever;
+Amen.</i> For this reason it is, you are to be so confident, (he means),
+that God speaks and does all that you speak and do. For if you
+perform a work of which you are not sure that God has done it, you
+cannot praise and give thanks. But where a man is certain of it, in
+that case he may praise and thank Him for His word and works' sake,
+though he should be belied and held up for derision. Therefore it is
+a shameful and ruinous thing that in Christendom any one should
+govern in opposition to the word and works of God. Therefore, from
+necessity, has St. Peter subjoined that in which he instructs how
+government should be ordered among christian people. Then follows,
+further:</p>
+<br>
+
+<p>V. 12. <i>Beloved, be not surprised at the fiery trial which is to try
+you, as though some strange thing happened unto you.</i> That is a mode
+of speech not common in our language. But St. Peter uses this very
+phraseology, in order to remind us of that concerning which the Holy
+Scripture speaks. For the Scripture is accustomed to speak of
+suffering as though it were a furnace full of fire and heat. St.
+Peter has spoken in the same manner, above, in the first chapter:
+"That the trial of your faith be found far more precious than the
+perishing gold that is tried by fire." We may also read in the
+prophet Isaiah, chap. xlviii., God says: "I have tried thee in the
+furnace of affliction;" and Ps. xvi., "With fire hast thou tried me;"
+and Ps. xxv., "Lord, thou wilt consume and destroy my nerves and my
+heart;" also, Ps. lxv., "We have passed through fire and water." Thus
+the Scriptures are accustomed to illustrate what we call suffering,
+by burning or trial by fire. This is St. Peter's conclusion, that we
+should not suffer ourselves to be surprised, or to think it strange
+and wonderful that the heat or fire should meet us, whereby we are
+tried, just as gold is when it is melted in the fire.</p>
+
+<p>When faith begins, God does not neglect it; He lays the cross upon
+our back in order to strengthen us and make our faith mighty. The
+Gospel is a powerful word, but it cannot enter upon its work without
+opposition, and no one can be sure that it possesses such power, but
+he who has experienced it. Where there is suffering and the cross,
+there its power may be shown and exercised. It is a <i>living</i> word,
+and therefore it must exercise all its energy upon the dead. But if
+there is no such thing as death and corruption, there is nothing for
+it to do, and none can be certain that it possesses such virtue, and
+is stronger than sin and death. Therefore, he says, <i>are you tried;</i>
+that is, God appoints for you no flame or heat (in other words, cross
+and suffering, which make you glow as in a furnace), except to try
+you, whether you rely upon His word. Thus it is written, Wisdom x.,
+of Jacob, "God appointed for him a severe conflict, that he might
+learn by experience that divine wisdom is the strongest of all
+things." That is the reason why God imposes the cross on all
+believers, that they may taste and prove the power of God which
+through faith they have possessed.</p>
+<br>
+
+<p>V. 13. <i>But be ye partakers of the sufferings of Christ.</i> St. Peter
+does not say that we should feel the sufferings of Christ, that
+thereby we should be partakers with Him through faith, but would say
+this: just as Christ has suffered, so are you to expect to suffer and
+be tried. If you do thus suffer, then do you therein have fellowship
+with the Lord Christ. If we would live with Him, we must also die
+with Him. If I wish to sit with Him in His kingdom, I must also
+suffer with Him, as Paul also says, repeatedly.</p>
+<br>
+
+<p>V. 13. <i>Rejoice, that in the time of the revelation of His glory, ye
+may be glad with exceeding joy.</i> Though you should be brought to
+torture and the flames, you would still be happy. For though there be
+pain as to the body, there shall yet be a spiritual joy, inasmuch as
+you are to be happy forever. For this joy springs here from
+suffering, and is everlasting. Yet whoever cannot bear his sufferings
+cheerfully, and is dissatisfied, and chooses to contend with God, he
+shall endure, both here and hereafter, eternal torment and suffering.
+Thus we read of holy martyrs, that they have submitted cheerfully to
+torture, thus opening the way to eternal enjoyment; as for instance,
+of St. Agatha, that she went as joyfully to prison as though it had
+been to a dance. And the Apostles went also with joy, and thanked God
+"that they were counted worthy to suffer for Christ's sake."</p>
+<br>
+
+<p><i>In the time of the revelation of His glory.</i> Christ does not permit
+Himself as yet to be seen as a Lord, but is still a sharer with us in
+our labors. So far as He is Himself concerned, He is truly such, but
+we who are His members, are not Lords as yet. Still we shall yet be
+Lords, when His glory at the last day shall be revealed before all
+men, brighter than the sun.</p>
+<br>
+
+<p>V. 14. <i>If ye be reproached for the name of Christ, happy are you.</i>
+Christ is a hateful name with the world; whoever preaches of Him must
+endure to have the most esteemed on earth slander and revile his
+name. But this in our times is more strange and unseemly, that they
+who persecute us bear also the name of Christ; they say they are
+Christians and baptized, yet in fact renounce and persecute Christ.
+This is indeed a sad strife. They hold the same name as tenaciously
+as we do, against us. For this reason we greatly need
+consolation,&mdash;although the most discreet and pious follow after us,&mdash;that we may
+abide firmly and remain cheerful. But how?</p>
+<br>
+
+<p>V. 14. <i>For the Spirit of glory and of God resteth upon you. On their
+part He is evil spoken of, but on your part He is glorified.</i> Ye (he
+says) have within you a Spirit, that is, the Spirit of God and of
+glory, such as makes you glorious. But this does not take place on
+earth, but it shall take place when the glory of Christ shall be
+revealed at the last day. Besides, He is not only a Spirit that makes
+us glorious, but one which we also regard as glorious in Himself. For
+it belongs peculiarly to the Holy Spirit to purify and glorify, even
+as He has made Christ pure and glorious. Now the same Spirit (he
+says) rests upon you; and forasmuch as ye bear the name of Christ, it
+is slandered by them. For He must endure to be reviled and slandered,
+to the highest degree. Therefore it is not you who receive the
+reviling; it belongs to the Spirit, which is a Spirit of glory: be
+not anxious; He will regard it and raise you to honor. This is the
+consolation which we as Christians have, that we may say, That word
+is not mine, this faith is not mine, they are all the work of God:
+whoever reviles me reviles God, as Christ says in Matthew x.,
+"Whoever receiveth you receiveth me;" and on the other hand, "Whoever
+reviles you reviles me." St. Peter, therefore, would say, Know that
+the Spirit which you have is strong enough easily to punish His
+enemies; as God says also in Ex. xxiii., If thou wilt hearken to my
+commandments, I will be the enemy of thine enemies. And the Scripture
+often repeats it, that the enemies of the saints are the enemies of
+God. If we only have experience that we are Christians, and believe,
+we shall not be ashamed, but the reviling is directed more especially
+against God Himself. Therefore, he says, be ye cheerful and happy,
+for that opposition is to the Spirit, which is not yours, but God's.
+Now he adds an admonition:</p>
+<br>
+
+<p>V. 15, 16. <i>But let no one suffer as a murderer, or a thief, or an
+evil-doer, or a busy-body in other men's matters; but if any man
+suffer as a Christian, let him not be ashamed, but let him glorify
+God on this behalf.</i> He would say, now, You have heard how you are to
+suffer, and conduct yourselves under it, but beware that it do not
+come upon you because you have deserved it on account of your evil
+deeds, but for Christ's sake. Yet this is not now the case with us,
+for we must suffer, notwithstanding the fact that those who persecute
+us bear also the name of Christ, so that no one can die because he is
+a Christian, but only as an enemy of Christ, and even they who
+persecute him say they are real Christians, and say, too, that he is
+blessed who dies for Christ's sake. Here the Spirit alone must
+determine, since you must know that you are a Christian in the sight
+of God. God's tribunal is a secret one, and when He has uncovered the
+matter, He will judge no more according to the name, since at that
+time the name of the most exalted must vanish away.</p>
+
+<p>Now, St. Peter says, If ye suffer in this manner, <i>be ye not ashamed,
+but glorify God.</i> Here he makes the suffering and anguish the more
+welcome, because it is great, insomuch that we praise God through it,
+and because we are not worthy of it. Yet now all will shrink
+therefrom. Of what advantage is it to embrace the cross in
+monasteries? The cross of Christ does not save me. I must, indeed,
+believe in His cross, but I must myself bear my own cross. His
+suffering must I experience inwardly, if I would possess the true
+treasure. Let St. Peter's bones be holy, yet how does it help you?
+You and your bones should be holy, too, which can take place only
+when you suffer for Christ's sake.</p>
+<br>
+
+<p>V. 17. <i>For the time is come that judgment must begin at the house of
+God; and if it first begin at us, what shall the end be of them that
+obey not the Gospel of God?</i> He here brings two passages from the
+prophets together in one. As to the first, Jeremiah says, xxv.:
+"Behold, I send my judgments upon the city which is called by my
+name; and if first of all I afflict my dearly beloved children who
+believe on me, who first of all must suffer and past through the
+fire, do ye who are my enemies, ye who do not believe, suppose that
+ye shall escape punishment?" So in chap. xlix. he says: "They whose
+judgment was not to drink the cup, have assuredly drunken, and
+thinkest thou that thou art he that shall not drink?" That is, I
+strike my beloved, that you may see how I shall treat my enemies.
+Observe here the force of the words: if God holds his saints in such
+esteem, yet has been willing to have them judged and exposed with
+such severity, what will then be done with the others?</p>
+
+<p>So also Ezekiel, chap. ix., saw armed men with their swords, who were
+to slay all, to whom God said, begin at my sanctuary. That is what
+St. Peter means in this place. Therefore he says, the time is come,
+as the prophets have foretold, when judgment must begin with us. When
+the Gospel is preached, God arrests and punishes sin, since it is He
+that kills and makes alive. The pious he gently strokes, and first of
+all is the rod of kind correction: but what then will be done with
+those that do not believe? As though he had said, if He proceeds with
+such severity toward His own children, you may infer what must be the
+punishment of those who do not believe.</p>
+<br>
+
+<p>V. 18. <i>And if the righteous scarcely be saved, where shall the
+ungodly and the sinner appear?</i> This passage is also taken from the
+book of Proverbs, chap. ii. 31.: "If the righteous be recompensed in
+the earth, where shall the godless abide?" The same thing also is
+said here by St. Peter. The righteous can hardly be saved and only
+just escapes. The righteous is he who believes, yet in his faith,
+even, <i>he</i> has trouble and labor in order to persevere and be saved,
+for he must pass through the fire. Where then will <i>he</i> be found who
+has not faith? If God gives thus to faith a shock that makes it
+tremble, how can <i>he</i> abide steadfast who is without faith? whence he
+concludes:</p>
+<br>
+
+<p>V. 19. <i>Wherefore let them that suffer according to the will of God,
+commit their souls to Him as a faithful creator, in well-doing.</i> That
+is, they to whom God appoints suffering, that they have not
+themselves sought out and invited, should commit their souls to his
+charge. These are they that do good, abide in good works, fall not
+away because of suffering, commit themselves to their Creator, who is
+faithful. This is to us a great consolation. God created thy soul
+without thy care or coöperation, while as yet thou wast not; so is he
+also able to preserve it. Therefore commit thyself to Him, yet in
+such a way that it be joined with good works. Not that you are to
+think,&mdash;now I will not be afraid to die; you must see to it that you
+are a true Christian and prove your faith by your works. But if you
+go on so venturously, it will be wise to examine how it will go with
+you. This is the last admonition which St. Peter gives to those that
+suffer for Christ's sake. We pass now to</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER V.</h3>
+<br>
+
+<p>V. 1-4. <i>The elders which are among you I exhort, who am also an
+elder, and a witness of the sufferings of Christ, and partaker of the
+glory which shall be revealed. Feed the flock of Christ which is
+among you, and take the oversight of it, not by constraint, but
+willingly, not for the love of vile gain, but of a ready mind, not as
+Lords over the heritage, but be ye examples for the flock. Thus when
+the Chief Shepherd shall appear, ye shall receive the enduring
+crown.</i></p>
+<br>
+
+<p>There St. Peter gives a direction for the behaviour of such as are to
+preside over the people in the spiritual government. He has already
+said in the last chapter, that no one should teach or preach
+anything, unless he be sure that it is the word of God, so that our
+conscience may stand on the firm rock. For this is imperative on us
+as Christians, that we must be assured what is well-pleasing to God,
+or not. Where this is wanting none can be a Christian. Afterward he
+taught us, that whatever work or office any one might have, he should
+discharge it as though God wrought in it. But the present passage
+refers particularly to the bishops or pastors as to what their
+fitness and conduct should be. But here you must pause and learn the
+meaning of the words. The expression presbyter or priest is a Greek
+word, rendered in Dutch an elder, just as in Latin these were called
+senators; that is, a number of aged, careful men of much experience.
+So Christ also has called his officers and his council, who bear
+spiritual rule; that is, who are to preach and provide for some
+christian church. Therefore you must not mistake, though they are
+called at the present day by a different title, priests. For of those
+who are now called priests, Scripture knows nothing. Put the real
+state of things as it now comes to pass out of sight, and apprehend
+the matter thus: that St. Peter and the other Apostles, when they
+arrived at a city where there were faithful people or Christians,
+have selected there some few aged men of honorable standing, having
+wife and children, and being well-grounded in the Scriptures. These
+were called presbyters. After this Peter and Paul call them
+<i>Episcopos</i>, that is, bishop. So that priest and bishop are one and
+the same thing. Of this we have a fine example in the legend of St.
+Martyn, where an individual, with several companions, arrives in
+Africa at a certain place, and perceives a man lying there in a
+hovel, whom they took for a husbandman, though they knew not who he
+was. Afterwards, when the people had come together at that place,
+this very man arose and preached, when they perceived that it was
+their pastor or bishop; for at that time they were not distinguished
+from other people by their peculiar kind of clothing and attendance.</p>
+
+<p>Those elders, says St. Peter, who are to care for and to oversee the
+people, do I admonish, who am also one. Hence you clearly perceive
+that they whom he calls <i>elders</i>, have been in the ministry and have
+preached, since he speaks of himself also as an elder. And here St.
+Peter humbles himself&mdash;does not say that he was a Lord, although he
+might have had authority for it since he was an Apostle of Christ,
+and speaks of himself not only as a fellow-elder, but also as a
+witness of the sufferings that were in Christ. As though he had said,
+I do not merely preach, but am a partaker with Christians, even
+suffering Christians. Thereby he shows that wherever Christians are
+they must suffer and be persecuted. Such is a genuine Apostle. If
+such a Pope or a bishop were to be found among these men that bear
+the title at the present day, we would gladly kiss his feet.</p>
+<br>
+
+<p><i>And partaker of the glory which shall be revealed.</i> This is
+something still more exalted, and evidently a bishop must not lightly
+say it. For here St. Peter claims to be a saint. He was certain that
+he should be saved, for he had strong assurance, as when Christ said,
+"I have chosen you"&mdash;yet it had cost much pains ere the Apostles
+attained it. They must first be humbled and wickedly derided. Now,
+although he knew that he was a partaker of salvation, still he is not
+proud, neither does he exalt himself, although he is a saint. But
+what were the elders therefore to do? It follows:</p>
+<br>
+
+<p>V. 2. <i>Feed the flock of Christ which is among you.</i> Christ is the
+chief Shepherd, and has many shepherds under Him,&mdash;as also many herds
+of sheep which He has committed to His shepherds, here and there, as
+St. Peter writes in this place, in many lands. What are these
+shepherds to do? They are to feed the flock of Christ. This the Pope
+has arrogated to himself, and thus claims that he is sovereign lord,
+and will dispose of the sheep as he chooses. We know very well what
+feeding is,&mdash;namely, that the shepherd should distribute provision
+and set food before the sheep, that they may thrive. Besides, they
+are to guard lest the wolves come and rend the sheep,&mdash;that is, that
+they may not assault and worry them.</p>
+
+<p>Now St. Peter says, particularly, the <i>flock of Christ</i>, as though he
+should say: Do not imagine that the flock is yours, ye are only
+servants. But our bishops speak with all confidence the reverse of
+this. They say, you are <i>my</i> sheep. But we are Christ's sheep; for so
+he said above, "Ye are now returned to the Shepherd and Bishop of
+your souls." The bishops are Christ's servants, and their business is
+to guard Christ's sheep, and feed them. Therefore to feed them is
+nothing else but to preach the Gospel, whereby souls are nourished,
+made fat and fruitful,&mdash;since the sheep thrive upon the Gospel and
+the word of God. This is alone the office of a bishop. So Christ says
+also to Peter, "Feed my sheep,"&mdash;that is, the sheep which you are to
+feed, are not yours, but mine. Yet from this they have inferred the
+doctrine that the Pope has external power over all Christendom, and
+yet none of them preaches to you one word out of the Gospel; and I
+fear that since St. Peter's times there has been no Pope that has
+preached the Gospel. There has certainly been none who has written
+and left anything behind him in which the Gospel was contained. Saint
+Gregory, the Pope, was certainly a holy man, but his sermons are not
+worth a farthing; so that it would seem that the See of Rome has been
+under the special curse of God. It is very possible that some Popes
+may have endured martyrdom for the Gospel's sake; but nothing has
+been written of them to show that it was the Gospel. And yet they go
+on and preach that they must feed the flock; and yet they do nothing
+but bind and destroy the conscience, by laws of their own, while they
+preach not a word of Christ.</p>
+
+<p>It is probable, indeed, that among all Christians many might be
+found, both men and women, as able to preach as those who are thus
+employed. But certainly among all these multitudes there are many
+people who have not this ability. And therefore some one must be
+selected to strengthen them, so that the wolves shall not come and
+tear the sheep. For a preacher must not only feed the sheep, so as to
+instruct them how they are to be good Christians, but, besides this,
+must guard against the wolves, lest they attack the sheep and lead
+them astray with false doctrine, and introduce error such as the
+devil would not find fault with. But there are many people to be
+found at the present day, quite ready to tolerate our preaching of
+the Gospel, if we would not cry out against the wolves and preach
+against the prelates.</p>
+
+<p>But though I were to preach the simple truth, and feed the sheep and
+give them good instruction, still it is not enough unless the sheep
+be guarded and protected, so that the wolves do not come and carry
+them off. For what is it that is built, if I throw out one stone and
+see another thrown into its place? The wolf can very readily endure
+to have the sheep well fed; he had rather have it so, that they may
+be fat. But this he cannot endure, the hostile bark of the dogs.
+Therefore is it a most important matter, if well considered, that we
+should truly feed the flock, as God has commanded it.</p>
+<br>
+
+<p><i>The flock</i>, he says, <i>which is among you</i>,&mdash;that is, which is with
+you, not that they are to lie at your feet. And <i>oversee them not by
+constraint, but willingly, not out of love for vile gain.</i> There he
+has expressed, in a single word, what the prophet Ezekiel writes,
+chap. xxxiv., of shepherds or bishops. And this is the meaning: you
+are not only to feed them, but also pay attention and be carefully
+faithful where it is called for and there is need. And here he uses a
+Greek word, <i>Episcopountes</i>,&mdash;that is, <i>being bishops</i>, and it comes
+from the word <i>Episcopos</i>,&mdash;that is, rendered in Dutch, <i>an
+overseer</i>, <i>a guardian</i>, who is on the watch or look-out, and takes
+notice of what every one around him wants. Observe, then, how a
+bishop and an elder are one and the same thing. So that <i>that</i> is
+false which they now say, that the bishop's office is a dignity, and
+that <i>he</i> is a bishop who wears a pointed hat on his head. It is not
+a dignity, but a ministry; so that he who has it should oversee and
+provide for us, and be our guardian, so as to know what is generally
+needed; that when one is weak and has a troubled conscience, he
+should then give help and comfort; when one falls, that he should
+raise him up, and things of this sort; so that the people of Christ
+may sufficiently be cared for, both in soul and body. For this
+reason, I have often said, that if a proper form of government was to
+be now established, there must in such a case be in one city as many
+as three or four bishops, who should have the oversight and care of
+the Church, providing for the general wants.</p>
+
+<p>And here St. Peter touches on two points which might well appall any
+one from taking the charge over a people. In the first place, there
+are some to be found who are truly devoted, yet yield reluctantly to
+becoming preachers; for it is a wearisome office for any one to have
+the general oversight,&mdash;how the sheep live, so as to direct and help
+them,&mdash;since there must be oversight and watchfulness night and day,
+that the wolf do not break in; so that body and life must be devoted
+to it. Therefore he says, <i>you are not to do it of constraint</i>. True
+it is, that no one should force himself uncalled into the ministry;
+but if he is called and required for it, he should enter it
+willingly, and discharge what his office demands. For they who do it
+from constraint, and who have no appetite and love for it, will not
+properly discharge it.</p>
+
+<p>But there are others, worse than these, who stand up before the
+people and thereby seek their own gain, so as to feed their own
+belly. These men are anxious for the wool and milk of the sheep; they
+ask no questions about the food,&mdash;just the course of our bishops
+now,&mdash;a thing that has become almost everywhere a scandal and a
+shame, for in a bishop it is especially scandalous. For this reason
+both the apostles Peter and Paul, as well as the prophets also, have
+repeatedly spoken of it. So Moses says, "You know that I have coveted
+no man's cattle." The prophet Samuel, also, "You know that I have
+taken of you no man's ass or ox." For if he whose duty it is to feed
+the flock is anxious merely for wealth and gain, he will in a short
+time become a wolf himself.</p>
+<br>
+
+<p>V. 2. <i>But of a ready mind.</i> That is, that a bishop have an appetite
+and inclination thereto. This is the character of those who willingly
+minister, and do not seek the wool of the sheep. Thus we have two
+kinds of false shepherds: the one, those who serve unwillingly; the
+other, those who do it gladly, but for the sake of avarice.&mdash;Further,
+he says:</p>
+<br>
+
+<p>V. 3. <i>Not as lords over the heritage.</i> This is the character of
+those who rule willingly enough for honor's sake, in order that they
+may rise high, and become powerful tyrants. Therefore he admonishes
+them that they should not act as though the people was subject to
+them, so that they might be gentlemen, and might do as they chose.
+For we have a Master, who is Christ, who rules over our spirits. The
+bishops are to do no more than feed the sheep. Here St. Peter has
+broken down and condemned all that rule which the Pope now maintains,
+and clearly determines that they have not power to give one word of
+additional command, but that they are to be only servants, and say,
+"Thus saith Christ thy Master, therefore you are to do it." So Christ
+also speaks: "The kings of this world have dominion, and men call
+them who are in authority their gracious lords; but you are not to be
+like them." Now the Pope speaks the reverse,&mdash;"Ye shall rule and have
+authority."</p>
+<br>
+
+<p>V. 3-4. <i>But be ye an example for the flock; so shall ye, when the
+Chief Shepherd shall appear, receive the enduring crown.</i> That is,
+see to it that you go before them at their head, and exhibit such a
+conduct that your life may be an example to the people, and they may
+follow after you. But our bishops say to the people, "Go there and do
+so and so;" and they sit on cushions and play the gentleman, imposing
+burdens on us which they will not bear themselves, while they will
+not preach a word, and call others to account if they have not done
+it for them. But if it should be required of them, they would soon be
+weary of their dignity.</p>
+
+<p>Therefore St. Peter does not appoint any temporal reward for bishops.
+As though he would say, "Your office is so great that it never can be
+rewarded here, but ye shall receive an eternal crown, which shall
+follow it, if ye truly feed the sheep of Christ." This is the
+admonition which St. Peter gives to those who are to care for souls,
+from whence you may confidently infer and clearly prove, that the
+Pope, along with his bishops, is Antichrist, or an enemy of Christ,
+since he does nothing of that which St. Peter here requires, and
+neither teaches nor practices it himself, but even acts the
+counterpart, and will not only not feed the sheep or let them be fed,
+but is himself a wolf and tears them, and yet makes it his boast that
+he is the vicar of the Lord Christ. He certainly is that, for since
+Christ is not there, he, like the devil, sits and rules in Christ's
+place.</p>
+
+<p>Whence it is necessary carefully to remember these plain texts and
+others like them, and to hold them up against the Pope's government,
+so that when any one asks or questions you, you may be able to answer
+and say, "Christ said and practised so and so; the Pope teaches and
+practices directly the opposite. Since they are opposed to one
+another one of them must be false; but certainly Christ is not.
+Whence I conclude that the Pope is a liar and the real Antichrist."</p>
+
+<p>In this way must you be prepared with Scripture, so that you can not
+only challenge the Pope as Antichrist, but know how to prove it
+clearly, so that you could die secure of it, and withstand the devil
+even in death.&mdash;It follows, further:</p>
+<br>
+
+<p>V. 5. <i>Likewise, ye younger, submit yourselves unto the elders.</i> We
+have now the last admonition in this chapter. St. Peter would have
+such order in the christian church, that the young should follow the
+old, so that all may go on harmoniously; those beneath submissive to
+those above them. If this were now to be enforced, we should not need
+many laws. He would strictly have it so that the younger shall be
+directed according to the understanding of the older, as these shall
+best judge that it shall be for the praise of God. But St. Peter
+presumes that such elders are to be instructed and established in the
+Holy Ghost. For should it happen that they are themselves fools, and
+without understanding, no good government could originate with them;
+but if they are persons of good understanding, then it is well that
+they should rule the youth. But St. Peter is not speaking here of
+civil, but of church government, that the elders should rule those
+that are spiritually younger, whether they be priests or even old
+men.</p>
+<br>
+
+<p><i>Be ye all of you subject one to another, and therein manifest
+humility.</i> Here he turns and modifies his command, directing each to
+be subject one to another. But how is that consistent, that the
+elders should rule, and yet all should be subject one to the other?
+Are we then to overturn what has been said? Some one perhaps would
+give such a gloss as this, that St. Peter spoke above of the
+elders,&mdash;here he speaks of the younger. But we shall let the words
+stand, granting that they are spoken generally; as Paul also says in
+Rom. xii., "That each in honor prefer one another." The younger
+should be subject to the old, yet in such a manner that the latter
+shall not regard themselves as masters, but even should submit and
+follow, where a younger is more judicious and learned; just as God in
+the Old Testament often selected young men, provided they were more
+wise than the old.</p>
+
+<p>So Christ also teaches, in Luke xiv.: "When thou art bidden, sit not
+down in the highest place, lest a more honorable than thou be bidden,
+and then he that bade thee and him come and say to thee, give this
+man place; and thou begin with shame to take the lower place; but
+when thou art bidden, go and sit down in the lowest place, that when
+he that bade thee cometh, he may say unto thee: Friend, go up
+higher;" and then he introduces the passage as it is found in many
+places: "He who exalteth himself shall be humbled, and he that
+humbleth himself shall be exalted."</p>
+
+<p>Therefore should the younger be subject to the elder, and yet the
+elder on the other hand should be so disposed that each one in his
+heart shall hold himself as the least. Were this done we should have
+delightful peace, and all would go well on earth. This, therefore,
+says he, should we do, <i>exhibit humility</i>.</p>
+<br>
+
+<p><i>For God resisteth the proud but giveth grace to the humble.</i> That
+is, those who will not give place God casts down; and on the other
+hand, he exalts those who humble themselves. It is a common
+expression&mdash;would to God he lived like common folks.</p>
+<br>
+
+<p>V. 6. <i>Humble yourselves therefore under the mighty hand of God.</i>
+Since God requires that each should be subject to the other; if it is
+done willingly and cheerfully, he will exalt you. But if you will not
+do it willingly, you shall do it from constraint. He will cast you
+down.</p>
+<br>
+
+<p><i>That He may exalt you in his own time.</i> It seems, when God suffers
+his own children to be cast down, as though he would at length desert
+them. Therefore he says: Do not mistake on this account, and suffer
+yourself to be blinded, but be confident, since you have a sure
+promise that it is God's hand and will. Therefore should you not
+regard the time, however long it be, that you are brought low; for
+though He has cast you down, He will yet lift you up. Hence it
+follows:</p>
+<br>
+
+<p>V. 7. <i>Cast all your cares upon Him, for He careth for you.</i> You have
+such a promise as this, whereby you may rest secure that God doth not
+forsake you, <i>but careth for you</i>. Therefore let all your cares go,
+and cast your burden on Him. These words are exceedingly precious;
+how could He have made them more sweet or tender? Why does He employ
+so great allurement? It is in order that no one might easily despond
+and give up his purpose. Therefore He gives us such consolation as
+this: that God not only looks upon us, but cares also for us, and has
+a heartfelt regard for our lot. He further says:</p>
+<br>
+
+<p>V. 8. <i>Be sober, be vigilant, for your adversary the devil goeth
+about as a roaring lion, seeking whom he may devour.</i> Here he gives
+us a warning, and would open our eyes, and it would be well worthy
+that the text should be written in golden letters. Here you perceive
+what this life is, and how it is described, so that we might well be
+ever wishing that we were dead. We are here in the devil's kingdom,
+just as in case a pilgrim should arrive at an inn, where he knew that
+all in the house were robbers; if he must enter there he will yet arm
+himself in the best way he can devise, and will sleep but little: so
+are we now on earth, where the prince is an evil spirit, and has the
+hearts of men in his power, doing by them as he will. It is a fearful
+thought if we properly regard it. Therefore St. Peter would warn us
+to take heed to ourselves, and act the part of a faithful servant,
+who knows the state of things here. For this reason he says: be
+sober, for they who indulge themselves here in eating and drinking,
+and are like fat swine, are such as can be fitted for nothing useful.
+Therefore must we have ever by us such a talisman as this.</p>
+
+<p>And be vigilant (he says), not only as to the spirit but also as to
+the body. For a vitiated body, prone to sleep when it eats and drinks
+itself full, will give the devil no opposition, though it belong even
+to those swine who have a faith and spirit.</p>
+
+<p>Wherefore should we then be sober and vigilant? <i>Because your enemy
+the devil goeth about as a roaring lion, seeking whom he may devour.</i>
+The evil spirit, sleeps not&mdash;is cunning and wicked. He has purposed
+with himself that he will assault us, and he knows the right trick
+therefor; goes about like a lion that is hungry, and roars as though
+he would gladly devour all. Here St. Peter gives us an important
+admonition, and forewarns us of our enemy, that we may protect
+ourselves against him; as Paul also says, "we are not ignorant of the
+devices of the wicked spirit." That "going about" tends to make us
+heedless, and thereupon follow wrath, hatred, pride, lust, contempt
+of God.</p>
+
+<p>And here observe especially, that he says <i>the devil goeth about</i>. He
+does not pass before your eyes, when you are armed against him, but
+looks out before and behind you, within and without, where he may
+attack you. If he now meets you here, he will quickly return there,
+and attack you in another place; he changes from one side to the
+other, and employs every kind of cunning and art that he may bring
+you to fall; and if you are well prepared in one place, he will
+quickly fall in upon another; and if he cannot overthrow you there,
+then he assaults you somewhere else, and so never gives it up, but
+goes round and round, and leaves no rest to any one. If we then are
+fools and do not regard it, but go on and take no heed, then has he
+as good as seized upon us.</p>
+
+<p>Let every one now look to this; surely each shall trace something of
+this in his own experience. He that has examined knows it well.
+Therefore it is so sad for us that we go about so heedlessly. If we
+rightly regard it, we should cry out, <i>death rather than life</i>. Job
+has spoken thus: "Man's life on earth is nothing but an encampment, a
+mere conflict and strife." Why then does God thus leave us in life
+and misery? In order that faith may be exercised and grow, and that
+hastening out of this life, we may have a desire of death, and an
+anxiety to depart.</p>
+<br>
+
+<p>V. 9. <i>Whom withstand, firm in the faith.</i> Sober you should be, and
+vigilant, but to this end,&mdash;the body must be in a proper frame. Yet
+with all this, the devil is not routed; this only suffices to afford
+the body less occasion for sin. The true sword is this, that ye be
+strong and firm in the faith. If you in heart grasp hold of the word
+of God and maintain your hold by faith, then the devil cannot gain
+the advantage, but will be compelled to fly. If you can say, "This
+has my God said&mdash;on this I stand," then shall ye see that he will
+quickly depart, and ill-humor, evil lusts, wrath, avarice, melancholy
+and doubt, will all vanish. But the devil is artful, and does not
+readily permit you to come to this, and so assaults you in order to
+take the sword out of your hand; if he can make you full, so that
+your body is unguarded and inclined to wantonness, then will he
+quickly wrench the sword from your grasp. Thus He served Eve: she had
+God's word; if she had continued to depend on it she would not have
+fallen, but when the devil saw that she held the word so loosely, he
+tore it from her heart, so that she let it go and he triumphed.</p>
+
+<p>Thus St. Peter has sufficiently instructed us how to contend with the
+devil. It requires not much running hither and thither; is besides a
+work that you can do, yet no longer than you depend through faith on
+the word of God. If he comes and would drive you into despondency
+because of sin, only seize hold of the word of God that speaks of the
+forgiveness of sin, and venture yourself thereon; then will he be
+compelled quickly to let you alone. St. Peter says, moreover:</p>
+<br>
+
+<p><i>Knowing that the same afflictions are accomplished in your brethren
+that are in the world.</i> That is, be not surprised that you must meet
+opposition from the devil; but comfort yourselves, inasmuch as ye are
+not alone, but there are others besides you who must endure such
+suffering, and reflect that you have your brethren to share with you
+in the strife.</p>
+
+<p>There now you have the Epistle in which you have sufficiently heard a
+truly christian doctrine; in what a masterly manner he has described
+faith, love, and the Holy Cross; and how he instructs and warns us as
+to how we should contend with the devil. Whoever comprehends this
+Epistle, has doubtless enough, so that he needs nothing more but that
+God teach him richly from that which likewise overflows in the other
+books. But that is besides nothing different from this; for here the
+Apostle has forgotten nothing which it is necessary for a Christian
+to know.</p>
+
+<p>Finally, he does what every faithful preacher should do, in that he
+not only takes care to feed the sheep, but also cares and prays for
+them; and concludes with a prayer that God may give them grace and
+strength, that they may understand and retain the word.</p>
+<br>
+
+<p>V. 10. <i>But the God of all grace who hath called us unto His Eternal
+glory by Christ Jesus, after that ye have suffered a while, make you
+perfect, establish, strengthen, settle you.</i> That is the wish
+wherewith he commits them to God&mdash;God, who alone bestows grace, and
+not a single grace, but all grace richly in one, who has called you
+through Christ that ye might have Eternal glory, not through any
+desert of your own, but for Christ's sake; if ye have Him, ye have
+through faith, without merit of yours, Eternal glory and salvation,
+which will prepare you, that you may be strong, grow, and stand, and
+that ye may be able to accomplish much; and to this end He will
+strengthen and establish you, that ye may be able to bear and suffer
+all.</p>
+<br>
+
+<p>V. 11. <i>To him be praise and power for ever and ever, Amen.</i> Praise
+is the sacrifice that we as Christians should offer up to God. He
+only adds, in conclusion:</p>
+<br>
+
+<p>V. 12. <i>By your faithful brother Silvanus, (as I suppose), have I
+written briefly, to admonish and manifest that this is the true grace
+of God wherein ye stand.</i> Although I well know (he would say) that
+you have heard this before and know it well, so that you do not need
+that I should teach it unto you, yet have I written this to you (as
+those that are truly Apostles should do), that I might also admonish
+you that you abide therein, since you are tried and exercised; and
+you are not to imagine that I preach any otherwise than as you have
+already heard.</p>
+<br>
+
+<p>V. 13. <i>The Church that is at Babylon greets you.</i> Such was the
+practice of writing in the Epistles the farewell. <i>The Church at
+Babylon</i>, says he, <i>greets you</i>. I suppose, but am not fully
+confident, that he here meant Rome, for it has been generally
+supposed that the Epistle was written from Rome. Still, there were
+two Babylons,&mdash;one in Chaldea, the other in Egypt, which is now Al
+Cair. But Rome is not called Babylon, except figuratively, in the
+sense, as was said above, of thronging corruption. Thus, Babel means,
+in the Hebrew, a confusion. So, perhaps, he has called Rome a
+confusion, or Babel, since <i>there</i> was also such disorderly conduct,
+and a confused multitude of all kinds of shameful practices and
+vices; and whatever in the whole world was scandalous had flown
+together there. In this same, he says, is a church gathered of such
+as are Christians, who greet you. But I will readily leave every one
+to hold it as he will, for no importance attaches to it.</p>
+<br>
+
+<p><i>My son, Marcus, also.</i> Some say that he here means Mark, the
+Evangelist, and calls him his son, not literally, but
+spiritually,&mdash;as Paul calls Timothy and Titus his sons, and says to
+the Corinthians that he has begotten them in Christ.</p>
+<br>
+
+<p>V. 14. <i>Greet ye one another with a kiss of charity.</i> This custom has
+now passed away. In the Gospel we read distinctly that Christ
+received his disciples with a kiss, and such was then a practice in
+those lands. Of this kiss, St. Paul often speaks, also.</p>
+<br>
+
+<p><i>Peace be with you all that are in Christ Jesus. Amen.</i> That is, who
+believe in Christ. This is the adieu wherewith he commits them to
+God.&mdash;Thus we have concluded this first Epistle. God grant His grace,
+that we may hold and keep it. Amen.</p>
+<br>
+<br>
+<br>
+<br>
+<h4>THE SECOND EPISTLE GENERAL</h4>
+<center><small>OF</small></center>
+<h2>ST. PETER</h2>
+<br>
+<hr align="center" width="50">
+<br>
+<br>
+<h3>PREFACE.</h3>
+<br>
+
+<p>St. Peter wrote this Epistle because he saw how the true, pure
+doctrine of faith had become falsified, darkened and suppressed. And
+he has wished to meet a two-fold error, springing from a wrong
+understanding of the doctrine of faith, and guard against it in both
+directions; namely, that we should not ascribe to works the power of
+making us righteous and acceptable before God, though these works
+belong to faith; and, on the other hand, that no one should think
+that there may be faith without good works. For if any one preaches
+concerning faith, that it justifies us without any addition of works,
+the people say, "One need do no works," as we see it in our daily
+experience; and, on the other hand, when they fall on works and exalt
+them, faith must be prostrated, so that the middle way is one to be
+retained with difficulty, where there are not preachers of the right
+kind.</p>
+
+<p>Now, we have ever taught this doctrine, that to faith we are to
+ascribe all things, one as well as another; that it alone makes us
+just and holy in the sight of God. Moreover, that if faith is
+present, out of it good works must and should proceed, since it is
+even impossible that we should pass this our life quite indolent, and
+do no works. Thus St. Peter in this Epistle would also teach us, and
+thus meet those who perhaps out of the former Epistle might have
+received the wrong apprehension that it sufficed for faith, though we
+should at the same time do no work. And against this the first
+chapter especially aims, wherein he teaches that believers should try
+themselves by good works, and become assured of their faith.</p>
+
+<p>The second chapter is against those who exalt works merely, and
+depreciate faith. Therefore he admonishes them against the false
+teachers who should come, who, through the teachings of men, should
+destroy faith entirely. For he clearly saw what a cruel trial there
+would yet be in the world, as had even then already begun; as St.
+Paul says, II. Thes. ii., "The mystery of iniquity already works."</p>
+
+<p>Thus is this Epistle written as a warning for us, that we prove our
+faith by our good works, and yet that we trust not to our works.</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER I.</h3>
+<br>
+
+<p>V. 1. <i>Simon Peter, a servant and Apostle of Jesus Christ, to those
+who have attained like faith with us, in the righteousness which our
+God gives, and our Saviour, Jesus Christ.</i> Such is the subscription
+and the superscription of this Epistle, that we may know who writes
+it, and to whom he writes it, even to those who have heard the word
+of God and abide in the faith. But what sort of a faith is this? In
+the righteousness (says he) which God gives. Thus he grants
+justification to faith alone,&mdash;as St. Paul, also, in Rom. i. In the
+Gospel is that righteousness revealed which avails with God, which
+comes from faith; as it stands written: "The just shall live by
+faith." Thus St. Peter would admonish them that they should be armed,
+and not let the doctrine of faith be torn away, which they have now
+apprehended and thoroughly known.</p>
+
+<p>And to this end he adjoins, <i>in the righteousness which God gives</i>,
+that he may separate from it all human righteousness. For by faith
+alone are we righteous before God; wherefore faith is called a
+righteousness of God, for with the world it is of no account; yea, it
+is even condemned.</p>
+<br>
+
+<p>V. 2. <i>Grace and peace be multiplied among you, through the knowledge
+of God and Jesus Christ our Lord.</i> This is the greeting usually
+prefixed to the Epistles; and it amounts to this: I wish you, in
+place of my service for you, to increase in grace and peace, and grow
+ever richer and richer in the grace which comes from the knowledge of
+God and the Lord Christ,&mdash;that is, which none can have but he who has
+the knowledge of God and Jesus Christ.</p>
+
+<p>The Apostles, and the prophets also, in the Scripture, are ever
+setting forth the knowledge of God. As Isaiah, xi: "They shall not
+injure or destroy in my whole mountain, for the land is filled with
+the knowledge of God, as the land is covered with the water." That
+is, so overflowingly shall the knowledge of God break forth, as when
+a mass of water gushes up and rushes forth and swallows up a whole
+land.</p>
+
+<p>Thence shall such peace then follow, that no one shall wrong another,
+or make him suffer.</p>
+
+<p>But this is not to know God, that you should believe as the Turks,
+Jews, and devils believe, that God has created all things, or even
+that Christ was born of a virgin, suffered, died, and rose again; but
+this is the true knowledge, whereby you hold and know that God is thy
+God and Christ is thy Christ, which the devil and the false
+christians could not believe. So that this knowledge is nothing else
+but a true christian faith; for if you thus know God and Christ, you
+will then confide in them with your whole heart, and trust them in
+good and ill, in life and death. Such trust evil consciences cannot
+possess. For they know no more of God, except that He is a God of St.
+Peter and all the saints in heaven. But as their own God they know
+Him not, but hold Him as their task-master and angry judge. To have
+God, is to have all grace, all mercy, and all that man can well
+receive; to have Christ, is to have the Saviour and Mediator, who has
+brought us to say that God is ours, and has obtained all grace for us
+with Him. This also must be implied, that Christ is yours and you are
+His, then have you a true knowledge. A woman that lives unmarried can
+well say that a man is a husband, but this can she not say, that he
+is her husband. So may we all well say, this is <i>a</i> God, but this we
+cannot say all of us, that He is <i>our</i> God, for we cannot all trust
+upon Him nor comfort ourselves as His. To this knowledge belongs also
+that which the Scripture calls <i>faciem et vultum domini</i>, the face of
+the Lord, whereof the prophets speak much; who ever sees not the face
+of the Lord knows Him not, but sees only His back,&mdash;that is, an angry
+and ungracious God.</p>
+
+<p>And here you perceive, that St. Peter does not set himself
+particularly to write of faith, since he had already done that
+sufficiently in the First Epistle, but would admonish believers that
+they should prove their faith by good works; for he would not have a
+faith without good works, nor works without faith, but faith first
+and good works on and from faith. Therefore, he says, now, also:</p>
+<br>
+
+<p>V. 3. <i>According as His divine power (whatever serves for life and
+godliness) is abundantly given us.</i> This is the first point, where
+Peter essays to describe what sort of blessings we have received
+through faith from God, even that to us (since we have known God by
+faith) there is given every kind of divine power. But what sort of
+power is it? It is such power as serves us toward life and godliness;
+that is, when we believe, then we attain this much, that God gives us
+the fullness of His power, which is so with and in us, that what we
+speak and work, it is not we that do it, but God Himself does it. He
+is strong, powerful, and almighty in us, though we even suffer and
+die, and are weak in the eyes of the world. So that there is no power
+nor ability in us if we have not this power of God.</p>
+
+<p>But this power of God which is in us, St. Peter would not have so
+explained, as that we might make heaven and earth, and should work
+such miracles as God does; for how would we be advantaged by it? But
+we have the power of God within us so far as it is useful and
+necessary to us. Therefore, the Apostle adjoins, and says, <i>whatever
+serves for life and godliness;</i> that is, we have such power of God
+that by it we are eminently favored with grace to do good and to live
+forever.</p>
+<br>
+
+<p><i>Through the knowledge of Him who hath called us.</i> Such power of God,
+and such rich grace, come from no other source but from this
+knowledge of God; for if you count Him for a God, He will deal also
+with you in all things as a God. So Paul also says, I. Cor. i., "Ye
+are in all points enriched in every kind of word and knowledge, even
+as the preaching of Christ is made powerful in you, so that ye have
+henceforth no want." This is now the greatest thing of all, the
+noblest and most needful that God can give us,&mdash;so that we are not to
+receive all that is in heaven and on earth; for what would it help
+you, though you were able to go through fire and water, and do all
+kinds of wonderful works, and had not this? Many people who perform
+such miracles shall be condemned. But this is wonderful above all
+things else, that God gives us such power, that thereby all our sins
+are forgiven and blotted out, death, the devil and hell, subdued and
+vanquished; so that we have an unharassed conscience and a happy
+heart, and fear for nothing.</p>
+<br>
+
+<p><i>Through His glory and virtue.</i> How does that call come, whereby we
+are called of God? Thus: God has permitted the holy Gospel to go
+forth into the world and be made known, though no man had ever before
+striven for it, or sought or prayed for it, of Him. But ere man had
+ever thought of it, He has offered, bestowed, and beyond all measure
+richly shed forth such grace, so that He alone has the glory and the
+praise; and we ascribe to Him alone the virtue and the power, for it
+is not our work, but His only. Wherefore, since the calling is not of
+us, we should not exalt ourselves as though we had done it, but
+render to Him praise and thanksgiving, because He has given us the
+Gospel, and thereby granted us power and might against the devil,
+death, and all evil.</p>
+<br>
+
+<p>V. 4. <i>Whereby are given unto us exceeding precious and great
+promises.</i> St. Peter adjoins this, that he may explain the nature and
+method of faith. If we know Him as God, then do we have through faith
+that eternal life and divine power wherewith we subdue death and the
+devil. Though we see and grasp it not, yet is it promised to us. We
+really have it all, though it does not yet appear, but at the last
+day we shall see it present before us. Here it begins in faith;
+though we have it not in its fullness, we have yet the assurance that
+we live here in the power of God, and shall afterward be saved
+forever.</p>
+
+<p>Whoever has this faith has the promise; whoever does not believe
+possesses it not, and must be lost forever. How great and precious a
+thing this is, Peter explains further, and says:</p>
+<br>
+
+<p><i>So that ye by the same might become partakers of the divine nature,
+while ye flee from the corrupting lusts of the world.</i> This we have,
+he says, through the power of faith, that we should be partakers and
+have association or communion with the divine nature. This is such a
+passage that the like of it does not stand in the New or Old
+Testament, although it is a small matter with the unbelieving that we
+should have communion with the divine nature itself. But what is the
+divine nature? It is eternal truth, righteousness, wisdom; eternal
+life, peace, joy, happiness, and whatever good one can name. Whoever
+then becomes partaker of the divine nature, attains all this,&mdash;that
+he is to live forever, and have eternal peace, delight and joy, and
+is to be perfectly pure, just, and triumphant over the devil, sin and
+death. Therefore St. Peter would say this much: As little as any one
+can take away from God, that He should not be eternal life and
+eternal truth, just as little shall any one take it away from you.
+Whatever one does to you he must do to Him, for whoever would crush a
+Christian must crush God.</p>
+
+<p>All this, that word, the divine nature, implies, and he also used it
+to this end, that he might include it all; and it is truly a great
+thing where it is believed. But, as I said above, this is merely
+instruction, in which he does not lay down a ground of faith, but
+sets forth what great, rich blessings we receive through faith;
+wherefore he says, that ye shall have all if ye so live as to prove
+your faith, whereby ye flee worldly lusts. So he speaks, now,
+further:</p>
+<br>
+
+<p>V. 5. <i>Give then all your diligence, and add to your faith, virtue.</i>
+Here St. Peter takes up the admonition, that they should prove their
+faith by good works. Since such great blessing is bestowed upon you
+through faith (he would say), that ye really have all that God is, do
+this besides: be diligent, and not sluggish; add to your faith,
+virtue; that is, let your faith break out before the world, so as to
+be zealous, busy, powerful, and active, and to do many works; let it
+not remain idle and unfruitful. Ye have a good inheritance and a good
+field, but see to it that ye do not let thistles and weeds grow upon
+it.</p>
+<br>
+
+<p><i>And to virtue, discrimination.</i> Discrimination or knowledge is, in
+the first place, that one should manifest an outward conduct, and the
+virtue of faith, in accordance with reason. For we should so far
+bridle and check the body, that we may be sober, vigorous, and fitted
+for good works; not that we should torture and mortify ourselves as
+some famous saints have done. For though God is likewise opposed to
+the sins that remain in the flesh, yet does He not require that for
+this reason you should destroy the body. Its viciousness and caprice
+you should guard against, but yet you are not to ruin or injure it,
+but give it its food and refreshment that it may remain sound and in
+living vigor.</p>
+
+<p>In the second place, discrimination means that one should lead a life
+carefully exact, and act with discretion in regard to outward things,
+as food and things of that sort,&mdash;that one should not act in these
+things unreasonably, and that he should give his neighbor no
+provocation.</p>
+<br>
+
+<p>V. 6. <i>And to discrimination, temperance.</i> Temperance is not only in
+eating and drinking, but it is regularity in the whole life and
+conduct, words, works, manners; that we should not live too
+expensively, and should avoid excess in ornament and clothing; that
+none come out too proudly, and make too lofty a show. But in regard
+to this St. Peter will not fix any rule, measure, or limit, as the
+Orders have prescribed for themselves, who have wished to do all by
+rule, and have framed statutes which must be exactly observed. It is
+a thing not to be tolerated in Christendom, that men should require
+by laws that there be a common rule on <i>temperance;</i> for people are
+unlike one to another; one is of a strong, another is of a weaker
+nature; and no one in all things is at all times situated as another.
+Therefore every one should see to himself how he is situated, and
+what he can bear.</p>
+<br>
+
+<p><i>And to temperance, patience.</i> Thus would St. Peter say: though ye
+lead a temperate and discreet life, ye are not to think that ye shall
+live without conflict and persecution. For if ye believe, and lead a
+fair christian life, the world will not let it alone; it must
+persecute and hate you, in which you must show patience, which is a
+fruit of faith.</p>
+<br>
+
+<p><i>And to patience, godliness.</i> That is, that we in all our outward
+life, whatever we do or suffer, should so conduct ourselves that we
+may serve God therein, not seeking our own honor and gain, but that
+God alone may be glorified thereby; and that we should so demean
+ourselves that men may take knowledge that we do all for God's sake.</p>
+<br>
+
+<p>V. 7. <i>And to godliness, brotherly love.</i> In this St. Peter obliges
+us all to extend a helping hand one to another, like brethren, so
+that one should protect another, and none hate nor despise nor injure
+another. This is also an evident proof of faith, whereby we show that
+we have the godliness of which he has spoken.</p>
+<br>
+
+<p><i>And to brotherly love (charity), common love.</i> Common love extends
+to both friend and enemy, even to those who do not show themselves
+friendly and brotherly towards us. Thus St. Peter has here
+comprehended in few words whatever pertains to the christian life,
+and whatever are the works and fruits of faith, discretion,
+temperance, patience, a God-fearing life, brotherly love, and
+kindness to every one.</p>
+<br>
+
+<p>V. 8. <i>For if such dwell richly in you, it will not permit you to be
+idle or unfruitful in the knowledge of our Lord Jesus Christ.</i> That
+is, if ye do such works, then are ye on the right path, then do ye
+have a real faith, and the knowledge of Christ becomes active and
+fruitful in you. Therefore see to it that ye be not such as beat the
+air. Restrain your body, and act toward your neighbor even in such a
+manner as ye know that Christ has done toward you.</p>
+<br>
+
+<p>V. 9. <i>But to whomsoever such is wanting, he is blind, gropes with
+the hand, and has forgotten the purifying of his former sins.</i>
+Whoever has not such a preparation of the fruits of faith, gropes
+like a blind man here and there, rests in such a life that he knows
+not what his state is, has not real faith, and has of the knowledge
+of Christ nothing more than that he can say he has heard it.
+Therefore he goes along and gropes like a blind man on the way, in an
+unconscious life, and has forgotten that he was baptized and his sins
+were forgiven him, and is unthankful, and is an idle, negligent man,
+who suffers nothing to go to his heart, and neither feels nor tastes
+such great grace and blessing.</p>
+
+<p>This is the admonition which St. Peter gives to us who believe, to
+urge and enforce those works by which we shall evidence that the true
+faith is in us. And, besides, this ever remains true, that faith
+alone justifies; where this then is present, there works must
+follow.&mdash;What follows further, now, is meant to strengthen us.</p>
+<br>
+
+<p>V. 10. <i>Wherefore, dear brethren, give so much the more diligence to
+make your calling and election sure.</i> The election and eternal
+foreknowledge of God is indeed in itself sure enough, so that man
+does not need to make that sure. The calling is also effectual and
+sure. For whoever hears the Gospel, and believes thereon, and is
+baptized, he is called and saved. Since we then are also thereunto
+called, we should apply so much diligence (says Peter), that our
+calling and election may be assured with us also, and not only with
+God. This is now such a mode of scriptural expression as St. Paul
+uses, Eph. ii., "Ye were strangers to the covenant of promise, so
+that ye had no hope and were without God in the world." For although
+there is no man, neither bad nor good, over whom God does not reign,
+since all creatures are His, yet Paul says he has no God who does not
+know, love, and trust Him, although he had his being in God Himself.
+So here, also; although the calling and election are effectual enough
+in themselves, yet with you it is not yet effectual and assured,
+since you are not yet certain that it includes you. Therefore St.
+Peter would have us make such calling and election sure, by good
+works.</p>
+
+<p>Thus you see what this Apostle attributes to the fruits of faith.
+Although they are due to our neighbor, that he may be benefited by
+them, still the fruit is not to be wanting, that faith may thereby
+become stronger, and do more and more of good works. Besides, this is
+quite another kind of power from that of the body, for that grows
+weary and wastes away if it is used and urged somewhat too far: but
+as to this spiritual power, the more it is used and urged, the
+stronger it becomes; and it suffers injury if it is not exercised.
+For this reason did God introduce Christianity at the first in such a
+manner as He did, driven and tried by the wrestling of faith, in
+shame, death, and bloodshed, that it might become truly strong and
+mighty, and that the more it was oppressed the more it might rise
+above it. This is St. Peter's meaning in this place, that we should
+not let faith rust and lie still, since it is so ordained that it is
+ever made more and more strong by trial and exercise, until it is
+assured of its calling and election, and cannot fail.</p>
+
+<p>And here is also a bound set as to how we should proceed with
+reference to election. There are many light-minded persons who have
+not felt much of the power of faith, who fall in this matter,
+stumbling upon it; and they trouble themselves at first with it, and
+by reason would satisfy themselves whether they are elected, so that
+they may be assured whereon they stand. But desist from this, at
+once; it is a thing that cannot be apprehended (grasped). But if you
+will be assured, you must reach it by the way which St. Peter here
+strikes out for you. If you choose another for yourself, you have
+failed already, and your own experience must teach you so. If faith
+is properly exercised and tried, then are you at last assured of the
+fact that you cannot fail, as now further follows:</p>
+<br>
+
+<p><i>For if ye do these things ye shall never fall.</i> That is, ye are to
+stand fast, not stumble nor sin, but go onward thoroughly upright and
+active, and all shall go well with you. But if you would set it right
+by your reasonings, the devil will soon throw you into despair and
+hatred of God.</p>
+<br>
+
+<p>V. 11. <i>And so shall an entrance be ministered unto you abundantly,
+into the everlasting kingdom of our Lord and Saviour Jesus Christ.</i>
+This is the way by which we enter the kingdom of heaven. Therefore,
+no one should propose, by such dreams and reasonings concerning faith
+as he has invented in his heart, to enter therein. There must be a
+living, active, tried faith. God help us! How have our deceivers
+written, taught and spoken against this text, yet whoever has even
+the least measure and only a spark of faith, shall be saved when he
+comes to die.</p>
+
+<p>If you would pry into this matter, and in this way attain such faith
+quickly and suddenly, you will then have waited too long. Yet you are
+to understand well, that they who are strong have enough to do,
+although we are not to despair even of such as are weak, for it may
+indeed well happen that they shall endure, though it will be sorely
+and hardly, and will cost much striving; but whoever carefully sees
+to it in his life, that faith is invigorated and made strong by good
+works, he shall have an abundant entrance, and with calm spirit and
+confidence go into that life to come, so that he shall die
+comfortably, and despise this life, and even triumphantly go on, and
+with gladness hasten to that. But those, who would come in otherwise,
+shall not enter thus with joy; the door shall not stand open to them
+so wide; they shall, moreover, not have such an abundant entrance,
+but it shall be, narrow and a hard one, so that they tremble, and
+would rather their life-day should be in weakness, than that they
+should die.</p>
+<br>
+
+<p>V. 12. <i>Wherefore I will not be negligent to remind you always of
+such things, although ye know them, and are established in this
+present truth.</i> That is the same that we also have often said,
+although God has now let such a great light go forth through the
+revelation of the Gospel, so that we know what true christian life
+and doctrine is, and see how all Scripture insists upon it, yet this
+(light) we are not to neglect but use daily, not for doctrine, but
+for the sake of remembrance. For there is a twofold office in the
+christian church, as St. Paul says, Rom. xii.: "If any one teaches,
+let him wait on teaching; if any one admonishes, let him wait on
+admonition." To teach, is when any one lays down the ground of faith,
+and sets it forth to those who have no knowledge of it. But to
+admonish, or as Peter here says, <i>to remind</i>, is to preach to those
+who know and have heard the matter already, so that they are seized
+hold of and awakened, in order that they should not be heedless, but
+go onward and prosper. We are all beladen with the old sluggard load,
+with our flesh and blood, that chooses for ever the byroad, and keeps
+us ever subject to its load, so that the soul easily falls asleep.
+Therefore we are ever to urge and shake it, as a master urges his
+servants, lest they become sluggish, although they know very well
+what they should do; for while we must pursue this course for our
+temporal support, far more must we do it in this case in spiritual
+matters.</p>
+<br>
+
+<p>V. 13. <i>For I count it proper, so long as I am in this tabernacle, to
+awaken and remind you.</i> Here St. Peter calls his body a tabernacle
+wherein the soul dwells; and it is a phrase like that where in the
+first Epistle he speaks of the body as a vessel or an instrument. So
+St. Paul also speaks, II. Cor. v.: "We know that if our earthly house
+of this tabernacle were broken down, that we have a house built by
+God, a house not made with hands, eternal in heaven, and for the same
+we long earnestly, for our dwelling which is from heaven. For as long
+as we are in this tabernacle we earnestly long," &amp;c. Also, "but yet
+we are consoled and know that while we are at home in the body we are
+absent from the Lord, but we have far greater desire to be out of the
+body and to be at home with the Lord." There the Apostle Paul speaks
+also of the body as a house, and makes two homes, and two
+sojournings. So Peter speaks here of the body as a tabernacle wherein
+the soul rests, and he makes it mean enough; he will not call it a
+house, but a hut or pent-house, such as shepherds have. Great is the
+treasure, but small is the house in which it lies and dwells.</p>
+<br>
+
+<p>V. 14, 15. <i>For I know that I must soon lay off my tabernacle, even as
+the Lord Christ hath showed me. But I will take care that ye by all
+means, after my departure, may keep such things in your remembrance.</i>
+Here Peter testifies of himself that he has become assured of eternal
+life, and to him God had shown beforehand when he should die; but
+this took place for our and our faith's sake, for there must have
+been some such persons as knew assuredly that they were elected, who
+should lay down and settle faith, that we might know that they
+preached not the doctrine of men, but the word of God. But ere they
+have come to such an assurance, God has thoroughly proved them first,
+and purified them. Thus Peter now says, I will not only remind you
+with the living voice, but set such things also in writing, and
+charge you, through others, that ye ever hold them in remembrance,
+through my life and after my death, and not let them go. There see
+how great anxiety the Apostle had for souls; yet, alas! it has helped
+nothing.</p>
+<br>
+
+<p>V. 16-18. <i>For we have not followed cunningly devised fables, when we
+have made known unto you the power and coming of our Lord Jesus
+Christ, for we have been witnesses of His majesty, when He received
+from God the Father honor and praise, by a voice which came to Him
+from the excellent glory, this is my well-beloved Son, in whom I am
+well pleased; and this voice, which came from heaven, we heard, when
+we were with Him on the holy mount.</i> There St. Peter touches upon the
+history written in the Gospel, Matt. xvii., how Jesus took to Himself
+three of his disciples, Peter, James and John, and led them aside up
+a high mountain, and was glorified before them, and His face shone
+like the sun, and His clothing was white as the light, and there
+appeared to Him Moses and Elias, who spoke with Him, while a light
+cloud overshadowed them, and a voice out of the cloud said, This is
+my beloved Son, in whom I am well pleased; hear ye Him. When the
+disciples heard that, they fell on their faces, and were very much
+afraid. But Jesus went to them, roused them up, and said, stand up,
+be not afraid; then they lifted up their eyes, and saw no one but
+Jesus only, and when they went down from the mountain He charged them
+that they should tell no one of this sight till He arose from the
+dead.</p>
+
+<p>So St. Peter would now say, that which I preach to you of Christ and
+of His coming, this Gospel that we preach, we have not devised or yet
+imagined, nor taken it from cunning fabulists who know how to speak
+brilliantly of all things (such as at that very time the Greeks
+were), for it is mere fable, and fancy, and idle babbling that they
+cunningly give forth, and wherein they would be wise,&mdash;such we have
+not listened to, nor have we followed them; that is, we preach not
+what is from the hands of men, but are sure that it is of God, and
+have become so through our eyes and ears;&mdash;that is to say, When we
+were with Christ upon the mountain, and saw and heard His glory; for
+His glory was this, that His face shone like the sun, and His
+clothing was as white as snow; besides, we heard a voice from the
+highest Majesty, "This is my beloved Son; hear ye Him."</p>
+
+<p>So confident should every preacher be, and not be in doubt thereon,
+that he has God's word, that he could even die for it, since it is
+worth our life. Now there is no man so holy that he must needs die
+for the doctrine which he has taught of himself; wherefore it is
+inferred here that the Apostles have had assurance from God that
+their Gospel was God's word. And here it is also shown that the
+Gospel is nothing else than the preaching of Christ. Therefore we
+should hear no other preaching, for the Father will have no other.
+"That is my dear Son," He says; "hear Him." He is your Teacher&mdash;as
+though He had said, "When ye hear Him, then ye have heard me."
+Wherefore Peter now says, we have preached Christ and made Him known
+to you, that He is Lord, and rules over all things, and all power is
+His; and that whosoever believes on Him has likewise such power. Such
+things we have not ourselves devised, but have seen and heard them
+through God's revelation, by which He has charged us that we should
+hear Christ.</p>
+
+<p>But why does Paul separate from one another the power and the coming
+of Christ? The power consists, as we have heard above, in that He is
+mighty over all things; that all must lie at His feet; and this shall
+continue as long as the world stands. While we are flesh and blood,
+and live upon the earth, so long shall Christ's kingdom flourish,
+even to the last day. Then shall come another period, when He shall
+give up the kingdom to God the Father, whereof St. Paul speaks, I.
+Cor. xv.: "Christ the first fruits; afterwards those that belong to
+Christ, who are His at His coming. Afterward is the end, when He
+shall answer for the kingdom to God and the Father." Also: "But when
+all shall be subject to Him, then shall the Son also be subject to
+Him who subdued all for Him."</p>
+
+<p>How? Is then the kingdom not God the Father's now? Is not all subject
+to Him? Answer:&mdash;St. Paul explains himself in the same place, and
+says: "So that God may be all in all;" that is, whatsoever any one
+shall need or should have, that God will be; as St. Peter has told us
+above, that we should be partakers of the Divine nature. Wherefore we
+shall also have all that God has, and all that is needful for us we
+shall have in Him,&mdash;wisdom, righteousness, strength and life,&mdash;a
+truth which we now believe, hearing it merely, and having it in the
+word of God. But then shall the word cease, when our souls shall be
+enlarged and see and feel it all as a present thing. This is what St.
+Paul means, and St. Peter also: that the power of Christ's kingdom
+now proceeds; now He gives the word, and thereby, through His
+humanity, reigns over the devil, sin, death, and all things. But at
+the last day this shall be made clear. Therefore, although God ever
+rules, still it is not yet manifest to us. He clearly beholds us, but
+we behold Him not. Therefore must Christ surrender up to Him the
+kingdom, so that we also shall see it, while we then shall be
+Christ's brethren and God's children. Thus Christ received from God
+honor and glory (St. Peter here says) when the Father made all things
+subject to Him, and made Him Lord, and glorified Him by this voice,
+in which He says, "This is my well-beloved Son, in whom I am well
+pleased."</p>
+
+<p>By this St. Peter would confirm his doctrine and preaching, that it
+might be known whence it came. But this experience was no more than
+that he had heard this, and was able to preach of it. But the Holy
+Spirit must also come and strengthen him, that he may believe in it,
+and preach and confess it cheerfully. The former thing belongs only
+to the office of the preacher, not to the soul; but this belongs to
+the Spirit.</p>
+<br>
+
+<p>V. 19. <i>We have also a sure word of Prophecy, and ye do well in that
+ye give heed to it, as to a light that shines in a dark place, till
+the day break and the morning star rise in your hearts.</i> There St.
+Peter grasps right hold upon the matter, and would say this much: all
+that I preach is to subserve this end, that your conscience may be
+assured, and your heart may stand firm on this, and not let itself be
+torn therefrom, and that thus both I and you may be certain that we
+have God's word. For it is an important matter as respects the Gospel
+that we should receive and hold it clean and pure, without addition
+and false doctrine. Therefore Peter begins henceforth to write
+against human doctrines.</p>
+
+<p>But why does he say we have a sure word of prophecy? Answer: I hold,
+indeed, that we shall have no more prophets, such as the Jews had in
+former times in the Old Testament. But a prophet eminently should he
+be who preaches of Jesus Christ. Therefore, although many prophets in
+the Old Testament have foretold concerning things to come, yet they
+came and were sent by God, for this reason especially, that they
+should foretell Christ. Those, then, who believe on Christ are all
+prophets, for they have the true head-article that the prophets
+should have, although they have not the gift of making known things
+to come; for as we, through the faith of our Master, are Christ's
+brethren, are kings and priests, so are we prophets also, all of us
+through Christ. For we can all say what belongs to salvation and
+God's honor and a christian life, besides of future things, so much
+as this is necessarily known to us, viz., that the Last Day shall
+come, and that we shall rise from the dead; besides, we understand
+the whole substance of Scripture. Whereof Paul also says, I. Cor.
+xiv.: "Ye can all prophecy, one after another."</p>
+
+<p>This now, is, what Peter says: we have such a word of prophecy as is
+sure in itself; see to it only that it be sure to you; and ye do well
+in paying heed to it:&mdash;as though he should say: It will be a thing of
+necessity to you to hold firmly by it; for it is in regard to the
+Gospel as though one were imprisoned in the house, in the midst of
+the night, when it was stock dark. Then it were a matter of necessity
+that one should kindle a light, till the day came when he could see.
+Eminently such is the Gospel in the midst of the night and darkness,
+for all human reason is mere error and blindness, while the world is
+even nothing else but a kingdom of darkness. In this darkness has God
+now kindled a light, even the Gospel, whereby we may see and walk,
+while we are on the earth, till the morning dawn comes and the day
+breaks.</p>
+
+<p>Thus this text is also strongly against all human doctrine; for since
+the word of God is the light in a dark and gloomy place, it follows
+that all besides is darkness. For if there were another light besides
+the word, St. Peter would not have spoken as he has. Therefore look
+not to this, how gifted those men are with reason who teach any other
+doctrine, however grandly they put it forth; if you cannot trace
+God's word in it, then be in no doubt as to its being mere darkness.
+And let it not disturb you at all that they say they have the Holy
+Spirit. How can they have God's Spirit if they do not have His word?
+Wherefore they do nothing else but call darkness light and make the
+light darkness, as Isaiah says, chap. v.</p>
+
+<p>This is God's word&mdash;even the Gospel&mdash;that we are ransomed by Christ
+from death, sin and hell: whoever hears that, he has this light and
+has kindled this lamp in his heart, even that by which we may see the
+one that enlightens us, and teaches us whatever we should know. But
+where this is not, there we rush on, and by matters and works of our
+own device would find out the way to heaven. Whereof, by your light,
+you can judge and see that it is darkness. Wherefore since they have
+not the light, neither would receive it, they must remain in darkness
+and blindness. For the light teaches us all that which we ought to
+know and what is necessary to salvation&mdash;a thing which the world by
+wisdom and reason knows not. And this light we must still have and
+depend upon, even to the last day. Then shall we have no more need of
+the word, just as we put out the lamp when the day breaks.</p>
+<br>
+
+<p>V. 20, 21. <i>And this ye should know first of all, that no prophecy of
+the Scripture is of any private interpretation; for prophecy came not
+aforetime by the will of man, but holy men of God spake as they were
+moved by the Holy Spirit.</i> Here Peter falls upon the matter of false
+doctrine: since ye know this, he says, that we have the word of God,
+abide thereon, and suffer yourselves not to be drawn from it by
+others that teach falsely, though they come and give forth that they
+have the Holy Spirit. For this ye should know first of all (the
+second matter he would speak of afterward), that no prophecy of the
+Scripture is of any private interpretation; by this be directed, and
+do not think that ye shall explain the Scripture by your own reason
+and wisdom.</p>
+
+<p>In this the private interpretation of Scripture by all the fathers is
+thrown down and rejected, and it is forbidden to build on such
+interpretation. Though Jerome, or Augustine, or any one of the
+fathers have explained it of himself, yet would not we have it from
+him. Peter has forbidden you to explain it of yourself at all. The
+Holy Spirit will explain it Himself, or it shall remain unexplained.
+If now any one of the holy fathers can prove that he has his
+explanation from the Scriptures, which give assurance that it should
+be so explained, then it is right; where this is not the case, I for
+one shall not believe him. Thus Peter lays hold on the boldest and
+best teachers; wherefore we should rest assured that none is to be
+believed who sets the Scripture forth where he of himself opens and
+explains it. For there can be no true sense obtained by private
+interpretation. Here have all the teachers and fathers who have
+explained the Scripture stumbled, so far as they are extant to us. As
+when they refer the passage of Christ, Matt. xvi.: <i>Thou art Peter,
+and on this rock will I build my church</i>, to the Pope. That is a
+human, self-invented explanation; therefore, no one is to believe
+them, for they cannot prove out of the Scripture that Peter is ever
+spoken of as Pope. But this we can prove, that the rock is Christ and
+faith, as Paul says. This explanation is the right one; for of this
+we are sure, it has not been invented by men, but drawn from God's
+word. Now what is found written and foretold in the prophets, says
+Peter, that men have not searched out nor invented; but holy and
+pious men have spoken it from the Holy Spirit.</p>
+
+<p>Thus this is the first chapter, wherein St. Peter has first of all
+taught us what those really good works are whereby we must give proof
+of our faith. In the second place, that no man in Christendom should
+preach anything but God's word alone. The reason why it should be so
+is no other, as we have said, except that men should preach that word
+which shall remain forever, whereby souls may be won, and eternal
+life. Now there follows a just admonition, which Christ and Paul and
+all the Apostles have also given, that each should look out for
+himself and guard against false teachers.</p>
+
+<p>It is especially necessary for us to observe it carefully, so that we
+shall not suffer that right and authority which all Christians have,
+to be torn from us, to judge and decide on all doctrines; and shall
+not let it come to this, that we first wait till the Councils
+determine what we are to believe, and then follow that. This we are
+now to look at.</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER II.</h3>
+<br>
+
+<p>V. 1. <i>But there were false teachers also among the people, as also
+among you there shall be false teachers.</i> This is what St. Peter
+would say: All prophecy must proceed from the Holy Spirit, even to
+the end of the world, just as it has gone forth from the beginning of
+the world, so that nothing shall be preached but what is God's word.
+Yet it has ever so happened, that close upon the true prophets and
+word of God, there have been false teachers, and so also it shall
+continue. Therefore, since ye have God's word, ye should take heed to
+yourselves that ye do not have false teachers besides. This is a
+sufficient admonition, and it cannot fail where the true word of God
+is preached; that close upon it false teachers also should rise up.
+The reason is this,&mdash;not every one lays hold on the word, and
+believes thereon, although it is preached to all. They who believe
+thereon, follow it, and hold it fast; but the greater part, they who
+do not believe, receive a false sense therefrom, whence they become
+false teachers. This matter we have not seriously considered, nor
+have we attended to this warning; but we have gone astray, and
+whatever has been preached that we have done. Thereon we have
+stumbled and fallen, and been led away by delusion, as though the
+Pope, with his priests and monks, could not err. Thus those that
+should have been on their guard against such things, have been the
+first that have urged them upon us. So that we are not free from
+blame, though we have a wrong belief, and follow after false
+teachers: it shall be of no help to us, that we have not known, since
+we were warned beforehand. Besides, God has bidden us that we should
+each determine what this or that one preaches, and give account
+thereof; if we do not, then are we lost; wherefore it concerns every
+one's own soul's salvation to know what God's word is, and what false
+doctrines are.</p>
+
+<p>Such warnings against false teachers are, besides, very frequent,
+here and there, throughout the Scripture. St. Paul, Acts xx., gives
+just such an admonition in his preaching, when he blesses those of
+Ephesus and gives them his farewell; and he speaks in this manner: "I
+know that after my departure there shall come in among you grievous
+wolves, who shall not spare the flock; yea, there shall even of your
+own selves arise men who shall teach corrupt doctrine, who shall draw
+disciples after them." Christ proclaims it also in Matt. xx.: "If
+anyone shall say to you (he says), lo! here is Christ, or lo! there,
+then are ye not to believe it; for there shall arise false Christs
+and false prophets, and great signs and wonders shall they do, that
+shall lead into error, if it were possible, even the elect." And
+again, Paul, I. Tim., iv.: "The Spirit speaks expressly that in the
+last times some shall depart from the faith, and cleave to erring
+spirits and doctrines of the devil by which they speak lies in
+hypocrisy." As forcefully as such admonition has gone forth, so
+careful should we have been; yet it has been of no avail. The
+admonition has been kept silent, and thus we have still wandered, and
+suffered ourselves to be led astray.</p>
+
+<p>Now let us see who those false teachers may be, of whom Peter here
+speaks. I think that God has ordained by special counsel that our
+teachers should have been called doctors, that it might be seen whom
+Peter means. For he as much as uses the word here; false
+doctors,&mdash;that is, false teachers, he says,&mdash;not false prophets or
+false apostles. In this he fairly hits the high schools, where such a
+class of men is made, and whence all the preachers have come forth
+into the world; so that there is not even a city under the Popedom,
+which does not have such teachers made in the high schools. For all
+the world thinks that they are the fountain, the streams of which are
+to teach the people. This is a desperate error, since no more cruel
+thing has ever come upon the earth than has come forth from the high
+schools. Therefore Peter says, that such vain, false teachers are to
+be; but what shall they do? This follows further:</p>
+<br>
+
+<p><i>Who shall privily introduce damnable heresies.</i> He calls them
+damnable heresies (sects), or states and orders, because whosoever is
+persuaded into them is already lost. These shall they secretly bring
+in, he says, not that they shall preach that the Gospel and the Holy
+Scriptures are false, for that would have worked quite against
+them,&mdash;but these names, God, Christ, faith, church, baptism,
+sacrament, they shall still hold, and suffer to continue. But under
+these names they bring forward and set up something of another sort.
+For there is a great difference, whether I say this man preaches
+against this doctrine or in accordance with it. When I preach thus,
+that Christ is the Son of God and truly man, and whoever believes on
+Him shall be saved,&mdash;that is right preaching and the true Gospel. But
+if one preaches that Christ is not the Son of God, nor truly man,
+moreover that faith does not save, it is said in plain contradiction
+to it. Whence St. Peter speaks not (for this is what our high
+schools, priests and monks do not attempt), except of those associate
+doctrines which they introduce through the true doctrine. As when
+they speak after this manner,&mdash;it is true that Christ was God, and is
+man; that He died for our sins, and no one can be saved who does not
+believe upon Him. But that belongs only to the common estate (of
+Christians); but we will set up a more complete one, in which men
+shall vow chastity, poverty, and obedience, as well as fast, endow
+institutions, &amp;c. Whoever does this shall go full tide up to heaven.
+Where now men preach and hear such things as that there is nothing
+better and more saving than virginity and obedience, and that the
+monk and the priest are in a higher and more perfect estate than
+mankind in general, there is nothing said against the pure christian
+doctrine directly, nor are faith and baptism denied, nor that Christ
+is the Saviour. But yet there is such doctrine brought in with them,
+leading men away from the right path, that they build upon their own
+life and works, and hold nothing more in regard to Christ, but just
+these words: we believe that Christ is the Son of God, and man; that
+He died and rose again; that He is the Saviour of the world, &amp;c. But
+they repose no faith in Him, for if they did that, they would not
+rest an hour upon their life.</p>
+
+<p>Thus they have also preached and said among the people: "Ye are
+Christians already, but that is not enough; ye must also do such and
+such works, build churches and cloisters, found masses and vigils,"
+&amp;c.</p>
+
+<p>The great multitude has tumbled into this notion, and thought it was
+right. Hereby Christendom is divided and separated into as many
+sects, almost, as there are states and people.</p>
+
+<p>But this is what men should have preached and taught: Ye are
+Christians indeed, and, just as well as those a hundred miles away,
+ye have all of you one Christ, one baptism, one faith, one spirit,
+one word, one God; so that no work that man can do helps to make a
+Christian. Thus, were men included in a common faith, there would be
+no difference before God, but one would be as another. This unity
+have they rent asunder, in that they say, "You are a Christian, but
+you must do works in order that you may be saved;" and thus they lead
+us away from faith to works. Therefore St. Peter says, if we will
+explain it right, nothing but this: there shall come high schools,
+doctors, priests and monks, and all classes of men, who shall bring
+in ruinous sects and orders, and shall lead the world astray by false
+doctrines. Such are those whom he means here, for they all hold to
+the notion that their state and Order saves them, and they cause men
+to build and trust thereon; for where men do not hold to this view,
+they carefully keep clear of entering them.</p>
+<br>
+
+<p><i>And shall deny the Lord who bought them.</i> "Oh," say they, "we do not
+deny the Lord at all!" But if any one says, "Since you are ransomed
+by Christ, and His blood blots out your sin, what will you blot out
+by your mode of life?" Then they say, "Ah! faith does not do it
+alone, works must also aid towards it." Thus they confess the Lord
+Christ indeed with their mouth, but with their hearts they quite deny
+him. See how admirably St. Peter expresses it. They deny the Master,
+he says, who has bought them: they should be under Him as under a
+master whose own they were. But now, though they believe indeed that
+He is their master and has purchased the whole world by His blood,
+yet they do not believe that they are bought, and that He is their
+master; and they say "He has indeed bought and ransomed them, but
+then this is not enough,&mdash;we must first by our works expiate the sin
+and make satisfaction for it." But we say, if you yourself take away
+and blot out your sin, what has Christ then done? You certainly
+cannot make two Christs who take away sin. He should and must be the
+only one that puts away sin. If that be true, then I cannot
+understand how I am myself to cancel my own sin. If I do it, I can
+neither say nor believe that He takes it away. And it is the same
+thing with denying Christ; for although they hold Christ to be their
+master, they deny that He has bought them. They believe, indeed, that
+He sits above in heaven and is Lord; but that which is His peculiar
+office, to take away sin, this they take from Him, and ascribe it to
+their own works. Thus they leave to Him nothing more than the name
+and title; but His work, His power, and His office, they will have
+themselves. So that Christ has truly said, "Many shall come in my
+name, and say, I am Christ, and shall seduce many." For they are this
+preëminently, not who say, "I am called Christ," but "I am He;" for
+they seize to themselves the office that belongs to Christ, thrust
+Him from His throne, and seat themselves thereon. This we see before
+our eyes, insomuch that no one can deny it. Therefore St. Peter calls
+them damnable or ruinous heresies, for they run all of them straight
+to hell; so that I suppose that among a thousand, hardly one is
+saved. For whoever shall be saved therein must say this much: "My
+obedience, my chastity, &amp;c., do not save me; my works do not take
+away any sin from me." But how many there are who have these views,
+and remain in such a damnable state!</p>
+<br>
+
+<p><i>And shall bring upon themselves quick damnation.</i> That is, their
+condemnation shall quickly overtake them; although it is plain that
+God forbears long, yet He will come soon enough. But it is not a
+thing that respects the body, that we should be able to see it with
+our eyes, but just as the fifty-fourth Psalm says, "They shall not
+live out half their day;" that is, death shall seize upon them ere
+they themselves suspect, so that they shall say, like Hezekiah, Is.
+xxxviii., "I have said in the midst of my life, I must go down into
+the grave;" as though they should say, "O Lord God, is death already
+here?" For those men who do not live by faith, who are never more and
+more weary of life, the longer they live the longer they would live,
+and the holier they seem the more terrible will death be to them,
+especially to those who have scrupulous consciences and cruelly urge
+and vex themselves by works, for it is not possible to vanquish death
+by human powers. Where faith is wanting, the conscience must tremble
+and despair. Where faith is strong, death comes too slow; while, on
+the other hand, he comes to the unbelieving always too soon, for
+there is no end to the thirst and love of life.</p>
+
+<p>This is what Peter means here: these people who set up such sects,
+and so deny Christ, must come to die with the greatest unwillingness,
+trembling and desponding; for they can have no other thought but
+this, "Who knows whether God will be gracious to me and will forgive
+my sins?" and they remain forever in such doubt, "who knows it,&mdash;who
+knows it?" and their conscience is never at peace. The longer they
+thus continue, the more terrible is death to them; for death cannot
+first be subdued, till sin and an evil conscience have been taken
+away. So will their condemnation come upon them hastily, so that they
+must abide in eternal death.</p>
+<br>
+
+<p>V. 2. <i>And many shall follow their destruction.</i> It may be seen
+before our eyes, that it has come to pass just as St. Peter first
+declared. There has been not a father or mother who has not wished to
+have a priest, monk, or nun, from among their children. Thus one fool
+has made another; for when people have seen the misfortune and misery
+that are found in the marriage state, and have not known that it is a
+safe estate, they have wished to do the best for their children, to
+help them to a happy life and freedom from wretchedness. So that St.
+Peter has foretold here nothing else but just that the world should
+become full of priests, monks, and nuns. Thus youth, and the best
+that are in the world, have run with the multitude to the devil. St.
+Peter says it, alas! only too truly, that many should follow them to
+this destruction.</p>
+<br>
+
+<p><i>By whom the way of truth shall be blasphemed.</i> This, too, is a thing
+that may be seen before our eyes. To blaspheme is to libel, damn, and
+curse; as when one condemns the christian estate as error and heresy.
+If one now should preach and say that their course is against the
+Gospel, because they lead men away from faith to works, then they go
+about and cry, "Thou art cursed, thou leadest the world astray." And
+they blaspheme even yet more, in perverting what Christ has said, and
+saying no! to it. As when they, out of that which Christ has bidden,
+make nothing but a story, so that they forbid what Christ would have
+left free, and make that sin which He makes none, besides condemning
+and burning whoever preaches against it. The way of truth is a
+well-ordered life and walk, in which there is no fraud nor hypocrisy,
+such as that faith is in which all Christians walk. This they cannot
+bear; they blaspheme and condemn it, so as to praise and sustain
+their Order and sect.</p>
+<br>
+
+<p>V. 3. <i>And through avarice, with feigned words shall they make
+merchandise of you.</i> This is specially the way of all false teachers,
+that they preach from avarice, that they may fill their belly, just
+as we see that not one of them has held a mass or vigil <i>gratis</i>. So,
+too, there is never a cloister or monastery built, whereto there must
+not fall a full measure of tribute. So, too, there is not a cloister
+in the world that serves the world for God's sake. It is all of it
+done merely for gold. But if any one really preaches faith, <i>that</i>
+does not bring in much gold; for then, all pilgrimages, indulgences,
+cloisters, and monasteries, to which more than half the wealth of the
+world has been devoted and given, must cease; whereof none has any
+use but the priests and monks only.</p>
+
+<p>But how do they act to get the gold into their own hands? <i>With
+feigned words</i>, says Peter, <i>shall they make merchandise of you</i>. For
+they have selected the word by which they make money of the people,
+for this very purpose, as when they say, "If you give the dear
+Virgin, or this or that saint so many hundred florins, you do a most
+excellent good work, and merit so much indulgence and forgiving of
+sin, and ransom as many souls from purgatory."</p>
+
+<p>This and the like are just carefully feigned words, to the end that
+they may shave us of our gold; for in all this there is really no
+desert, nor grace, nor blotting out of sin. Still they explain the
+noble words of Scripture all of them in such a way, that they may
+traffic with them for gold. So, also, there has come of the holy,
+gracious Sacrament, nothing else but a traffic, for they do nothing
+with it but smear the people's mouth, and scrape their gold from
+them. Observe, then, whether St. Peter has not drawn and painted our
+clergy to the life.</p>
+<br>
+
+<p><i>Whose judgment now of a long time lingereth not, and their damnation
+slumbereth not.</i> They shall not drive this on at length, nor carry it
+out, (he would say); for when they urge it most strongly, their
+sentence and condemnation shall fall upon them. Even now it goes
+forth; they shall not escape it,&mdash;as St. Paul also says, II. Tim.
+iii.: "Their folly shall be revealed to all, so that they shall be
+put to shame;" God grant that they may be converted and come out from
+their dangerous state, when they hear and understand it, for though
+there are some who have not been seduced into this state, yet is it
+in itself nothing but a mere pernicious sect.</p>
+
+<p>Thus St. Peter has attempted to describe the shameful, godless life
+that should succeed to the genuine doctrines of the Gospel, which the
+Apostles preached. Now he goes further, and sets before us three
+terrible examples&mdash;of the angels, of the whole world, and of Sodom,
+how God condemned them,&mdash;and speaks thus:</p>
+<br>
+
+<p>V. 4. <i>For if God spared not the angels that sinned, but has thrust
+them down to hell in chains of darkness, and given them over to be
+reserved for judgment.</i> By these words St. Peter terrifies those who
+live so gay and secure as we see those do who cleave to that which
+the Pope has enacted, in that they are so confident and shameless
+that they would tread every one under foot. Therefore he would say
+this much: Is it not great presumption on their part that they go on
+so eagerly, and would bring every thing to pass by their own head, as
+though God should yield to them, and spare them, who yet spared not
+the angels? As though he had said, these examples should justly
+terrify even the saints, when they see such a severe sentence in that
+God has not spared those high spirits and noble beings who are far
+more learned and wise than we, but has thrust them into chains of
+darkness;&mdash;such is the severe sentence and condemnation whereto He
+has ordained them, in which they are held bound and imprisoned, so
+that they cannot flee away out of the hands of God, since they have
+been cast into outer darkness, as Christ says in the Gospel.</p>
+
+<p>And here St. Peter shows that the devils have not yet their final
+punishment, but still go about in a hardened, desperate state, and
+look every moment for their judgment, just as a man that is condemned
+to death is perfectly desperate, hardened, and more and more wicked.
+But their punishment has not yet overtaken them, but they are now
+only bound and reserved for it. This is the first example.&mdash;Now
+follows the second:</p>
+<br>
+
+<p>V. 5. <i>And spared not the old world, but saved Noah, the eighth
+person, a preacher of righteousness, and brought the flood upon the
+world of the ungodly.</i> This is, moreover, a fearful example, such
+indeed that there is not a more bitter one in the Scripture. One
+might almost despair in view of it, who was even strong in faith. For
+when such language and such a sentence go to a man's heart, and he
+thinks of it, that so he too ought to die, he must tremble and
+despond, if he is not well prepared, since among so many in the whole
+world, no one but these eight only were saved. But how have they
+deserved it, that God by such a severe sentence should have drowned
+all, one with another, in one mass, husband and wife, master and
+servant, young and old, beast and bird? Because they led such a
+wicked life. Noah was a pious man and a preacher of righteousness,
+and had already lived five hundred years, before the flood, when God
+commanded him to build an ark,&mdash;on which he wrought a hundred years
+thereafter; and he led throughout a uniformly godly life. Whence you
+may judge what a cross he had to bear, and in what care and anxiety
+the pious man stood, when he must needs show, by words and works,
+that he was a Christian. For it cannot be allowed that faith should
+conceal itself, and not break out before men by words and well-doing.
+So this man, alone, perhaps, long before God bade him build the ark,
+exercised the preacher's office, and spread the word of God not in
+one place, but, beyond doubt, through many lands. So that he must
+thus have suffered much and great persecution even, inasmuch as he is
+specially (as Peter says) sustained and kept by God, or he would soon
+have been overwhelmed and slain; for he must thus needs bear upon
+himself much envy and hate, and make even many high, wise and holy
+people his enemies. Had the matter not been helped, then the world
+would have despised the word of God, and been ever growing more
+wicked. When they had now driven on their wickedness to great length,
+God said, "My Spirit shall not always strive with men, since they are
+flesh; yet will I give them the term of an hundred and twenty years."
+Besides, "I will destroy from the earth the men whom I have created,
+from man even to the reptile, (I will destroy them)." These words he
+preached and enforced daily, and began to build the ark as had been
+commanded him; and he labors on it a hundred years. But the people
+laughed at him, and were only so much the more obstinate and foolish.
+But what the sin was for which God destroyed the world, the text of
+Gen. vi. tells us, that the children of God,&mdash;that is, those who came
+of holy parents, and were instructed and brought up in the faith and
+in the knowledge of God, sought after the daughters of men, since
+they were fair, and took for their wives whom they would. Thereafter
+they came from this to be powerful tyrants, who did everything that
+they chose after their own caprice; wherefore God punished the world
+and destroyed it by the flood.</p>
+<br>
+
+<p>V. 6. <i>And reduced the cities of Sodom and Gomorrah to ashes, overthrowing
+and condemning them.</i> This is the third example drawn from the
+destruction of those five cities, Gen. xix. Whereof also the prophet
+Ezekiel speaks, in chap. xvi., addressing the city of Jerusalem:
+"this was the sin of Sodom thy sister,&mdash;pride, fullness of bread,
+luxury and idleness, and that to the poor they did not reach out the
+hand, and have lifted themselves up, and have wrought such shameful
+cruelty before me that I have even destroyed them." For Sodom was a
+land, like the garden of the Lord, as Moses says, and a rich mine of
+costly oil and wine and all things, so that every one would think,
+here dwells God. For this they were secure, and led such a shameful
+life as Moses has written of. Such sin breaks out only where there is
+an assurance that they have enough to eat and drink and to spare, and
+idleness is joined therewith; just as we still see, the richer cities
+are the more shamefully do men live in them; but where there is
+hunger and cumber there the sins are so much the fewer. Therefore God
+permits, in regard to those that are His, that their education should
+be severe, that they may remain pure.</p>
+
+<p>These are the three fearful examples whereby St. Peter threatens
+those that are godless. And as he insists upon it so, we must hold
+that this is its import. And it is spoken especially of the spiritual
+order&mdash;pope, cardinals, bishops, priests, monks and nuns, and all who
+hang upon them. These are, as it were, angels in the Apostles' stead,
+appointed to this very end, that they should preach and make known
+God's word; for an angel is a messenger, or one sent, who discharges
+his message by word of mouth, for which reason preachers are called
+in Scripture angels,&mdash;that is, messengers of God. Such angels should
+our clergy be. But as these angels of old fell off from God, and set
+themselves above God, and wished to be their own masters, so these do
+also, and have nothing but just the name of messengers, as those have
+the name alone of angels. So these also, as they have gone off from
+God, shall be held in chains of darkness and reserved to
+condemnation; as he has said above, that their sentence does not
+linger, nor their damnation slumber, although punishment has not as
+yet overtaken them.</p>
+
+<p>Beside, they are like that former world, who, although they heard the
+prophets and the word of God, yet blasphemed and reviled them; and as
+Moses writes, took to themselves wives according to their pleasure,
+whomsoever they would, and became great and powerful tyrants.
+Observe, then, whether all that which Moses wrote of those is not now
+taking place. These are the great scamps that live in revelry,
+oppress the world by their tyranny, and no one must ask of them why
+they play the fool. Whomsoever they will they take for wife or
+daughter, in spite of any one's complaining; for if any one finds
+fault with it they are themselves judges, and there is no one who can
+win their cause of them. Therefore whatever they can devise to bring
+into their hands by oppression or fines, that also they execute. And
+if any one should seize upon it, they then say, "it is the spiritual
+possession of the churches; it is exempt, and no one must lay hands
+on it." And as to those who preach God's word, they punish them to
+the taking away their life, and declare God's sentence on those that
+laugh at them; they will not hear the word, and they persecute the
+very preachers of righteousness, and, remaining great and mighty
+lords, would retain their title, so that they may be called
+spiritual, like those that are God's children, yet rule with full
+power in all obstinacy; but they must at last be subdued and
+destroyed. But the others who preach God's word shall be kept and
+sustained.</p>
+
+<p>Thirdly: as the land where the cities of Sodom and Gomorrah were was
+a mine of fat, and all had enough of what the earth could bear,
+thereby the people became indolent, glutted themselves with food and
+drink, and to none of the poor did they reach out the hand. Such is
+the case also with our Spiritual Estate, who possess generally the
+best land, the best castles and cities, and the greatest rents and
+tribute, while they have enough also to eat and drink. Besides, there
+is not a more indolent class of people on earth, that lives without
+anything of care or labor, and is fed by the sweat of the poor. But
+what indolence brings along we may see before our eyes. The Pope
+forbids them to take a married wife, so that if they then keep their
+concubines and have children they must give gold to the bishop for
+every child, whereby they will smooth the thing over and cancel the
+sin. I will not here speak of other secret sins which one dare not
+lightly stir up.</p>
+
+<p>Finally, you here see that St. Peter accounts of the Spiritual Estate
+no otherwise than as of Sodom and Gomorrah, for they are all such
+people as no one can be benefited by who lend none a helping hand,
+but seize to themselves all they can, under the pretence, which they
+put forth, that what is given to them is given to God, and they let
+no one be helped though he suffer want. Wherefore just as those were
+overthrown and turned to ashes, so shall these also be destroyed at
+the last day.</p>
+<br>
+
+<p>V. 7. <i>And rescued righteous Lot who was troubled greatly by the
+libertine course of the wicked.</i> Was it not a great aggravation that
+they not only rushed publicly and shamelessly into whoredom and
+adultery, but into such sins as may not be mentioned,&mdash;insomuch that
+they did not even spare the angels who came to Lot, and they rushed
+on thus in their course, both young and old, in all the corners of
+the city! Against this, righteous Lot had daily preached and warned
+them, but all in vain, except that he is vexed by them, since he must
+stand still yet cannot smooth over the evil, just as is the case with
+us now, for there is no more hope to reform or help this grievous
+course of life that the world leads.</p>
+<br>
+
+<p>V. 8. <i>For while that righteous man dwelt among them, since he must
+see and hear it all, they vexed his righteous soul from day to day,
+by their ungodly deeds.</i> Here Peter describes the cross which this
+holy man must have borne, while he preached to the people and brought
+up his daughters in faith; and so it is accounted toward him by God.
+Now St. Peter decides how the godless shall be kept for punishment at
+the last day.</p>
+<br>
+
+<p>V. 9, 10. <i>The Lord knoweth how to deliver the godly out of
+temptation, but to reserve the unjust to the day of judgment to be
+punished, but especially those that walk after the flesh in the lust
+of uncleanness.</i> This is certainly deep passion and earnestness in
+the Apostle. If God spared not (says he) the young new world, how
+much more severely and fearfully will he now punish those to whom the
+Gospel has been revealed and preached, and before which no such great
+light has arisen; as Christ also declares, Matt. xi., "Woe to thee,
+Capernaum, who art exalted even to heaven! thou shalt be thrust down
+to hell; for if the deeds that have been done in thee had been done
+in Sodom, it had been standing at this day; for I say unto you, it
+shall be more tolerable for Sodom in that day than for you." But such
+threatening is in vain. The godless do not turn themselves for it.</p>
+
+<p>To live in the lust of uncleanness is to live just like an
+unreasoning beast&mdash;according to mere sense and every kind of lust. So
+everything is ordered by the Pope, ordered as it has pleased him, and
+all must subserve their wilfulness and tyranny; and they have warped
+and explained all just as it has pleased them, and thereupon said,
+"the holy See at Rome cannot err," while there is not one who has
+preached anything of faith or love; but they have taught nothing
+except what they have themselves imagined.</p>
+<br>
+
+<p>V. 10, 11. <i>And those who despise governments, presumptuous,
+self-conceited, tremble not to revile dignities, whereas the angels,
+who are greater in power and might, bring not a railing accusation
+against them before the Lord.</i> He calls kings, princes and lords, and
+all civil magistracy, governments; and not the Pope and bishops, for
+these are not to be lords at all; since Christ, in the New Testament,
+is represented only as a servant&mdash;so that one Christian is to serve
+another, and hold him in honor. Wherefore <i>this</i> is St. Peter's
+meaning: that they should be subject and obedient to civil
+magistracy; as the sword is introduced by God's ordinance, stand thou
+in fear. Yet they do the very reverse of this. They have excepted
+themselves, and say they are not subject to the civil magistracy;
+yea, they have not only excepted themselves, but have even subjected
+those to themselves, and trampled on them with their feet, and permit
+themselves shamelessly to be called lords, even by kings and princes,
+just as the Pope writes of himself that he is a lord of heaven and
+earth, and has in his hand both the civil and spiritual sword, and
+that every one must fall at his feet.</p>
+
+<p>Besides, St. Peter says that they do not tremble to blaspheme
+dignities; for it has become to the Pope a small and slight thing to
+put kings and princes under ban, to curse them, and depose them, and
+moreover excite mischief among them, and stir them up one against
+another. And as to those who have opposed themselves, these he has
+quickly overthrown and trodden on, not because they have done
+anything against faith or love, but only because they have not been
+willing to be subject to the Romish See, or kiss the Pope's foot,
+because, forsooth, his power was as much greater than that of secular
+princes as the sun is than the moon, or as the heaven is high above
+the earth; so they lyingly blasphemed, while yet they are bound to be
+subject and obedient to them, and should bless them and pray for
+them, as Christ our Lord subjected Himself to Pilate, and gave to the
+Emperor the penny tribute. They ought, therefore, to tremble at
+reviling against dignities; yet are they unaffrighted and
+presumptuous in regard to it, and they revile with all zeal and
+recklessness, while yet if even the strongest angels cannot endure
+judgment against themselves from the Lord, and besides are struck
+dumb from cursing and reviling the very One from whom they cannot
+escape, how then will these wretched people endure it?</p>
+<br>
+
+<p>V. 12, 13. <i>But these are like unreasoning brutes, that are born, in
+accordance with their nature, to be taken and destroyed; they speak
+evil of that which they do not know, and in their own ruin shall they
+perish, and receive therefrom the reward of their unrighteousness.</i>
+<i>Unreasonable brutes</i>, Peter calls them, as though they had within
+them not a spark of anything that smacked of spirit, performed no
+spiritual duty that they should do, but lived like the fool, and
+became effeminate through a carnal life. But in that he says they are
+naturally born to be taken and destroyed, it may be understood in a
+two-fold manner: first, as of those that take and destroy, such as
+the wolf, lion, bear, the sparrow-hawk and eagle,&mdash;so these grasp to
+themselves, and tear away from others all they can, goods and honor.
+Secondly, of those that shall be taken, crushed and destroyed at the
+judgment of the last day.</p>
+<br>
+
+<p><i>They count temporal enjoyment as the fullness of pleasure.</i> See how
+indignant St. Peter is! I must not chide the young gentlemen so
+grievously. They think if they only live well, and have good times,
+then they have enough of all things, and are right well off; this one
+can easily trace in their spiritual claim, when they say that whoever
+touches them as to their property or their belly, is of the devil.
+They themselves cannot deny this, that their whole system is framed
+to this end, that they may have lazy and idle times, and all that can
+suffice them. They will lade themselves with no trouble or labor, but
+every one must make and devote enough for them. They must go to the
+choir and pray. God has commanded all men that they should eat their
+bread by the sweat of their brow, and He has imposed trial and
+anxiety upon all. Meanwhile, these young masters would slip their
+heads out of this noose, and busy themselves with kisses. But this is
+the greatest blindness, that they are so dumb, and therefore hold
+that such a shameful life is right and lovely.</p>
+<br>
+
+<p><i>Spots are they, and blemishes.</i> They know not but that they adorn
+Christianity, as the sun and moon do heaven, and are the noblest and
+most precious jewels, like gold and precious stones; yet St. Peter
+calls them spots of shame and blemishes. The true christian life
+develops from faith, serves every one in love, bears the holy cross,
+which is the true badge, ornament, jewel and honor of the Christian
+Church;&mdash;but these have, in place of the cross, lust and luxury;
+instead of love to their neighbor, they seek their own interest,
+snatch all to themselves, and let nothing go from themselves to
+another for his advantage. Thus they know of faith just nothing at
+all. For they are nothing but the spots and stains which Christianity
+must have as its shame and derision. That is chiding enough,
+certainly, for our spiritual lords.</p>
+<br>
+
+<p><i>They lead an effeminate life through your charity, feast richly on
+your goods.</i> What was given at first out of christian love, to
+procure a common fund for widows and worthy persons, and also for the
+poor, so that no one among the Christians need suffer want or
+beg,&mdash;property of this kind is now all devoted to monasteries and
+cloisters, from which our ecclesiastics fill their bellies, living
+upon it most luxuriously, and revelling in it; and to this end they
+say it belongs to them, and no one shall restrain them for it. The
+Holy Spirit will not permit that the servants of the church should
+lead an effeminate life from other people's labor; but to the
+laboring class, and to man, woman and child generally, was it
+properly devoted of old.</p>
+<br>
+
+<p>V. 14. <i>They have eyes full of adultery.</i> Such must always follow
+when the body is crammed with food and drink, and loiters indolent,
+as was said above. Wherefore does St. Peter say,&mdash;not, they are
+adulterers,&mdash;but, <i>they have eyes full of adultery?</i> It is as much as
+though he should say, They think ever on nothing but fornication, and
+can never restrain their roguery, nor be satisfied and quiet. This is
+the cause of their continual gluttony and revel, so far as they can
+push it, and thus they are suffered to live at large and unpunished,
+just as they like,&mdash;as follows:</p>
+<br>
+
+<p><i>Their sin is not to be interfered with.</i> The Pope has forbidden any
+prince or secular magistrate to punish ecclesiastics, and where they
+maintain their own authority he puts them under bann. But this matter
+is committed to the bishops; yet, since they are knaves themselves,
+they look through their fingers. Thus they have excepted themselves
+from subjection to civil government and the sword, so that no one
+shall dare to restrain them in their caprice, and they all live
+according to their own lusts, like those of old before the deluge.</p>
+<br>
+
+<p><i>They allure to themselves light-minded souls.</i> With such great show
+as they exhibit in their knavish life, as going through with mass,
+begging, singing, &amp;c., do they allure and draw light-minded and
+unstable souls, who are without faith, to imagine that everything is
+spiritual; and all is shaped to this end, that men may think that in
+that estate every one shall have enough, and good times besides, and,
+moreover, that he shall reach heaven; and yet it is all done only to
+this end, that they may fill their bellies and their dirt-bag.</p>
+<br>
+
+<p><i>They have a heart penetrated with covetousness.</i> This vice is so
+gross and open among the ecclesiastics, that even the common people
+have complained of it. Yet he says not, they are covetous, but, they
+have a heart penetrated with covetousness, and especially exercised
+therein. This may be seen in the fact that they have invented so many
+swindling and cunning stories that it is impossible to count them, by
+which they bring all the world's wealth to themselves.</p>
+
+<p>All that this class practices and pursues is simple, pure
+covetousness, and must all be worth money enough. They show it also
+most plainly of all, as they are equipped and prepared on all sides
+to call on men for their gold; so that St. Peter was certainly not a
+liar.</p>
+<br>
+
+<p><i>They are children of cursing.</i> That is, in the Hebrew, as much as to
+say, they are cursed children, subject to the curse of God, so that
+before God they have no favor or salvation, and only become more
+wicked from day to day, and continually, also, greater blasphemers of
+God; so that they surely lade themselves full enough with the wrath
+and terrible judgment of God. That is surely spoken severely and
+fearfully enough; while it is high time that whoever can flee and
+run, should flee and run forth from this cursed state. Should we bear
+such a <i>title</i>, <i>that</i> is certainly pitiful; but if the High Majesty
+also arraigns, curses, and condemns,&mdash;who will endure it?</p>
+<br>
+
+<p>V. 15. <i>They have forsaken the right way, and gone in error.</i> They
+should have taught the right way,&mdash;how we must cleave to Christ, and
+come to God by faith, and through love to our neighbor; and
+thereafter bear the holy cross, and endure whatever meets us
+therefor. But they preach no more than this, "go hither and
+thither,&mdash;be monk and priest,&mdash;found churches, masses, &amp;c., &amp;c.;" and
+they lead away the people from faith to their own works, which yet
+are such as are of no use to their neighbor.</p>
+<br>
+
+<p>V. 15, 16. <i>And have followed the way of Balaam, the son of Bosor,
+who loved the reward of unrighteousness, but had a rebuke for his
+transgression, the dumb beast of burden speaking with man's voice and
+reproving the folly of the prophet.</i> Here he brings in an
+illustration from the fourth book of Moses, xxii.-xxiv. When the
+children of Israel had journeyed out of Egypt and had come into the
+land of the Moabites, king Balak sent to a prophet in Syria, by the
+name of Balaam, and besought him that he would come and curse the
+Jewish people, that they might become weak and that he might slay
+them. Then God appeared to Balaam, and forbade him to curse the
+people; therefore the prophet declines to comply with Balak.
+Thereupon the king sent to him once more, and promised to give him
+large wealth. Then God permits him to go to him, yet he shall say
+nothing but what He shall direct him to say.</p>
+
+<p>Upon this, he rose up and mounted upon an ass. The angel of God came
+and walked in the way, and stood before him with a drawn sword. The
+ass saw it, and turned aside out of the way, at which the prophet
+struck her, that she should go in the way. Then the angel went to a
+narrow place where the ass could not turn aside, and when she presses
+herself against the wall and bruises the prophet's foot, she is
+forced to fall under him upon her knee, while he is angered so as in
+his rage to strike the ass with his staff. Then God opens the mouth
+of the beast to speak with the voice of a man, and she said, "What
+have I done to you that you should strike me so?" And he said, "Ah!
+if I had now a sword in my hand, I would slay you." Then the ass
+answered and said, "Am I yet the ass upon which thou hast ridden
+continually even to this day, and have I done it for no more than
+this?" Then were the eyes of the prophet opened, so that he saw the
+angel with the drawn sword, at which he was affrighted and would have
+turned back; but the angel of the Lord bade him go on, but thereupon
+forbade him to speak anything else than what He should say to him.</p>
+
+<p>When now the prophet was come to the king, he takes him up to a
+height from which he could see the whole people of Israel. Then the
+prophet bade him erect seven altars, and on each offer a sacrifice;
+and then went aside and asked the Lord what he should say. And God
+gave him his word in his mouth. And he rose up to bless and glorify
+the people of Israel with fair words; and this he did three times,
+one after another. Then was the king filled with wrath, and said,
+"Did I not call thee that thou shouldst curse mine enemies? and yet
+thou hast blest them now these three times. I had thought that I
+should have honored thee, but the Lord hath turned thee away from
+honor." Balaam answered and said, "Yet I told thee at first, that
+though thou shouldst give me thine house full of silver and gold,
+still I could speak nothing else but what God should say to me."</p>
+
+<p>Yet did the prophet afterward give the king counsel how he should
+manage with the people, although he might not curse them and overcome
+them by power,&mdash;so that they sinned against God. Then the king sets
+up an idol, by name Baal-Peor, and causes that the Moabite women,
+daughters of lords and princes, should ensnare the people to
+themselves to sacrifice to their gods; and when they had brought them
+to themselves, they made supplication to the idol with meats and
+drinks, and committed sin with the women. Then was God angry, and
+commanded the chief of the people to be hung upon the gallows, and
+permitted four and twenty thousand men to be overcome in one day.
+Such was this prophet Balaam's advice, for the sake of gold.</p>
+
+<p>Of this St. Peter here speaks, and would say that our ecclesiastics
+are specially Balaam's children and scholars; for just as he gave
+evil counsel to set up an idol so that the children of Israel should
+be brought to sin and provoke God that they should be slain, so have
+our bishops also set up an idol, in God's name,&mdash;to wit, their human
+doctrine of their own works; and they let faith go, and they lure to
+themselves christian souls whom they injure, and thereby provoke God
+to anger, so that he has punished the world with blindness and
+stupidity. For all this we may thank our spiritual masters.</p>
+
+<p>Thus Peter compares especially these false teachers to the prophet
+Balaam, since they even, like Balaam, purely for the sake of gold,
+set up such idolatry and ruin souls.</p>
+
+<p>Besides, he mentions his right name, for Bileaam or Balaam is he
+called in Hebrew, a swallower or swiller, like one who gapes his
+throat open, and swallows and devours all. This shameful name must he
+bear, because he has brought so many people into sin, insomuch that
+they are destroyed and overcome.</p>
+
+<p>Such Balaamites are our bishops and ecclesiastics, who are the throat
+of the devil, by which he draws so many souls to himself, and
+swallows them down. But the surname of this prophet is, the son of
+Bosor,&mdash;that is to say, flesh,&mdash;or, as Moses says, son of Beor, that
+is, of a fool. A fool is his father. So are these, also, blind, dull
+and foolish people, who must yet needs rule; such a people as the
+flesh bears, for the spirit makes men of another stamp. So God has
+given these in the Scripture their own name, and therein they are so
+painted to the life, that we may know in what account they are to be
+held.</p>
+
+<p>Now the dumb beast of burden, the ass, signifies the people that lets
+itself be bridled and ridden, and goes as it is led, like the ass,
+who was forced and beaten cruelly when he went out of the way into
+the ditch, and must neither give place before the angel in the way so
+long as it could help, nor turn aside, and so must fall down. For in
+the same way have these seducers also urged on the people, until
+these last have become sensible that it is a thing not to be endured,
+and that they deal unfairly with them, and have wished to turn them
+aside from the way. But the harshness has been so gross whereby they
+have troubled the people, that at length God has opened our lips and
+given words into our mouths, so that even the children speak of it;
+whereby their folly is made plain, so that they must be ashamed. In
+this way we ought to meet them when they go about, and give out that
+it belongs not to the laity to read the Scripture, and therefore say,
+we must hear what the Councils determine. For then you may answer,
+Has not God spoken even by an ass? Be content with our knowing that
+ye, in times past, preached the word of God; but now ye have become
+fools, and are possessed by avarice, what wonder is it that now the
+common people have been roused and impelled by God to speak the
+truth, though it has been so burdened and oppressed like a dumb beast
+of burden. This is their likeness, taken from the prophet Balaam. Now
+St. Peter says further of these false teachers:</p>
+<br>
+
+<p>V. 17. <i>They are wells without water, and clouds driven about by the
+whirlwind.</i> In like manner Solomon presents us a comparison, in Prov.
+xxv., and says, "As when a great cloud and strong wind go forth, and
+yet no rain follows, so is a man who makes high boastings of himself,
+and does not make good his words." So Peter says here, also, <i>they
+are wells without water, and clouds driven about by the whirlwind;</i>
+that is, they make great show, and have nothing beside. They are like
+the dry, false and exhausted wells, although they have the fame and
+title of being true wells. For Scripture calls those who teach,
+wells, as the ones from whom should flow that wholesome doctrine by
+which souls are to be quickened. To this office are they anointed and
+set apart. But what do they do? Nothing, as a general thing; for they
+have nothing else but just the bare name, just as they are called
+shepherds, and yet are wolves.</p>
+
+<p>Besides, they are the clouds which the wind drives about&mdash;not like
+the thick, black and lowering clouds which are wont to give us rain,
+but like those fleecy ones which move about and fly in the air, and
+are very light, which the wind drives wherever it will, after which
+no rain can follow. So our teachers also sweep about and move high in
+Christendom, like the clouds in heaven, but let themselves be driven
+about wherever the devil chooses, to whom they are ready to yield in
+all kinds of lusts. But yet they preach not a word of God, like true
+teachers and preachers, who are called clouds in Scripture (as Is.
+v.),&mdash;as also by all that gives forth water, preachers are typified
+in Scripture.</p>
+<br>
+
+<p><i>For whom is reserved the blackness of darkness forever.</i> They live
+now at their ease, and things go with them just as they themselves
+would have them. But there shall come an eternal darkness upon them,
+although they do not believe nor apprehend it.</p>
+<br>
+
+<p>V. 18. <i>For they speak in swelling words, which have nothing back of
+them.</i> If you ask how they may be called wells without water, and
+clouds without rain, while they yet preach throughout the whole
+world, St. Peter answers: they rain and preach, alas! altogether too
+much; but they are only vain, swollen and puffed-up words, by which
+they blow the poor people's ears full, so that men think it is
+something fine; and yet it is nothing but show. Just as the monks,
+with high, bold words, set forth their obedience, poverty and
+chastity, so that men think they are a holy people, while yet it is
+nothing but mere trickery, and certainly no faith nor love can be
+found among it. Like this, also, is their pretence that the estate of
+bishops is a more perfect estate, while these yet do nothing else but
+ride about pompously on their fine horses, and now and then
+consecrate churches and altars, and baptise bells. Such puffed-up and
+swollen words are the whole spiritual law of the Pope, throughout.</p>
+<br>
+
+<p><i>And they allure, through guile, to the lust of the flesh, those who
+had well-nigh escaped, and now they walk in error.</i> This is what
+these wells and teachers do, so that they who were almost escaped
+must fall into the snare of wickedness, and for the first time be
+truly captured. A child that has been baptised, rescued from all
+sins, snatched from the devil and set out from Adam into Christ, when
+he comes to reason is soon entangled and led away into error. Men
+should be taught of faith, and love, and the holy cross, while our
+clergy go their own way, throw up their work whereby these persons
+fall back again into error, even though they had escaped it. But how
+does this come to pass? Thus: in that by guile they allure the people
+to the lust of the flesh. Their strongest persuasion is in their
+saying that priests, monks and nuns should not be married, and should
+bind themselves to maintain chastity, by which they do no more than
+allure to unchastity, forasmuch as the wretched people must perish in
+their wicked lusts, and there is nothing to help them.</p>
+
+<p>But here you clearly see that Peter speaks of none other than
+teachers who bear rule in Christendom, where men are baptised and
+believers,&mdash;for among the Turks and heathen, no one has so escaped;
+it is only among Christians, where they have the chance to lead souls
+astray, and bring them into the snare of the devil.</p>
+<br>
+
+<p>V. 19. <i>And they promise them freedom, while they themselves are the
+servants of corruption, for of whom any one is overcome, his servant
+has he become.</i> They set up Orders by which a man is to be saved,&mdash;as
+Thomas, the monk preacher, has shamelessly written, that when a man
+shall enter into one of these Orders, be it as vile as it may, it is
+as though he had but just come forth from his baptism; and then they
+promise him freedom and forgiving of sins by works of his own. Such
+blasphemy must we hear, while they set their human fancies and
+ludicrous conceits, destitute of faith, on a level with faith and
+baptism which God has established, and which are peculiarly his work.
+Who is to endure this and still keep silent? Such stories have the
+monks gotten up, and they cram them into the young; and such teachers
+as these men have set up for saints. But the other saints, truly
+such, they have burnt to ashes.</p>
+<br>
+
+<p>V. 20. <i>For if they have escaped the pollution of the world through
+the knowledge of the Lord and Saviour Jesus Christ, but shall be
+again entangled and overcome in the same, their last end is worse for
+them than the first.</i> There Peter shows why they are the servant of
+corruption. To confess Christ is to know what he is, even our
+Saviour, who forgives us our sins from pure grace. By this confession
+we escape the vice and come out from the pollution of the world. But
+though they should already have been delivered from sin in baptism,
+they shall afterwards be plunged therein, for that they have again
+gone from faith to their own works. For where there is no faith, the
+Spirit is absent; but where the Spirit is absent, there is nothing
+but flesh, so that there can be nothing at all that is pure. So has
+it come to pass hitherto in regard to Christianity. Rome first heard
+the pure Gospel, but afterward went back and fell away to human
+doctrines, until even upon herself all abominations have come up; so
+that her last end has become worse than her first, in that she is now
+far more hopeless in her heathenism than she ever was before she
+heard the word of God.</p>
+<br>
+
+<p>V. 21. <i>For it had been far better for them that they had never known
+the way of righteousness, than that they should know it, and turn
+themselves away from the holy command that has been given them. For
+it has happened to them according to the proverb, The dog turns to
+his own vomit again, and the sow after her washing wallows in the
+mire.</i> This proverb St. Peter has taken out of the book of Prov.
+xxvi., where Solomon says, "A man who repeats his folly is like the
+dog who turns again to his vomit." By baptism they have thrown off
+unbelief, and have been washed from their polluted life, and have
+entered upon a pure life of faith and love, while they fall off from
+it again to unbelief and their own works, and defile themselves again
+in the dirt. So that we are not to make this proverb bear on works;
+for little is accomplished by one's saying and directing at
+confession, "Thou shalt henceforth be chaste, meek, and patient," &amp;c.
+But if you will be pious, pray God that he will give you a real
+faith, and see to it that you forsake your unbelief. When you shall
+then have attained faith, good works shall afterwards take care of
+themselves, so that you will live purely and chastely, even though
+you should secure yourself by no other means; and though, again, you
+might awhile conceal the mischief in your heart, yet at last it comes
+out.</p>
+
+<p>This is the second chapter of this Epistle, wherein Peter speaks
+specially of our teachers, how shamefully we have been treated by
+them. We have indeed had warning enough, but we have not minded it,
+so that the fault is ours that we have not laid hold on the Gospel,
+and that we have by our lives deserved such anger of God. We hear it
+generally, all of us, with gladness, when some one assaults and
+upbraids the Pope along with his priests and monks; but yet, no one
+will draw advantage to himself from it. It is not such a trifling
+matter of sport that one must laugh at it, but of such seriousness
+that the heart should fear and tremble on account of it. Therefore
+should we lay hold upon it with seriousness, and pray that God would
+turn away from us his anger and such plagues. For this calamity has
+not come upon us unforeseen, but it is sent upon us by God as a
+punishment,&mdash;as Paul says, II. Thes. ii.: "Since they have not
+received the love of the truth, that they might be saved, therefore
+shall God send upon them strong delusion so that they shall believe a
+lie," &amp;c., &amp;c. For had the punishment gone but so far that the false
+teachers only were lost, it would have been yet a little thing
+against the fact that they have had the rule, and carried all the
+world with them to hell. Therefore, in regard to the evil, we are to
+take no counsel except to apprehend the matter in Godly fear and
+humility, confess our guilt, and pray God to turn away the punishment
+from us. By prayer must one contend against the false teachers,
+although the devil do not let him win.&mdash;Now follows, next:</p>
+<br>
+<br>
+<br>
+<br>
+<h3>CHAPTER III.</h3>
+<br>
+
+<p>V. 1, 2. <i>This is the second Epistle which I write to you, beloved,
+in which I stir up your pure minds to remembrance, that ye may think
+upon the word which was said to you before by the holy prophets, and
+upon our command, who are Apostles of the Lord and Saviour.</i> Here St.
+Peter comes to us again, and warns us in this chapter to be prepared,
+and look every moment for the last day. And so he says in the first
+of it, that he has written this Epistle, not in order to lay down a
+ground of faith, which he had done before, but to awaken, remind,
+arrest, and urge them not to forget the same, and to abide in the
+clear view and understanding which they have of a true christian
+life. For it is the preacher's office, as we have said often, not
+only to teach, but also continually to admonish and restrain. For
+since our flesh and blood ever clings to us, God's word must be
+stronger in us, that we may not give room to the flesh, but strive
+against it, and gain the upper hand of it.</p>
+<br>
+
+<p>V. 3, 4. <i>And know, first of all, that in the last days there shall
+come scoffers who walk after their own lusts, and say, Where is the
+promise of his coming? for since the fathers fell asleep, all things
+remain as from the beginning of creation.</i> Yet are men swayed hither
+and thither by a book concerning Antichrist, wherein it is written
+that the people before the last day shall fall into such error that
+they shall say, there is no God, and shall scoff at all that is
+preached of Christ and the last day. That is true, whencesoever it
+has been taken. But we are not so to understand it as that the whole
+world shall say and hold such things, but the greater part. For that
+time is even now at hand, and shall prevail yet more when the Gospel
+shall come down among the people, when the proud ones shall lift
+themselves up, and the secrets of many hearts break forth, which are
+now hidden and unknown. There have even already been many who have
+altogether rejected the idea of the coming of the last day.</p>
+
+<p>Of such scoffers St. Peter here warns us, and tells us of them
+beforehand, that they must come, and rush into this hazard and live
+as they list. At Rome and in Italy this word is now at length
+fulfilled, and they who come thence, bring such errors also forth
+with them; for just as they have a long time perplexed themselves
+therein, so, also, must they perplex the people by the same means.
+And even though the last day were now before the door, such people
+must come abroad. So shall be fulfilled that which Christ says, Mat.
+xxiv.: "Just as it was in the time of Noah, so shall it also be at
+the coming of the Son of Man; for as they were in the days before the
+deluge, they ate, they drank, they married and were given in
+marriage, even to the day when Noah entered into the ark, and they
+knew it not till the flood came and swallowed them all; so, also,
+shall the coming of the Son of Man be." Also, "The Son of Man shall
+come at an hour when ye think not." Also, Luke xxi.: "This day shall
+come as a snare, upon all that dwell upon the earth." And once more,
+Luke xvii.: "As the lightning lightens over us from heaven, and
+shines upon all that is under the heaven, so shall the Son of Man be
+in His day,"&mdash;that is, so quick and unforeseen and sudden shall He
+break in upon it, while the world shall be living above all, for
+itself first, and shall throw God's word to the winds.</p>
+
+<p>Therefore this shall be a sign of the last day that it is near, when
+the people shall live as they list, according to all their lusts, and
+such talk goes about among them as this: "Where is the promise of his
+coming? the world has stood so long and continued to abide, is it now
+for the first time to be otherwise?" Thus Peter warns us that we
+should not be surprised, and that we have a sure sign that the day
+will soon come.&mdash;It follows, further:</p>
+<br>
+
+<p>V. 5, 6. <i>But this in their obstinacy they will not know, that the
+heavens of old, besides the earth standing out of the water and in
+the water, were (made) by God's word, yet through the same, was the
+world in its time destroyed by the flood.</i> Such people they are, he
+says, as show not so much diligence as to read the Scripture, but
+obstinately refuse to think and be aware that so also it was of old,
+when Noah built the ark; the world which stood and was made through
+the water and in the water, was destroyed by water, and the people
+were yet so safe and secure that they thought, surely there is no
+danger,&mdash;yet they were all alike destroyed by water. As though he
+should say,&mdash;if God has for once destroyed the world by water, and
+shown by an example that he can sink it, how much more will he do it
+now that he has promised to do it.</p>
+
+<p>But here St. Peter speaks somewhat particularly of the creation. The
+heaven and the earth stood fast aforetime; they were made of water
+and stood in the water, by the word of God. Heaven and earth have a
+beginning; they have not been forever; the heaven was made from the
+water, and there was water above and beneath,&mdash;but the earth is made
+and stands in the water, as Moses writes, whom St. Peter here quotes.
+All is sustained by God's word, as it also was made by the same, for
+it is not their nature so to stand. Therefore if God did not sustain
+it, it must all soon fall down and sink into the water. For God spoke
+a word of power when he said, "let the waters under the heavens
+gather themselves into a separate place, that the dry land may be
+seen;" that is, let the water put itself aside and give room for the
+earth to come forth, whereon man might dwell,&mdash;yet naturally the
+waters should spread themselves over the earth. Therefore this is, at
+the present day, one of the greatest miracles that God works.</p>
+
+<p>Now St. Peter would say this: so obstinate and stupid are these
+scoffers, that they will not do honor to the Holy Spirit, though they
+read how God holds up the earth in the water, whence they should be
+convinced that all stands in the hands of God. Therefore, since God
+at that time drowned the earth, so he will deal with us even yet
+again. For that example should certainly convince us that, as in that
+very case he has not lied, so again he will not lie.</p>
+<br>
+
+<p>V. 7. <i>But the heaven which yet is, and the earth, are by his word
+sustained, that they be reserved for fire in the day of Judgment and
+condemnation of ungodly men.</i> At that time, when God destroyed the
+world by a flood, the water pressed down from above, up from beneath
+and from all sides, so that nothing could be seen but water only;
+because the earth, as its nature was, must be swallowed up in the
+water. But now he has promised, and given the rainbow for a sign in
+heaven, that he will no more destroy the world by water. Therefore he
+will destroy it and let it perish by fire, so that here it shall be
+fire only, as there it was water only. Of which St. Paul, II. Thes.
+i., says: "When now the Lord Jesus shall be revealed from heaven,
+together with the angels of his power, and with flaming fire," etc.
+So I. Cor. iii.: "Every one's work shall be revealed; the day of the
+Lord shall make it clear, which shall be revealed with fire." So when
+the last day breaks and bursts in on the world, it will in a moment
+be fire only; what is in heaven and in earth shall be turned to dust
+and ashes, and all things must be changed by fire, as that change
+took place by water. This shall be a sign that God will not lie so
+long as He has left that for a sign.</p>
+<br>
+
+<p>V. 8-10. <i>But of this one thing, beloved, be ye not ignorant;
+that one day with the Lord is as a thousand years, and a thousand
+years as one day. The Lord is not slack concerning his promise as
+some men count slackness, but he is long-suffering toward you, and
+wills not that any one should perish, but that all should come to
+repentance; but the Day of the Lord shall come as a thief in the
+night, in which the heavens shall pass away with a great noise, but
+the elements shall be melted with fervent heat, and the earth and the
+works that are therein shall be burned up.</i> With these words St.
+Peter meets those of whom he has just spoken, who say: "The Apostles
+have said much about the Last Day coming quickly,&mdash;and yet so long a
+time is past, and still all continues as heretofore." And he has
+quoted this passage from Moses, in the lxxxix. Ps., where he says: "A
+thousand years are in thine eyes as yesterday, when it is past." This
+is the scope of it.</p>
+
+<p>There are two ways of viewing things,&mdash;one for God, the other for the
+world. So also this present life and that to come, are twofold. This
+life cannot be that, since none can reach that but by death,&mdash;that
+is, by ceasing from <i>this</i> life. This life is just to eat, drink,
+sleep, endure, bring up children, etc., in which all moves on
+successively, hours, day, year, one after another: if you wish now to
+apprehend that life, you must banish out of your mind the course of
+this present life; you must not think that you can so apprehend it,
+where it will all be one day, one hour, one moment.</p>
+
+<p>Since then in God's sight there is no reckoning of time, a thousand
+years must be before him, as it were, a day. Therefore the first man,
+Adam, is just as near to him as he who shall be last born before the
+last day. For God sees not time lengthwise but obliquely, just as
+when you look at right-angles to a long tree which lies before you,
+you can fix in your view both place and parts at once,&mdash;a thing you
+cannot do if you only look at it lengthwise. We can, by our reason,
+look at time only according to its duration; we must begin to count
+from Adam, one year after another, even to the last day. But before
+God it is all in one heap; what is long with us is short with
+him,&mdash;and again, here there is neither measure nor number. So when
+man dies, the body is buried and wastes away, lies in the earth and
+knows nothing; but when the first man rises up at the last day, he
+will think he has lain there scarcely an hour, while he will look
+about himself and become assured that so many people were born of him
+and have come after him, of whom he had no knowledge at all.</p>
+
+<p>This, then, is St. Peter's meaning: the Lord does not delay his
+promise as some scoffers let themselves imagine, but is
+long-suffering; therefore should ye be prepared for the last
+day,&mdash;for it will come soon enough to every one after his death, in
+that he will say, "lo! I have but just now died!" But it comes upon
+the world all too soon: when the people shall say, "there is peace,
+no danger threatens," it shall break forth and come upon them, as St.
+Paul says, I. Thess. v. And with so great a noise shall the day tear
+its way and burst forth like a great storm, that in a moment must all
+be wasted.</p>
+<br>
+
+<p>V. 11, 12. <i>Since then all this must pass away, how careful should ye
+be in all holy conduct and a Godly life, that ye wait for and hasten
+to the coming of the day of the Lord.</i> Since ye know this, that all
+must pass away, both heaven and earth,&mdash;think how ye shall be
+prepared to meet this day, by a holy and godly life and conversation.
+For Peter describes this day as one that is to come even now, so that
+men should be prepared for it, to hope for it with joy, and even
+hasten to run to meet it, as that which sets us free from death, sin
+and hell.</p>
+<br>
+
+<p>V. 12, 13. <i>In which the heavens shall pass away by fire, and the
+elements shall be melted with fervent heat; but we look for a new
+heaven and a new earth, according to his promise, in which dwelleth
+righteousness.</i> God has promised by the prophets, here and there,
+that he would create a new heaven and a new earth,&mdash;as in Is. lxv.,
+"Behold, I will create a new heaven and a new earth, wherein ye shall
+be happy, and shout and leap for joy." So in xxx. "The appearance of
+the moon shall be as the light of the sun, and the splendor of the
+sun shall be seven times as bright, as though seven days were joined
+one into another;" and Christ says, Matt. xiii., "The righteous shall
+shine like the sun, in their Father's kingdom." How that is to pass
+away we cannot know, except that the promise is, that such a heaven
+and earth are to be, wherein no sin, but righteousness only, and the
+children of God shall dwell; as also St. Paul says, Rom. viii., there
+shall be pure love, pure joy, and nothing but God's kingdom.</p>
+
+<p>Here some may disquiet themselves as to whether the saints shall have
+their station in heaven or on earth. The text seems to imply that man
+shall dwell upon the earth,&mdash;yet so that all heaven and earth shall
+be a paradise wherein God dwells, for God dwells not alone in heaven,
+but in all places, wherefore the elect shall be also even where He
+is.</p>
+<br>
+
+<p>V. 14. <i>Therefore, my beloved, since ye look for such things, be
+diligent, that ye may be found of him without spot, and blameless, in
+peace.</i> Since ye have escaped, he says, such misery, and come to so
+great joy, ye should suffer yourselves to be persuaded to despise
+willingly all that is upon the earth, and suffer cheerfully whatever
+duty requires. Therefore should ye be diligent, that ye may live a
+peaceful and blameless life.</p>
+<br>
+
+<p>V. 15. <i>And the long-suffering of our Lord Jesus Christ account for
+your salvation.</i> In that He so spares, and delays, and does not come
+to speedy judgment, take account of this as designed for your
+benefit. He had good reason to be angry and to punish, yet out of His
+grace He does it not.</p>
+<br>
+
+<p>V. 15, 16. <i>As also our beloved brother Paul, according to the wisdom
+that has been given unto him has written, as he also in all his
+letters speaks thereof, in which are some things hard to be
+understood, which the unlearned and unstable wrest, as they also do
+other Scriptures, to their own destruction.</i> There St. Peter bears
+testimony for the Apostle Paul in respect to his doctrine, which
+shows plainly enough that this Epistle was written long after St.
+Paul's Epistles. And this is one of the passages which might be
+adduced to maintain that this Epistle is not St. Peter's, as also
+there was one before this in this chapter&mdash;namely, where he says,
+"the Lord wills not that any should be lost, but that every one
+should give himself to repentance." For it falls some little below
+the Apostolic spirit; still it is credible that it is none the less
+the Apostle's, for since herein, he is writing not of faith but of
+love, he lets himself down somewhat, as the manner of love is,
+inasmuch as it humbles itself toward its neighbor, just as faith
+rises above itself.</p>
+
+<p>But he has yet seen that many unstable spirits wrested and perverted
+St. Paul in his words and doctrines, inasmuch as some things in his
+Epistles are hard to be understood,&mdash;as when he speaks in this way,
+"that no one is justified by works, but by faith alone;" so, too,
+"the law is given to make sin more gross;" so, too, "where sin
+abounded, there grace much more abounds," and more passages of the
+same sort. For when men hear such, then they say, if that is true, we
+will go on indolently, and do no good work, and so be righteous, as
+men even now say, that we forbid good works; for if one so perverts
+St. Paul's own words, what wonder is it that they should, in like
+manner, pervert ours?</p>
+<br>
+
+<p>V. 17, 18. <i>But ye, my beloved, since ye know this beforehand, beware
+for yourselves that ye be not led away by the error of the wicked
+likewise, and fall from your own steadfastness. But grow in grace,
+and in knowledge of our Lord and Saviour Jesus Christ, to whom be
+praise, now and forever. Amen.</i> Since ye know, he says, all that has
+been said above, and see that many false teachers must come, who lead
+the world astray, and such scoffers as pervert the Scripture and will
+not understand it, take care of yourselves; guard against them with
+diligence, that ye fall not from the faith by doctrines of error; and
+grow, so as to become stronger from day to day by the steadfast
+practice and preaching of the word of God. Here observe how great
+care the Apostle shows for those who have come to believe, which
+urged him even to write these two Epistles, wherein is richly
+comprehended what a Christian should know, besides also that which is
+yet to come. May God give his grace, that we also may seize hold upon
+and retain it. Amen.</p>
+<br>
+<br>
+<br>
+<br>
+<h4>THE EPISTLE</h4>
+<center><small>OF</small></center>
+<h2>SAINT JUDE</h2>
+<br>
+<hr align="center" width="50">
+<br>
+<br>
+
+<p>V. 1, 2. <i>Jude, a servant of Jesus Christ, but a brother of James, to
+those that are called to be holy in God the Father, and preserved in
+Jesus Christ, mercy unto you and peace and love be multiplied.</i> This
+Epistle is ascribed to the holy Apostle, St. Jude, brother of the two
+Apostles, James the Less and Simon, by the sister of the mother of
+Christ, who is called Mary (wife) of James or Cleopas, as we read in
+Mark vi. But this Epistle cannot be looked upon as being that of one
+who was truly an Apostle, for the author speaks in it of the
+Apostles, as being much their junior. It has even nothing peculiar
+about it, except that it refers to the second Epistle of St. Peter,
+from which it has taken nearly all its words, and is scarcely
+anything else than an Epistle against our clergy, bishops, priests
+and monks.<small>*</small></p>
+
+<blockquote><small>* It is well known that at an early period the book of
+Jude was reckoned among the <i>antilegomena</i>. This was mainly in
+consequence of its references to the Apocryphal books of Enoch and of
+the Ascension of Christ. Yet De Wette, than whom none would be more
+disposed to sift it thoroughly, says, "no important objection to the
+genuineness of the Epistle can be made good; neither the use of the
+Apocryphal book of Enoch, nor the resemblance of v. 24 to Rom. xvi.
+25, nor a style of writing which betrays a certain familiarity with
+the Greek tongue. The Epistle is less open to suspicion, as the
+author does not distinctly claim to be an Apostle, nor can a pretext
+for forgery be discovered." Again, he says: "they who regard the Son
+of Alpheus and the brother of the Lord as one and the same person,
+are quite consistent in regarding our Jude likewise as an Apostle."
+To this view De Wette himself does not accede, and thus agrees
+substantially with Luther.</small></blockquote>
+<br>
+
+<p>V. 3. <i>Beloved, since I gave all diligence to write unto you of the
+common salvation, I am necessitated to write to you, and admonish
+you, that ye should contend earnestly for the faith which was once
+delivered to the saints.</i> That is as much as to say,&mdash;I am
+necessitated to write to you, so that I may remind and admonish you
+how ye should go forward and persevere in the faith which has
+already, before this, been once preached to you; or as though he
+should say, It is necessary that I should admonish you that ye be on
+your guard and remain in the right way; but as to why this is needed,
+he gives the reason, and says:</p>
+<br>
+
+<p>V. 4. <i>For there are some men who have secretly come in, who were
+ordained of old to this condemnation.</i> For this cause will I remind
+you that ye should abide in the faith which ye have heard, because
+there is even now a wavering, and already there have come preachers,
+who set up other doctrines besides faith, by which people are led
+away gently and unsuspectingly from the true way. So St. Peter also
+said, in his Epistle, "there shall be false teachers among you, who
+shall secretly bring in destructive heresies, &amp;c." These, he says,
+"are long ago appointed to such a sentence of condemnation." This we
+now well understand, since we know that no one is righteous and
+justified by works of his own, but only through faith in Christ,
+insomuch that he must rely on the work of Christ as his chief good.
+Then where there is faith, whatever is done as works is all done for
+the good of our neighbor, and thus we guard ourselves against all
+works which are not performed with the intent that they shall be of
+service to our neighbor, as is now the estate of priests and monks.
+Therefore wherever any one now secretly introduces anything else than
+this doctrine of faith, in regard to such orders and works, he leads
+the people astray, so that they shall be condemned along with him.</p>
+<br>
+
+<p><i>Who are godless, and turn the grace of God into wantonness.</i> That
+Gospel which is given us concerning the grace of God, and which sets
+Christ before us, as he is offered to and bestowed upon us, with all
+that he has, that we may be freed from sin, death and all evil, such
+grace and blessing offered to us by the Gospel, they use merely to
+indulge their wantonness,&mdash;that is, they call themselves Christians,
+indeed, and praise the Gospel, but they bring in such an order, as
+therein to work their own caprice, in eating and drinking and wanton
+life, while they make their boast and say we are not in a secular but
+a spiritual estate, and under such names and pretence they have
+grasped all enjoyment, honor and pleasure. This, already, says Jude,
+begins. For we read that it had already begun a thousand years ago;
+that the bishops then wished to be Lords and to be more highly
+exalted than common christians, as we also see in St. Jerome's
+Epistles.</p>
+<br>
+
+<p><i>And they deny God, that he alone is Lord, and our Lord Jesus
+Christ.</i> This is what St. Peter said also in his Epistle; but this
+they deny (as we have heard). It is not done by their <i>mouth</i>, for
+with this they confess that God is one Lord, but they deny that
+Christ is Lord in fact, and by their works; they hold, not Him, but
+themselves as their Lord,&mdash;for while they preach that fasts,
+pilgrimages, church ordinances, chastity, obedience, poverty, etc.,
+are the way to salvation, they lead the people astray to their own
+works, and yet are silent about Christ; and it is just as much as if
+they said, Christ is of no avail to you, His works noway help you,
+but you must by your own works merit salvation. Thus they deny the
+Lord who has bought us with his blood, as Peter says.</p>
+<br>
+
+<p>V. 5, 6, 7. <i>I will therefore remind you that ye once knew this, that
+the Lord, when he saved the people out of Egypt, afterward destroyed
+those that believed not. Also, the angels, who kept not their first
+estate, but left their own habitation, he has reserved to the
+judgment of the great day, in everlasting chains, under darkness. As
+also Sodom and Gomorrah, and the cities lying about them, which in
+like manner as these, rioted in fornication, and went after strange
+flesh, are set forth for an example, and bear the pain of eternal
+fire.</i> Here he adduces, also, three examples, as St. Peter does in
+his Epistle; but the first which he presents is to this effect: that
+God permitted the children of Israel whom he had brought out of Egypt
+by many wonderful works, when they did not believe, to be overthrown
+and defeated, so that of them all not more than two survived, when
+there were numbered, of all that went forth from twenty years of age
+and above, more than six hundred thousand men. This example he sets
+forth as a warning and a terror; as though he should say, those who
+are now called Christians, and under this name turn the grace of God
+into wantonness, are to beware to themselves that it do not come to
+pass with them as it came to pass with those. And true enough, these
+are the times when the Popedom is exalted and the Gospel kept secret
+through the whole world; when, too, there comes continually one
+plague after another, by which God has punished the unbelieving and
+thrown them into the throat of the Devil.</p>
+<br>
+
+<p>V. 8. <i>Like them also are these dreamers, who defile the flesh.</i>
+These teachers he calls dreamers; for just as when a man lies in a
+dream he deals with images, and thinks he has something real, but
+when he wakes up it is nothing at all,&mdash;but he sees then that it was
+a dream, and counts it of no importance,&mdash;so, too, what these say is
+nothing else than a mere dream; for when once their eyes shall be
+opened, they shall see that it is nothing at all. As when they go
+about pretending that their tonsure and cowl, obedience, poverty and
+chastity are well-pleasing to God, they have this before their eyes;
+yet, in God's sight it is nothing but a mere dream. So he has given
+them a truly fitting name, inasmuch as they deal with dreams, by
+which they cheat themselves and the world.</p>
+
+<p>But especially do the Apostles ascribe to the clerical order the vice
+of leading an unchaste life; and God long ago foretold that they
+should have no wives. Now it is scarcely possible that God should
+work as many miracles as there are persons in the order, so that it
+cannot be that they are chaste. So, likewise, has the prophet Daniel
+spoken, chap. xi., of the Pope's rule: "He shall not regard women (in
+marriage)." This is the external characteristic, as the inward is
+that they are dreamers.</p>
+<br>
+
+<p><i>Who despise government, and speak evil of dignities.</i> Their third
+characteristic is, that they will not be subject to civil authority.
+Yet we have been taught, while we live on earth, that we are all
+under obligation; that we are to be subject and obedient to the
+sovereignty; for the Christian faith does not do away with civil
+rule,&mdash;therefore no one can except himself from it, because the
+Pope's decree concerning the Church's freedom is a mere devil's law.</p>
+<br>
+
+<p>V. 9. <i>But Michael the archangel, when he contended with the devil,
+and disputed about the body of Moses, durst not let drop against him
+a railing accusation, but said, The Lord rebuke thee.</i> This is one of
+the reasons why this Epistle was formerly rejected, because here an
+example is adduced which is not found in Scripture, to the effect
+that the angel Michael and the devil contended with one another about
+the body of Moses. But this should have been found there, since so
+much is written about Moses in the last of Deuteronomy, of God's
+burial of him, and yet no one knew his grave. Besides, Scripture
+testifies in regard to him, that no other prophet has arisen in
+Israel like Moses, whom the Lord knew face to face, &amp;c. But it has
+been said, in reference to the same text also, that his body was left
+concealed, so that the Jews might not regard it with idolatrous
+veneration, and for this reason the angel Michael must needs oppose
+the devil, who wished that the body should be discovered, that the
+Jews might pray to it; and although Michael was an archangel (says
+Jude), yet was he not so bold as to curse even the devil,&mdash;and yet
+these scoffers trample under foot the authority that has been
+ordained of God; they curse in seven, eight and nine ways, though
+they are men merely; while this archangel dared not curse the worst
+devil that was ever condemned, but said no more than, the Lord
+restrain and punish thee.</p>
+<br>
+
+<p>V. 10. <i>But these scoff at what they know nothing of, for what they
+know naturally as brute beasts, in those things they corrupt
+themselves.</i> Such scoffers are they, that they can do nothing else
+but anathematize and curse, and give over to the devil for his own
+not only kings and dignities, but God also and the saints, as may be
+seen in the bull, <i>Coena Domini</i>. They know not that our salvation
+stands on the foundation of faith and love; they cannot endure that
+their works should be rejected and condemned, and that it should be
+preached that Christ alone must help us by His works. Therefore they
+curse and scoff at all Christian doctrine which they are ignorant of.
+But what they know, through natural perception,&mdash;as the founding of
+masses and the like,&mdash;will bring in gold and treasures; to this they
+devote themselves with energy, and thereby corrupt themselves and
+every one else.</p>
+<br>
+
+<p>V. 11. <i>Woe unto them, for they have gone in the way of Cain.</i> Cain struck
+his brother dead, simply because he was more pious than himself. For
+his brother's offering was acceptable before God, but his own was
+not. So now the way of Cain is, to rely on one's own works, and scoff
+at those works which are good and true, and circumvent and slay those
+who go in the right way, just as these very ones also are doing.</p>
+<br>
+
+<p><i>And have hurried for reward into the error of Balaam.</i> They should
+be fixed inwardly in the hope of Divine grace; yet they go forth and
+put their trust in various outward works, of this kind and that, and
+they do them only for the sake of gold, that they may fill their
+bellies, like the prophet Balaam, as we have heard in Peter's
+Epistle.</p>
+<br>
+
+<p><i>And perished in the rebellion of Korah.</i> Of the rebellion of Korah,
+and how he was destroyed, with his house, we have an account in the
+fourth book of Moses, xvi. Moses was summoned and called for this
+purpose, that he should lead the people out of Egypt; and his brother
+Aaron likewise was appointed of God as High Priest. Now Korah was
+also of the same tribe, and their friendship should have been
+enduring, and something more than common: yet he attaches to himself
+two hundred and fifty men of the foremost and most distinguished
+among the people, and excites such a commotion and tumult, that Moses
+and Aaron are forced to flee. And Moses fell upon his face, and
+prayed that God might not accept their sacrifice; and he bade the
+congregation of the people draw back from them, and said to them:
+"Hereby shall ye surely know if the Lord hath sent me; if these men
+die and disappear as all men disappear, then the Lord hath not sent
+me; but if the Lord shall do some new thing, so that the earth shall
+open her mouth and swallow them up, and they go down alive into hell,
+then shall ye know that these men have reviled the Lord." When he had
+spoken these words, the earth quaked and opened, and swallowed up
+Korah, together with the other leaders of the rebellion, with all
+that they had, so that they went down alive into hell; and the fire
+consumed the other two hundred and fifty men who had joined
+themselves to him.</p>
+
+<p>This example Jude sets forth for these scoffers who blame us for
+making a commotion, while we preach against them, for they are the
+real ones who make all the trouble. For Christ is our Aaron and
+chief-priest, whom we should allow to rule alone; but this the Pope
+and bishops have been unwilling to endure. They have set themselves
+up, and have wished to have the power to rule along with the
+authority, and so have arrayed themselves against Christ; but God has
+punished them, in that the earth has swallowed them up and covered
+them, since they are absorbed and swallowed up in an earthly life and
+pleasure, and are nothing but pure worldliness.</p>
+<br>
+
+<p>V. 12, 13. <i>These live on your charities, and are vileness itself,
+while they feast with you, feeding themselves without fear; clouds
+they are without water, driven about by the wind; barren, fruitless
+trees, twice dead and plucked up by the roots; wild waves of the sea,
+which foam out their own shame; wandering stars, for whom is reserved
+the blackness of darkness forever.</i> Of this we have heard enough in
+St. Peter's Epistle. All the world have brought up their children to
+be ecclesiastics, and to have an easy life of it, and not to support
+themselves by their own hands and labor; nor must they even preach,
+but only live without care in their luxury, and keep up good spirits
+by feeding on the wealth that poor people earn by their sweat. So men
+think they must be the best part, and the jewel, as it were, of
+Christendom, while they are merely shame-spots and an abomination,
+and live well, as we say, on the wealth that belongs to them as
+priests. They are without care or fear; they think the devil may not
+overthrow them; they feed not the sheep, but are themselves the
+wolves that devour the sheep; they are clouds that hang over us in
+the air, sit up high in the churches, as those that should preach,
+and yet they do not preach at all, but let themselves be driven by
+the devil this way and the other.</p>
+
+<p>So, too, he says, they are leafless, fruitless trees, like the trees
+of autumn; they have neither fruit nor leaf; they stand there only
+like other trees; let themselves be looked upon as Christian bishops,
+but there is with them neither word nor work, but all is dead to the
+root. Moreover, they are like wild waves of the sea; that is, as the
+wind tosses and throws up waves and billows upon the water, so these,
+too, go just as the devil leads them. And they foam out their own
+shame; like a heated pot, they are so full of pollution that they run
+over, and cannot retain command of themselves, but all must out. They
+are wandering stars, planets as they are called, that go backward,
+and not in a steady, straight course, so that they make no true
+progress; their life and doctrine is mere error, in which they lead
+themselves astray, and all that follow after them. Therefore for them
+is reserved the blackness of darkness forever.</p>
+
+<p>Thus Jude has appraised and painted our spiritual masters, who, under
+the name of Christ and Christianity, introduce all sorts of
+profligacy, and snatch to themselves all the wealth of the world, and
+authoritatively subject all men to themselves.</p>
+
+<p>There follows now, further:</p>
+<br>
+
+<p>V. 14. <i>Enoch, also, the seventh from Adam, prophesied of such, and
+said, Behold, the Lord cometh with ten thousand of His saints, to
+execute judgment upon all.</i> This language of Enoch is nowhere to be
+found in Scripture. For this reason some of the Fathers did not
+receive this Epistle, although there is not a sufficient reason for
+rejecting a book on this account. For St. Paul, also, in II. Tim.
+iii., makes mention of two that opposed Moses, Jannes and Jambres,
+names that are not even to be found in the Scriptures. But be this as
+it will, we let it pass. Still this is true, that God, from the
+beginning of the world, has left it to some to make His word known
+(the word that promises His favor and salvation to believers, but
+threatens the unbelieving with judgment and condemnation), even till
+Christ's coming down from heaven, when it is openly preached to the
+whole world. But before the birth of Christ God took to Himself for
+this purpose only a single line, from Adam to Abraham, and thence to
+David, down to Mary the mother of Christ, who possessed His word.
+Thus the Gospel has always been preached in the world, but never so
+generally as now in these last times.</p>
+
+<p>Thus, also, this father, Enoch, insisted on that word of God which he
+received from his father, Adam, and which he had of the Holy Spirit.
+For the Scripture says also of him, Gen. v., that he led a godly
+life, and therefore he was taken of God, so that he was seen no more.
+Hence, also, has been derived the notion that He will come again
+before the last day; but it is not to be supposed that men would
+understand it of a spiritual advent, as that his preaching was based
+upon the last day, as this passage is, wherein that day is spoken of
+with as much assurance as though it were in full view. <i>The Lord is
+coming already</i>, he says, <i>with many thousand saints;</i> that is, with
+such a multitude as cannot be numbered. For this can only be said of
+the last day, on which He will come with all His saints, to execute
+judgment. For before this, He has not come with many thousand saints,
+but alone, into the world; and this, not to judge, but to bestow
+grace.</p>
+<br>
+
+<p>V. 15. <i>And to punish all the ungodly among them, for all their
+godless life, wherein they have been ungodly.</i> This passage Jude does
+not inappropriately quote, inasmuch as he is speaking of false
+teachers, who are to come before the last day; and the conclusion is
+thence to be drawn, that the Lord by his coming will overthrow the
+Pope and his government; since there is no other help for it; for as
+long as the world stands, there will be no (voluntary) ending or
+reformation of it. The passage, moreover, cannot be understood of any
+others, but of our clergy, who have shamefully led all the world
+astray. Their system cannot be worse, and even though it were worse,
+it must yet hold on to the name of Christ, and under the same
+introduce all kinds of mischiefs. Thus he refers this passage to the
+last judgment, and names those who shall suffer judgment. Whence we
+infer what our young clerical gentlemen shall expect at the last day,
+be the time long or short.</p>
+<br>
+
+<p><i>And for all the hard speeches which Godless sinners have uttered
+against Him.</i> There he at once strikes upon their life and preaching,
+and would say this much:&mdash;They speak fiercely and harshly against the
+Lord who is to come; they are shameless and proud; they deride and
+revile him, as St. Peter has said. He speaks not of their sinful,
+shameful life, but of their godless state. But the godless is he who
+lives without faith, although he leads a passable life outwardly.
+Outwardly wicked works are indeed the fruits of unbelief, but we
+speak more particularly of that as a godless state, where the heart
+is full of unbelief. These very godless ones the Lord will punish, he
+says, because their preaching is shameless and presumptuous, for they
+stick ever to their own wilfulness; do not permit themselves to be
+swayed at all, and are as hard as an anvil, to condemn and revile
+continually. Thus has Enoch struck in this passage at the very estate
+which before the last day should be in the world, as we now see it
+before our eyes. Jude says, further:</p>
+<br>
+
+<p>V. 16. <i>There are murmurers and complainers who walk after their own
+lusts, and their mouth speaketh swelling words.</i> When men will not
+let their own circumstances be fair and favorable, then there is
+nothing but murmuring and complaining. So when one does not give a
+Bishop the title he claims, then they cry out against disobedience.
+Besides, they are such a class of people as we cannot guard against,
+for they give out that they have a right over soul and body; they
+have grasped in their own hands both the civil and spiritual sword,
+so that they cannot be controlled, since no one must preach against
+them; they have got rid of all tax, tribute, and rent, so that no one
+dares to touch their wealth, besides, none dares preach a word
+without first asking them about it. And even though one should attack
+them with Scripture, yet they say that none but they only must be
+suffered to explain Scripture. Thus they live in all respects as they
+will, according to their lusts. For they cannot explain that to us,
+as they would be glad to, since we have subjected ourselves both to
+the Gospel and to the civil sword, but they would be free and
+uncontrolled of both. And, moreover, their whole law and claim is
+nothing but the fullness of mere high, proud, puffed-up words, which
+have nothing to back them.</p>
+<br>
+
+<p><i>And they hold themselves up for respect, for advantage sake.</i> This
+is their way of judging all, according to the person; in all the
+Pope's laws, through and through, you do not once find that a bishop
+is to humble himself below a priest, or aim at anything, as the fruit
+of a christian walk,&mdash;but all is merely of this sort: the curate is
+to be subject to the priest, the priest subject to the bishop, the
+bishop to the archbishop, but he to the patriarch, the patriarch to
+the Pope, and after this, how each is to wear the robe, the tonsure
+and the cowl, possess so many churches and benefices.</p>
+
+<p>Thus they have reduced it all to an outward matter, and such is the
+child's play and fool's work, they are driving at; and they have
+accounted it gross sin, if any one does not hold to such views. So
+that Jude says well, that they put a mask upon everything, and have
+this only before their eyes. Thus no one knows anything of faith, of
+love, nor of the Cross; whence the people generally are content to
+eat and play the fool, and devote all their property in the manner
+they do, as if to the true service of God; it is thus that they hold
+themselves up to respect for advantage sake.</p>
+<br>
+
+<p>V. 17, 18. <i>But, my beloved, remember ye the words that were said before
+by the Apostles of our Lord Jesus Christ, when they said to you that
+in the last times there should come scoffers who should walk after
+their own lusts, in a godless state.</i> This passage shows also
+clearly, that this epistle is not by St. Jude the Apostle, for he
+does not count nor reckon himself among the other Apostles, but
+speaks of them as of those who preached long before him; so that it
+is reasonable to suppose that another pious man wrote the epistle,
+one who had read St. Peter's epistles and had drawn this from that
+source. Who these scoffers are, we have said above: they walk,
+moreover, after their own lusts,&mdash;not merely their fleshly lusts, but
+those of that godless life which they lead, and they shape all as it
+pleases them; they care neither for worldly authority, nor the word
+of God; they are neither under external nor internal government,
+whether divine or human; they float about between heaven and earth in
+their lust, just as the devil leads them.</p>
+<br>
+
+<p>V. 19. <i>These are they who make sects, sensual, who have not the
+Spirit.</i> There he has touched on what Peter speaks of, their secretly
+bringing in of pestilent sects, for these are they that have
+separated themselves; they divide the unity that is in faith, will
+not let the ordinary estate of a Christian answer,&mdash;namely, that
+wherein one serves another,&mdash;but they set up other estates, and
+pretend to serve God by these. Besides they are sensual or brutish
+men, who have no more understanding and spirit than an ox or an ass;
+they walk according to their natural reason and fleshly mind. They
+have no God's-word by which they judge themselves, or by which they
+can live.</p>
+<br>
+
+<p>V. 20, 21. <i>But, ye beloved, build yourselves up on your most holy
+faith, through the Holy Spirit, and pray, and keep yourselves in the
+love of God.</i> There he defines, in few words, that in which a
+thoroughly Christian life consists. Faith is laid for the foundation
+on which we are to build; but to build is to grow from day to day in
+the knowledge of God and of Jesus Christ, and this takes place
+through the working of the Holy Spirit. When we are thus built up, we
+shall do no work to merit anything or to be saved by it, but all to
+the service of our neighbor. Thus we are to watch, that we abide in
+love, and not fall from it, like these fools who set up particular
+works and a peculiar life, and so draw people away from love.</p>
+<br>
+
+<p><i>And look for the mercy of our Lord Jesus Christ unto eternal life.</i>
+That is the hope, toward which the Holy Cross moves. Therefore should
+our life be so shaped as to be nothing else than a steady longing and
+waiting for that life to come; yet so that that waiting be grounded
+on the mercy of Christ, so that we shall call upon Him with such an
+understanding as that he is to help us from this to that life out of
+pure mercy, and not for any work or merit of ours.</p>
+<br>
+
+<p>V. 22, 23. <i>And of these take pity, and distinguish them; but as to
+those, save them and draw them out of the fire.</i> That is not well
+expressed in Dutch, but Jude would say this much: on some take pity,
+some save; that is, let your life be so shaped that it shall allow
+you to have compassion on these who are wretched, blind and dumb;
+have no joy or pleasure over them, but let them go, keep from them
+and have nothing to do with them. But as to those others, whom ye can
+draw forth, save them by fear,&mdash;deal kindly and gently with them, as
+God has dealt with you; treat them not harshly or rudely, but feel
+toward them as toward those that lie in the fire, whom you are to
+draw forth and rescue with all care, consideration and diligence; if
+they will not suffer themselves to be drawn out, we should let them
+go and weep over them,&mdash;but not like the Pope and his inquisitors,
+burn and destroy them by fire.</p>
+<br>
+
+<p><i>And hate the garment spotted by the flesh.</i> We have indeed received
+the Holy Spirit by faith, and have been made clean; but as long as we
+live here, the old garment of our flesh and blood clings to us still
+and will not relax its hold. This is the spotted garment that we
+should lay off and draw away from as long as we live.</p>
+<br>
+
+<p>V. 24, 25. <i>Now unto Him that is able to keep you from stumbling, and
+present you faultless before the presence of His glory with joy; to
+God who alone is wise, our Saviour, be glory and majesty, dominion
+and power, now and forever. Amen.</i> This is the close of this Epistle.
+Thus the Apostles do when they have written, taught, admonished and
+prophesied; thus they pray, express their wishes, and give thanks.
+Thus we have seen in the Epistles both what is true christian and
+false unchristian doctrine, as well as life.</p>
+<br>
+<br>
+<br>
+<br>
+<center><small>P<small>RINTED AT</small> W<small>ITTEMBERG BY</small>
+H<small>ANS</small> L<small>UFFT</small>, 1524.</small></center>
+<br>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
+
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+The Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Epistles of St. Peter and St. Jude Preached and Explained
+
+Author: Martin Luther
+
+Translator: E. H. Gillett
+
+Release Date: August 12, 2009 [EBook #29678]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EPISTLES OF ST. PETER ***
+
+
+
+
+Produced by Ron Swanson (This file was produced from images
+generously made available by The Internet Archive/American
+Libraries)
+
+
+
+
+
+
+THE EPISTLES OF ST. PETER AND ST. JUDE PREACHED AND EXPLAINED
+
+BY
+
+MARTIN LUTHER.
+
+Wittemberg, 1523-4.
+
+
+TRANSLATED, WITH PREFACE AND NOTES,
+
+BY
+
+E. H. GILLETT.
+
+
+
+
+NEW YORK:
+ANSON D. F. RANDOLPH,
+No. 683 BROADWAY.
+1859.
+
+
+
+
+Entered according to Act of Congress, in the year 1859, by
+E. H. GILLETT,
+In the Clerk's Office of the District Court for the Southern District
+of New York.
+
+
+
+
+EDWARD O. JENKINS,
+Printer & Stereotyper,
+No. 26 FRANKFORT STREET.
+
+
+
+
+PREFACE BY THE TRANSLATOR.
+
+
+Several years ago, among the dusty piles of old pamphlets stored away
+upon the upper shelves of the Union Theological Seminary library, I
+met with several works of Luther, in the original editions, as they
+were issued during his lifetime from his press at Wittemberg. Among
+them were his Commentaries, or rather Lectures, on the Epistles of
+Peter and Jude.[1] The forbidding aspect of the page, with the
+obsolete spelling of its words, and its somewhat coarse typography,
+was rather an incitement to master it; for here was Luther,
+presenting himself to the eye of the reader just as, more than three
+hundred years ago, he presented himself to the eyes of thousands of
+his countrymen. Upon a partial perusal of the Commentary, I became
+satisfied that it would repay a more attentive study; and finding,
+upon investigation, that it had never been translated into English, I
+set myself to the task which had been so long neglected. The pleasing
+labor was accomplished, and the manuscript laid aside for several
+years. The conviction, confirmed by a re-perusal of it, that others
+besides myself would be interested in the work, has led me to
+determine on its publication.
+
+[Footnote 1: Another copy of this same edition of Luther on Peter,
+belonging to a clergyman's library which was sold at auction in this
+city, four or five years since, brought an almost fabulous price.]
+
+Luther's Commentary on the Galatians, excellent as it is, is too
+voluminous and expensive to be very extensively circulated, while the
+phraseology of the early translation, which has not been modified,
+prevents its proper appreciation by modern readers. And yet any one
+that would truly know the man, and the secret of his power, must
+study these in his writings. The Commentary on the Epistles of Peter
+and Jude, presented in a literal but more modern style to the English
+reader, is not liable to these objections; and yet, in the variety of
+its themes, the clearness of its exposition, the stinging force of
+its rebukes, the simplicity and directness of its language, it is
+scarcely surpassed by any of Luther's other writings. On the great
+subject of justification by faith alone, he is here, as in his
+Commentary on the Epistle to the Galatians, full and emphatic. The
+relation of faith to works is clearly and carefully defined, while
+the subjects presented in the text afford full opportunity for
+discussing the great questions that concern the relative duties of
+civil and social life. The volume thus becomes at once a manual of
+doctrine and of duty. On the foundation of faith is reared the
+superstructure of a Christian life. Luther is seen to have fully
+apprehended the force of all the objections that could be urged
+against his teachings, and with convincing ability he vindicates them
+from every charge. Throughout the volume we have ever before us the
+earnest, devout spirit of the Reformer, for the most part unfolding
+in the simplest manner the great doctrines of the Gospel, but
+occasionally indulging in volcanic outbursts of indignation against
+the hierarchical corruptions of his day, and pouring out upon them
+the lava-tides of withering rebuke.
+
+It may seem strange that this work of Luther's has never before been
+translated. But, unlike his Commentary on the Epistle to the
+Galatians, which he himself translated into Latin, that it might have
+a wider circulation among the learned of Europe, this was published
+by him only in the German language, which was little known in
+England, and hence it was deprived of that notoriety which would have
+drawn special attention to it, as well as of that Latin dress which
+would have facilitated an English translation. It is well known,
+moreover, that Luther formed a most humble estimate of his own
+writings, and was uniformly reluctant to collect his works in
+volumes, or bestow upon them any editorial care. He seemed perfectly
+willing to have them sink to oblivion, and could not be persuaded by
+the most urgent representations to do anything which might rescue
+them from such a fate. Besides, it is to be noted that a perusal of
+this volume especially would soon satisfy the reader, that after the
+accession of Queen Elizabeth to the throne, it stood little chance of
+securing the necessary approval or _imprimatur_ of an English bishop.
+
+Yet the work is one of no little historical as well as antiquarian
+interest. It has done its part in one of the greatest intellectual
+and religious conflicts of the world. It is the sword that a giant
+wielded, and that has done execution on a broad field. In the great
+armory of the Reformation-writings, scarcely another deserves a more
+conspicuous place. It presents those views of the relative spheres of
+Divine and human authority which became prevalent wherever the cause
+of Reform advanced. It unmasked popular errors, rebuked
+ecclesiastical corruption, and vindicated most effectively the simple
+doctrines of faith. Here, moreover, we see Luther clad in the armor
+with which he boldly challenged the Papacy to a lifelong combat. The
+man is before us, girded for the battle, and we see the weapons upon
+which he relies. If one of those cannon balls with which English
+valor won the battle of Cressy,--the first in which the efficiency of
+the new invention was tested,--could be picked up there now, and it
+could be ascertained that it did service in that famous battle, it
+would be an object of no small interest, at least to the antiquary;
+but in regard to this treatise of Luther, we know full well that Rome
+felt its visitation as something more terrible than a bombshell
+exploding beneath the dome of St. Peter's. Under the authority of
+Peter himself it demolished the very foundations of the throne upon
+which his pretended successors were seated, and gave a most effective
+impulse to the onward movement of reform.
+
+Nor is this all. It is still capable of doing effective service.
+After all the rust and tarnish of three centuries, these words of
+Luther are remarkably fresh, and seem almost like a living utterance
+of to-day. Their critical value is not indeed great, although by no
+means contemptible, for the quick sagacity of the Reformer in
+detecting the meaning and the force of the Scriptural argument, is
+evident on every page, and is rarely at fault; but his clear views of
+the Gospel, his untrammeled freedom of thought, his strong good
+sense, and his most effective energy of application are everywhere
+conspicuous. His language is uniformly simple and direct. The
+exposition contained in this volume was first delivered from the
+pulpit. According to the title-page, it is Scripture "preached and
+explained," and in addressing it to the people, Luther did not fail
+to keep in view the object upon which he set so high an estimate,
+when he said, "I preach as simply as possible. I want the common
+people, and children, and servants, to understand me."
+
+The care with which he fortifies his positions with Scriptural
+citations is likewise obvious. He rarely presents views upon any
+theme from which one who acknowledges the authority of Scripture will
+feel forced to dissent, unless, with some, the subject of baptism
+should an exception. In regard to this, he speaks like one who as yet
+sees "men as trees walking."
+
+Considerable space is given up to an exposure of the errors and
+abuses of the Papacy, but the exposure is made uniformly by the light
+of Scripture. Vehement as are Luther's occasional bursts of
+indignation, he never wanders from the subject, and never ventures
+beyond where he is sustained by the clear warrant of the word of God.
+
+In the purpose of presenting this translation to English readers, I
+have been encouraged by the prospect of affording to others the same
+opportunity of acquaintance with Luther's modes of thought and
+feeling which I have myself enjoyed. I believe, moreover, that his
+exposition has a high value, apart from the interest which attaches
+to it as the production of the great hero of the Reformation.
+Occasionally, the views presented have seemed to be such as required
+some explanatory note or correction, and in a few instances this has
+been appended, but the necessity has rarely occurred, and Luther is
+left throughout to speak for himself. The translation is strictly
+literal, and almost the only variations from the original are so
+marked, by being inclosed in parentheses. These will readily be
+distinguished from the passages or words included in parentheses of
+the original text, by their explanatory character.
+
+It would have been a far easier task to have given a more liberal and
+polished rendering of Luther's language. But I think most readers
+would prefer to have me give them Luther, rather than--the
+translator. There are occasional roughnesses of expression, and some
+sentences which were evidently not very lucidly reported, but they
+are features of the book which presents Luther to us, and even the
+wart on the face must appear in the faithful portrait.
+
+For assistance in the labor of revising some of the more difficult
+passages, I am indebted to Prof. ROBINSON, of the Union Theological
+Seminary, and to Rev. M. BUSHE, pastor of a German church in this
+city. By their aid, which I take this occasion gratefully to
+acknowledge, I feel confident that nearly every passage, in which the
+text of the original is not in fault, has been correctly rendered.
+
+I had hoped, in this connection, to present an estimate of Luther's
+writings, from the pen of one of the most eminent German scholars
+which our country can boast. The permission to do so was kindly
+granted, but the limited space allowed for prefatory remark forbids
+it. I will only add the expression of my own conviction, that from
+the exceedingly voluminous works of Luther, other selections of high
+merit might be made, the translation and publication of which would
+be welcomed with grateful acknowledgment by a large class of American
+and English readers. I should be highly gratified if the
+encouragement afforded by my words or example should induce any one
+more competent than myself, or who can command more leisure for it,
+to prosecute the work which I have only just begun.
+
+E. H. GILLETT.
+HARLEM, March 8th, 1859.
+
+
+
+
+THE FIRST EPISTLE GENERAL OF ST. PETER
+
+
+
+
+INTRODUCTION.
+
+
+Before we enter upon this Epistle of St. Peter, it is necessary to
+present a brief Introduction,[1] that it may be understood how this
+Epistle is to be ranked, and in order that a right apprehension of it
+may be attained.
+
+[Footnote 1: Literally, _instruction_.]
+
+In the first place, it must be understood that all the Apostles
+present one and the same doctrine; and it is not correct to speak
+of[2] four Evangelists and four Gospels for all which the Apostles
+wrote is one Gospel. But _Gospel_ means nothing but a proclamation
+and heralding of the grace and mercy of God through Jesus Christ,
+merited and procured through his death. And it is not properly that
+which is contained in books, and is comprehended in the letter, but
+rather an oral proclamation and living word, and a voice which echoes
+through the whole world, and is publicly uttered that it may
+universally be heard. Neither is it a book of laws, containing in
+itself many excellent doctrines, as has hitherto been held. For it
+does not bid us do works whereby we may become righteous, but
+proclaims to us the grace of God, bestowed freely, and apart from any
+merit of our own; and it tells how Christ has taken our place, and
+rendered satisfaction for our sins, and canceled them, and by His own
+works justifies and saves us.
+
+[Footnote 2: Count.]
+
+Whoever sets forth this, by preaching or writing, _he_ teaches the
+true Gospel, as all the Apostles did, especially St. Paul and St.
+Peter, in their Epistles. So that all, whatever it be, that sets
+forth Christ, is one and the same Gospel, although one may use a
+different method, and speak of it in different language from another,
+for it may perhaps be a brief or extended address, or a brief or
+extended writing. But yet, if it tends to this point, that Christ is
+our Saviour, and we through faith on Him, apart from works of our
+own, are justified and saved, it is still the same Word, and but one
+Gospel, just as there is also but one faith and one baptism in the
+whole Christian world.
+
+So, also, one Apostle has written the same [Gospel] that is contained
+in another's writings; but they who insist most largely and
+emphatically on this, that faith on Christ alone justifies, are the
+best Evangelists. Therefore St. Paul's Epistles are more a Gospel
+than Matthew, Mark and Luke, for the latter give little more than the
+history of the works and miracles of Christ; but of the grace which
+we have through Christ, none write so emphatically as St. Paul,
+especially in his Epistle to the Romans. And yet, since more
+importance by far belongs to the word than to the works and deeds of
+Christ, and where we are to be deprived of one it were better that we
+should want the works and the history than the word and the doctrine;
+those books are to be most highly esteemed which most largely treat
+of the doctrine and words of the Lord Christ; for though the miracles
+of Christ had never been, and we had no knowledge of them, we should
+yet have had enough in the _word_, without which we could not have
+had life.
+
+Thus this Epistle of St. Peter is one of the noblest books in the New
+Testament, and contains indeed the pure Gospel; for he takes the same
+course as St. Paul and all the Evangelists, in inculcating the true
+doctrine of faith,--as that Christ has been given us, who takes away
+our sin and saves us, as we shall hear.
+
+Hence you may judge of all books and doctrines, what is Gospel or
+not; for what is not set forth or written of in this manner, you may
+safely decide to be false, however excellent in appearance. This
+power to decide is one that all Christians possess,--not the Pope or
+Councils, who boast that they only have the power to determine.--This
+is sufficient introduction and preface. Let us now listen to the
+Epistle.
+
+
+
+
+THE FIRST EPISTLE GENERAL OF ST. PETER.
+
+
+
+
+CHAPTER I.
+
+
+V. 1, 2. _Peter an Apostle of Jesus Christ, to the strangers
+scattered abroad in Pontus, Galatia, Capadocia, Asia and Bithynia,
+elect according to the foreknowledge of God the Father, through
+sanctification of the Spirit, unto obedience and sprinkling of the
+blood of Jesus Christ._
+
+
+That is the superscription and subscription. Here you quickly
+perceive that it is the Gospel. He calls himself an Apostle--that is,
+one sent to declare a message; therefore it is correctly rendered in
+Dutch, a messenger, or a twelfth-messenger,[1] because they were
+twelve. But since it is generally understood what Apostle (the Greek
+word) means, I have not rendered it in Dutch. But its peculiar
+meaning is, one who bears a message by word of mouth; not one who
+carries letters, but a capable man who presents a matter orally, and
+advocates it,--of the class that in the Latin are called _Oratores_.
+So he would now say, I am an Apostle of Jesus Christ,--that is, I
+have a command from Jesus Christ that I, from Christ, am to proclaim.
+
+[Footnote 1: _Tswolffbott_ in the original, for which we have no
+equivalent English word.]
+
+Observe, here, how promptly all those who teach human doctrine are
+excluded. For _he_ is a messenger of Jesus Christ who presents that
+which Christ has commanded; should he preach otherwise, he is not a
+messenger of Christ, and therefore should not be listened to. But if
+he does this, it is just as important as though you heard Christ
+himself present.
+
+
+_To the strangers scattered abroad._ This epistle was written to
+lands which were formerly Christian but are now subject to the Turk,
+yet it is possible some Christians might be found there even at this
+day. Pontus is a large, broad region, lying on the sea. Capadocia is
+in the same neighborhood, and borders on it. Galatia lies back of
+them. Asia and Bithynia border on the sea--extending eastward--and
+are extensive regions. Paul also preached in Galatia, and in Asia;
+whether in Bithynia also, I do not know. In the other two he did not
+preach. _Strangers_ are such as we call foreigners. He names them so
+because they were Gentiles; and it is a thing to surprise us, that
+St. Peter, inasmuch as he was an Apostle to the Jews, should still
+write to the Gentiles. The Jews called these (of whom we speak)
+Proselytes,--that is, associated Jews, such as adopted their law, but
+were not of a Jewish family or the blood of Abraham. Thus he writes
+to those who had previously been heathen (of the Gentiles), but were
+now converted to the faith, and had joined the believing Jews, and he
+calls them _elect strangers_, who certainly are Christians, to whom
+alone he writes. This is a point worthy of observation, as we shall
+hear.
+
+
+_According to the foreknowledge of God the Father._ They are elect,
+he says. How? Not of themselves, but according to God's purpose: for
+we should be unable to raise ourselves to heaven, or create faith
+within ourselves. God will not permit all men to enter heaven; those
+who are his own he will receive with all readiness. The human
+doctrine of free-will, and of our own ability, is futile. The matter
+does not lie in our wills, but in the will and election of God.
+
+
+_Through sanctification of the Spirit._ God has predestinated us that
+we should be holy, and, moreover, that we should be spiritually holy.
+Those precious words, Holy and Spiritual, have been perverted for us
+through the greed of the preachers, in that they have denominated the
+state of priests and monks holy and spiritual, and have thus
+scandalously robbed us of these noble, precious words, as also of the
+word Church, since with _them_ the Pope and Bishops are the Church,
+while they do according to their own pleasure whatever they choose,
+in virtue of the declaration, "The Church has forbidden it." Holiness
+is not that which consists in the estate of monks, priests and
+nuns,--the wearing of the tonsure and cowl; it is a spiritual word,
+meaning that there is an inward holiness in the spirit before God.
+And this is the reason specially why he said this, in order to show
+that there is nothing holy but that holiness which God produces
+within us.
+
+For although the Jews had much outward or ceremonial holiness, there
+was yet in this no genuine holiness. Peter would say here, God has
+predestinated you to this end, that ye should be truly holy; as Paul
+also says, in Eph. iv., "In righteousness and true holiness"--that
+is, in a genuine and well-founded holiness,--for outward holiness,
+such as the Jews had, is of no value before God.
+
+Thus the Scripture calls us holy, while we yet live on earth, if we
+believe. But the Papists have taken the name from us, and say, we are
+not to be holy; the saints in Heaven alone are holy. Thus we are
+compelled to reclaim the noble name. You must be holy, but you must
+also beware against imagining that you are holy through yourself or
+by your own merit, but only that you have God's word, that Heaven is
+yours, that you are truly pious and made holy by Christ.
+
+This you must confess if you would be a Christian. For it would be
+the greatest affront and reviling of the name of Christ, if we took
+from the honor due to Christ's blood, in that it is this that washes
+away our sins, or from the faith that this blood sanctifies us.
+
+Therefore, you must believe and confess if you would be holy; but by
+this blood, not by your own excellence must it be, insomuch that for
+it you would be willing to give up life and all that you possess, and
+endure whatever might come upon you.
+
+
+_To obedience and the sprinkling of the blood of Christ._ Hereby, he
+says, are we made holy, if we are obedient, and believe the word of
+Christ, and are sprinkled with his blood. And here St. Peter speaks
+in a somewhat different manner from St. Paul. But it is in substance
+the same as when Paul says that we are saved through faith in Christ;
+for faith makes us obedient and submissive to Christ and his word.
+For to obey the word of God and the word of Christ is the same thing,
+and to be sprinkled by his blood is the same as to believe. For it is
+difficult to nature, hostile to it, and exceedingly humbling, to
+submit to Christ, give up all its own possessions, and account them
+contemptible and sinful. But yet it must be brought into subjection.
+
+Of sprinkling, the Psalm _Miserere Domine_ (li.) also speaks:
+"Sprinkle me with hyssop, and I shall be clean." It refers to the law
+of Moses, from which St. Peter has derived it, and he discloses Moses
+to our view, while he brings in the Scripture. When Moses had built
+the tabernacle, he took the blood of bullocks and sprinkled it over
+all the people.
+
+But _this_ sprinkling sanctifies not in the spirit, but only
+outwardly. Therefore there must be a spiritual purification, since an
+outward holiness, and one that pertains to the flesh, is of no avail
+before God. And so God, by this sprinkling, has typified the
+spiritual sprinkling. As though Peter had said, the Jews who were in
+that holiness which was outward were held as righteous, and persons
+of a pure life. But you are reputed base, yet you have a better
+sprinkling; you are sprinkled in the Spirit, that you may be pure
+from within. The Jews were sprinkled outwardly with the blood of
+bullocks, but we are sprinkled inwardly in the conscience, so that
+the heart is made pure and joyful.
+
+Thus the Gentiles are Gentiles no longer. The righteous Jews, with
+their sprinkling, are no more righteous, but all is reversed. There
+must be a sprinkling which converts us and makes us spiritually
+minded.
+
+To preach sprinkling is to preach that Christ has shed his blood, and
+for us has ascended to his Father, and intercedes, saying, "Beloved
+Father! behold my blood which I have shed for these sinners." If you
+believe this, you are sprinkled. Thus you see the right method of
+preaching. If all the popes, monks and priests were to fuse all the
+matter of their preaching into one mass, they would not even then
+teach and present as much as St. Peter here does in these few words.
+
+Thus you have the subscription of the Epistle, wherein he manifests
+his office and what he preaches, as you have now heard. For this
+alone is the Gospel, and all else that does not accord with it is to
+be trodden under foot, and all other books are to be avoided in which
+you find some fine pretence of works and prayers and indulgence that
+does not teach similar doctrine, and is not confessedly grounded
+thereon. All Papal books have not a letter of this obedience, of this
+blood and sprinkling. Now follows the greeting to those to whom he
+writes.
+
+
+_Grace and peace be multiplied._ Here St. Peter adopts the Apostle
+Paul's mode of greeting, although not to the same extent, and it is
+as much as though he had said, ye have now peace and grace, but yet
+not in perfection; therefore must ye continue to increase in them
+till the old Adam die. Grace is God's favor, which now begins in us,
+but which must continue to advance and grow even till death. Whoever
+confesses and believes that he has a gracious God, possesses it,
+while his heart gains peace also, and he is afraid neither of the
+world nor of the devil; for he knows that God, who controls all
+things, is his friend, and will deliver him from death, hell and all
+evil,--therefore his conscience has peace and joy. Such is the desire
+of St. Peter for those that believed, and it is a true Christian
+greeting with which all Christians might well greet one another.
+
+Thus we have the superscription, with the greeting; now he begins the
+Epistle, and says:
+
+
+V. 3-9. _Blessed be God and the Father of our Lord Jesus Christ, who,
+according to his abundant mercy, has begotten us again to a lively
+hope, through the resurrection of Jesus Christ from the dead, to an
+inheritance imperishable, and undefiled, and that fadeth not away,
+reserved in heaven for you, who are kept by the power of God through
+faith to salvation, ready to be revealed in the last time, wherein ye
+greatly rejoice, though now for a little time (if need be) ye are sad
+through manifold temptations; that the trial of your faith might be
+found more precious than the perishable gold (that is tried by fire),
+to praise, honor, and glory, when Jesus Christ shall be revealed,
+whom ye have not seen and yet love, in whom through ye believe and
+see him not, yet for your faith's sake ye rejoice with joy
+unspeakable and full of glory, receiving the end of your faith, even
+the salvation of your soul._
+
+
+In this preface you perceive a truly Apostolic address and
+introduction to the matters in hand, and as I have said already, this
+is the model of a noble Epistle. For he has already exhibited and
+made manifest what Christ is, and what we have attained through him,
+when he says, that God hath begotten us again to a lively hope
+through the resurrection of Christ.
+
+Thus all good things are bestowed upon us by the Father, not for any
+desert of ours, but of pure mercy. These are true Gospel words which
+are to be preached, but how little--God save us--of this kind of
+preaching is to be met with in all sorts of books, even those that
+must be considered the best; how little agreement is there, as St.
+Jerome and St. Augustine have written, in this position,--that Jesus
+Christ is to be preached, that he died and rose again, and that he
+died and rose again that through such preaching men might believe on
+him and be saved. That is preaching the true Gospel. Whatever is not
+preached in this wise is not the Gospel, do it who will.
+
+This is now the _summa summarum_ of these words. Christ, through his
+resurrection, has brought us to the Father; and so, too, St. Peter
+would bring us to the Father by the Lord Christ, and he sets him
+forth as Mediator between God and us. Hitherto we have been taught
+that we should call upon the saints; that they are our intercessors
+with God, while, moreover, we have had recourse to our dear Virgin,
+and have set her up as Mediatress, and have let Christ go as an angry
+judge. This the Scripture does not do; it goes further, and exalts
+Christ; teaching that he is our Mediator, by whom we come to the
+Father. Oh! it is a blessing infinitely vast that is bestowed upon us
+through Christ, that we may go into the presence of the Father and
+claim the inheritance of which St. Peter here speaks.
+
+These words also well exhibit the feelings which the Apostle had, as
+with the deepest reverence he begins to praise the Father, and would
+have us adore and bless Him for the sake of the infinite riches which
+He has bestowed upon us, in that He has begotten us again, and this,
+too, before we had desired or sought it; so that nothing is to be
+praised but pure mercy, in order that we may not make our boast of
+any works, but confess that we hold all that we have of God's
+compassion.
+
+There is no more the law and vengeance before us, as heretofore, when
+He affrighted the Jews so that they were forced to flee, but dared
+not go toward the mount. He vexes and chastises us no more, but shows
+us the greatest friendship, creates us anew, and appoints us, not to
+do some work or works, but produces within us an entirely new birth
+and new being, that we should be something different from what we
+were before, when we were Adam's children,--namely, such as are
+transplanted from Adam's heritage into the heritage of God; so that
+God is our Father, we are His children, and thus also heirs of all
+the good which He possesses. Observe with what emphasis the
+scriptures present this matter; it is all a living, not a vain,
+matter in which we are concerned. Since we are thus begotten again
+the children and heirs of God, we are equal in honor and dignity with
+St. Paul, St. Peter, our blessed Virgin, and all the Saints. For we
+have the treasure and all good things from God just as richly as
+they; for it is just as necessary for them to be begotten again as
+for us,--therefore they have nothing more than all other Christians.
+
+
+_To a living hope._ That we continue to live on earth is mainly to
+this end, that we should be of service to others. Otherwise, it were
+better that God should have taken away our breath and let us die as
+soon as we were baptized and had begun to believe. But He suffers us
+to live here in order that we may bring others also to believe, doing
+to them as He has done toward us. But while we remain on earth, we
+must live in hope; for although we are assured that through faith we
+have all the good things of God, (for faith brings along with it
+assuredly the new birth, the adoption, the inheritance, and makes
+them yours,) still you do not as yet behold them; but the matter
+exists in hope, while it is of but small importance that we may not
+see it with our eyes. This he calls _the hope of life_; that is, by a
+Hebrew phrase, as though for sinful man we should say, a man of sin.
+We call it a living hope; that is, one in which we certainly expect,
+and may be assured of, eternal life. But it is concealed, and a veil
+is drawn over it, that we see it not. It can only be apprehended in
+the heart and by faith, as St. John writes in his Epistle, 1 John v.:
+"We are now the children of God, and it doth not yet appear what we
+shall be; but we know that when it shall appear that we are like Him,
+we shall behold Him as He is." For _this_ life, and _that_, cannot be
+commingled, cannot consist with one another, so that we should eat,
+drink, sleep, watch, and do other works of the flesh which this life
+renders necessary, and at the same time have our full salvation.
+Therefore we can never arrive at eternal life unless we die, and this
+present life passes away. Thus, as long as we are here we must stand
+in hope, until it be God's pleasure that we should behold the
+blessings that are ours.
+
+But how do we attain to this living hope? By the resurrection of
+Christ from the dead, he says. I have often asserted that no one can
+believe on God except through a mediation, since we can none of us
+treat for ourselves before God, inasmuch as we are all children of
+wrath; but we must have another by whom we may come before God, who
+shall intercede for us and reconcile us to God. But there is no other
+mediator than the Lord Christ, who is the Son of God. Therefore that
+is not a true faith which is held by the Turks and Jews,--I believe
+that God has created heaven and earth. Just so does the devil, too,
+believe, but it does not help him. They venture to present themselves
+before God without having Christ as mediator. So St. Paul speaks in
+the fifth of Romans, "We have access to God by faith, not through
+ourselves, but through Christ." Therefore we must bring Christ with
+us, must come with Him, must satisfy God by Him, and do all that we
+have to transact with God through Him, and in His name. That is the
+thought implied here by St. Peter, and he would also say, we surely
+expect this life, although we are still on earth. But all comes in no
+other way than through the resurrection of Christ, since He has
+arisen and ascended to heaven, and is seated at the right hand of
+God. For on this account He ascended, in order to bestow upon us His
+Spirit, that we might be born again, and now through Him might come
+to the Father and say, "Behold, I come before thee and pray, not
+because I rely on my own request, but because my Lord Christ has gone
+before me and is become my intercessor." These are all glowing words
+wherever there is a heart that believes; where there is not, all is
+cold and unimpressive.
+
+Hence we may determine what genuine Christian doctrine or preaching
+is. If the Gospel is to be preached, it must concern the resurrection
+of Christ. Whoever does not preach this is no Apostle; for it is the
+head article of our faith. And those books are truly the noblest
+which teach and enforce such doctrine, as was said above. So that we
+may easily discover that the Epistle of James is no true Apostolic
+Epistle[2] for it contains scarcely a letter of these things in it,
+while the greatest importance belongs to this article of faith. For
+were there no such thing as the resurrection, we should have neither
+comfort nor hope, and all beside that Christ has endured or suffered
+would have been in vain.
+
+[Footnote 2: The well-known views of Luther in regard to the Epistle
+of James, and the grounds upon which he rejected it from the canon of
+the New Testament, are presented in this passage. He was too
+impatient of the _seeming_ contradiction between Paul and James upon
+the subject of faith, and too hastily concluded that they were
+irreconcilable. A careful consideration of the scope of the argument
+in the Epistle of James, removes the difficulty, as may be seen at
+large in later commentators. There is no historical reason for
+casting discredit upon the Epistle of James. The early Christian
+writers furnish very decided testimony in its favor. Clement of Rome
+has alluded to it twice. Hermas has not less than seven allusions to
+it, according to Lardner fully sufficient to prove its antiquity.
+Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical
+writers quote from it, and it is found in all the catalogues of
+canonical books published by the general and provincial Councils. But
+an argument of still greater weight is, the fact that it is inserted
+in the Syriac version of the New Testament, executed at the close of
+the first, or early in the second century. None certainly would
+question that the Jewish believers to whom it was addressed would be
+the best judges of its genuineness and authenticity, and by them it
+was unhesitatingly accepted.]
+
+Therefore one should teach after this manner: You perceive that
+Christ has died for you, has taken upon Himself sin, death, and hell,
+and bowed Himself under them. But in no respect were they able to
+crush Him, for He was too strong for them; but He has risen up from
+beneath them, and has vanquished all, and brought them in subjection
+to Himself; and to this end, that you might be relieved from them,
+and made to triumph over them. If you believe, you possess this. All
+these things, by our own power, we could not effect; hence it was
+necessary that Christ should do it, otherwise He had never needed to
+come down from heaven. We can only conclude that if one preaches of
+our own works, _that_ preaching does not agree and cannot consist
+with this. Oh, so thoroughly as we Christians should know this! so
+clear should the Epistle be to us!
+
+
+V. 4. _To an imperishable and undefiled and unfading inheritance._
+That is, we hope not for a blessing or an inheritance that is far
+off. But we live in the hope of an inheritance that is just at hand,
+and that is imperishable as well as undefiled and unfading. This
+blessing is ours henceforth and forever, although we do not now
+behold it. These are powerful and excellent words; into whosesoever
+mind they enter, he will, I imagine, not be greatly anxious after
+worldly good and pleasure. How can it be possible that one who
+assuredly believes this, should yet cleave to perishable possessions
+and lusts?
+
+If worldly good is presented in contrast with this, it is at once
+seen how it all passes away and endures but for a time; but this
+alone lasts forever and will never consume away. Besides, _that_ is
+all impure, and defiles us, for there is no man so devoted that
+worldly prosperity will not soil his purity. But _this_ inheritance
+alone is pure; whoever has it is ever undefiled; it will not fade; it
+endures and does not corrupt. All that is on earth, however hard it
+be, is yet changeable and has no permanence. Man, as soon as he grows
+old, becomes deformed: but this does not change, but abides forever,
+fresh and green. On earth there is no pleasure that will not at
+length become irksome, as we see that men grow weary of all things;
+but with this blessing such is not the case. This do we possess only
+in Christ, through the mercy of God, if we believe, and it is freely
+bestowed upon us. For how is it possible that we poor wretches should
+be able to deserve such good through our own works as no human reason
+or sense can conceive?
+
+
+_That is reserved in heaven._ Certain it is that our inheritance is
+imperishable, undefiled and unfading. It is only for a little while
+concealed from us, until we close our eyes and are buried, when, if
+we believe, we shall surely find and behold it.
+
+
+V. 5. _Who are kept by the power of God through faith unto
+salvation._ We wait for this priceless inheritance, he says, in the
+hope to which we have attained through faith; for this is their order
+of succession: From the word follows faith, from faith is the new
+birth, from the new birth we pass to hope, so that we certainly
+expect and are assured of the blessing. So that Peter has here
+asserted, in a truly christian manner, that it must take place by
+faith, not by our own works.
+
+But St. Peter says here, more particularly, _ye are kept by the power
+of God--to salvation_. But there are many people who, if they hear
+the Gospel,--namely, that faith alone, irrespective of works,
+justifies,--break in at once and say, "Yes! I believe too!" To think
+their thoughts which they themselves conceive, is faith. Yet we have
+also been taught from Scripture that we cannot do the least work
+without God's Spirit; how then by our own power should we be able to
+do the highest work,--namely, believe? Wherefore such thoughts are
+nothing else but a dream and a fiction. God's power must be present
+and work within us, in order that we may believe; as Paul also says,
+Eph. i., "God grant you the spirit of wisdom that ye may know what is
+the exceeding greatness of His power toward us who have believed,
+according to the working of His mighty power," &c. Not only is it
+God's will, but a power of God that is far from unimportant. For if
+God produces faith in men, it is certainly as great a work as though
+He recreated heaven and earth.
+
+Therefore those fools know not what they say, who ask, How can faith
+alone answer, while many an one believes who yet performs no good
+work? For they imagine their own vain dream is faith, and that faith
+may exist without good works. But we say, just as Peter says, that
+faith is a divine power; when God produces faith, man must be born
+again and become a new creature; good works, flowing from a purified
+nature, must follow faith. So that we must not say to a Christian who
+has faith, Do this or that work,--for he performs of himself and
+unbidden, mere good works.
+
+But this must be said to him, that he is not to deceive himself with
+a false, imaginary faith. Wherefore let those rude babblers go, who
+can say a great deal on the subject that is nothing after all but
+mere scum and vain prating. Of whom Paul also speaks, 1 Cor. iv., "I
+will come to you and will seek out not the speech of those that are
+puffed up, but the power; for the kingdom of God does not stand in
+word, but in power." Wherever this power of God is wanting, there is
+neither genuine faith nor good works. So that they are mere liars,
+who pride themselves on their Christian name and faith and yet lead a
+wicked life. For if it were of God's power, they would certainly be
+otherwise.
+
+But what does St. Peter mean when he says, _ye are kept by the power
+of God to salvation_? This is his meaning: So tender and precious a
+matter is that which pertains to the faith which the power of God
+(that is with us and with which we are filled) produces in us, that
+He gives us a correct, clear understanding of all things that respect
+salvation, so that we may judge all that is on earth, and say, this
+doctrine is true, that is false; this conduct is right, that is not;
+this work is good and acceptable, that is evil. And whatever such a
+man determines is just and true, for he cannot be deceived; but he
+will be kept, and preserved, and remains, a judge of all doctrines.
+
+On the other hand, wherever faith and this power of God are wanting,
+there is nothing but error and blindness; there reason suffers itself
+to be led hither and thither, from one work to another, for it would
+gladly reach heaven by its own works, and is ever imagining after
+this sort, "Yes! this work will bring you to heaven: do it and you
+shall be saved." Hence there are so many chapters, cloisters, altars,
+popes, monks and nuns in the world. Into such blindness does God
+permit the unbelieving to fall. But he keeps us, who believe, in a
+just apprehension, so that we may not fall into condemnation, but
+attain to salvation.
+
+
+_Which is ready to be revealed in the last time._ That is, the
+inheritance that is appointed for them was long ago acquired, and
+prepared from the foundation of the world, but now is hidden, as yet
+covered up, reserved and sealed. But this is only for a little while,
+when in a moment it shall be opened and revealed, so that we shall
+behold it.
+
+
+V. 6. _In which ye rejoice greatly, though now for a season (if need
+be), ye are in heaviness through manifold temptation._ Are you a
+Christian, and do you look for this inheritance or this salvation?
+then must you cleave to this alone, and despise all that is upon
+earth, and confess that all worldly reason, wisdom and glory are
+nothing--a thing the world will not be able to bear; wherefore you
+are to expect that men shall condemn you and persecute you. Thus St.
+Peter joins faith, hope, and the holy cross together, for one follows
+upon the other.
+
+And here he gives us a source of consolation if we suffer and are
+persecuted. This sadness shall last a little while; afterward ye
+shall be exceeding glad, for this salvation is already prepared for
+you; wherefore be patient under your sufferings.
+
+This is moreover a truly christian consolation,--not such comfort as
+human doctrines give, which attempt nothing more than to find relief
+from outward ill. I speak not of bodily comfort (he seems to say); it
+is no real injury that ye have to endure outward ill, only go onward
+vigorously and be steadfast; inquire not how you may be free from the
+trouble, but think with yourself, My inheritance is prepared and held
+out to me; it is only a short time before my suffering must cease.
+Thus we should lay aside temporal consolations, and over against them
+place that eternal consolation which we have in God.
+
+Besides, it is here to be observed that the Apostle continues and
+tells us in what circumstances all this will be, as he will hereafter
+say in the third chapter, _if it be God's will_.
+
+There are many people who would storm heaven and enter it at once,
+wherefore they impose a cross upon themselves for their own fancied
+good; for reason will do nothing but propose for ever its own works,
+that God will reject. They should not be our own works which we
+select, but we should wait for whatever God imposes upon us and
+ordains for us, that we may go on and follow wherever He leads us; so
+that you are not to run after your own pleasure, in case it should be
+(that is, by God's appointment) that you are to suffer, but accept it
+and comfort yourself with the salvation which is not temporal but
+eternal.
+
+
+V. 7, 8. _That the trial of your faith (or that your tried faith) be
+found much more precious than the perishable gold, (that is tried in
+the fire), to praise, honor, and glory, when Jesus Christ shall be
+revealed, whom ye have not seen, yet love, in whom ye also believe
+though ye see him not._ This should be the end of the cross and all
+kinds of reverses,--to enable us to distinguish between false and
+real faith. God lays his hand upon us, therefore, to try our faith
+and reveal it to the world, so that others may be induced to believe,
+and we also be praised and honored. For just as we exalt God, so will
+He in return exalt, esteem and honor us, insomuch that the false
+hypocrites, who do not walk in the right way, shall be put to shame.
+
+Scripture throughout likens temptation to fire. Thus St. Peter here
+compares the gold that is tried by fire to the trial of faith by
+temptation and suffering. The fire does not take away from the gold,
+but it makes it pure and bright, so that all dross is removed. So God
+has imposed the cross upon all Christians, that they might thereby be
+purified. And it has been well said, let faith remain pure as the
+word is pure, so that we shall depend on the word alone, and trust to
+nothing else: for we need such fire and cross as this daily, because
+of the old corrupt Adam.
+
+Thus, it is characteristic of a christian life that it should
+continually grow and become more holy; for if we are led to faith
+through the preaching of the Gospel, then shall we be justified and
+grow in holiness; but while we remain in the flesh we can never be
+fully purified. Therefore God throws us into the midst of the
+fire,--that is, into suffering, shame and calamity,--so that we may
+become more and more purified, until we die--a point we can attain by
+no works of our own. For how can an outward work make the heart
+inwardly clean? Moreover, if faith is to be tried (purified), all
+that is additional and false must be separated and removed. Thence
+will result a noble reward,--praise and glory when Christ shall be
+revealed. On this it follows:
+
+
+V. 8, 9. _But because of your faith, rejoice with joy unspeakable and
+glorious, and attain also the end of your faith, even the salvation
+of your souls._ An unspeakably glorious joy shall that be, says St.
+Peter, whereof we have honor and praise. The world has such a joy
+that we receive nothing from it but shame, and of which we are
+compelled to be ashamed. Here St. Peter has evidently spoken of
+future joy,--and there is scarcely so clear a passage on the subject
+of the future joy as the one in this place,--and still he finds
+himself unable to express it.
+
+This is one point of the introduction, in which the Apostle has shown
+what faith in Christ is, and how we must be tried and purified by
+reverse and suffering when God appoints it for us.--Now follows
+further how this faith is in Scripture constituted and denominated.
+
+
+V. 10, 11, 12. _Of which salvation the prophets have inquired and
+searched diligently, who have prophesied of the grace that should
+come unto you; searching what or as to what time, the spirit of
+Christ which was in them, designated and testified beforehand the
+sufferings of Christ and the glory that should follow; to whom it was
+revealed, that not for their own sake, but for ours, did they
+minister that which is now preached to you, by those who have
+preached the Gospel, through the Holy Ghost sent down from heaven;
+into which also the angels desired to look._
+
+
+Here St. Peter directs us back to the Holy Scriptures, that we may
+therein see that God keeps whomsoever He has called of us, for no
+merit of ours, but of mere grace; for the whole of Scripture is
+directed to this end, that it may draw us away from our own works and
+bring us to faith. And it is necessary that we should study the
+Scriptures carefully that we may be well assured of our faith. Paul
+also teaches us the same thing in the Epistle to the Romans, chap.
+i., where he says that God promised the Gospel before by His prophets
+in the Holy Scriptures. So Rom. iii.: that the faith whereby we are
+justified, is testified of through the law and the prophets.
+
+So we read also in Acts xvii. how Paul preached faith to the
+Thessalonians, leading them to the Scripture and explaining it to
+them, and how day by day they had recourse to the Scripture, and
+examined whether those things which Paul had taught them were so. So
+likewise ought we to do, going back, and from the Old Testament
+learning on what to base the New. Besides, we shall there discover
+the promise of Christ, as Christ himself also says, John v.: "Search
+the Scriptures, for it is they that testify of me." And "if ye
+believe Moses, ye must also believe me, for he wrote of me."
+Therefore we should let vain babblers go who despise the Old
+Testament, and say it is of no further use,--since from thence alone
+must we derive the ground of our faith; for God sent the Prophets to
+the Jews to this end, that they should bear witness of the Christ
+that was to come. Therefore it is that the Apostles throughout
+convicted and convinced the Jews out of their own Scriptures that
+this was the Christ.
+
+Thus the books of Moses and the prophets are the Gospel, since they
+have first preached and written of Christ that which the Apostles
+afterward preached and wrote. Yet there is a distinction between
+them. For although both, as to the letter, have been written out on
+paper, yet the Gospel, or the New Testament, cannot be said so
+properly to be written, but to have consisted in the living voice
+which published it, and was heard generally throughout the world. But
+that it should also have been written, is an extraneous matter. But
+the Old Testament was composed only in writing, and is therefore
+called the letter; and the Apostles give Scripture this same name
+also, as it only pointed to the Christ that was to come. But the
+Gospel is a living proclamation of Christ who has already come.
+
+Besides, there is also a distinction among the books of the Old
+Testament. In the first place, there are the five books of Moses, the
+foundation of the Scriptures, and which are especially called the Old
+Testament. Then come both histories and books of narration, wherein
+examples of all kinds are recorded, whether of those who held or
+rejected the law of Moses. In the third place, there are the prophets
+that are based on Moses, and what he has written they have in clear
+language more fully explained and elucidated. But the bearing of all
+the prophets and of Moses is one and the same.
+
+But you ought to understand also about that which men say, that the
+Old Testament is given up and laid by. In the first place, there is
+that distinction between the Old and New Testament, as we have said
+above, that the Old prefigured Christ, but that the New gives us that
+which was promised first in the Old, and pointed out to us by types.
+But these types have now ceased, because the end which they were to
+subserve has been answered and attained, and that which was
+prefigured by them has been fulfilled. So that now there should be no
+further distinctions of food, clothing, place and time. All are alike
+in Christ, in whom all has been fulfilled. The Jews have not been
+saved by this, for it was not given them to this end that it should
+make them holy, but to foreshadow to them the Christ who was to come.
+
+Besides, in the Old Testament God introduced a twofold
+government,--an external and an internal. There He undertook to rule
+His people, both inwardly in the heart, and outwardly in person and
+in property. Therefore He gave them such a variety of laws,
+commingled one kind with the other. So it was under the government
+that pertained to the person, that a man might give his wife a bill
+of divorce and put her away.
+
+But to the spiritual government pertained the command, Thou shalt
+love thy neighbor as thyself. But now He rules in us only
+spiritually, by Christ; while the government that pertains to the
+body and the outward state, he exercises through the instrumentality
+of civil magistracy. So that when Christ came the external ceased,
+and God gives us direction no more as to the _outward_ person, time
+and place. But He rules us only spiritually through the word, so that
+we may direct as to all that is outward, and be bound in nothing that
+pertains to the body.
+
+But what pertains to His spiritual government has not been abandoned,
+but stands forever, now as then,--the law of love to God and our
+neighbor, contained in the books of Moses, which God will still have
+sustained, and by which He will condemn all the unbelieving.
+
+Besides, the figures, as to their _spiritual_ import, remain; that
+is, whatever is signified by the outward figures, although the
+outward part has been done away. Thus that a man should separate from
+his wife and send her away, because of adultery, is a figure and type
+which even now is spiritually fulfilled; for thus also has God
+rejected the Jews when they would not believe on Christ, and has
+chosen out the Gentiles. So, also, He does still; if any one will not
+walk in the faith, He suffers him to be excluded from the Christian
+Church, that he may be led to reform.
+
+Of a similar import also is this, that a woman after her husband's
+death must take her husband's brother, and bear him children, and he
+must suffer himself to be called by his name, and must enter on his
+possessions. This, although it has now ceased, or rather become
+invalid, so that it may be done or neglected without sin, is a figure
+which even now has a significance in respect to Christ. For He is our
+brother, for us has died and ascended to heaven, and has commanded us
+that we, through the Gospel, should plant the seed in our souls and
+make them fruitful, be named after him, and enter on his possessions.
+Therefore I must not boast that I convert men, but it must all be
+ascribed to the Lord Christ. It is the same also with all the other
+figures of the Old Testament, which it would be too tedious to
+specify.
+
+But all in the Old Testament which is not external, is still in
+force, as all those passages in the prophets concerning faith and
+love. Wherefore Christ also confirms it in Mat. vii.: "All things
+whatsoever ye would that men should do unto you, do ye even so to
+them; for this is the law and the prophets." Besides, Moses and the
+prophets testify of the Christ that was to come. As, when I preach of
+Christ that He is the only Saviour by whom all must be saved, I may
+quote to sustain me the passage in Gen. xxii.: "In thy seed shall all
+nations be blessed." Thence I draw a living voice and language.
+Through Christ, who is Abraham's seed, must all men be blessed. From
+that it follows, that we were all cursed and condemned in Adam;
+wherefore it is necessary that we should believe on the Seed, if we
+would escape condemnation. Out of such passages may we lay down the
+ground of our faith, and let it remain, that we may therein see how
+they bear witness of Christ, so that our faith may be strengthened
+thereby. That is what St. Peter intends now by these words, in which
+he says:
+
+
+V. 10. _Of which Salvation the Prophets have searched and inquired
+diligently, who have prophesied of the grace that should come to
+you._ In this same manner Paul also speaks, toward the close of the
+Epistle to the Romans, of the revelation of the mystery which was
+hidden from all ages of the world, but is now revealed and made known
+through the writings of the prophets. And so you find in the New
+Testament many passages quoted from the prophets, by which the
+Apostles show that all has been fulfilled just as the prophets
+foretold.
+
+This Christ Himself proves from the prophet Isaiah, Mat. xi.: "The
+blind see, the lame walk," &c. As though He had said, just as it was
+written there it is taking place now; so also we read in Acts ix., of
+Paul, and in the xviii., of Apollos, how they confounded the Jews,
+and convinced them out of Scripture that this was the Christ. For
+whatever the prophets had foretold, all had now come to pass in
+Christ. So (Acts xv.) the Apostles show how the Gospel must be
+preached to the heathen that they might believe. This has also come
+to pass, and been put in train, so that the Jews might be convinced
+and compelled to confess, that all had taken place just as Scripture
+had foretold.
+
+
+V. 11. _And have investigated what or at what time the Spirit of
+Christ which was in them;_ St. Peter would say, although the prophets
+have not particularly known of a set and definite time, yet have they
+in general testified to all the circumstances of time and place;--as,
+that Christ should suffer, and what death he should die, and that the
+Gentiles should believe on him: so that one might certainly know by
+these signs when the time had come. The prophet Daniel has approached
+still nearer, but yet speaks somewhat darkly thereof, as to when
+Christ should suffer and die--when that or this should take place.
+So, also, they had a sure prophecy that the kingdom of the Jews
+should cease before Christ came. But the day and exact time when this
+should come to pass was not fixed. For it was enough when this time
+came, that they should thereby know for a surety that Christ was not
+far off. The prophet Joel also prophesied of the time when the Holy
+Spirit should come, where he says, "I will in the last days pour out
+my spirit upon all flesh," &c., which passage St. Peter quotes in
+Acts ii., and shows that he speaks of that very time and of the
+particular persons.
+
+From all which you perceive how, with great diligence, the Apostles
+exhibit throughout the ground and confirmation of their preaching and
+doctrine. The Councils and the Popes now reverse this course, and
+would deal with us apart from Scripture, commanding us, by obedience
+to the church and the terrors of excommunication, that we should
+believe on them. The Apostles were filled with the Holy Spirit, and
+were certain that they were sent by Christ, and preached the true
+Gospel; yet they did not exalt themselves, and did not ask men to
+believe them, unless they conclusively proved from Scripture that it
+was just as they said, so that the mouth of the unbelieving was
+stopped, insomuch that they could object nothing further. And shall
+we believe those grossly unlearned heads who do not preach God's word
+at all, and can do nothing else but cry out continually, "Surely the
+fathers cannot have been in error, and this has been decided now for
+a long time, so that it must no more be a question?" But this we can
+clearly prove from the Scriptures, that no one can be saved but he
+who believes on Christ, so that against this they can say nothing.
+But on their side they will never be able to prove to us from
+Scripture that he is to be condemned who does not fast on this or
+that day. Therefore we ought not and shall not believe them.
+
+Now St. Peter says further:
+
+
+V. 11. _Which spirit testified beforehand the sufferings of Christ,
+and the glory that should thereafter be revealed._ This may be
+understood of both kinds of suffering,--that which Christ, and we
+also, suffer. St. Paul calls the sufferings of all Christians the
+suffering of Christ. For just as the faith, the name, the word and
+work of Christ are mine, inasmuch as I believe on Him, so His
+suffering is also mine, since I suffer also for His sake. Thus will
+the sufferings of Christ be daily fulfilled in Christians, until the
+end of the world.
+
+This is then our consolation in all the sufferings that we
+experience, that all that we suffer Christ shares with us, that He
+accounts it all as His own suffering. And of this we are assured,
+that speedily after suffering glory shall follow. But this we must
+also understand, that Christ was not glorified before He suffered, so
+that we are to bear our cross with Him first, that afterward we may
+share His joy.
+
+All that we now preach, he says, the prophets previously foretold and
+described in the most explicit manner, just as the Holy Spirit
+revealed it to them. That we so imperfectly understand the prophets
+is, because we do not understand their language, since they have
+spoken clearly enough. Therefore they that are acquainted with the
+language, and have the Spirit of God, which all believers have, to
+them it is not difficult of apprehension since they know the scope of
+all Scripture. But if any one does not understand their language, and
+has not the spirit, or a christian apprehension, it might seem to him
+as though the prophets were drunken and full of new wine; although
+where we must want one, the spirit without the language is better
+than the language without the spirit. The prophets have a peculiar
+phraseology, but the sentiment is the same which the Apostles preach,
+for both have spoken largely of the suffering and of the glory of
+Christ, as well as of those things that relate to faith. As when
+David speaks of Christ (Ps. xxi.), "I am a worm and no man," whereby
+he shows how deeply he is cast down and despondent in his suffering.
+Likewise, also, he writes of his people and of the affliction of
+Christians, in Psalm xlv.: "We are despised, and accounted as sheep
+for the slaughter."
+
+
+V. 12. _That not for their own sakes but for ours did they minister
+that which is now preached unto you, by those who have preached the
+Gospel to you, through the Holy Ghost sent down from heaven;_ that
+is, the prophets possessed enough thereof to know the fact. But that
+they should have left it behind them (on record) calls for our
+gratitude; they have become our servants, and have so ministered to
+us, that we, through them, might go to school and learn the same
+lesson. There we have an argument to show that our faith should grow
+stronger, and we be enabled to arm and sustain ourselves against all
+false doctrine.
+
+
+_Into which also the angels desired to look._ So great things have
+the Apostles declared to us, through the Holy Spirit, which descended
+upon them from heaven, as even the angels would gladly look into.
+When this Spirit opens our eyes and makes us see what the Gospel is,
+we shall have an appetite for it and a joy in it, although we cannot
+behold it with bodily eyes, but must believe that we are partakers
+and fellow-heirs of the righteousness, truth, salvation and all the
+blessings which God has to bestow. For since He has given us His only
+Son, that highest good, He will also, through Him, give us all good
+things, riches and treasures, whereof the angels in heaven have all
+their joy, and of which they are most desirous. All this is offered
+to us through the Gospel, and if we believe we shall also have a like
+desire for them. But our desire for them cannot be as perfect as that
+of the angels, so long as we live on earth; but it is a good
+beginning in us, if we experience, through faith, something of it.
+But in heaven it is so great that no human heart can conceive it; but
+if we reach that place we shall ourselves feel it.
+
+Thus you see how St. Peter teaches us to arm and equip ourselves with
+Scripture. For hitherto he has described what it is to preach the
+Gospel, and shown that as it heretofore has been preached by the
+prophets, so it should still be, and should be preached in like
+manner. Now he proceeds farther, and admonishes us in this chapter
+that we should cleave to the same preaching of the Gospel by faith,
+and follow after it by love, and therefore says,--
+
+
+V. 13-16. _Gird up therefore the loins of your mind; be sober, and
+fix your hope firmly on the grace which is offered you through the
+revelation of Jesus Christ, as obedient children, not conformable to
+the previous lusts of your ignorance; but as He who has called you is
+Holy, be ye also holy in all your conduct, as it is written, Be ye
+holy for I am Holy._
+
+
+This is an admonition to faith, and the sense is this: while such
+things are preached to you and bestowed upon you through the Gospel
+as the angels would rejoice and be desirous to behold, rely on them,
+and fix your confidence thereon with all firmness, so that it shall
+be a real faith, and not a painted or fictitious fancy or dream.
+
+
+_Gird up the loins of your mind._ Here Peter speaks of a spiritual
+girding of the mind, just as one girds his sword to the loins of his
+body. This girding has Christ also enforced, Luke xii., where he
+says, "Let your loins be girt about." In some places the Scriptures
+speak of the loins with reference to bodily lust; but here St. Peter
+speaks of the loins of the spirit. As to the body, Scripture speaks
+of the loins with reference to natural generation from the father; as
+we read, Genesis xlix., that from the loins of Judah Christ should
+come. Likewise the bodily girding of the loins is the same with
+chastity, as Isaiah says, chapter xi., "Righteousness shall be the
+girdle of his loins, and faith the girdle of his reins." That is,
+only by faith is wicked lust subdued and restrained.
+
+But this spiritual girding, whereof the Apostle speaks, means more.
+As a virgin is pure and inviolate in body, so is the soul spiritually
+inviolate through faith, by which it becomes Christ's bride. But if
+it falls from faith into false doctrine, it must be brought to shame.
+Hence Scripture uniformly calls impiety and unbelief, adultery and
+whoredom,--that is, when the soul relies on human doctrines, and thus
+lets go its hold on faith and Christ. This St. Peter here forbids,
+when he calls on us to gird up the loins of our mind; as though he
+would say, ye have now heard the Gospel and have come to believe,
+therefore see to it that ye abide therein, and do not suffer
+yourselves to be drawn away with false doctrine, so that ye shall not
+waver and run hither and thither with works.
+
+And here he adopts a peculiar mode of speech, not after the manner of
+St. Paul, where he speaks of "the loins of your mind." He calls
+_that_ mind here which we speak of as disposition; as when I say,
+"This seems to me right and as Paul speaks, so we understand it, so
+we are _disposed_." In this he refers especially to faith, and would
+say: ye have attained a correct apprehension that we must be
+justified through faith; abide in that mind; gird it up well, hold
+fast thereon, and suffer not yourselves to be torn from it; then
+shall ye stand well. For many false teachers shall come in and set up
+human doctrines that they may pervert your understanding and loose
+the girdle of your faith; wherefore be admonished, and bind it well
+to your mind.
+
+The hypocrites who rest on their own works, and hence pass a
+carefully abstemious life, are thus minded, that God must bring them
+to heaven for their works' sake; they are puffed up, become proud,
+abiding in their own opinion and blindness, like the Pharisees, Luke
+xviii. Of whom also Mary speaks, in the _Magnificat_, where she uses
+the same word that stands here in Peter, He hath scattered the proud
+in the disposition of their hearts,--that is, in their own minds.
+
+
+_Be sober._ To be sober is of service outwardly to the body, and is
+the chief work of faith. For though a man has been justified, he
+still is not secured from evil lusts; faith has indeed begun to
+subdue the flesh, but this is ever bestirring itself, and likewise
+running riot in all sorts of lusts, which would gladly break forth
+again and act after their own will. Therefore the spirit must daily
+work to restrain and subdue it, and must charge itself therewith,
+without intermission, and have a care of the flesh that it do not
+destroy faith. Therefore those persons deceive themselves, who indeed
+say they have faith, and imagining that this is enough, live
+thenceforth according to their own caprice. Where the faith is
+genuine it must control the body and hold it in check, so that it
+shall not do what it lusts after. Therefore St. Peter says that we
+should be sober.
+
+Yet he would not have us destroy the body or weaken it too much, as
+we find many do who have fasted and tortured themselves to death. St.
+Bernard, even, continued for a long time in this folly, although he
+was truly a holy man, for he mortified his body to such an extent
+that his breath was offensive and could not be endured. Yet he
+afterwards forsook it, and charged his brethren that they should not
+inflict injury upon the body; for he saw very well that he had
+rendered himself unfit to be of service to his brethren. Therefore
+St. Peter requires nothing more than that we should be sober,--that
+is, mortify the body to such an extent as to prevent its being in our
+apprehension too wanton; for he fixes no definite time how long we
+should fast, as the Pope has done, but leaves it to each,
+individually, to fast so that he remain sober and do not burden the
+body with gluttony, to the end that he remain in possession of reason
+and reflection, and consider how far it is necessary for him to hold
+the body in check. For it is utterly idle to impose one and the same
+command upon a whole congregation and church, since we are so unlike
+one to the other; one strong, another weak in body,--so that one must
+mortify it more, another less, provided the body is to remain sound
+and in the best state for exertion.
+
+But another multitude mistake here, determined that they will not
+fast, and that they may eat flesh, and herein are wrong. For these
+persons reject the Gospel also, and are unprofitable as well as the
+others; doing no more than contemn the Pope's command, unwilling to
+gird up their mind and spirit, as Peter says, leaving the body to its
+own caprice, that it may become corrupt and wanton. It is well to
+fast; but that only can be called true fasting, when we give the body
+no more food than is needful for it that it may retain its health and
+endure labor and watchfulness--that the old ass do not become too
+obstinate, and going on the ice to dance, break a bone; but go on
+subject to control, and following the spirit; not after the manner of
+those who, whenever they fast, fill themselves so full of fish and
+the best wine, that their bellies are puffed out. Thus St. Peter
+directs us to be sober, and now says further:
+
+
+_And fix your hope firmly (or with all deliberation) on the grace
+which is offered you._ The christian faith is of such a nature that
+it plants itself freely on the word of God with entire confidence,
+ventures freely thereupon, and goes joyfully onward. Therefore Peter
+would say: The loins of your mind are girt about, and your faith is
+genuine, when you venture it thus on that Word, let it cost what it
+will,--property, honor, limb, or life.
+
+Thus has he with these words in truth well described a genuine and
+unfeigned faith. It must not be a corrupt and sleepy faith, becoming
+thus only a dream, but a living and active reality, that we may with
+all deliberation devote ourselves to it and cleave to the Word, so
+that, let God permit it to go with us as it will, we will yet press
+onward through good and ill. Thus when I come to die I must venture
+promptly on Christ, lift my head boldly, and rely upon the word of
+God which cannot deceive me. Thus must faith go straight forward, in
+nothing permit itself to be led astray, and subject to scrutiny all
+that it sees, hears and feels. Such faith St. Peter requires as
+consists, not in thought or word, but in such power as this.
+
+Again, St. Peter says: Set your hope on the grace which is offered
+you. That is, ye have not deserved this great grace, but yet it is
+freely offered you; for the Gospel, which reveals this grace, is no
+invention or discovery of our own, but the Holy Spirit has sent it
+down from heaven into the world. But what is it that is offered to
+us? This, that we have already heard, that whosoever believes on
+Christ and cleaves to the Word possesses _Him_, with all the
+blessings He has to give, so that He is Lord over sin, death, the
+devil and hell, and is assured of eternal life. This treasure is
+brought to our doors and laid in our bosom without our help or
+desert, yes, beyond our expectation and without our knowledge or
+thought. Therefore the Apostle would have us venture thereon
+cheerfully, for God, who offers us such grace, will surely not
+deceive us.
+
+
+_Through the revelation of Jesus Christ._ God permits none to make
+the offer of His grace except through Christ. Therefore no man should
+attempt to approach Him apart from this Mediator, as we have already
+above heard sufficiently. For He will hear no one but him who brings
+His dear Son with him, whom He alone regards, and for His sake those
+that depend upon Him. Therefore He would have us confess the Son,
+that we are reconciled through His blood to the Father, so that we
+may approach before Him. For to this end did Christ come into the
+world, assume flesh and blood, and joined Himself to us, that He
+might obtain such grace for us with the Father. So, too, all the
+prophets and patriarchs have been kept and saved, through such faith
+on Christ. For they all have exercised faith in the promise which God
+made to Abraham, "Through thy seed shall all nations be blest."
+Therefore, as we have said, to the Jews and to the Turks, faith is of
+no avail, neither to any that rest upon their own works and would
+thereby reach heaven. So Peter says, this grace is offered you, but
+it is through the revelation of Jesus Christ (or to render it more
+clearly into our language), because that Jesus Christ has been
+revealed to you.
+
+Through the Gospel it is made known to us what Christ is, that we may
+learn of Him, moreover, that He is our Saviour. He rescues us from
+sin and death, and helps us out of every evil, reconciles us to the
+Father, and, apart from our own works, justifies and saves us.
+Whoever then does not thus confess Christ must be lost; for although
+you may know that He is the Son of God, that He died and has risen,
+and sits at the right hand of the Father,--still you have not yet
+truly known Christ, it is all of no avail to you; but you must know
+and believe that He has done it all for your sake, if your faith is
+to help you. Therefore that is a vain, senseless doctrine that has
+been hitherto preached and taught in the great schools, which have
+had no experience of this knowledge, and have only attained to
+imagine how the curse afflicted Christ our Lord, and how He sits
+above in heaven unemployed, and possesses a joy with Himself; and
+thus their hearts remain barren, so that faith cannot live in them.
+But Christ does not stand there for Himself, but He is to be preached
+that He is ours. For what necessity could there then have been that
+He should have come down to earth and have shed His blood? But since
+He has been sent into the world, as He says, John iii., "that the
+world through Him might be saved." He certainly must have fulfilled
+this mission, because He was sent from the Father. For this sending
+forth and proceeding from the Father is to be understood not only of
+the divine nature, but also of the human nature and of His ministry.
+As soon as He was baptized this began, and He has fulfilled it, for
+which end He was sent and came into the world, to wit, that He might
+preach the truth and obtain it for us, that all who believe on Him
+shall be saved. Thus has He revealed Himself, and presented Himself
+to our knowledge, and offered us grace.
+
+
+V. 14. _As obedient children._ That is, conduct yourselves as
+obedient children. Obedience in Scripture means faith. But the Pope,
+with his high schools and cloisters, has even wrested the word from
+us, and falsely rendered what is recorded in Scripture concerning
+this obedience, as the passage in I. Kings xv.: "Obedience is better
+than sacrifice." For while they perceive that obedience is highly
+praised in Scripture, they have usurped the claim of it to
+themselves, so that they might blind the people, and that men should
+think it was obedience to their stuff of which the Scripture speaks.
+Thus they would bring us away from God's word to their lies, and to
+the obedience of the devil. Whoever hears the word of God and
+believes thereon, is an obedient child of God. Therefore, whatever is
+not the word of God, tread it under your feet and pay no attention to
+it.
+
+
+_Not conformed to the former lusts of your ignorance._ That is, that
+you should not exhibit such ostentation and lead such a course of
+life as before, and that you be not found in the same condition in
+which you formerly were. Once you were godless, and lived in
+lewdness, gluttony, drunkenness, avarice, pride, anger, envy and
+hate, which was an evil, heathen-like state, and one of unbelief, and
+when you had gone into such a state like the blind, you have not
+known what you have done. Avoid now those same evil lusts. Here you
+perceive how he makes the charge against ignorance, that all evil
+proceeds therefrom. For where faith and the knowledge of Christ are
+wanting, there remains mere error and blindness, so that men are
+ignorant of what is right and wrong, insomuch that the people fall
+into every kind of vice.
+
+Thus has it been hitherto: where Christ has been kept out of sight
+and eclipsed, there error has begun to prevail; and throughout the
+world the question has torn its way, how man may be saved. This is at
+once a sign of blindness or ignorance, that the true apprehension of
+faith is lost, and no one knows anything more about it. Hence the
+world is so full of such various sects, and all are divided, for
+every one will devise for himself a way to heaven of his own. In our
+misfortune we must be continually falling deeper in our blindness,
+since we cannot help ourselves. Therefore St. Peter would say: Ye
+have already befooled yourselves enough; now desist therefrom, since
+ye have been instructed and have attained to a correct understanding.
+
+
+V. 15, 16. _But according as He that hath called you is holy, so be
+ye also holy in all your conduct, as it is written, Be ye holy for I
+am holy._ Here St. Peter quotes a passage from the Old Testament,
+Lev. xix., where God says: "Be ye holy for I am holy;" that is, since
+I am your Lord and God, and ye are my people, ye too must be as I am.
+For a faithful master secures that his people shall be like him, and
+walk in obedience, and be conformed to the master's will. As then God
+our Master is holy, so are His people holy also, and we are all holy
+if we walk in faith. Scripture says not much of the saints that have
+died, but of those who live on the earth. So David puts forth his
+claim in Ps. lxxxv.: "Lord, preserve my soul, for I am holy."
+
+But here our learned men have for once perverted the passage, and
+they say: the prophet had a particular revelation, in that he called
+himself holy; whereby they themselves confess that they do violence
+to faith, and have not the revelation of Jesus Christ, otherwise they
+would surely be sensible of it. For whoever is a Christian
+experiences within himself such a revelation; but they who do not
+experience it are not Christians. For whoever is a Christian enters
+into a participation with Christ our Lord, of all his good things.
+Since, then, Christ is holy, he must also be holy, or deny that
+Christ is holy. Hast thou been baptized? then thou hast put on the
+holy garment, which is Christ, as Paul says.
+
+The word Holy means that which is God's own, and which belongs to Him
+alone, or as we render it in Dutch (_geweiht_), consecrated. Thus,
+Peter here says: you are merely required to give God His own;
+therefore beware that ye do not suffer yourselves to be led back
+again to worldly lusts, but let God alone rule, live and work within
+you; then shall ye be holy, even as He is holy.
+
+Thus he has hitherto described the grace which is extended to us
+through the Gospel and the preaching of Jesus Christ, and has taught
+us how we should therefore conduct ourselves, namely: that we abide
+in a pure, inviolate mind of faith, since we know that no work that
+we can do or imagine, can at all help us: when such doctrine as this
+is preached, reason objects, and says, Ah! if that is true, I need
+not do any good work. And then the great heads fall foul of it, and
+from a christian condition, educe a freedom of the flesh, imagining
+they may do what they will. These St. Peter here meets, and
+anticipates them, and teaches how we are to use our christian freedom
+only towards God. For nothing more is needed but faith, to the end
+that I should give God the honor due Him, and embrace Him as my God,
+confessing that He is just, true and merciful; such faith sets us
+free from sin and all evil. If now I have made such a return to God,
+whatever time I yet live I am to live for my neighbor, so as to serve
+and help him. The greatest work that follows from faith is this: that
+with my mouth I should confess Christ, sealing that confession with
+my blood, and laying down my life for it, if so it be. Yet God does
+not need this work; only I am to perform it, that my faith may
+thereby be tried and known, so that others also may be brought to
+believe. Thereafter follow also other works, which must all be
+directed to this end, that I may thereby serve my neighbor,--all of
+which God must work in us; for it profits not that we should lead a
+carnal life and do whatever we please. Therefore St. Peter now says:
+
+
+V. 17-21. _And since ye call on the Father, who judgeth without
+respect of persons, according to every man's work, pass the time of
+your sojourning here in fear; and be aware that ye are not redeemed
+with corruptible silver or gold, from your vain conduct in the
+traditions of your fathers, but with the precious blood of Christ, as
+of an innocent and unspotted Lamb, who indeed was provided previously
+before the world began, but is revealed in these last times for you,
+who through Him believe on God, who raised Him from the dead, and
+hath given Him dominion, that your faith and hope might be in God._
+
+
+So says St. Peter: Ye have through faith hereunto attained, that ye
+are the children of God, and He is your Father. And ye have obtained
+an incorruptible inheritance in heaven, (as has been already said.)
+Thus nothing more now remains, except that the veil be taken away,
+and that be uncovered which is now concealed, for which ye are still
+to wait until ye shall behold it. Though ye are now arrived at that
+state in which ye may joyfully call God your Father, yet is He so
+righteous that he will reward every man according to his works, and
+respect not persons. Wherefore thou art not to imagine, although thou
+hast that great name so that thou art called a Christian or a child
+of God, that He will therefore continue thine if thou livest without
+fear, and thinkest that it is enough that thou dost glory in such a
+name. The world indeed judges by the person, since it does not punish
+all alike, and respects those who are friendly, rich, reputable,
+learned, wise, and powerful. But God regards nothing of this kind; it
+is all alike to him, be the person as great as he may. Thus in Egypt
+he struck the son of King Pharaoh dead, as well as the son of the
+poor miller.
+
+Therefore the Apostle would have us expect such judgment from God,
+and stand in fear, so that we do not glory in our title that we are
+Christian, and thereupon become negligent, as though he would for
+this reason pass us over more readily than others. For in this the
+Jews were formerly deceived, who boasted that they were Abraham's
+seed and God's people. Scripture makes no difference in respect to
+the flesh, but in respect to the spirit. It is true that Christ was
+to be born of Abraham's seed and that a holy people should spring
+from him, but it does not therefore follow that all who are born of
+Abraham are the children of God. He also promised that the Gentiles
+should be saved, but he has not said that he would save _all_ the
+Gentiles.
+
+But here now a question arises: When we say that God saves us alone
+by faith, without regard to works, why does St. Peter say that He
+judges not according to the person, but according to works? Answer.
+What we have taught as to faith alone justifying before God, is true
+beyond doubt, since it is so clear from Scripture that it cannot be
+denied. That which the Apostle here says, that God judges according
+to the works, is also true; but we must certainly hold, therefore,
+that where there is no faith, there can be no good work; and on the
+other hand, that there is no faith where there are no good works.
+Therefore join together faith and good works, since it is in both
+that the sum of the whole christian life consists. As you now live,
+so will it be with you, for thereafter God will judge you. Therefore,
+although God judges us according to our works, still it remains true
+that works are only the fruits of faith, by which we perceive when
+there is faith or unbelief; therefore God will sentence you from your
+works and convict you, either that you have or have not believed. So
+it is that no one can convict and judge a liar, except from his
+words. Yet it is evident that he is not made a liar by the word, but
+became a liar before he spoke the lie, for the lie must come from the
+heart into the mouth. Therefore, understand this passage thus, in the
+plainest way: that works are fruits and signs of faith, and that God
+judges men according to such fruits which must certainly follow it,
+so that it shall be openly seen whether there is faith or unbelief in
+the heart. God will not judge by this whether you are _called_ a
+Christian, or have been baptized, but will ask you, "_Art_ thou a
+Christian? then tell me where are the fruits by which you can
+evidence your faith."
+
+Therefore St. Peter goes on to say: Since ye have such a Father, who
+judges not after the person, pass the time of your pilgrimage in
+fear; that is, stand in fear before the Father, not of pain and
+punishment,--as the Christless, and even the devil, is afraid,--but
+lest He forsake you and withdraw His hand; just as a dutiful child is
+afraid lest he provoke his father, and do something that might not
+please him. Such a fear would God have within us, that we guard
+ourselves against sin, and serve our neighbor, while we live here
+upon the earth.
+
+A Christian, if he truly believes, possesses all the good things of
+God, and is God's child, as we have heard. But the time which he yet
+lives is only a pilgrimage: for the spirit is already in heaven by
+faith, through which he becomes Lord over all things. But to this end
+God permits him yet to live in the flesh, and his body to remain on
+earth, that he may help others and bring them also to heaven.
+Therefore we are to use all things on earth as a guest, who goes on
+wearily and arrives at an inn where he must tarry over night, and can
+receive nothing from it but food and lodging; yet does not say that
+the property of the inn is his. So must we also proceed in regard to
+our temporal possessions, as though they were not ours, and we
+enjoyed only so much of them as is needful to sustain the body, and
+with the rest we are to help our neighbor. Thus the christian life is
+only a night's sojourning; for we have here no abiding city, but must
+find it, where our Father is, in heaven. Therefore we should not here
+live in wantonness, but stand in fear, says St. Peter.
+
+
+V. 18. _And be aware that ye are not redeemed with corruptible silver
+or gold, from your vain conduct in the traditions of your Fathers,
+but with the precious blood of Christ._ This should draw you, he
+would say, to the fear of God, wherein ye should stand, that ye
+should remember how much it has cost that ye might be redeemed.
+Before, ye were citizens of the world, and were held in subjection to
+the devil, but now, God has rescued you from such a state, and set
+you firm in another, so that your citizenship is in heaven; but ye
+are strangers and guests upon earth. And see at how great a cost God
+has reclaimed you, and how great the treasure is, wherewith ye are
+purchased, and brought into this state, to become the children of
+God. Wherefore pass your sojourning in fear, and see to it that ye do
+not despise such redemption, and lose the noble, precious treasure.
+
+What now is the treasure wherewith ye are ransomed? Not corruptible
+gold or silver, but the precious blood of Christ the Son of God: the
+treasure is so costly and noble, that no human sense or reason can
+conceive it, insomuch that only one drop of this innocent blood were
+more than enough for the sin of all the world: yet has the Father
+been willing to dispense his grace so richly upon us, and denied
+Himself so much as to suffer Christ His Son to shed all His blood for
+us, and has bestowed upon us the whole treasure. Therefore He would
+not have us disregard such great grace, and count it as a small
+matter, but continue on our guard, so as to live in fear, that this
+treasure be not taken away from us.
+
+And here it is well to remark, that St. Peter says, ye are ransomed
+from your vain conversation in the traditions of your fathers; for he
+thereby strikes to the ground all the supports whereon we lean when
+we imagine our view must be right because it has thus been preserved
+from of old, and our forefathers all of them have so held it, among
+whom there were certainly wise and pious people. It is as much as to
+say, all which our fathers have ordained and done, was evil; what
+from them has been taught you of the worship of God, is also evil;
+for it has cost the Son of God His blood to redeem the people
+therefrom; whatever, therefore, has not been washed in this blood, is
+all poisoned and cursed by reason of the flesh. Thence it follows,
+the more a man undertakes to make himself righteous and has not
+Christ, the more only he confounds himself, and sinks deeper in
+blindness and wickedness, and condemns himself in respect to this
+precious blood.
+
+External matters, important in themselves, are even trifling in
+comparison with this, that a man should teach how we may be justified
+by works, and devise a worship of God according to our reason; for
+thereby the innocent blood is most deeply dishonored and reviled.
+
+The heathen have committed many great sins, in that they have prayed
+to the sun and moon, which they held for the true worship of God,
+though this was joined with other sins. But human justification
+(justification by human works) is mere reviling of God, and the
+greatest of all sins that a man commits. So, also, that mode of life
+wherewith the world is now busied and which it holds as the worship
+of God, and piety, is in God's sight more provoking than any other
+sin, as is the priestly and monkish order, and which while it appears
+fair before the world, is yet without faith. Therefore whoever will
+not obtain favor before God through this blood, it were better for
+him that he should never come into God's presence, for he thereby
+only the more and more dishonors His Majesty.
+
+
+V. 19. _As of an innocent and unspotted lamb._ But here St. Peter
+explains the Scripture,--for this though so short is an exceedingly
+rich Epistle,--since as soon as he had spoken of their vain course in
+the traditions of the fathers, he finds much instruction for us in
+the prophets--as in the prophet Jer. xvi.: "The heathen shall come to
+you from the end of the world, and say, our fathers have gone astray
+with lies," as though St. Peter had said, there the prophets foretold
+that ye should be redeemed from the tradition of your fathers.
+
+So when he says here, ye are redeemed by the blood of Christ, as of
+an innocent and unspotted lamb, he would again refer to the
+Scripture, and explain that which is contained in the prophets and
+Moses--as Is. liii.: "Like a lamb he is led to the slaughter." So as
+to the type, Ex. xii., of the Paschal Lamb, all this he here
+explains, and says, this lamb is Christ; and as the one of old was to
+be unspotted, so must this, also, whose blood is shed for us, be
+unspotted and innocent.
+
+
+V. 20. _Which indeed was provided previously, before the world began,
+but is revealed in these last times for you._ That is, we have not
+deserved nor even prayed this of God, that the precious blood of
+Christ should be shed for us, therefore we can glory in no respect;
+the glory belongs to none but God alone. God has promised and
+revealed or made known to us, not for any merit of ours, that which
+He from all eternity had provided and foreordained, before the world
+was made. In the prophets it is indeed promised, yet dimly and not
+openly; but now, since Christ's resurrection and the sending of the
+Holy Spirit, it is publicly preached and disseminated throughout the
+whole world.
+
+This is now the latter age (the last time), as St. Peter says,
+wherein we live--now--from the ascension of Christ until the last
+day. So the Apostles and prophets, and Christ Himself, also, call it
+the last hour; not that the last day was to come immediately after
+Christ's ascension, but because after this preaching of the Gospel of
+Christ no other should ever come; and there will be no further
+revelation or manifestation, except as this is explained and
+revealed. One revelation after another has indeed gone forth.
+Therefore God says, Ex. vi., "By my name Jehovah was I not known to
+them." For the patriarchs, although they knew God, yet at that time
+had not so clear a manifestation of Him as was afterwards put forth
+through Moses and the prophets; but now there has no more glorious or
+clear manifestation of Him come into the world than the Gospel.
+Therefore it is the last; all dispensations have run their course,
+but the present,--the last,--which is revealed to us.
+
+Besides, the time hereafter is not long to the end of the world, as
+St. Peter shows, II. Pet. iii., where he says: "One day is with the
+Lord as a thousand years, and a thousand years as one day." And so he
+would lead us by this reckoning of time, to conclude, after God's
+method, that it is the last time, and that the end approaches, but
+the time which still remains is nothing in the sight of God. The
+salvation is already revealed and completed: God permits the world to
+stand yet longer, merely that His name may be more widely honored and
+praised, although He for Himself is now fully revealed.
+
+
+V. 21. _For you, who through Him believe on God, who raised Him from
+the dead, and hath given Him dominion that your faith and hope might
+be in God._ For our sakes, he says, is the Gospel revealed. For God
+and the Lord Christ have not needed it, but have done it for our
+profit, that we might believe on them; and that, not through
+ourselves, but through Christ, who intercedes for us with the Father,
+whom He has raised from the dead, that He might be Lord over all
+things; so that whoever believes on Him possesses all His good
+things, and through Him has access to the Father. Thus we have faith
+in God, and a hope through the same faith. Faith alone must save us,
+but it must be a faith in God; for if God does not help us, then we
+are not holpen; so that it is not enough, although you had all men's
+friendship, but you must have the friendship of God, that you may
+boast that He is YOUR Father, and that you are His child, and confide
+in Him even more than in your beloved father and mother, that He will
+help you in all your troubles, and this only through the one Mediator
+and Saviour, the Lord Christ. Such faith comes not (he says) from
+human power, but God creates it in us, because Christ has merited it
+by His blood; to whom He has given glory, and whom He has seated at
+His right hand, that He, by God's power, should produce faith in us.
+
+Hitherto we have heard St. Peter admonishing us that we should gird
+up the loins of our mind, that we may remain undefiled and live in
+faith; then, also, that which meanwhile is so important, that we
+should walk in fear and never forget that we are called Christians,
+since God is a judge who respects none, but judges one like the
+other, without distinction of persons.
+
+
+V. 22-25. _And purify your souls, through obedience of the truth in
+the Spirit, to unfeigned love of the brethren, and have fervent love
+toward one another, out of pure hearts, as those who have been born
+again, not of corruptible seed but of incorruptible, namely, of the
+living word of God, which endures forever. For all flesh is as grass,
+and all the glory of man like the flower of grass. The grass
+withereth and the flower thereof falleth away, but the word of the
+Lord endureth forever; and this is the word which is preached unto
+you._
+
+
+Paul, in Gal. v., points out the fruits which follow faith. The
+fruits of the Spirit, he says, are joy, peace, long-suffering,
+kindness, goodness, faith, meekness, temperance. So St. Peter speaks
+here of the fruit of faith,--to wit, that we should purify our souls,
+through obedience to the truth in the Spirit. For where there is real
+faith it brings the body in subjection to itself, and controls the
+fleshly lust; and although it does not entirely destroy it, yet it
+makes it subject and obedient to the Spirit, and holds it in check.
+St. Paul implies the same thing when he speaks of the fruits of the
+Spirit. It is a great achievement that the Spirit should attain
+control over the flesh, and restrain the evil lust which descends to
+us from our parents: for it is not possible that we should succeed
+without grace in leading a chaste life in the married state, to say
+nothing of the unmarried.
+
+But why does he say then, purify your souls? He is well aware that
+the desires of the flesh remain with us after baptism, even to the
+grave. Therefore it is not enough that a person should refrain from
+works and remain pure outwardly, while he permits evil lusts to
+cleave to his heart, but must thereafter beware that the soul be
+pure, as well as whatever proceeds out of the heart, and that the
+soul be opposed to these wicked lusts and desires, and continually
+contend therewith, until it is free from their power.
+
+And here he adjoins an excellent provision: that we should purify our
+souls,[3] _through obedience to the truth in the Spirit_. Much has
+been preached on chastity, and many books have been composed on the
+subject. They have said, we should fast for so long a time, we should
+not eat flesh, we should not drink wine, etc., that we may be free
+from temptation. These things may perhaps have aided somewhat to that
+end, but it has not been enough, it has not subdued lust.
+
+[Footnote 3: Make them chaste.]
+
+So St. Jerome writes of himself, that he had mortified his body to
+such an extent that he had become like a Moor; still it had been of
+no avail, and he had dreamed of being at Rome at a revelry among
+harlots.
+
+St. Bernard also subjected himself to such austerities, and so
+mortified his body that it became offensive, as I said above. They
+endured severe temptation, and purposed thus to subdue it by external
+methods. But since it is external, it is only an outward plaster,
+with no inward application. So that it does not suffice to subdue
+lust.
+
+But here St. Peter has prescribed an appropriate remedy,--namely,
+obedience to truth in the Spirit, as Scripture also has done in other
+places,--as Isaiah xi.: "Faith shall be the girdle of his reins."
+This is the true plaster that girds the reins, for it must proceed
+from within outward, not from without inward. For it has penetrated
+into the flesh and blood, the marrow and other parts of the living
+system; it is not outward in the dress or clothing. Therefore it is
+not to be expected that we should subdue lust with outward things; we
+may weaken the body and destroy it with fastings and labors, but the
+evil lusts are not thereby banished; yet faith can subdue them, and
+guard them, that they shall be compelled to give the Spirit place.
+
+So likewise speaks the prophet Zachariah, ix., of the wine which
+Christ has, whereby the pure grow, and of which he gives them to
+drink. Other wine usually invites to wicked lust, but this
+wine,--that is, the Gospel,--subdues it, and makes the heart chaste.
+This is what St. Peter speaks of when any one heartily embraces the
+truth, and is obedient to it in spirit. This is the true help and the
+most powerful remedy for it, since you will find none which can still
+all evil thoughts like it; for if this enters our hearts, evil
+inclinations quickly leave; let whoever will try it, he shall find it
+true, and whoever has tried it, knows it well; but the devil lets no
+one easily attain it, and comprehend the word of God so as to delight
+in it; for he well knows how powerful it is to subdue evil lusts and
+thoughts.
+
+St. Peter, therefore, would here say, if you would remain chaste,
+then must you render obedience to the truth in the Spirit, that
+is,--we must not only read and hear the word of God, but apprehend it
+in our hearts. Therefore it is not enough that a man should preach or
+hear the Gospel once, but he must ever press after it and persevere;
+for such grace does the word possess, that the more we taste it the
+more delightful it is; although there is, throughout, one and the
+same doctrine of faith, yet it cannot be listened to too much where
+the heart is not wanton and untamed.
+
+
+_To unfeigned love of the brethren._ To what end, then, are we to
+live a chastely holy life? In order that we may be saved thereby? No!
+but in order that we may be useful to our neighbor. What am I to do
+that I may restrain my sin? I am to have obedience to the truth in
+the Spirit. But why am I to restrain it? In order that I may be of
+service to others, for I must first control my body and the flesh by
+the Spirit, and thus I can afterward be of service to others.--It
+follows further:
+
+
+_And have fervent love toward one another out of pure hearts._ The
+Apostles Peter and Paul distinguish brotherly love, and love in
+general, from one another. Brotherhood is, that Christians should
+dwell altogether as brethren, and make no distinctions between
+themselves. For since we all have a common Christ, one baptism, one
+faith, one treasure, I am no better than thou; that which thou hast,
+I have also, and I am just as rich as thou. The treasure is the same,
+except that I may have it in a better shape than thou, since I may
+have it lying in gold, but thou in a poor garment. Therefore as we
+have the grace of Christ and all spiritual blessings in common, so
+should we also hold body and life, property and honor, in common,
+that one should be of service to another in all things.
+
+Here he speaks plainly: _in unfeigned brotherly love_. The Apostles
+love to make use of the word, but have clearly perceived that were we
+called Christians and brethren universally one with another, it would
+be false, a feigned or imagined thing, and would be only hypocrisy.
+We have many brotherhoods set up in the world, but they are vain
+deceptions and corruptions, which the devil has devised and brought
+into the world, which are only antagonist to the true faith and to
+genuine brotherly love. Christ is mine as well as St. Bernard's;
+thine as well as St. Francis'; if one therefore should come to you
+and say, I shall go to heaven if I belong to this or that
+brotherhood, then tell him that he is deceived; for Christ cannot
+suffer, and will not allow any other than the common brotherhood,
+which we all have one with another; yet you come here, you fool, and
+will set up one of your own. This I will readily permit, that they be
+set up, not to help the soul, but as some one's endowment, and thus
+serve as a fund from which they who need shall be helped.
+
+Thus we all of us, as Christians, have attained a brotherhood in
+baptism, whereof no saint possesses more than I or you. For just as
+costly as that one was purchased, at the same price was I also
+purchased. God has devoted as much toward me as to the greatest
+saint, except that _he_ may have employed the treasure better, and
+may have a stronger faith than I.
+
+But love is greater than brotherhood, for it extends even to our
+enemies, and especially to those who are not worthy of love. For as
+faith performs its work where it sees nothing, so also should love
+see nothing, and there especially exercise its office where there
+appears nothing lovely, but only disaffection and hostility. Where
+there is nothing that pleases me I should the more seek to be
+pleased. And this spirit should go forth fervently, says St. Peter,
+from the whole heart, just as God loved us when we were not worthy of
+love.--Now follows further:
+
+
+_As those who have been born again._ Again we should do this, because
+we are not what we were before (he says), but have become new
+creatures. This has not come to pass through works, but is a
+consequence of the new birth. For thou canst not make the new man,
+but he must grow, or be born; as a husbandman cannot make a tree, but
+it must grow, itself, out of the earth, and as we certainly do not
+become the children of Adam, except as we are born and derive sin
+from our parents. So here it cannot come to pass through works that
+we should become the children of God, but we must also experience the
+new birth. This, therefore, is what the Apostle would say: since ye
+then have become new creatures, ye should conduct yourselves
+otherwise than ye did, and lead a new life. As ye before lived in
+hate, ye are now to walk in love--in all respects the reverse. But
+how has the new birth taken place? This, also, follows:
+
+
+V. 23. _Not of corruptible, but of incorruptible seed, even of the
+living word of God which endures for ever._ Through a seed are we
+born again, for nothing grows as we see otherwise than through seed.
+Did the old birth spring from a seed? then must the new birth also
+spring from a seed. But what is this seed? Not flesh and blood! What
+then? It is not corruptible, but an eternal word. It is, moreover,
+that whereon we live,--food and nourishment. But especially is it the
+seed whereby we are born again, as he here says.
+
+But how does this take place? After this manner: God lets the
+word--the Gospel--go forth, and the seed falls in the hearts of men,
+and wherever it fastens on the heart the Holy Spirit is present, and
+makes a new man; then the man becomes another, of other thoughts, of
+other words and works. Thus you are entirely changed. All that you
+before avoided you now seek out, and what you before sought after
+that you fly from. In respect to the birth of the body, it is the
+case that when conception takes place the seed is changed, so that it
+is seed no longer. But this is a seed which cannot be changed; it
+remains for ever; it changes me, so that I am transformed in it, and
+whatever is evil in me passes away from my nature. Therefore it is
+indeed a wonderful birth, and of extraordinary seed.--Now St. Peter
+says, further:
+
+
+V. 24, 25. _For all flesh is grass, and all the glory of man like the
+flower of grass; the grass withereth, and the flower thereof falleth
+away, but the word of the Lord endureth for ever._ This passage is
+taken from the prophet Isaiah, xl., where the prophet speaks in this
+manner: "Cry! what shall I cry? Cry thus: all flesh is grass, and all
+its glory like a flower of the field; the grass withereth and the
+flower falleth away, but the word of God endureth for ever." These
+words St. Peter introduces here; for this is, as I have said, a rich
+epistle, and well spiced with Scripture.
+
+Thus speaks the Scripture, then: _The word of God endures for ever._
+What is flesh and blood is corruptible, like the grass which is yet
+green, so that it blooms; so whatever is rich, strong, wise and fair,
+and thus is flourishing (which all belongs to the bloom), yet you
+observe its bloom wither; what was young and vigorous will become old
+and ugly; what is rich will become poor, and the like. And all must
+fall by the word of God. But this seed cannot perish.--Now Peter
+concludes:
+
+
+_This is the word which is preached unto you._ As though he would
+say, ye are not to look far in order to reach the word of God; ye
+have it before your eyes; the word is that which we preach; therewith
+may you subdue all evil lusts. You are not to seek it from afar; you
+have nothing more to do than fully to apprehend it when it is
+preached. For it is so near us that we may hear it, as Moses also
+says, in Deut. xxx.: "The word that I command you is not far from
+thee, that thou must go therefor far away; ascend into heaven or go
+beyond the sea, but it is near thee, even in thy mouth and in thy
+heart." It is indeed soon spoken and heard. But if it enters our
+hearts it cannot die or perish, and will not suffer you to perish; as
+long as you cleave to it, it will cleave to you.
+
+As when I hear that Jesus Christ died to take away my sins, and has
+purchased heaven for me, and bestows upon me all that He has, then I
+hear the Gospel; the word quickly is gone if some one preaches it,
+but if it falls into the heart and is apprehended by faith, it can
+never pass away. This truth no creature can overthrow; the clearest
+reasoning avails nothing against it; and if I too would strike the
+devil while I am in his jaws, and am able to lay hold on this, I must
+oppose him from this and abide fast by the word. Therefore he well
+says, ye must look for no other Gospel than that which we have
+preached to you.
+
+So St. Paul also says, in the first part of the Epistle to the
+Romans: "I am not ashamed of the Gospel, for it is the power of God
+which saves all that believe in it." The word is a divine and eternal
+power; for although the voice or speech is soon gone, yet the
+substance remains,--that is, the sense, the truth, which is conveyed
+by the voice. As when I put a cup to my mouth in which wine is
+contained, I swallow the wine, although I do not thrust the cup down
+my throat.
+
+So likewise is the word which the voice conveys; it falls into our
+hearts and lives, while the voice remains without and passes away.
+Therefore it is indeed a divine power; yea, it is God Himself. For
+thus He speaks to Moses, Exodus iv.: "I will be in thy mouth;" and
+Ps. lxxx.: "Open thy mouth wide, proclaim glad tidings; say thou art
+hungry, I will satisfy thee, I will presently speak to thee
+comfortable things."
+
+So, also, in John xiv., Christ says: "I am the way, the truth, and
+the life." Whoever confides in this is born of God; so that this seed
+of our Lord is itself divine. All this goes to teach us that we
+cannot be helped by works. Although the word is a small matter, and
+seems as nothing while it proceeds out of the mouth, yet is there
+such an immense power in it that it makes those who confide in it the
+children of God. John i. Thus does our salvation raise us to an
+exalted blessedness.
+
+
+This is the first chapter of this Epistle, wherein you perceive in
+what a masterly manner St. Peter preaches and treats of faith, whence
+we easily see that this Epistle is true Gospel. Now comes the second
+chapter, that will instruct us in matter of works, how we should
+conduct ourselves toward our neighbor.
+
+
+
+
+CHAPTER II.
+
+
+V. 1-5. _Wherefore lay aside all malice, and all guile, and
+hypocrisies, and hatred, and all evil speakings, and desire the
+sincere milk of the word, as new-born babes, that ye may grow
+thereby, if ye have besides tasted that the Lord is gracious, to whom
+ye are come as to a living stone, which indeed is rejected by men,
+but before God is elect and precious. And be ye also as living stones
+built up into a spiritual house, and a holy priesthood, to offer up
+spiritual sacrifices acceptable to God by Jesus Christ._
+
+
+Here he begins to show what the characteristic and fruit of a
+christian life should be. For we have said often enough that a
+christian life consists in two things,--faith toward God and love
+toward our neighbor. Besides, although christian faith has been given
+us, yet as long as we live many evil lusts remain in the flesh, since
+every saint must be in the flesh, but what is in the flesh cannot be
+entirely pure. Therefore St. Peter says, be ye armed, that ye may
+guard yourselves against the sins which still cleave to you, and
+strive continually against them. For the worst enemies that we have
+hide themselves in our bosoms, and in our very flesh and blood, wake,
+sleep, and live with us, like a wicked spirit which we have brought
+home with us and cannot send off. Wherefore, since through faith
+Jesus Christ is entirely yours, and ye have obtained salvation and
+all His blessings, let it be your aim henceforth to lay aside all
+wickedness, or all that is evil, and all guile, so that no one act
+toward another deceitfully or falsely; as with the world it has
+become a common expression to say, the world is full of falsehood,
+which is indeed so. But we Christians should not act with such
+deceit, but uprightly and with pure hearts, toward men as toward God,
+fairly and justly, so that none take the advantage of another in
+sale, purchase or promise, and the like.
+
+Likewise also St. Paul says to the Ephesians, ch. iv., "Lay aside
+lying, and speak truth every one with his neighbor." Truth is, that
+yea be yea, and nay, nay,--but hypocrisy, when any one represents
+himself by his outward mien as being what he is not in his thoughts.
+For solemn is the obligation that we should show ourselves to be what
+we are at heart. A Christian should so act that he could permit all
+men to see and know what he thinks in his heart. Let him, then, in
+all his walk and conduct, be anxious only to praise God, and serve
+his neighbor, and be afraid of no one; and let every one be in heart
+what he is in appearance, and not act a feigned part, whereby he
+shall make others gape with wonder.
+
+Furthermore, St. Peter says that we should lay aside hatred and evil
+speaking. Here he fitly takes up the common vices among men, in their
+intercourse with one another. This evil speaking is exceedingly
+common and injurious,--is soon done, insomuch that none of us is
+aware of it. Therefore he says, be on your guard, if ye already have
+a christian spirit, that ye may know what are the fruits of this
+spirit.
+
+
+V. 2. _And desire the sincere milk of the word, as new-born babes._
+Here he institutes a comparison, and would say,--ye are like those
+new-born babes who seek nothing but the milk: like them, striving for
+the breasts and milk, so be ye also eager for the word; endeavor for
+it, have an appetite for it, that ye may suck in the intelligible,
+sincere milk.
+
+These words are, indeed, figurative; for he did not mean literal
+milk, or literal sucking, as he does not speak of a literal birth.
+But he speaks of another milk which belongs to the mind, which is
+spiritual, which is procured by the soul, which the heart must draw
+in. It must be, moreover, sincere (or unfalsified), not as the custom
+is, to sell false wares; since there is truly strong obligation, and
+great necessity, that to the new-born and young Christian, the milk
+should be given pure, and not corrupted. But this milk is nothing but
+the Gospel, which is also the same with seed, whereby we are
+conceived and born, as we have heard above. Yet it is also the food
+which nourishes us when we arrive at maturity; it is also the harness
+wherewith we equip and clothe ourselves,--yea, it is all these in
+common. But whatever is appended to it is human doctrine, whereby the
+word of God is falsified; therefore the Holy Spirit would have it so
+that every Christian shall see to it, what he sucks for milk, and
+shall himself learn to decide in regard to all doctrines.
+
+But the breasts which yield this milk, and which the babes suck, are
+the preachers in the christian Church. As the bridegroom says to the
+bride, in Cant. iii., "Thou hast two breasts like two young roes;
+they are as though they were hung with a bundle of myrrh;" as the
+bride says, Cant. i., "My beloved is like a bundle of myrrh that lies
+continually between my breasts." That is, we should ever _preach_
+Christ. The bridegroom must resort to the breasts; so that it is
+unjust, and the milk will be corrupt, if we do not preach Christ
+alone.
+
+There is this, besides: when it is preached that Christ died for us,
+and rescued us from sin, death, and hell,--this is delightful and
+sweet, like milk; but after this, the cross also must be preached,
+that we are to suffer, as we have done; and this is a strong draught,
+it is strong wine. Therefore, Christians should have at first given
+them the weakest drink,--that is, milk. For it cannot be preached in
+its simplicity, except Christ be preached first of all; which is not
+bitter, but is mere sweet, rich grace, from which you receive yet no
+smart. This is the sincere milk of the word.
+
+But here St. Peter has supported himself by Scripture, as he is
+throughout rich from the Scriptures. In the Old Testament it is
+written, both in Exodus xxiii., and Deuteronomy xiv., "Thou shalt not
+seethe the kid in its mother's milk." For what reason did God permit
+that to be written? Of what concern to Him was it that no suckling
+should be killed while as yet it sucks milk? Because He would thereby
+give us to understand that which St. Peter here teaches; and it is as
+much as if he had said, preach gently to the young and weak
+Christians; let them be carefully fed, and thrive in the knowledge of
+Christ; burden them not with strong doctrine, for they are as yet too
+young, but after they have become strong, let them then be
+slaughtered and sacrificed on the cross.
+
+So, also, we read in Deut. xxiv., "If any one have recently taken a
+wife, then he need not go out to war for the first year, lest he
+should be slain,--but abide at home cheerfully with his wife." All
+goes to this point, that we should bear for a time with them that are
+young Christians, and proceed tenderly with them. But when they have
+grown, God brings them to the holy cross, lets them even die like
+other Christians, so that then the kid is slain.--Now follows
+further:
+
+
+V. 2, 3. _That ye may grow thereby, if ye have besides tasted that
+the Lord is gracious._ It is not enough that we should hear the
+Gospel once; we must ever be anxious for it, that we may grow. After
+faith has become strong, we may provide and eat each kind of food.
+But to those who have not heard the Gospel, this is not said; they
+know neither what is milk or what is wine. Therefore he adds, if ye
+have besides tasted that the Lord is gracious; as though he had said,
+whoever has not tasted it, to him it is not a thing of the heart, to
+him it is not sweet; but they who have tried it, who grow by the food
+and by the word, to them it tastes pleasant and is sweet.
+
+But it is said to be _tasted_, when I believe with my heart that
+Christ has given Himself for me, and has become my own, and my sin
+and misery are His, and His life also is mine. When this reaches my
+heart, then it _tastes_; for how can I but receive joy and gladness
+therefrom? I am heartily glad, as though some good friend should
+bestow on me a hundred florins. But as to him whose heart it does not
+reach, he cannot rejoice himself therewith. But they taste it best
+who lie in the straits of death, or whom an evil conscience
+oppresses; for in that case hunger is a good cook, as we say, that
+makes the food have a good relish. For the heart and conscience can
+hear nothing more soothing, when they feel their misery; after _this_
+they are anxious, they smell the provision afar off and cannot be
+satisfied. So also speaks Mary, in the _Magnificat_: "The hungry also
+has he filled with good things." But that hardened class who live in
+their own holiness, build on their own works, and feel not their sin
+and misery, they taste this not. Whoever sits at table and is hungry,
+he relishes all, readily; but to him who is previously full, nothing
+relishes, but he can only murmur at the most excellent food.
+Therefore the Apostle says, if ye have besides tasted that the Lord
+is gracious. But it is as though he had said, If ye have not tasted
+it, then I preach to you in vain.--He further says:
+
+
+V. 4. _To whom ye art come as to a living stone._ Here he falls back
+again upon the Scripture, and quotes the prophet Isaiah, chap.
+xxviii., where he also says: "Hear now what God says to you,
+scorners: ye say, we have made a league with death and with hell, and
+have made lies our trust. Therefore thus saith the Lord, I lay in the
+foundation of Zion an elect, precious corner stone, a sure
+foundation," etc.
+
+This passage Paul has also quoted, and it is an important passage of
+Scripture, for Christ is the precious head-stone which God has laid,
+on which we must be built.
+
+And observe how St. Peter quotes the expression, and shows the stone
+to signify Christ. Just as Isaiah had spoken of setting confidence
+upon Him, St. Peter likewise says, it is as much as trusting in Him;
+thus is Scripture truly explained. The builders lay the foundation
+stone where it may stand sure and firm, that it may bear up the whole
+building. So Christ, the living stone, bears up the whole building;
+and it is called the building, in order that we, bound one to
+another, may set our confidence and security on Him.
+
+
+V. 4. _Which indeed is rejected of men, but before God is elect and
+precious._ Here he brings forward a passage of the prophet David, in
+Ps. cxvii.: "The stone which the builders rejected has become the
+corner stone, and it is wonderful in our eyes." Which passage Christ
+also refers to in Mat. xxi. So Peter, in Acts iv., where he says:
+"This is the stone which ye builders rejected." Ye are builders, he
+says: for they taught the people, went about with great speeches,
+laid down many laws, but made mere work-saints and hypocrites. Then
+Christ comes and tells them, ye are hypocrites and broods of vipers;
+pronounces upon them many terrible judgments; judges them as sinners,
+and not as great saints, so that they could not endure it; they even
+reject Him--say to Him, "You are a heretic; do you caution that a man
+should not do good works? Ay! you must die." Therefore Peter says,
+here, this is the corner stone which indeed was rejected of men,
+whereon ye must be built by faith. This is now wonderful in our eyes,
+as the prophet says; it seems strange to us, and where the Spirit
+does not teach it, it is utterly incomprehensible. Therefore he says,
+in God's eyes the stone is elect, and an extremely precious stone; it
+is of great importance also that it takes away death, satisfies for
+sin, and rescues from hell, besides that it freely bestows heaven.
+
+
+V. 5. _And be ye also as living stones, built up into a spiritual
+house._ How can we build ourselves up? By the Gospel and that which
+is preached. The builders are the preachers; the Christians who hear
+the Gospel are they who are built, and the stones which are to be
+fitted on this corner stone; so that we are to repose our confidence
+on Him, and let our hearts stand and rest upon Him. I must therefore
+take heed to myself that I have the form which this stone has, for if
+I am laid upon Him by faith, then I must also bear such marks and
+fashioning as He had, and every one else with me. It is the fruit of
+faith and a mark of love, that we all be fitted one to another, and
+all thus become one building. To the same end, also, St. Paul speaks
+on this subject, although in a different manner, I. Cor. iii.: "Ye
+are the temple of God." The house of stone or wood is not His house:
+He will have a spiritual house,--that is, the christian congregation,
+wherein we are all alike, in one faith, one like the other, and all
+laid and fitted one to the other, and locked into one another by
+love, without any wickedness, deceit, hypocrisy, hatred and slanders,
+as He has said.
+
+
+_And a holy priesthood._ There he casts down the outward and bodily
+priesthood, which had existed before under the old dispensation, as
+also the outward Church, which he takes entirely away, as though he
+had said, "That outward institution with the priesthood has all
+ceased, wherefore another priesthood now begins, and another
+sacrifice is offered, even one that is entirely spiritual." We have
+had much disputing on this point, maintaining that those who are now
+called the clergy are not priests in the sight of God; and this is
+confirmed out of this passage of St. Peter. Therefore apprehend it
+well, and if one should meet you with the objection, and attempt to
+show, as some have done, that He speaks of a twofold priesthood,--of
+outward and spiritual priests,--then bid him lay aside his vain
+speeches that he may see clearly, and take nieswort[1] that he may
+clear his brains. St. Peter says, also, Ye are to build yourselves up
+into a spiritual or holy priesthood. Ask now those priests whether
+they are holy: their life clearly shows, as we see, that this
+wretched set is plunged into avarice, fornication, and all manner of
+vice. Whoever has this priesthood must certainly be holy. Whoever is
+not holy, he does not possess it. Therefore St. Peter speaks here
+only of one kind of priesthood.
+
+[Footnote 1: Aromatic snuff.]
+
+We ask further, whether he makes a distinction between spiritual and
+worldly, since the clergy are now called spiritual, and other
+Christians worldly?
+
+Yet they must confess, no thanks to them, that St. Peter here speaks
+to all those that are Christians, even to those who lay aside all
+wickedness, deceit, hypocrisy and malice, etc., and are like new-born
+children, and drink the pure milk: so that their lie must bite itself
+in their mouth, since it stands forth a thing not to be gainsaid,
+that St. Peter speaks to all that are Christians; whence it is clear
+that they lie, and that St. Peter says nothing of their priesthood,
+which they have fancied and arrogate to themselves alone; wherefore
+our bishops are nothing but Nicholas-bishops, and as is their
+priesthood so are also their laws, sacrifices and works. It might be
+an excellent play to act out in the deep night, except that under the
+mask the divine name is reviled.
+
+Therefore those alone are the holy and spiritual priesthood, who are
+true Christians and built upon this stone.
+
+For since Christ is the bridegroom, and we all of us are the bride,
+so then the bride has all which the bridegroom has, even His own
+body; for if He gives Himself to the bride, He gives Himself for what
+He is, and on the other hand the bride gives herself to Him. Now
+Christ has been anointed the high and most exalted priest by God
+Himself; has also sacrificed His own body for us, which is the office
+of the high priest; besides, He prayed on the cross for us. Again, He
+has also preached the Gospel, and taught all men to know God and
+Himself.
+
+These three offices has He also given to all of us: therefore, since
+He is a priest and we are his brethren, so all Christians have it in
+their power and charge, and an obligation rests upon them, to preach
+and to come before God, and that one should entreat for another and
+offer himself up to God; and provided that any one begin to preach
+the word of God or address it to others, he is then a priest.
+
+
+_To offer up spiritual sacrifices acceptable to God through Jesus
+Christ._ As to spiritual offerings, it is not necessary that we
+should present them to the Pope; neither is sacrifice such as it was
+in the Old Testament, when men were required to sacrifice the tenth
+of all they had. Such outward sacrifices and priesthood have all now
+ceased, and all has become new and spiritual. The priest is Christ;
+and we all, since He has sacrificed His own body, must offer up
+ourselves. Here is now fulfilled all that was typified by outward
+sacrifices in the Old Testament, since they have all passed away, and
+all of them may be said compendiously to preach the Gospel. Whoever
+preaches this exercises and carries out all that former--strikes the
+calf dead,--that is, kills the carnal mind and the old Adam. For this
+stubborn nature in flesh and blood must be slain by the Gospel; thus
+do we permit ourselves to be offered upon the cross and to die.
+Herein is exercised the true priest's office, in that we sacrifice to
+God that wicked rogue, the corrupt old dolt (of our nature); if the
+world does it not, we must do it ourselves; but it must in the end be
+all removed, whatever we have of the old Adam, as we heard above in
+the first chapter. This is the only sacrifice that pleases and is
+acceptable to God. From this you may perceive whereto our foolish and
+blind leaders have brought us, and how this text has been kept under
+the bench. Now you may say, If that is true, that we are all priests
+and ought to preach, what sort of an institution is there? must there
+then be no distinction among the people, and are the women, also, to
+be priests? Answer. In the Old Testament it is permitted to no priest
+to wear the tonsure. Not that it is wrong in itself; a person might
+very well suffer himself to be shorn if he chose, but it is reason
+that none make a distinction between himself and common
+Christians,--a thing which faith will not permit. So that they who
+are now called priests are all laymen like the others, and only some,
+for the office' sake, are selected out of the Church to preach. Thus
+there is only an outward distinction for the office' sake, inasmuch
+as one is called of the Church; but before God there is no
+difference, and some individuals are selected from the multitude, in
+order that they may bear and exercise the office which they all have;
+not that one is more elect than another. Therefore, no one should
+rise up of himself and preach in the Church, but one is to be
+selected and instituted out of the congregation, who may be removed
+when it is desirable.
+
+Yet have these men assumed a position of their own; as though
+directed by God, they have arrogated to themselves such license, that
+almost in the heart of christendom there is a greater distinction
+than that which exists between us and the Turks. When you look upon
+Christians you must observe no distinction, and you are not to say,
+this is a man or a woman, a servant or a master, old or young; as
+Paul tells us, Gal. iii.: They are all one and a purely spiritual
+people. So that all alike are priests, all alike may proclaim God's
+word, except that a woman is not to speak in the Church; but let the
+men preach, because of the command that they are to be subject to
+their husbands--as St. Paul teaches us, I. Cor. xiv.: Such order God
+permits to remain, but makes no distinction of the election. But
+where there are no men, but women only, as in the Nun's Cloisters,
+there a woman may be selected to preach.
+
+This is now the true priesthood, which consists in those three points
+as we have heard,--namely, that we sacrifice spiritually; that we
+pray for the Church; that we preach. Whoever will do this, he is a
+priest, as all are bound to be, inasmuch as they should preach the
+word, pray for the Church, and offer themselves up before God. Let
+those fools then go who call the institution of the priests
+spiritual, who yet bear no other office but just to wear the tonsure
+and to be anointed. If the being shorn and anointed makes a priest,
+then might I easily shear an ass and anoint him, so that he should be
+a priest also.
+
+Finally, St. Peter says, that we are to offer up spiritual
+sacrifices, acceptable to God through Jesus Christ. Since Christ is
+the corner stone whereon we are laid, it must be only through him
+that we are to treat with God, as we have heard sufficiently above;
+for God does not look upon my cross even though I torture myself to
+death, but he looks upon Christ through whom my works are acceptable
+before God, which otherwise would not be worth an alms of a straw's
+value. Therefore Scripture calls Christ properly a precious corner
+stone which imparts its virtue to all who through faith are built
+upon it. So, also, St. Peter teaches us in this passage how Christ is
+the living stone--what Christ is; and the figure is a fine one, since
+it is easy to understand by it how we are to believe on Christ.--It
+follows, now, further:
+
+
+V. 6-10. _Therefore it is contained in Scripture, Behold I lay in
+Zion an elect precious corner stone, and whoever believeth on Him
+shall not be put to shame. To you therefore who believe, He is
+precious, but to the unbelieving, the stone which the builders
+rejected is made a corner stone, and a stone of stumbling and a rock
+of offence, even to those that stumble at the word and believe not
+thereon, whereunto they were appointed. But ye are the chosen
+generation, the royal priesthood, the holy nation, the peculiar
+people, that ye should show forth the praise of him who has called
+you out of darkness into his wonderful light: who once were not a
+people, but are now the people of God, to whom God did not show
+mercy, but (now have obtained mercy) to whom He is now merciful._
+
+
+I have before said, that St. Peter has enriched and fortified his
+Epistle well with Scripture, just as all preachers should do, in
+order that their foundation may rest entirely on the word of God.
+Here also he introduces four or five texts, one upon another. The
+first he has taken from the prophet Isaiah, word for word, that
+Christ is a precious corner stone or foundation, and is the very
+passage which we have just treated of and somewhat explained. It is
+truly an eminent proof text of the doctrine of faith, which is to be
+laid down as a foundation when we are to preach in a place where
+Christ has not been preached before. For it must be confessed that
+Christ is the stone on which faith should be built and should stand.
+
+But that the prophet does not speak in this place of a material stone
+is evident from this, that it afterward follows, "whoever believes on
+Him shall not be made ashamed." If I am to _believe_ on Him, it must
+be a stone in a spiritual sense. For how am I to believe on stone and
+wood? Besides, He must be truly God, since, in the first commandment,
+God has forbidden that we should believe on anything else, but on Him
+only. Since then this stone is laid as a foundation on which we are
+to trust, it must be God Himself. On the other hand, He cannot be God
+alone, but must also therewith be like man, because He must be a part
+of the building, and not merely a part, but the head. If a man then
+erects a building, one stone must be like the other, that each have
+the complexion, nature, and form of the other: therefore, since we
+are built on Christ, he also must be like us, and of the same nature
+with the other stones that rest upon Him, even a real humanity as we
+all have. Thus does the Scripture, by simple and few words, express
+so great a matter, even the entire _summa_ of our faith, and in such
+brief words comprises more than any man can express.
+
+Now what this that builds us up is, I have already said--namely,
+faith, whereby we are laid on Christ, and repose our trust upon this
+stone, and thus become like Him; and then this also must follow, that
+the building must be fitted one part to the other, for the other
+stones must all be laid and placed upon this stone. That is, of
+course, that love is a fruit of faith.
+
+But why does the prophet call Him a foundation stone? For this
+reason: that no man can build a house except he lay one stone first
+as a foundation, for the other stones in the building cannot stand
+except on the foundation stone.
+
+So we must all of us rest on Christ, and confess Him for a foundation
+stone. Therefore we are not to pride ourselves that the stone must
+receive something from us, but we must receive blessing from it
+alone; for we do not bear it up, but it bears us up, and upon Him
+lies sin, death, hell, and all that we have to bear. So that all
+this--and whatever jars against us--cannot injure us if we have been
+placed on this foundation.
+
+For if we remain resting on him, and leave ourselves upon Him, we
+must then remain where He is; just as natural stones must be left on
+their foundation stone.
+
+Besides, the prophet calls Him a corner stone. The Holy Spirit has a
+way of His own of saying much in few words. Christ is a corner stone
+because he has brought Gentiles and Jews together who were at dead
+enmity one with another, and thus the Christian Church has been
+gathered of both classes, whereof the Apostle Paul writes largely.
+The Jews gloried in the law of God, and that they were God's people,
+and so despised the heathen. But now Christ has come, has taken away
+their boasting from the Jews, and called us who were Gentiles; and
+thus he has made us both one, by one faith, and He has so dealt with
+us that we both must confess that we have nothing of ourselves, but
+are all sinners, and only must expect righteousness and heaven from
+Him, and that we Gentiles may as justly claim that Christ has come to
+help us, as the Jews; wherefore He is the corner stone that joins
+both together in one, so that it becomes one building and one house.
+
+This, now, is the conclusion to which the prophet comes: Whoever
+believes on Him shall not be put to shame. When the Holy Spirit says,
+that they shall not be ashamed who believe on Christ, he gives us to
+understand what he has in view,--to wit, that he has already
+published and confirmed the sentence, that the whole world must be
+confounded and put to shame. Yet he would draw forth some out of the
+multitude, so that no one may escape the shame but he who believes on
+Christ. So Christ explains Himself in the last of Mark: "Whoever
+believes and is baptised shall be saved; but he who believes not
+shall be damned;" in which words, moreover, He accords with the
+prophets. So that Peter said well in the first chapter, that the
+prophets sought out the time, and diligently inquired after the
+salvation and concerning the future grace that was previously
+promised. So now Christ is to be preached, that He it is who has
+rescued us from this shame into which we were all plunged.
+
+Now let any one come forward who chooses, and exalt free-will, and
+defend human ability. Though you should commingle together all human
+works and doctrines, and whatever springs from man, you have enough
+in this single passage to overthrow it all, so that it must all fall
+like dry leaves from the tree.
+
+For it is doomed that whatever does not rest upon this stone, _that_
+is already lost. He does not suffer that you should attain anything
+by works. With such simplicity speaks forth the Spirit and the Divine
+Majesty, that it despises no one, yet with such authority that it
+overcomes all things. Who, then, will set himself against it, or who
+will not be terrified by it? Therefore God would have us entirely
+despair as it regards ourselves, and appropriate to ourselves only
+the blessings which _He_ has, and build on that foundation which no
+creature can overthrow; so that no one should trust in his own
+righteousness, but on Christ's righteousness, and on all that Christ
+has. But what is it to rest upon His righteousness? Nothing else but
+that I should despond in regard to myself, and think with myself,--my
+righteousness, my truth, must go to pieces, and what is built
+thereon; while His righteousness, His truth, His life, and all the
+blessings which He has, are eternal. There lies the foundation on
+which I stand; whatever stands not on this foundation, will all
+necessarily fall. But he who lets himself fall back on this, he alone
+shall not be put to shame, and shall rest safe, so that no violence
+shall ever injure him at all. Therefore Christ must be not only a
+stone, but God will lay Him also as a foundation on which we should
+confide. God has said this, who cannot lie.
+
+Now this stone is not subservient to itself, but suffers itself to be
+trodden on, and buried in the earth so that it cannot be seen, and
+the other stones lie upon it and can be seen. Wherefore, it is given
+to us that we should partake of Him, and rest upon Him, and believe
+that what He has shall all be ours, as what He has procured; that He
+has done it for us; so that I may say,--this is my own property and
+treasure, over which my conscience can exult.--But St. Peter says
+further:
+
+
+V. 7, 8. _To you, therefore, who believe, He is precious; but to the
+unbelieving, the stone which the builders rejected has become a
+corner stone, and a stone of stumbling and a rock of offence._ This
+exceedingly precious stone, says Peter, is indeed, to some, precious
+and honorable. But on the other hand, it is also to many not
+precious, but despised, and a stone of stumbling. How is this? The
+Scripture ascribes to it a twofold aspect, inasmuch as there are some
+that believe thereon, and, on the other hand, many who do not believe
+thereon. To them who believe, is He precious; so that my heart must
+be glad if I repose my confidence and trust upon Him. Therefore he
+says,--to you that believe, He is precious; that is, ye are greatly
+dependent on Him; for although He in Himself is precious and
+excellent, yet this may be of no service or help to me. Therefore He
+must be precious to us for this reason, because He gives us so many
+precious blessings; as an excellently precious stone, which does not
+retain its virtue in itself, but breaks forth and imparts all its
+powers, so that I have all that _it_ is.
+
+But the unbelieving hold Him not as such a precious stone, but reject
+Him, and stumble upon Him, because He is not pleasing to them, but
+obnoxious and hateful; although He is yet delightful in Himself.
+These are not only the great, openly avowed sinners, but much more
+those great saints who rest on their free-will, on their own works
+and righteousness, who must stumble on this stone and run upon it.
+Now God pronounces the sentence, that they who rest thereon, without
+works, come to be justified through faith alone; but these do not
+attain thereto, for they would be justified by their own
+righteousness, as St. Paul says, Rom. x.
+
+Therefore this has become the stone, says St. Peter, which the
+builders rejected. And here he dovetails the Scriptures into one
+another, but explains the passage which he quoted above from the
+cxvii. Psalm, "The stone which the builders rejected, has become the
+corner stone." Who the builders are, I have sufficiently shown: even
+those who taught, preached the law, and would justify men by works;
+who agree with Christians, as summer and winter with each other;
+therefore those preachers who preach of works, reject this stone.
+
+Besides this, he quotes another passage still, from the prophet
+Isaiah, chap. viii. The prophet has there described that which was to
+take place, as St. Peter here does, and speaks thus: "The Lord shall
+be your fear, who shall be to you for holiness; but for a stone of
+stumbling and a rock of offence shall He be, to both houses of
+Israel." This is the sense of the prophet: The Lord shall be to you
+for holiness,--that is, He shall be hallowed in your hearts; ye are
+to have no other sanctification, neither this nor that, except as ye
+believe. To the others, He shall be a stone whereon they shall
+stumble and be offended.
+
+But what, now, is this offence and perplexity, or stumbling? This is
+it: when we preach Christ, and say, See why this stone is laid for a
+foundation, that you, wholly desponding and despairing in yourself,
+might hold your works and your own righteousness as a merely
+condemned thing, and might place your confidence upon Him alone, and
+believe, that Christ's righteousness may become your righteousness;
+when those men hear this, they revolt at it, stumble and vex
+themselves, and say, "How? do you mean to say that virginity, and
+masses, and the like good works, amount to nothing? It is the devil
+that bids you say that!" For they cannot understand, in this matter,
+that their claims are not good; they think they have done well in the
+sight of God; quote passages to prove it from the Scriptures, and
+say, God has commanded that we should perform good works. If we
+dispute this, they begin and cry out, "Heretic! Heretic!" "Fire!
+Fire!" So that they cannot endure this stone, and they stumble
+against it. So inconsistent are they one with another, that upon this
+stone they must stumble; as Christ says, Matt. xxi., "Have ye not
+read in Scripture,--the stone which the builders rejected is become
+the corner stone? (and it follows) and whosoever shall fall upon this
+stone shall be dashed in pieces, and on whom it shall fall, it shall
+grind him to powder." Therefore, do as ye will, ye cannot dishonor
+the stone; it is laid, and it will continue to lie. Whoever, then,
+will run upon it and dash himself thereon, must necessarily be
+broken.
+
+That is the stumbling and the vexation whereof Scripture has much to
+say. Thus the Jews stumble to this day against this stone,--and this
+will not cease until the last day shall come; then shall this stone
+fall upon all the unbelieving and grind them to powder. Wherefore,
+although Christ is such an elect, precious stone, He must yet be
+called a stone of offence and stumbling, by no fault of His. And just
+as the Jews did, we continue to do at the present day; for as they
+gloried in the name of God, that they were God's people, so it is the
+case now, that men, under the name of Christ and the christian
+church, deny Christ, and reject the precious stone. He has come that
+they might reject their works; but this is a thing they cannot
+suffer, and they reject Him. Therefore it follows:
+
+
+_Who stumble at the word and believe not thereon, whereunto they were
+appointed._ If they are told that their works are not good and are of
+no avail before God, they cannot and will not hear it. Now God has
+laid down Christ as a foundation, whereon they should have been
+placed, and through Him have obtained complete salvation; and He has
+caused Him to be preached throughout the whole world, that they,
+through the proclamation of the Gospel, might be grounded on Him. Yet
+would they not receive Him, but rejected Him, and remain in their own
+nature and works; for if they suffered themselves to rest upon Him,
+then would their own honor, riches, and power fall, insomuch that
+they would never rise again.--St. Peter says further:
+
+
+V. 9. _But ye are the chosen generation, the royal priesthood, the
+holy nation, the peculiar people._ There he gives Christians a true
+title, and has quoted this passage from Moses, Deut. vii., where he
+says to the Jews, "Ye are a holy people to the Lord your God, and the
+Lord your God has chosen you as his peculiar people out of all the
+nations that are on the earth." So, Ex. xix., he says: "Ye shall be
+my possession before all peoples, and shall be to me a kingdom of
+priests and a holy people." There you see where Peter's words are
+from. As I have said before, so I say again, that it should be
+understood how Scripture is wont to speak of priests. Let no one be
+troubled as to those whom the people _call_ priests; let every one
+call them as he pleases, but abide thou by the pure word of God, and
+what _this_ calls priests do thou call priests also. We could well
+endure it that those should call themselves priests whom the bishops
+and the Pope consecrate, and let them call themselves as they will,
+only see to it that they do not call themselves priests of God, for
+they cannot quote a word from Scripture in proof of it.
+
+But should they claim that in this passage he speaks of them, answer
+them as I have instructed you above, and ask them to whom St. Peter
+is here speaking,--so shall they of necessity be made ashamed; for it
+is certainly clear and plain enough that he speaks to the whole
+congregation, to all Christians, in that he says, ye are the chosen
+generation and the holy people, since he has hitherto spoken of none
+but of those who are built upon this stone and believe. Therefore it
+must follow, that whoever does not believe is no priest. If they say,
+then, "Ah! we must explain the passage just as the holy fathers have
+interpreted it;" then do you say, Let the fathers and teachers,
+whoever they may be, explain as they will, yet St. Peter, who has
+received greater testimony from God than they, besides being more
+ancient, tells me so and so, therefore I will hold with him. The
+passage, moreover, needs no gloss, for he speaks in express words of
+those that believe. Now those are not the only believers who are
+anointed and wear the tonsure; therefore we will readily grant them
+that they call themselves by this name, for the question is not what
+they permit themselves to do; but the dispute is here,--whether they
+are styled priests in Scripture, and whether God calls them by this
+name. There may be some selected out of the Church, who are its
+officers and ministers, and appointed to this end, that they should
+preach in the Church and administer the sacraments; but we are all
+priests before God if we are Christians. For since we are built upon
+this stone, which is our high priest before God, we must also possess
+all that He has.
+
+Therefore I would be glad to find this word priests becoming as
+common as it is for us to be called Christians. For it is all the
+same,--priest, baptized, Christian. As little as I would suffer that
+those who are anointed and shorn should call Christians un-baptized,
+so little would I endure that they only should be regarded as
+priests. Yet have they arrogated it entirely to themselves. So too
+they have named _that_ the church which the Pope and his cardinals
+rule over, but Scripture refutes this. Therefore mark this well, that
+you may know how to establish the distinction as to how God names us
+priests, and how men call themselves such.
+
+For we must yet again state that this word _priest_ should become as
+common as the word Christian. For to be a priest belongs not to an
+office that is external, it is only such a service as has to do with
+God's presence.
+
+So we conclude that we are all kings. Priests and kings are all
+spiritual names, as Christians, saints, the Church. And just as you
+are not called a Christian because you have much gold or wealth, but
+because you are built upon this stone and believe on Christ, so you
+are not called a priest because you wear a tonsure or long robe, but
+for this reason, that you come into God's presence. Likewise you are
+not a king because you wear a gold crown, and have many lands and
+people subject to you, but because you are lord over all things,
+death, sin, and hell. For you are as really a king as Christ is a
+king, if you believe on Him. Still He is not a king as the kings of
+this world are, wears no crown of gold, rides forth with no great
+splendor and large equipage. But He is a king over all kings,--one
+who has authority over all things, and at whose feet all must lie. As
+He is a lord, so also am I a lord; for what He possesses that have I
+also.
+
+But perhaps some one may object. St. Peter says here, also, that
+Christians are kings, while we have it before our eyes that they are
+not all kings, so that this passage is not to be understood as though
+He spoke of all in the Church. For whoever may be a Christian, he
+certainly is not a king in France or a priest at Rome. But when I ask
+whether the King of France is also a king in the sight of God, this
+he passes over, for God will not judge by the crown. On earth,
+indeed, and before the world, he is indeed a king, but when death
+comes then his kingdom is gone, for then he must lie at the feet of
+those that believe. We are speaking of an eternal kingdom and
+priesthood, inasmuch as every one who believes is in truth a king
+before God; but who does not know that we are not all shorn and
+anointed priests? But because those men have been anointed, they are
+not therefore priests in the sight of God, just as they are not kings
+before God because they have been crowned. Crowned kings and anointed
+priests are of the world, and are made by men; the Pope may make as
+many such priests as he chooses, but far be it that he should make
+one a priest before God, for these God himself will make.
+
+Therefore, when St. Peter says here, "ye are the royal priesthood,"
+it is as much as though he had said, "ye are Christians." Would you
+now know what sort of a title, and authority, and glory, Christians
+have: you learn it here, that they are kings and priests, and a
+chosen people.--But what this priest's office is, follows after:
+
+
+_That ye should show forth the praises[2] of Him that hath called you
+out of darkness into His wonderful light._ This belongs to the office
+of a priest, that he be a messenger of God, and receive from God
+himself the command to preach His word. The praises, (says St.
+Peter,) that is, the wonderful work that God has performed in you, in
+that he brought you out of darkness into light, you are to
+proclaim,--which is the office of the High Priest. And this is the
+way in which your preaching is to be discharged, that one brother
+proclaim to another the powerful work of God: how ye have been
+ransomed from sin, death, hell, and all evil, by Him, and have been
+called to eternal life. Thus shall you also instruct others how they
+may come also to the same light. For your whole duty is discharged in
+this, that you confess what God has done for you; and then let this
+be your chief aim, that you may make this known openly, and call
+every one to the light, whereto ye have been called. Where you see
+people who are ignorant, you are to direct and teach them as you have
+learned, namely, how a man may be saved through the virtue and power
+of God, and pass from darkness to light.
+
+[Footnote 2: In the German, _tugend_ or virtue.]
+
+And here you observe that St. Peter plainly says, that there is only
+one single light, and concludes that all our reason, however
+sharp-sighted it is, is mere darkness; for although reason may count
+one, two, three, and also discern what is black or white, great or
+small, and judge outwardly of other matters, still it cannot
+understand what faith is. Herein it is stark blind, and if all men
+should put their shrewdness together, they could not understand a
+letter of this divine wisdom. Therefore St. Peter speaks here of
+another light, that is truly wonderful; and tells us earnestly, all
+alike, that we are all in darkness and blindness if God hath not
+called us to his true light.
+
+Experience teaches us this, also. For when it is preached that we
+cannot come before God by our works, but must have a mediator, who
+may come into God's presence and may reconcile us to him, reason must
+confess that she never could have known such a thing; so that if she
+would understand it she must have another light and knowledge.
+Therefore all that is not of God's word and faith is darkness. For
+here reason gropes like a blind man,--is ever changing from this to
+that, and knows not what it does. But if we speak in this manner to
+the worldly, learned, or wise, they begin to cry out and bluster
+against it. Therefore St. Peter is a bold Apostle indeed, in that he
+dares make that darkness that all the world calls light.
+
+So we see that the first and most eminent office which we as
+Christians are to discharge is, that we should make known the praise
+of God. What then are the praiseworthy things and the noble deeds
+which God has put forth? They are, as we have often said, that
+Christ, through the power of God, has wounded death, chained hell,
+subdued sin and brought us to eternal life: these are praises so
+great that by no man are they possibly to be conceived; we can only
+be silent. Therefore it is of no avail that to us Christians human
+doctrines should be preached, but we should be taught of such a power
+as subdues the devil, sin and death. And here St. Peter has once more
+brought together many proof-texts, and it is throughout common with
+him thus to heap passage on passage, for all the prophets speak of
+this, that God's name and honor, and his arm or power should be
+honored and extolled, and that he would perform such a work that the
+whole world would sing and speak of it. Of this are the prophets in
+all places full. On this same St. Peter here expatiates. Besides,
+they have spoken much of light and darkness, that we must be
+enlightened with God's light, thereby showing that all human reason
+is darkness.--St. Peter says, further:
+
+
+V. 10. _Ye who once were not a people, but are now a people of God,
+to whom God did not show mercy, but to whom he is now merciful._ This
+passage is found written in the prophet Hosea, chap. ii., and St.
+Paul has also quoted it in Rom. ix.: "I will make those to be called
+my people, who were not my people." The import of all is this:
+Almighty God chose his people Israel as a peculiar people, and
+manifested his great power in their behalf, and gave them many
+prophets, and performed many wonderful works toward them, that He
+from that people might permit Christ to become man; and for the
+children's sake has it all taken place. Therefore they are called in
+Scripture the people of God. But the prophets have extended this
+further, and said that this election should be more comprehensive,
+and should even include the Gentiles. Therefore St. Peter says here,
+ye are now the people of God, who once were not the people of God.
+Hence it is evident that he wrote the epistle to the Gentiles and not
+to the Jews. Thereby he shows that the passage out of the prophet has
+been now fulfilled--that they are now a holy people--they have the
+property, priesthood, kingdom, and all which Christ has, if they
+believe.--It follows further, in Peter:
+
+
+V. 11-12. _Dearly beloved, I admonish you as strangers and pilgrims,
+abstain from fleshly lusts which war against the soul, and lead an
+honest life among the Gentiles, so that they, if they slander you as
+evildoers, may see your good works, and praise God when it shall come
+to that day._
+
+
+St. Peter here uses a somewhat different mode of speech from St.
+Paul, who would not speak in the same manner, as we shall hear: for
+every Apostle has his own way of speaking, just as each prophet has
+also. He has hitherto been firmly laying down his foundation of the
+christian faith, which may serve as his text. Now he proceeds and
+teaches how we should conduct ourselves toward all men. This is the
+true method of preaching, that faith should be first set forth,--what
+it does, and what its power and nature are, even that it gives fully
+to us everything that is necessary to holiness and salvation,--that
+we can do nothing except by faith, and through this we have all which
+God has. God has thus proceeded with us and given to us all that is
+His, and has Himself become our own, so that we have, through faith,
+all things that are good and needful for us. What then are we to do?
+Are we to live in indolence? It were far better that we should die,
+though we had all. But while we live here we should act in our
+neighbor's behalf, and give ourselves to him for his own, as God hath
+given Himself to us. Thus faith saves us, but love leads us to give
+to our neighbor whenever we have enough to give. That is, faith
+receives from God; love gives to our neighbor. This matter is spoken
+of in few words, yet much may easily be preached thereon, and it may
+be further extended than it has here been by St. Peter.
+
+This is now the sense of the Apostle, when he says, Dear brethren, I
+admonish you as strangers and as pilgrims. Since, then, you are one
+with Christ, form one household, and His goods are yours, your injury
+is His injury, and He takes as His own all that you possess;
+therefore you are to follow after Him, and conduct yourselves as
+those who are no more citizens of the world. For your possessions lie
+not upon the earth, but in heaven; and though you have already lost
+all temporal good, you still have Christ, who is more than all else.
+The devil is the prince of this world and rules it; his citizens are
+the people of this world; therefore, since you are not of the world,
+act as a stranger in an inn, who has not his possessions with him,
+but procures food, and gives his gold for it. For here it is only a
+sojourning, where we cannot tarry, but must travel further. Therefore
+we should use worldly blessings no more than is needful for health
+and appetite, and therewith leave and go to another land. We are
+citizens in heaven; on earth we are pilgrims and guests.
+
+
+_Abstain from fleshly lusts that war against the soul._ I will not
+determine, here, whether St. Peter speaks of outward impurity,--or as
+St. Paul's language is, all that is called carnal,--whatever man does
+without faith, while he is in the body and a carnal life. I hold,
+indeed, that St. Peter had a somewhat different mode of speech, yet
+do not think that he uses the word soul, as St. Paul does, for
+spirit; but St. Peter has given in more to the common Greek word,
+than St. Paul. Yet much stress is not to be laid upon this: let it be
+understood of all kinds of lusts, or all kinds of carnal desire or
+impurity. But this at least he would teach us, that no saint on earth
+can be fully perfect and holy. Yet the high schools have even trodden
+the passage under their feet, nor do they understand it; they think
+it is said only of sinners, as though the saints had no more wicked
+lusts remaining. But whoever will study carefully into the
+Scriptures, must note a distinction, because the prophets sometimes
+speak of the saints in an obvious way, as though they were perfectly
+holy in every respect; while on the other hand they speak also of
+them as having evil lusts and being troubled with sins.
+
+In regard to those two positions, those persons cannot see their way.
+Understand, then, that Christians are divided into two parts,--into
+an inward nature which is faith, and an outward which is the flesh.
+If we look upon a Christian as it respects faith, then he is pure and
+entirely holy; for the word of God has nothing impure in it, and
+wherever it enters the heart that depends upon it, it will make that
+also pure. Because, in respect to faith all things are perfect:
+according to that, we are kings and priests and the people of God, as
+was said above. But since faith exists in the flesh, and while we yet
+live on earth we feel at times evil dispositions, as impatience and
+fear of death, &c.
+
+These are all the fault of the old man, for faith is not yet mature,
+has not attained full control over the flesh.
+
+This you may understand from the parable in the Gospel, Luke x., of
+the man who went down from Jerusalem to Jericho and fell among
+thieves, who beat him and left him lying half dead, whom the
+Samaritan afterward took up, and bound up his wounds, and took care
+of him, and saw to it that he should be nursed. There you perceive
+that this man, since he is to be attended upon, is not sick unto
+death,--his life is safe; all that is wanting is, that he should be
+restored to health. Life is there, but he is not completely restored,
+for he lies yet in the hands of the physicians and must yet give
+himself up to be healed. So it is with us as respects the Lord Jesus
+Christ; we are assured of Eternal life, yet we have not complete
+health; something of the old Adam still remains in the flesh.
+
+Similar also is the parable in the xiii. of Matthew, where Christ
+says, the kingdom of heaven is like leaven which a woman takes and
+mingles in the meal until it is leavened throughout. When the meal is
+made into dough, the leaven is all in it, but it has not penetrated
+and worked through it, but the meal lies working, until it is
+leavened throughout, and no more leaven need be added. Thus though
+you have what you should have, through faith, whereby you apprehend
+the word of God, yet it has not penetrated throughout, wherefore it
+must continue to work till you are entirely renewed. In this way you
+are to discriminate in regard to the Scriptures, and not mangle them
+as the Papists do.
+
+Therefore I say, when you read in Scripture of the Saints, that they
+were perfect, understand it thus: that they as to faith were entirely
+pure and without sin, but the flesh still remained, that could not
+have been entirely holy. Therefore Christians desire and pray that
+the body or the flesh be mortified, that it may be entirely pure.
+This those who teach otherwise have neither experienced nor relished,
+which leads them to speak just as they imagine and conceive by
+reason; wherefore they must err. In regard to this, those great
+saints who have written and taught much, have greatly stumbled.
+Origen has not a word of it in his books. Jerome never understood it.
+Augustine, had he not been driven to contend with the Pelagians,
+would have understood it as little. When they speak of the saints,
+they extol them as highly as if they were something different from,
+and better than, other Christians: certainly as though they had not
+felt the power of the flesh and complained thereof as well as we.
+
+Therefore St. Peter says here, as ye would be pure and have complete
+sanctification, continue to contend with your evil lusts. So also
+Christ says in the Gospel of John xiii.: "Whoever is washed, must
+also wash his feet;" it is not enough that his head and hands be
+clean, therefore he would yet have them wash their feet.
+
+But what does St. Peter mean, in that he says, refrain from the lusts
+that war against the soul? This is what he would say: You are not to
+imagine that you can succeed by sports and sleep. Sin is indeed taken
+away by faith, but you have still the flesh which is impulsive and
+inconsiderate; therefore take good care, that ye overcome it. By
+strong effort must it be; you are to constrain and subdue lust, and
+the greater your faith is, the greater will the conflict be.
+Therefore you should be prepared and armed, and should contend
+therewith without intermission. For they will assault you in
+multitudes, and would take you captive.
+
+Hence St. Paul says, also, Rom. vii.: "I have a desire toward the law
+of God after the inward man; but I find another law in my members,
+which opposes itself to the law in my spirit, and takes me captive,
+that I cannot do as I would,"--as though he had said, I fight indeed
+against it, but it will not finally yield. Therefore I would gladly
+be free, but in spite of my wishing it, it may not come to pass. What
+then am I to do? "Wretched man that I am, (says he,) who shall
+deliver me from the body of this death." In this same manner, also,
+all the saints cry out. But those people who are without faith, the
+devil leads in such a way that he permits them only to enter on
+sinful courses, to follow him and make no opposition. But as to the
+others, he thinks, I have already taken them captive by unbelief. I
+will permit them then to go so far only, as to do no great sin and
+have no great assault and be kept from swearing and knavery.
+
+But believers have always opposition enough,--they must ever stand in
+the (attitude of) struggle. Those who are without faith and have not
+the Spirit, do not feel this, nor do they have such an experience;
+they break away and follow their wicked lusts; but as soon as the
+Spirit and faith enter our hearts, we become so weak that we think we
+cannot beat down the least imaginations and sparks (of temptation),
+and see nothing but sin in ourselves, from the crown of the head,
+even to the foot. For before we believed, we walked according to our
+own lusts, but now the Spirit has come and would purify us, and there
+arises a conflict. Here the devil, the flesh, and the world, oppose
+themselves to faith; whereof the prophets complain, here and there,
+in the Scriptures.
+
+Wherefore St. Peter here means, that the strife does not take place
+in sinners, but in believers, and gives us an encouragement, inasmuch
+as when we are on our guard against wicked lusts, we are repelling
+them. If thou, then, hast wicked thoughts, thou shouldest not on this
+account despair; only be on thy guard, that thou be not taken
+prisoner of them. Our teachers have proposed to relieve the matter in
+this way (by directing,) that men should torture themselves until
+they had no more evil thoughts, that they might be at last bold and
+free. But you are to understand, if you are a Christian, that you
+must experience all kinds of opposition and wicked dispositions in
+the flesh. For wherever there is faith, there come a hundred evil
+thoughts, a hundred strugglings more than before; only see to it that
+you act the man, and not suffer yourself to be taken captive; and
+continue to resist, and say, I will not, I will not. For we must here
+confess, that the case is much like that of an ill-matched couple,
+who are continually complaining of one another, and what one will do
+the other will not.
+
+That may yet be called a truly christian life that is never at
+perfect rest, and has not so far attained as to feel no sin, provided
+that sin be felt, indeed, but not favored. Thus we are to fast, pray,
+labor, to subdue and suppress lust. So that you are not to imagine
+that you are to become such a saint as these fools speak of. While
+flesh and blood continue, so long sin remains; wherefore it is ever
+to be struggled against. Whoever has not learned this by his own
+experience, must not boast that he is a Christian.
+
+Hitherto we have been taught, that when we made confession, or joined
+ourselves to some spiritual institution, we were at once pure and
+needed no longer to contend with sin. They have said, moreover, that
+baptism purifies and makes holy, so that nothing evil remains in the
+person. Then they have thought, "now will I have a pleasing rest,"
+but the devil has come and assaulted them worse than before.
+Therefore understand the thing well, though you confess and permit
+yourselves to receive absolution, you must do even as the soldier,
+who in battle runs upon the points (of the javelins); whenever the
+critical moment approaches, and the conflict rages, compelling him to
+strike right bravely, as if to repel outrage, then he must draw out
+his sword and lay about him; but while the strife threatens only, so
+long must there be untiring vigilance. So, although you have been
+baptized, be on your guard, inasmuch as you are not safe for an hour
+from the devil and from sin, even though you think you will have no
+more assaults.
+
+Therefore a christian life is nothing else but a conflict and
+encampment, as the Scripture says; and therefore the Lord our God is
+called the Lord of Sabaoth,--that is, a Lord over the hosts. So also,
+_Dominus potens in praelio_--the Lord mighty in battle.
+
+And thereby He shows how powerful He is, that He permits His people
+to be exposed in the conflict and rush upon the points (of the
+javelins). Yet so that while the trumpets are ever sounding He is
+ever observant, (saying) beware here, beware there; thrust here,
+strike there. Besides, it is a lasting conflict, in which you are to
+do all that you can, so that you may strike down the devil by the
+word of God. We must therefore ever make resistance, and call on God
+for help, and despond of all human powers.--Now follows further:
+
+
+V. 12. _And lead an honest life, that those who have slandered you,
+as evil-doers, may see your good works and praise God._ Mark now what
+an excellent order St. Peter has observed. He has already taught us
+what we should do in order to subdue the flesh with all its lusts.
+Now he teaches us again why this should be. Why should I subdue my
+flesh? that I may be saved? No, but that I may lead an honest life
+before the world. For this honest life does not justify us, but we
+must first be justified and believe before we attempt to lead an
+honest (pious) life. But as to outward conduct, this I am not to
+direct to my own profit, but that the unbelieving may thereby be
+reformed and attracted, that they through us may come to Christ;
+which is a true mark of love, though they slander and asperse us, and
+hold us as the worst wretches. Therefore we should exhibit such an
+excellent course of action, that men shall be compelled to say,
+Certainly they cannot be blamed.
+
+We read that when the emperors reigned, and persecuted the
+Christians, no fault could be found with the latter, except that they
+called on Christ and considered Him as God. So Pliny writes in his
+letter to Trajan, the Emperor, that he knew of no wrong that the
+Christians did, except that they came together every morning, early,
+and sang songs of praise in order that they might honor their Christ
+and receive the sacrament; besides this, none could bring any charge
+against them. Therefore St. Peter says: Ye must endure to have men
+asperse you as evil-doers, and for this reason you are to lead such a
+life that you shall do no man injury, and in this manner you shall
+bring about their reformation. _Till that day arrive;_ that is, ye
+must endure it as long as men reproach you, till all shall be set
+forth and revealed, so that it shall be seen how unjust they have
+been toward you, and that they must glorify God on your account. So
+St. Peter continues:
+
+
+V. 13-17. _Submit yourself to every ordinance of man for the Lord's
+sake, whether to the king as supreme, or to governors, as those that
+are sent by Him for the punishment of evil-doers and to the praise of
+those that do well. For this is the will of God, that by well-doing
+ye may silence the ignorance of foolish men. As free, and not as
+though ye had your freedom as a cover of wickedness, but as the
+servants of God. Be respectful toward every man. Love the
+brotherhood; fear God; honor the king._
+
+
+In such a beautiful order does St. Peter proceed, and teaches us how
+we should conduct ourselves in all things. Hitherto he has spoken in
+a general manner of the conduct that belongs to every condition. Now
+he begins to teach how we should act toward civil magistracy. For
+since he had said enough as to the first matter, of our duty to God
+and ourselves, he now adds how we are to conduct toward all men.
+
+And now he would say, in the first place, and before all else, since
+ye have done all that was necessary that ye might attain to a true
+faith and hold your body in subjection, let this now be your first
+business, to obey the magistracy.
+
+This, which I have here rendered in the Dutch, every _ordinance_ of
+man, is in the Greek [Greek: ktiois], and in Latin _creatura_. This
+thing has not been understood by our learned men. The Dutch language
+well expresses what the word means, where it is said, we are to obey
+what the ruler enacts (creates). So he uses the word here as though
+he said, what the magistracy enacts (creates) yield obedience to. For
+to enact (create) is to lay down a command and ordinance; it is a
+human creation. But they have hence inferred that _creatura_ means an
+ox or an ass, as the Pope also speaks of it. If this were Peter's
+meaning, then we should need to become subject even to a slave. But
+he here means a human ordinance, law or command,--and what they enact
+we are to do.
+
+What God makes, authorizes, and requires,--that is His ordinance, as
+that we should believe. So, also, that is a human and secular
+creation which is constituted by commands, as external government
+must be. To this we are to be subject. Therefore understand the
+expression as meaning, _creatura humana, quod creat et condit homo_
+(what man makes and constructs).
+
+
+_For the Lord's sake._ We are not bound to obedience to the sovereign
+power for its own sake, he says, but for God's sake, whose children
+we are; and we should be drawn to this, not that we may thereby
+acquire a merit,--for what I do for God's sake, I must freely do as
+an act of service: moreover, I would do from mere cheerfulness, what
+His heart desires. But why should we be obedient to the magistracy
+for God's sake? Because it is God's will that evil-doers should be
+punished, and those that do well should be protected, that there may
+be concord in the world. So we should demand that there be civil
+peace, which God requires; but the majority are unbelieving, so that
+He has enacted and ordained, in order that the world might not go to
+anarchy, that the magistracy should bear the sword and restrain the
+wicked, in order that if they are not disposed to be at peace, they
+may be compelled to it. This He executes through the magistracy, so
+that the world may be ruled to the good of all. Whence you see that
+if there were none wicked, there would be no need of magistracy;
+wherefore he says, _to the punishment of evil-doers, and to the
+praise of those that do well_. The just should have the honor of it
+when they do right, since they exalt and crown worldly magistracy,
+insomuch that others may take example from them,--not that any one
+may thereby merit any thing before God. Such is Paul's language,
+also, in Rom. xiii.: "The power is not established to the fear of
+those that do well, but for the evil; therefore, if thou wouldst not
+be afraid of the power, do well."
+
+
+V. 15. _For this is the will of God, that by well-doing ye should
+silence the ignorance of foolish men._ In these words St. Peter
+silences those vain babblers who glory in their christian name, and
+prevents them from coming forward and saying, Since faith is
+sufficient for a Christian, and works do not justify, what is then
+the necessity of being subject to the civil power, and paying tribute
+and taxes? And he tells them thus, that although we have no need of
+it, we ought readily to do it to please God, so that the mouth of
+those enemies of God who asperse us may be stopped, and they be able
+to bring up nothing against us, and be compelled to say that we are
+honest, obedient people. So we read of many saints, that they were
+summoned to war, under heathen rulers, and slew the enemy, yet were
+subject and obedient (to those that summoned them), as we Christians
+are bound to be to the magistracies, although it is now maintained
+that we could not be Christians if we lived among the Turks.
+
+Now you may perhaps say here, But still Christ has commanded that we
+should not resist evil, but if any one strike us on one cheek we are
+to turn the other also; how, then, can we strike and execute others?
+Answer: the heathen formerly objected in like manner to the
+Christians, and said, if such and such should come to pass, your
+government must be suppressed. But we reply, it is true that
+Christians for themselves should not resist the evil, neither should
+they revenge themselves when they are injured, but endure injustice
+and violence, so that they cannot be severe even toward those who do
+not believe. But the magistracy of the sword is not thereby
+forbidden; for although honest Christians have no need of the sword
+and law (since they live so that none can complain of them, do no man
+wrong, but treat every one kindly and cheerfully, endure all that is
+done to them), yet the sword must be borne on account of the
+unchristian, that these, when they injure others, may be punished, so
+that the general peace shall be preserved and the just be protected.
+Thus God has provided another rule, that they who would not of
+themselves be restrained from evil, might be so compelled by the
+power that they should do no injury. Therefore God has established
+magistracy for the sake of the unbelieving, insomuch that even
+christian men might exercise the power of the sword, and come under
+obligation thereby to serve their neighbor and restrain the bad, so
+that the good might remain in peace among them. And still the command
+of Christ abides in force, that we are not to resist evil. So that a
+Christian, although he bears the sword, does not use it for his own
+sake nor to revenge himself, but only for others; and, moreover, this
+is a mark of christian love, that with the sword we support and
+defend the whole Church, and not suffer it to be injured. Christ
+teaches those only who, while they believe and love, obey also. But
+the greater multitude in the world, as it does not believe, obeys not
+the command. Therefore they must be ruled as unchristian, and their
+caprice be put under restraint; for if their power was suffered to
+obtain the upper hand, no one could stand before them.
+
+Thus there are two kinds of government in the world, as there are
+also two kinds of people,--namely, believers and unbelievers.
+Christians yield themselves to the control of God's word; they have
+no need of civil government for their own sake. But the unchristian
+portion require another government, even the civil sword, since they
+will not be controlled by the word of God. Yet if all were Christians
+and followed the Gospel, there would be no more necessity or use for
+the civil sword and the exercising of authority; for if there were no
+evil-doers there certainly could be no punishment. But since it is
+not to be expected that all of us should be righteous, Christ has
+ordained magistracy for the wicked, that they may rule as they must
+be ruled. But the righteous He keeps for Himself, and rules them by
+His mere word.
+
+Therefore christian government is not opposed to the civil, nor is
+civil magistracy opposed to Christ. Civil government does not cease
+by Christ's ministry; but it is an outward thing, like all other
+offices and institutions. And as these exist distinct from Christ's
+office, so that an unbeliever may exercise them just as well as a
+Christian, so it is also with the exercise of the civil sword, since
+it neither makes men Christian or unchristian. But of this I have
+spoken often enough elsewhere.--It follows, further:
+
+
+V. 16. _As free, and not as though ye had your freedom as a cover for
+wickedness, but as the servants of God._ This is said especially for
+us, who have heard of christian freedom, that we may not go on and
+abuse this freedom; that is to say, under the name and show of
+christian freedom do all that we lust after, so that from this
+freedom shall spring up a shamelessness and carnal recklessness, as
+we see even now takes place, and had begun even in the Apostle's
+times, as is easily discovered from the epistles of St. Peter and St.
+Paul, when men did what the great multitude do now. We have now,
+again, through the grace of God, come to the knowledge of the truth,
+and we know that that is mere deception which popes, bishops, priests
+and monks have hitherto taught, laid down and enforced; and our
+conscience is enlightened and has become free from human ordinances
+and from all the control which they have had over us, so that we are
+no longer obliged to do what they have commanded under peril of our
+salvation. To this freedom we must now hold fast, and never suffer
+ourselves to be robbed of it; but for this very reason we should be
+carefully on our guard not to make this freedom a cloak of our shame.
+
+The Pope has here proceeded unrighteously in aiming to force and
+oppress men by his laws. For among a christian people there should
+and can be no compulsion, and if the attempt is made to bind the
+conscience by outward laws, faith and the christian life are soon
+suppressed; for Christ's are only to be led and ruled in the spirit,
+since they know that they, through faith, already have all whereby
+they are to be saved, and stand in need of nothing more to this end,
+and henceforth are under obligation to do nothing more than good to
+their neighbor, helping him with all they have, as Christ has helped
+them, and moreover that all the works which they do should be done
+freely and without constraint, and flow forth from willing and happy
+hearts; this is grateful to God, exalts and praises Him for the
+blessings that have been received. So St. Paul writes (I. Tim. i.),
+That for the righteous no law is made, for they do freely of
+themselves, and unsummoned, all that God requires.
+
+Since now such enforcement of human doctrines is rejected and
+christian freedom is preached, the reckless spirits that are without
+faith coincide with it, and thereby would become good Christians,
+inasmuch as they keep not the law of the Pope, claiming this freedom
+which relieves them from obligation to it; and yet they observe not
+that which true christian freedom requires,--namely, to do good to
+their neighbor with cheerfulness, and irrespective of its being
+commanded, as real Christians do. Thus they make christian freedom
+just a cloak, under which they work only their shame, and disgrace
+the noble name and title of that freedom which Christians have.
+
+This St. Peter here forbids, for this is what he would say: although
+ye are free in all external matters (if ye are Christians), and
+should not be forced by laws to subject yourselves to the control of
+worldly rule, since for the righteous no law is given (as we have
+said), yet ye should do it of yourselves, voluntarily and without
+compulsion,--not that ye must be held in obedience by necessity, but
+in order to please God, and for the advantage of your neighbor. This
+also Christ did Himself, as we read in Matt. xvii., that he paid
+tribute when he need not have done it, but was free, and Lord over
+all things. So likewise he subjected Himself to Pilate and permitted
+Himself to be judged, while as yet He said to him, "You could have
+had no power or authority over me except it had been given you from
+above," in which words He gave confirmation to the authority to which
+He meanwhile subjected Himself, that He might please His Father.
+
+Whence you see that that multitude has no claim to christian freedom
+who will do nothing, neither what the world nor what God requires,
+but abide in their insubordinate disposition, although they make
+their boast of the Gospel.
+
+Though we be free from all laws, we must yet have respect to weak and
+ignorant Christians, since this is a work of love. Hence Paul says,
+Rom. xiii.: "Owe no man anything, but to love one another." Therefore
+let him who would glory in his freedom, do first what a Christian
+should do: let him first do good to his neighbor, and thereafter make
+use of his freedom in such a way as this. When the Pope, or even any
+one, imposes his authority upon him, and would force him to obey it,
+let him say, "My good fellow, Pope, I will not do it, for this
+reason, because you choose to make a command of it, and invade my
+freedom."[3] For we are to live in freedom as the servants of God,
+(so St. Peter here says,) not as servants of man. Yet in case any one
+desires that of me in which I can be of service to him, I will
+cheerfully do it out of good will, not scrupulous whether it have
+been commanded or not, but for the sake of brotherly love, and
+because God also requires that I should do good to my neighbor. Thus
+I will not be forced to become subject to worldly princes and lords,
+but what I do I will do of my own self,--not because they command me,
+but for service to my neighbor. Of this kind should all our works be,
+springing forth from affection and love, and all having respect to
+our neighbor, since we have no need on our own account to do good
+works. It further follows:
+
+[Footnote 3: In the views presented by Luther, in this connection, we
+have a distinct enunciation of the noble principles of the
+Non-conformists of England--principles which were familiar to the
+great Reformers and to the early Puritans. They could not admit any
+human authority to invade the domain of divine legislation. To a
+conformity in externals which did not require them to admit the right
+of the civil magistracy to enact laws for the church, they were
+willing to yield as far as was necessary to edification. But when the
+command issued from the ruling power, in usurpation of the
+prerogative of the great and only head of the church, and obedience
+was to be construed as acquiescence in such usurpation, their reply
+was kindred in tone and spirit to that which Luther here puts into
+the lips of a christian man in answer to Papal arrogance.]
+
+
+V. 17. _Be respectful toward every man._ This is not a command, but a
+faithful admonition. We are each of us assuredly under obligation,
+although we are free; for this freedom does not extend to evil-doing,
+but merely to well-doing. Now we have repeatedly said, that every
+Christian, through faith, attains to all that Christ has Himself, and
+is, moreover, His brother. Therefore, as I give all honor to the Lord
+Christ, so also should I do toward my neighbor. This consists, not
+merely in outward behavior, that I should bow to him, and things of
+that sort, but much more: that inwardly in my heart I should highly
+regard him, as I also highly regard Christ. We are the temple of God;
+as St. Paul says, I. Cor. iii., for the spirit of God dwelleth in us.
+If now we bend the knee before a place of worship, or a picture of
+the holy cross, should we not do it far more before a living temple
+of God?[4]
+
+[Footnote 4: One is reminded here of the noble reply of that English
+martyr, John Bradford, when he was required to bow down to a wooden
+cross. Stretching out his arms, as he stood before his tyrannical
+judges, he exclaimed, "Why, here is a living cross, and God made it;
+yet would I not worship even that."]
+
+So St. Paul teaches us, also, in Romans xii., that each should esteem
+the other better than himself, so that each should place himself
+below the other, and give him the preference. The gifts of God are
+manifold and various, so that one is in a more exalted position than
+another; but no one knows who is most exalted in the sight of God,
+for he may easily raise hereafter to the highest place one who here
+occupies the meanest position. Therefore should every one, however
+high he be exalted, humble himself and honor his neighbor.
+
+
+V. 17. _Love the brotherhood._ I have spoken above of the distinction
+which the Apostles make between love in general, and brotherly love.
+We are required even to love our enemies: this is common christian
+love. But brotherly love is, that we Christians should love one
+another as brethren, and communicate one to another, since we all
+alike have our blessings from God. This is the love which St. Peter
+here particularly requires.
+
+
+_Fear God; honor the King._ He says not that we are to have great
+regard of lords and kings, but still that we are to honor them,
+although they are heathen, as Christ also did, and those prophets who
+fell at the feet of the King of Babylon. But here perhaps you will
+say, "hence, you perceive, that we are to be obedient to the Pope and
+are to fall at his feet." Answer: Certainly, if the Pope attains to
+temporal power and conducts himself like another sovereign, we are to
+be obedient even to him, as when he speaks after this manner: "I
+forbid you wearing the cowl or tonsure; besides, on this day you are
+to fast, not that it is of any avail before God, nor is necessary to
+salvation, but because I, as a temporal ruler, require it." But in
+case he goes further, and says, "This, in God's place, I forbid your
+doing--this you are also to receive as though it came from God
+Himself, and are to observe it under pain of excommunication and
+deadly sin," then you are to say, "Pardon, my master, I will not do
+it."
+
+To the power we are to be subject, and are to do what it bids, while
+it does not bind the conscience and only forbids in respect to
+outward things, even though it should proceed tyrannically towards
+us; for "if any one will take away thy coat, let him take thy cloak
+also." But if it invade the spiritual domain and constrain the
+conscience, over which God only must preside and rule, we certainly
+should not obey it, but rather even slip our neck out from under it.
+
+Temporal authority and government extend no further than to matters
+which are external and respect the body. But the Pope not only
+arrogates this to himself, but would seize upon the spiritual also;
+and yet he has nothing of it, for his commands have respect to
+nothing but clothing, food, canonries and prebends--a matter which
+belongs neither to civil nor spiritual control. For how is the world
+benefitted by these things? Besides, it is impious to make sins and
+good works to consist in such matters, where they do not belong;
+wherefore Christ cannot suffer it. But civil government he can well
+tolerate, since it does not encumber itself with the matters of sins
+and good works, and spiritual concerns, but has to do with other
+things,--as protecting and fortifying cities, building bridges,
+imposing taxes, gathering tribute, extending protection, guarding the
+land and the people, and punishing the evil-doers. Therefore, to such
+a prince, while he imposes no ordinance upon the conscience, a
+Christian may readily render obedience, and he does it
+unconstrainedly, since he is free of all things.
+
+Therefore, whenever an emperor or a prince asks me what my faith is,
+I shall tell him, not because he commands it, but because I am under
+obligation to confess my faith publicly before every man. But in case
+he should go further, and command me that I should believe thus or
+so, then I shall tell him: "My good sir, do you attend to your civil
+government; you have no authority to intrude on God's domain,
+wherefore I certainly shall not obey you. You cannot yourself
+tolerate invasion into your sovereignty: if any one against your will
+passes the limits, you shoot him down with musketry. Do you imagine
+then that God will tolerate it, that you should thrust Him from His
+throne and seat yourself in His place?" St. Peter calls civil
+magistracy only a human ordinance. So that they (the magistracy) have
+no power to step into God's ordinances and to make laws against
+faith. But of this we have said enough. It follows now, further, in
+the Epistle:
+
+
+V. 18-20. _Servants, be subject to your masters with all fear, not
+only to the good and gentle, but also to the froward. For this is
+thankworthy, when any one, for conscience toward God, endures grief,
+suffering wrongfully. For what praise is it, if ye endure buffeting
+for your faults? But if ye for well-doing suffer and endure, this is
+well-pleasing with God._
+
+
+St. Peter has thus far taught us how we should be subject to the
+civil power, and give it honor. Wherefore we have stated how far its
+authority extends, that it may not arrogate to itself in matters
+which pertain to faith. This is said of magistracy in general, and is
+a doctrine for every one (to receive). But now he proceeds, and
+speaks of such power as does not extend itself over a community, but
+only over individuals. Here he first teaches how domestic servants
+should conduct themselves toward their masters, and this is the
+substance of it:
+
+Household servants are just as really Christians as any other class,
+if, like others, they have the word, faith, baptism, and all such
+blessings; so that, before God, they are just as great and high as
+others. But, as to their outward state and before the world, there is
+a difference, since they occupy a lower station, and must serve
+others. Wherefore, since they are called into this state by God, they
+should let it be their business to be subject to their masters, and
+have respect and esteem for them. Of this the prophet David gives a
+fine illustration, and shows how they are to serve, Ps. cxxiii.: "As
+the eyes of the servant to the hand of his master, and as the maiden
+looks to the hand of her mistress, so are our eyes directed to
+Thee."--That is, servants and maidens should perform with humility
+and care what the master or the mistress requires. This is the will
+of God, and therefore it should cheerfully be done. Of this you may
+be certain and assured, that it pleases God and is acceptable to Him,
+when you do this in faith. Wherefore, since these are the best works
+which you can do, you are not to run far after others. What your
+master or mistress commands you, that God Himself has commanded you.
+It is not a human command, although it is made by man. So that you
+are not to scruple as to the master you have, be he good or bad,
+kind, or irritable and froward; but think thus, let the master be as
+he will, I will serve him, and do it to honor God, since He requires
+it of me, and since my Master, Christ, became a servant for my sake.
+
+This is the true doctrine which is ever to be urged, which now, alas!
+is buried in silence and is lost. But no one regards it except those
+who are Christians, for the Gospel preaches only to those who receive
+it. Wherefore, if you will be a child of God, purpose in your heart
+to render such service as Christ Himself bids you. As also St. Paul
+teaches, in Eph. vi., "Ye servants, be obedient to your masters that
+are upon earth, as to the Lord Christ; not with eye-service only, as
+men-pleasers, but as servants of Christ; that ye obey from the heart,
+for God's sake, with cheerfulness." Consider that ye serve the Lord,
+and not man. So, also, he says, in Col. iii., "For ye serve the Lord
+Christ." Ah! if the popes, monks and nuns were in such a state as
+this, how would they thank God and rejoice! For none of them can say,
+God has commanded me to celebrate mass, sing matins, pray the seven
+times, and the like,--for Scripture does not contain a word on the
+subject; so that if they are asked whether they are confident and
+assured that their state pleases God, then they say, No! But if you
+ask a little maid-servant why she scours the key or milks the cow,
+she can say, I know that the thing I do pleases God, for I have God's
+word and commandment. This is a great blessing, and a precious
+treasure of which no one is worthy. A prince should thank God for it,
+if he might do the same. It is true, he can do in his state what God
+requires,--namely, punish the wicked. But when, and how rarely, does
+it happen that he can discharge such a duty aright! But in this state
+it is all so ordered, that you may know that when you do what you are
+bidden, it pleases God.
+
+God does not look to the work, how small it is; but to the heart that
+serves him in such little things. But in this it happens as in other
+matters: what God has commanded, no one performs; what men enact and
+God does not ordain, every one complies with.
+
+But, say you, "Ah! how is this? What if I have such a strange and
+irritable master as no one can thankfully serve, for many such may be
+found?" To this St. Peter answers, "Are you a Christian and desirous
+to please God, you are not to inquire as to that matter how strange
+and froward your master is, but ever direct your eyes to this, and
+observe what God bids you." So that you are to reason after this
+manner: "I will in this way serve my Master, Christ, who requires it
+of me that I be subject to this froward master." If God should
+command you to wash the devil's feet, or those of the merest wretch,
+you are to do it; and this work would be just as much a good work as
+the highest of all, when God calls you to it. Therefore you are to
+have no regard to the person, but only to what God requires; and in
+this case the least work is more to be preferred in God's sight, when
+rightly performed, than all the popes' and monks' works in one heap.
+But whomsoever this does not incite, that it is God's will, and is
+acceptable to Him, the work will be of no avail to him. Better than
+it is you cannot make it, worse than it is you cannot leave it. And
+therefore this is to be done _with all fear_, (as St. Peter says,)
+that it may be rightly proceeded with, since it is not the command of
+men, but of God.
+
+And here St. Peter speaks particularly of servants according to the
+circumstances of those times, when they were held as property, such
+as are to be found still in some places, and are exchanged like
+cattle, who are ill-treated and beaten of their masters; and the
+masters had such license that they were not punished although they
+put their servants to death. Wherefore it became necessary that the
+Apostles should carefully admonish and comfort such servants, that
+they might serve their hard masters, and endure it, though suffering
+and injustice were imposed upon them. Whoever is a Christian must
+also bear a cross; and the more you suffer wrongfully, the better it
+is for you; wherefore you should receive such a cross from God
+cheerfully, and thank Him for it. This is the right kind of
+suffering, that is well-pleasing to God. For what a thing would it
+be, that you should be cruelly beaten and had well deserved it, yet
+would glory in your cross? Therefore St. Peter says: When ye suffer
+and are patient for well-doing, this is well-pleasing with God,--that
+is to say, acceptable and exceedingly grateful in the sight of God,
+and a real service of God. Observe, here are those truly precious
+good works described, which we are to do; and we like fools have
+trodden this doctrine under foot, and have invented and devised other
+works; so that we should lift up our hands, thank God, and rejoice
+that we at length have such knowledge.--Now it follows, further:
+
+
+V. 21-25. _For thereunto are ye called, since Christ also hath
+suffered for us, and left us an example, that ye should follow in His
+steps; who did no sin, and in His mouth was found no guile; who, when
+He was reviled reviled not again, when He suffered He threatened not,
+but committed it to Him that judgeth righteously; who Himself hath
+borne our sins in His own body on the tree, that we might be without
+sin and live to righteousness; by whose stripes ye are healed. For ye
+were as sheep going astray, but ye are now returned to the Shepherd
+and Bishop of your souls._
+
+
+Thus it is, as we have said, that the servant should resolve in his
+heart and be induced cheerfully to do and suffer what is required of
+him, since his Master, Christ, has done so much for him. Hence they
+are to reason thus: since my Master has thus become my servant,--a
+thing to which He was not obliged,--and has given up body and life
+for me, why should not I serve Him in return? He was perfectly holy
+and without sin, yet has He so greatly humbled Himself, and has shed
+His blood for me, and has died that He might take away my sin. How
+then shall not I also endure somewhat if it pleases Him? Whoever
+reflects on this must be a stone if it does not move him; for when
+the Master goes forward and steps in the mire, the servant should
+cheerfully follow Him.
+
+Therefore St. Peter says, _Hereunto are ye called._ Whereto? That ye
+should suffer wrongfully like Christ. As though he would say, If you
+will follow after Christ you must not dispute and complain greatly,
+though you are unjustly treated, but endure the same and count it for
+the best, since Christ has suffered all without guilt of His own. He
+did not even defend His integrity when He stood before the judges. So
+that you are to neglect this right, and only say, _Deo gratias_, for
+this am I called that I should endure injustice; for what should I
+complain of when my master did not complain?
+
+And here St. Peter has quoted some words from the prophet
+Isaiah,--namely, these, Chap. liii.: "Who did no sin, neither was
+deceit found in His mouth," also, "by whose stripes ye are healed."
+Christ was so pure that not an evil word was ever on His tongue. He
+deserved that all should fall at His feet, and bear Him in their
+hands. Although He had power and the right to avenge Himself, he yet
+permitted Himself to be derided, insulted, reviled, and besides all,
+put to death, and never opened His mouth. Why then should you not
+endure it also, when you are nothing but sin? You ought to praise and
+thank God that you are counted worthy of this,--that you should be
+like Christ; and not murmur nor be impatient though you be made to
+suffer, since the Master did not revile nor threaten in return, but
+even prayed for his enemies.
+
+But perhaps you say, "How? Am I then to give that which is due to
+those who treat me unjustly, and say of them, they have done well?"
+Answer. No! but this is what you are to say: I will from my heart
+cheerfully suffer it, although I have not deserved it, and you do me
+injustice for my Master's sake, who also has endured injustice for
+me. You are to commit it to God, who is a righteous judge, and will
+richly reward it, just as Christ committed it to His Heavenly Father.
+_He who has borne our sins in His own body_ (says St. Peter); that
+is, he has not suffered for himself, but for our welfare. We who have
+crucified him by our sins, are far from that condition ourselves.
+Wherefore, if you are a pious Christian, you are to follow after your
+Master, and mourn for those who make you suffer, and even pray for
+them, that God will not punish them; for they do far more injury to
+their own souls than to your body. If you lay this to heart, you
+shall easily forget your suffering, and suffer cheerfully. For we are
+to consider that we were once in such a Christless state as those,
+but have now, through Christ, been converted, as St. Peter concludes
+and says:
+
+
+V. 25. _Ye were like sheep going astray, but ye are now returned to
+the Shepherd and Bishop of your Souls._ This, however, is a passage
+from the prophet Isaiah, who speaks after this manner: "We have all
+gone astray like sheep, and every one has gone in his own way." But
+now have we obtained a Shepherd, says St. Peter. The Son of God has
+come for our sake, that He might be our Shepherd and Bishop; He gives
+us His Spirit, feeds us, and leads us by His word, so that we now
+know how we are helped. Therefore, when you confess that through Him
+your sins have been taken away, then you become His sheep, and He
+becomes your herdsman. Just as He is thy Bishop, so art thou His
+Soul. This is, then, the comfort which all Christians have. Thus we
+have two chapters in this Epistle, wherein St. Peter has in the first
+place taught the true faith, then the true works of love, and has
+spoken of two kinds of works. First, what we all generally should
+practice toward civil government, then how domestics should conduct
+themselves toward their masters. And what St. Peter says here of
+servants, extends, also, to some other persons,--namely, artizans,
+day-laborers, and all kinds of hired servants. Now he goes on to
+teach us further, how husband and wife should conduct themselves
+toward one another in a christian manner.
+
+
+
+
+CHAPTER III.
+
+
+V. 1-6. _Likewise ye wives be in subjection to your own husbands, so
+that they who do not obey the word may be won without the word,
+through the conduct of their wives, when they see your chaste
+conversation coupled with fear. Whose adorning is not outward, in the
+braiding of the hair, and the wearing of gold, or the putting on of
+apparel, but the hidden man of the heart, in that which is
+incorruptible, a meek and quiet spirit, which is, in the sight of
+God, of great price. For thus also did the holy women of old adorn
+themselves, who hoped in God and were subject to their husbands. As
+Sarah was obedient to Abraham and called him master, whose daughters
+ye are, if ye do well, and fear not of any terror._
+
+
+Here St. Peter speaks especially of wives, who at that time had
+heathen and unbelieving husbands. And on the other hand, he speaks of
+believing husbands who had heathen wives; for it often occurred while
+the Apostles preached the Gospel among the heathen, that one was a
+Christian and the other not. If it _then_ was commanded that the wife
+should be subject to the husband, how much more must it be so ordered
+now. Therefore it is the woman's duty, St. Peter would say, to be
+subject to her husband, although he is a heathen and unbeliever; and
+he gives the reason why this should be so.
+
+
+V. 1, 2. _So that even they who believe not on the word, may be won
+without the word, through their wives' conduct, when they see your
+chaste conversation coupled with fear._ That is, when a man sees that
+his wife proceeds and conducts herself with such propriety, then he
+is drawn toward obedience, and holds the state of a Christian to be
+one that is truly blessed. And although it is not directed to women
+to preach, yet should they so conduct themselves in their demeanor
+and conversation that they may thereby attract their husbands toward
+obedience:--as we read of the mother of St. Augustine, who converted
+her husband, who had been a heathen, before his death, and so
+afterward her son Augustine. Still it is an external thing, which, as
+it is not to be performed in order to our justification for
+obedience, does not save you, for you may perhaps find an obedient
+wife who is yet unbelieving, but you should do it for this reason,
+that you may thereby benefit your husband. For thus has God ordained
+(Gen. iii.) when He says to the woman, "thou shalt submit thyself to
+thy husband, and he shall be thy master," which is also the
+punishment which he has imposed on the woman. But such is (I say) the
+outward conduct--that which belongs to the body, not to the spirit.
+
+But this is a great thing, to know what works we should do to please
+God. By this rule are we to run, just as we see that the world runs,
+by the rule that it has falsely devised. It is a high, noble blessing
+which a wife may have when she so conducts herself as to be subject
+to her husband, inasmuch as she is saved, and her works please God;
+what can be a happier experience? Therefore whoever wishes to be a
+christian wife is to reason after this manner: I will not pay regard
+as to what sort of a husband I have, whether he be a heathen or a
+Jew, righteous or wicked; but to this I will pay regard, to the fact
+that God has placed me in the marriage state, and I will be subject
+and obedient to my husband. Then all her works are precious if she
+stands in such obedience.
+
+But where the influence of attraction is not employed, nothing else
+will avail:--for you never will succeed by blows in making a wife
+pious and submissive. If you strike one devil out you will strike two
+devils in, as they say. Oh! if people who are in the marriage state
+knew this, how uprightly would they walk; but no one does cheerfully
+what God has commanded, but all run after that which men have
+invented. This command God has wished to be so carefully observed,
+that he authorized husbands to make void the vows which their wives
+made if they were displeasing to them, as we read in Num. xxx., so
+that all might go on peacefully and quietly at home. This is one
+point. Now the Apostle directs further how a woman should conduct
+herself toward other people.
+
+
+V. 3, 4. _Whose adorning, let it not be outward, in braiding of the
+hair, and wearing of gold, and putting on of apparel, but of the
+hidden man of the heart, in that which is incorruptible, a meek and
+quiet spirit, which in God's sight is precious._ This treasure, which
+is internal, should be possessed not only by the wife, but by the
+husband. But here possibly some one might ask whether that which St.
+Peter here says of ornament is commanded or not. We read of Esther,
+that she wore a golden crown and precious ornaments, decking herself
+as a queen. So also of Judith. But near by it is recorded, that she
+despised the ornament and wore it from necessity. So that we say this
+much, that a woman should be so disposed as not to care for this
+adorning; yet, inasmuch as people convinced on the subject of
+ornament, cease not from the use of it, such is their habit and
+nature,--a christian wife should despise it. But if the husband
+requires it, or there is a reasonable cause for her adorning herself,
+it may well be done. But in such a way should she be adorned, as St.
+Peter here says, as to be inwardly attired in a meek and quiet
+spirit. You are vainly enough adorned when you are adorned for your
+husband; Christ will not suffer it that you should be adorned to
+please others, and that you should be called a vain harlot. Therefore
+you are to see to it, that you wear about in your heart the hidden
+treasure and precious adorning, in that which is incorruptible, as
+St. Peter says, and lead a pure, merciful, temperate life.[1]
+
+[Footnote 1: "Here the Apostle pulls off from christian women their
+vain outside ornaments; but is not this a wrong to spoil all their
+dressing and fineness? No; he doth this only to send them to a better
+wardrobe: there is much profit in the change."--_Leighton on I.
+Peter._]
+
+It is good evidence that there is not much of the spirit there, where
+so much is expended on ornaments, but this will be trodden under foot
+where faith and the spirit are present, and these will say, like
+Queen Esther, "Lord, thou knowest that I regard with aversion the
+crown which I wear on my head, and that I am compelled thus to adorn
+myself. If this was not required to be done of me out of love to my
+king, I would much rather trample it under foot." Where the wife is
+of such a disposition, she will so much the more please her husband.
+Therefore they are to take this into consideration (says St. Peter),
+that they adorn the inward man, where there is to be a quiet spirit,
+one that cannot be ruffled; not only that they do not run into
+excess, so that they may be kept from confusion and shame, but, his
+meaning is, that they should beware that the soul remain unruffled,
+and in the true faith, and that this be not forsaken. Thus is derived
+a heart such as does not break forth and busy itself as to how it
+shall appear before the world. Such a heart is a precious thing in
+the sight of God. If a woman were to adorn herself with pure gold,
+precious stones and pearls, even to her feet, it would be exceedingly
+splendid. But you cannot attach so much to a woman that it shall be
+preferable to that superior ornament of the soul which is precious in
+God's sight. Gold and fine stones are precious in the world's esteem,
+but before God they are an ill-savor. But she is truly and nobly
+adorned in the sight of God, who goes forth with a meek and quiet
+spirit; and since God himself accounts it precious, it must be a
+noble thing. A christian soul has all that Christ has, for faith, as
+we have said, brings us all the blessings of Christ in common. This
+is a great and precious treasure, and such an ornament as none can
+sufficiently prize. God himself makes much account of it. Thus the
+husband should withdraw and dissuade the wife from ornament, so long
+as she is inclined to it. When a christian wife gives ear and
+reflects, and determines thus, "I will not care for ornament, since
+God does not regard it,--but if I must wear it, I will do it to
+please my husband," then is she truly adorned and attired in spirit.
+Hereupon St. Peter now gives us an example of holy women, that he may
+draw wives to a christian conduct, and says:
+
+
+V. 5. _For after this manner did holy women of old time adorn
+themselves, who set their hope on God and were subject to their
+husbands, as Sarah obeyed Abraham and called him lord._ As these
+women adorned themselves, he would say, so do ye also, as Sarah was
+obedient to her husband Abraham, and called him her lord. So
+Scripture speaks, Gen. xviii., where the Angel came to Abraham and
+said, Within a year shall Sarah have a son; then she laughed and
+spoke thus: "Now that I am old, and my Lord is old also, shall I yet
+have pleasure?" This passage St. Peter has justly noticed and adduced
+in this place; for she would not have called Abraham thus her lord if
+she had not been subject to him and had him before her eyes.
+Therefore, he says, further:
+
+
+V. 6. _Whose daughters ye are, if ye do well and stand in fear of no
+terror._ What does he mean by that? This is what he means. It is
+usually the nature of women to be troubled and frightened about
+everything, since they are so much occupied with charms and
+superstition, while one teaches the other, that it is not to be told
+what illusions they have. This should not be the case with a
+christian woman, but she should go forward securely, yet not be so
+superstitious, and run about here and there--pronounce here a
+blessing, there a blessing--inasmuch as it concerns her to let God
+direct; and she is to remember it cannot go ill with her, for as long
+as she knows her condition, that her state is pleasing to God, what
+will she then have to fear? Though your child die, though you are
+sick, it is well if it pleases God; if you are in a state which
+pleases God, what better can you desire? This, then, is what is
+preached to wives. Now follows the duty of husbands:
+
+
+V. 7. _Likewise, ye husbands, dwell with them according to reason,
+giving honor to the wife as to the weaker vessel, and as being heirs
+together of the grace of life, that your prayers be not hindered._
+
+
+The woman is also God's instrument or vessel, he says, for God uses
+her to this end, that she may bear children, give them birth and
+nourishment, and watch over them, and rule the household. Such work
+is the wife to do. So that she is God's instrument and vessel, which
+He has created and instructed to this end. For this reason is the
+husband to respect his wife. Therefore, St. Peter says, Ye husbands,
+dwell with your wives according to reason, not that ye are to rule
+over them with a headstrong will. They are, indeed, to obey the law
+of the husband; what he bids and commands, that is to be done; but he
+is also to see to it that he walks soberly and according to reason
+with his wife, so as to give her that respect and honor which belongs
+to her as God's weaker vessel.
+
+The husband is also God's instrument, but he is stronger, while the
+wife is weaker bodily, as well as timid and more easily dispirited;
+therefore, you are so to conduct and walk in respect to her, that she
+may be able to bear it. You must proceed in this case just as with
+other instruments wherewith you labor; just as when you would have a
+good sickle, you must not hack upon the stone with it. On this
+subject no rule can be laid down. God leaves the matter to each
+individually, that he shall treat his wife in accordance with reason,
+according to the circumstances of each woman: for you are not to use
+the authority which you have, according to your own will, for you are
+her husband for this very purpose, that you may help to guide and
+support her,--not that you should destroy her. Hence none can lay you
+down a rule with exact limitations; you must understand yourself how
+you are to proceed in accordance with reason.
+
+Thus we have now heard in regard to husbands, also, what good works
+those who please God are to perform,--namely, that they dwell with
+their wives, endear themselves to them, and walk soberly with them.
+Things cannot always go on as you would be glad to have them.
+Therefore do you see to it that you act like a husband, and have so
+much the more discretion, when it is lacking in the wife, while you
+are to connive at some matters, tolerate and pardon some things,[2]
+and give to the wife, also, her honor.
+
+[Footnote 2: "Not disclosing the weaknesses of the wife to others,
+nor observing them too narrowly himself, but hiding them both from
+others, and his own eyes, by love: not seeing them further than love
+itself requires."--_Leighton_.]
+
+This _honor_ has been explained, I hardly know how. Some have
+interpreted it thus: that the husband should procure food, drink, and
+clothing for the wife, and should nourish her. Some have referred it
+to marriage duties. I hold this to be the meaning, as I have said,
+that the husband should treat the wife as consists with her being a
+Christian, and a vessel or instrument of God. And thus they are both
+to conduct: the wife is to hold the husband in honor, and on the
+other hand also the husband is to give to the wife her honor. If
+matters were thus directed, they would go on harmoniously, in peace
+and love. Yet where this course is wanting, there will be more
+disgust in the marriage state. Hence it comes to pass, when man and
+wife take one another from nothing but lust, and imagine they will
+have happiness and the gratification of appetite, that they
+experience mere heart-anguish. But if you have a regard to God's work
+and will, then may you live christianly in marriage,--not like the
+heathen, who know not what God requires.
+
+
+_As heirs together of the grace of life._ The husband is not to dwell
+on this, that the wife is weak and fragile, but on this, that she
+also is baptized, and has the same that he has,--all blessings in
+Christ. For inwardly we are all alike, and there is no difference
+between man and woman, but as to the outward condition, it is God's
+pleasure that the husband rule, and the wife be subject to him.
+
+
+_That your prayers be not hindered._ What does St. Peter mean by
+that? This is his meaning; if you do not act in accordance with
+reason, but will find fault, and murmur, and proceed arbitrarily, and
+in this give occasion for error, so that neither can overlook
+another's fault, and take all for the best, then will you be unable
+to pray, and say, "Father, forgive us our sins as we forgive." By
+prayer we are to strive against the devil, therefore we must be
+subject one to another. These are the truly precious good works which
+we are to do. If this is preached and understood, we shall all have
+our homes full of good deeds.--Thus we have heard how a Christian
+should conduct himself in all varieties of condition, but especially
+in his relations to others. It follows now, further, how we all, in
+common one with another, should lead, as to our outward condition, a
+christian life.
+
+
+V. 8-12. _Finally, be ye all like-minded, have compassion one of
+another, be compassionate, affectionate as brethren, heartily kind,
+courteous. Render not evil for evil, or railing for railing, but on
+the contrary, blessing; and know, that ye are hereunto called, that
+ye should inherit the blessing. For whoso loveth life and would see
+prosperity, let him refrain his tongue, that it speak not evil, and
+his lips that they bear no guile. Turn thyself from evil and do good,
+seek out peace and pursue it. For the eyes of the Lord behold the
+righteous, and His ears are open to their prayer, but the face of the
+Lord is against them that do evil._
+
+
+All this is said only to this end, that we should have mutual love
+one to another. For here that which the Scripture sometimes expresses
+in few words, is much enlarged upon. St. Peter would say, the _summa
+summarum_ as to how you are to treat one another in your outward
+conduct is, that ye be like-minded. This matter the Apostles Peter
+and Paul often bring forward, and this much is said, that we all
+should have one mind, one spirit, one thought; what seems to one
+right and good, let this also seem to another right and good. It is
+an important, note-worthy matter, that should be well understood; St.
+Paul has spoken much particularly upon it.
+
+We cannot all of us do the same kind of work, but every one must
+labor each for himself,--a husband in a different sphere from the
+wife, a servant in a different sphere from the master, and so
+throughout. And it is a foolish thing to preach that we should all do
+one work, as those senseless preachers have done who preach the
+legends of the saints,--that _these_ saints have done _that_ work,
+_those_, another, and then insist and say we should do the same.
+
+It is doubtless true that Abraham did a good work, highly to be
+esteemed, when he offered up his son, since this was particularly
+commanded him of God. When the heathen did the same and would
+sacrifice their children likewise, this was an act of cruelty in the
+sight of God. So, also, King Solomon did well in building the temple,
+and God justly rewarded him for it. And our blind fools, now, would
+also do the same,[3] and preach that we must build churches and
+temples for God, while God has given us no command on the subject. So
+it now comes to pass, that men busy themselves with a single kind of
+employment, and have many views in it directly in opposition to the
+Gospel.
+
+[Footnote 3: Luther here doubtless refers to what he regarded as the
+foolish project of the Pope in attempting to build the church of St.
+Peter, at Rome,--the project which sent Tetzel into Germany, and made
+the sale of indulgences so common and obnoxious.--[_Trans._]]
+
+But this is what should be taught, that there should be a single aim
+and many employments, one heart and many hands: all should not follow
+one business, but every one should attend to his own; otherwise there
+will not remain unity of aim and heart. As to what is external, it
+must be permitted to remain of a manifold character, so that every
+one abide in that which has been committed to him, and the work that
+he has in hand. This is a true doctrine, and it is exceedingly
+necessary that it should be well understood; for the devil expends
+his care particularly on this, and has brought things into such a
+state, that judgment is passed on the employment, and every one
+thinks that his own should be counted better than another's; hence it
+has come to pass, that men are so disunited one with another, monks
+against priests, one Order against another, for every one has wished
+to do the best work: thus they must satisfy themselves, and they have
+given themselves up to the Order, and think this Order is better than
+that. There is that of the Augustines against that of the Preaching
+Monks, that of the Carthusians against the Barefooted Friars, and
+nowhere is there greater want of unanimity than among the Orders.
+
+But if it has been taught that, in the sight of God, no employment is
+better than another, but that through faith all are alike,--then will
+all hearts remain united, and we are all alike mutually disposed, and
+shall also say,--the Order, or the mode of life which the bishop
+leads, is in God's sight no more accounted of than that which a poor
+man leads; the mode of life which the nun leads is no better than
+that which a married woman leads; and the same in respect to all
+varieties of condition.
+
+But this they will not hear to, but every one maintains his own for
+the best, and says, Ah! how much better and more important is my
+state, in the Order, than the state of a common man.
+
+Thus to have one aim is, that every one should regard his own
+employment like the others, and that the condition of the married
+woman is just as good as that of the virgin, as all are indeed alike
+in the sight of God, who judges according to the heart and faith, not
+by the person or according to the works; so that we, also, are to
+judge as God judges, and then are we of one mind, and unanimity
+remains in the world, and hearts remain unestranged, so that there is
+no deriding on account of the external condition; all this I hold to
+be excellent, and am well satisfied with every man's employment,
+whatever it be, if it only be not sinful in itself.
+
+Of this St. Paul also speaks, 2 Cor. xi., "I fear lest as the serpent
+beguiled Eve, so your minds should be corrupted from the simplicity
+that is in Christ Jesus,"--that is, lest the devil so beguile you,
+and pervert and divide that simplicity of aim which you have. So,
+Phil. iv., "The peace of God, which passeth all understanding, keep
+your hearts and minds through Jesus Christ." Why does the Apostle lay
+so much stress on the aim of the mind? Because it all consists in
+this, that when I am brought to cherish a false aim, everything is
+already lost; as in case I am a monk, and have adopted such a view as
+that my works are of more worth in the sight of God than others, and
+say, "God be thanked that I have become a monk; my state is now far
+preferable to the common one of marriage:" in which case, from such a
+view there must spring a proud spirit, and it cannot fail that I
+should count myself more righteous than another, and should despise
+other people while I deceive myself. For a married woman, if she
+abides in faith, is better in the sight of God than I am with the
+Order I belong to. So that when this is understood, that faith brings
+with it all that a Christian ought to have, we all of us have one aim
+and view, and there is no difference among works.
+
+Wherefore we are thus to understand this passage of St. Peter, that
+he means the aim of the soul,--not that which refers to outward
+matters,--and an internal view or plan which aspires to those things
+that are esteemed with God; so that both the doctrine and the life be
+one, and I hold that for excellent which you hold as excellent,--and
+again, that is well-pleasing to you which is well-pleasing to me, as
+I have said. This sense of things is possessed by Christians, and to
+this view we should hold fast, that it may not be perverted, as St.
+Paul says; for when the devil has corrupted it, he has forced the
+castle of true purity, and all then is lost.
+
+
+V. 8. _Be ye compassionate, affectionate as brethren, heartily kind,
+courteous._ To be compassionate is, that one should make himself a
+sharer with another, and have a heart to feel his neighbor's
+necessity. When misfortune overtakes him you are not to think,--Ah!
+it is right, it is no more than he should have, he has well deserved
+it. Where there is love, it identifies itself with its neighbor; and
+when it goes ill with him, the heart feels it as though it were its
+own experience. But to be brotherly (affectionate as brethren) is
+this much, that one should regard another as his own brother. This
+certainly may be easily understood, for nature itself teaches it; by
+which you see what those that are truly brothers are, that they are
+united more heartily together than any friends even. So ought we, as
+Christians, to act; for we are all brethren by baptism,--so that
+after baptism even father and mother are brother and sister, for I
+have the same blessing and inheritance that they have from Christ,
+through faith.
+
+
+_Heartily kind,--Viscerosi._ This word I cannot explain except by
+giving an illustration. Observe how a mother or a father act toward
+their child,--as when a mother sees her child enduring anguish, her
+whole inward being is moved, and her heart within her body; whence is
+derived that mode of speech that occurs in many places in Scripture.
+Of this we have an example in I. Kings iii., where two women
+contended before King Solomon for a child, and each claimed the
+child. And when the king would discover which was the real mother of
+the child, he must appeal to nature, whereby he detects it; and he
+said to the two women, You say that the child is yours, while you say
+also that it is yours: well, then, bring hither a sword and divide
+the child into two parts, and give one part to this woman, and
+another to that. Thus he attained knowledge as to which was the real
+mother; and the text tells us that she was inwardly affected with
+anxiety for the child, and said, No! no! rather give the child whole
+to this woman, and let it live. Then the king pronounced his decision
+and said, That is the true mother; take the child and give it to her.
+Hence you may understand what this word _heartily_ means.
+
+This is what St. Peter would say: that we should conduct ourselves
+toward one another like those that are truly friends by blood, as
+with them the whole heart is moved, the life, the pulse, and all the
+powers; so here, also, the course should be heartily kind, and
+motherly, and the heart should be thoroughly penetrated. Such a
+disposition should one christian man bear towards another. But the
+standard is indeed set high; few will be found who bear such a hearty
+love to their neighbor,--as when it is seen that a necessity is
+imposed that they should have an affection like that which a mother
+has for a child,--such that it presses through the heart and through
+every vein. Hence you see what the monks' and nuns' state of life is;
+how far it is removed from such hearty love: if all they have were to
+be smelted together in one man, not one drop of such christian love
+as this would be found in it. Wherefore let us look to ourselves and
+be jealous over ourselves, whether we can find in ourselves such a
+kind of love. This is a short lesson and quick spoken, but it goes
+deep and spreads itself wide.
+
+_Courteous_, is, that we lead outwardly a gentle, pleasing, lovely
+behaviour,--not merely that we should sympathize one with another, as
+a father and mother for their child, but also that we should walk in
+love and gentleness one with another.[4] There are some men rough and
+knotty, like a tree full of knots,--so uncivil, that no one will
+readily have anything to do with them. Hence it happens that they are
+usually full of suspicion, and become soon angry; with whom none of
+their own choice are familiar. But there are gentle people, who
+interpret all for the best, and are not suspicious; do not permit
+themselves to be soon irritated; can at least understand something as
+well meant; such persons as are called _Candidos_. This virtue St.
+Paul names [Greek: chrestotes], as it is often praised by him.
+
+[Footnote 4: "The least difficulties and scruples in a tender
+conscience should not be roughly encountered; they are as a knot in a
+silken thread, and require a gentle and wary hand to loose
+them."--_Leighton_.]
+
+Now consider the Gospel, which portrays the Lord Christ so
+distinctly, that we may trace this virtue especially in Him: now the
+Pharisees assault Him, and now again, others, that they might take
+Him,--yet He does not suffer Himself to become enraged. And although
+the Apostles often stumble, and act a foolish part here and there, He
+nowhere assails them with angry words, but is ever courteous, and
+attracts them toward Himself, so that they remained with Him
+cheerfully and heartily, and walked with Him. This likewise we see
+among kind friends and societies on earth, wherever there are two or
+three good friends, who have a good understanding one with another:
+though one acts a foolish part, the other can readily pardon him.
+There is represented in some measure that which St. Peter here
+intends, although it is not perfectly set forth, for this
+courteousness is to be considered obligatory upon every one
+individually. Hence you see the true nature of love, and how
+excellent a people Christians should be. The angels in heaven live
+with one another thus, and so should it also, in justice, be on
+earth; but rarely does it take place.
+
+As St. Peter has already said, that the man servant and the maid
+servant, the husband and wife, should so conduct themselves that each
+should attend to that business of his own which he is to discharge,
+so would He have us all do generally, one with another. Therefore, if
+you would be certain and assured that you are doing an excellent
+deed, that is pleasing to God, set yourself in God's name in
+opposition to whatever has been preached in the devil's name, whereby
+the world walks and seeks to merit heaven. For how can you be better
+assured that you are acceptable with God, than when you observe, as
+he here says, the works which a man should do, the conduct which
+every one should lead, that he be compassionate, brotherly
+affectionate, heartily kind, courteous? In this he says nothing of
+those fool-works whereof we have been taught; says not, "build
+churches, found masses, be a priest, wear a cowl, vow chastity, &c.;"
+but this is his language: See to it that you be courteous. These are
+truly precious, golden deeds, precious stones and pearls, which are
+well pleasing to God.
+
+But with this the devil cannot rest content, for he knows that
+thereby his interests are thrown to the ground; therefore he devises
+what he can to suppress such doctrine, incites monks and priests to
+cry out, "Do you say that our matters are nothing at all? that is for
+you to talk like the devil." But reply to them then, Do you not know
+that there must be good works, whereof St. Peter here speaks,--to
+wit, that we be brotherly affectionate, heartily kind, and courteous?
+if these are the best, as must be confessed, you must be false in
+regard to your works, if you think they are better. I am really
+astonished that such blindness could come upon us; for Thomas, the
+preaching monk, has written, and says, shamelessly, that monks and
+priests are in a better state than ordinary Christians. This the high
+schools have confirmed, and men have been Doctorated for it. After
+them the Pope and his multitude have gone, and have exalted those to
+be saints, who teach such doctrine.
+
+Therefore understand this, as I have said,--for Christ Himself and
+all His Apostles have so taught,--if you would do the most excellent
+good works, and be in the best condition of life, you will find them
+nowhere else but in faith and love; that is the highest state of all.
+So that it must be an error, when they choose to say, their state is
+better than faith and love; for if it be better than faith, it is
+better than God's word, but if it be better than God's word, it is
+better than God Himself. Therefore Paul has truly said, that
+Anti-Christ should exalt himself before God. Be informed in this way
+so as to judge of these things; where love and friendship are
+wanting, there, certainly, all works are condemned and trodden under
+foot. Thus we see why St. Peter has so confidently expatiated on the
+external character of a truly christian life, as he taught us above,
+in a masterly manner, how the inward (spiritual) life should be
+ordered toward God. Wherefore this epistle is to be regarded as a
+truly golden epistle. Whereupon it follows, further:
+
+
+V. 9. _Render not evil for evil, nor railing for railing, but on the
+other hand blessing, and know that ye are called thereunto, that ye
+should inherit the blessing._ But this is a still further
+illustration of love, showing how we should act toward those that
+injure and persecute us. If any one does you evil--this is his
+meaning--do him good; if any one rails at and curses you, then you
+are to bless and wish him well; for this is an important part of
+love. O Lord God! what a rarity such Christians are! But why should
+we return good for evil? Because, says he, ye are called thereunto
+that ye should inherit the blessing, so that ye should suffer
+yourselves to be attracted towards it.
+
+In the Scriptures we Christians are called a people of blessing, or a
+blessed people. For thus said God to Abraham, Gen. xii.: "In thy seed
+shall all nations of the earth be blessed." Since God has so richly
+shed down this blessing upon us, in that He takes away from us all
+the malediction and the curse which we have derived to ourselves from
+our first parents, as well as that which Moses suffered to go forth
+upon the disobedient, so that we are now filled with blessing, we
+ought so to conduct ourselves that it shall be said of us, That is a
+blessed people. So that this is what the Apostle here means: See, God
+has shown you His favor, and has taken away from you the curse, and
+the reviling wherewith you have dishonored Him; He neither imputes
+nor punishes, but has bestowed upon you such rich grace and blessing,
+while ye were only worthy of all malediction, inasmuch as ye reviled
+God without intermission (for where there is unbelief the heart must
+ever curse God): do ye also as has been done toward you; curse not,
+rail not, do well, speak well, even though you are treated ill, and
+endure it where you are unrighteously used. Hereupon he quotes a
+passage out of the xxxiii. Ps., where the prophet David speaks thus:
+
+
+V. 10. _Whoso will love life and see good days, let him keep his
+tongue from evil, and his lips that they do not deceive._ That is,
+whoever would have a pleasure and a joy in life, and would not die
+the death, but see good days, so that it shall go well with him, let
+him keep his tongue that it speak not evil, not only in respect to
+his friends, for that is a small virtue and a thing which even the
+wickedest of all may do, even snakes and vipers,--but also, he says,
+maintain a kind spirit, and keep your tongue silent even against your
+enemies, though you are even incited thereto--though you have cause
+to rail and speak evil.
+
+Besides, keep your lips, he says, that they do not deceive. There are
+probably many who give good words, and say _good morning_ to their
+neighbor, but they think in their heart, The devil take you. These
+are people who have not inherited the blessing; they are the evil
+fruit of an evil tree. Therefore St. Peter has introduced a passage
+which refers to works, even to their root,--that is, what springs
+from within out of the heart.[5] Furthermore, the passage in the
+prophet says:
+
+[Footnote 5: "A guileful heart makes guileful tongue and lips. It is
+the workhouse where is the forge of deceits and slanders, and other
+evil speakings; and the tongue is only the outer shop where they are
+vended, and the lips the door of it. So then such ware as is made
+within, such and no other can be set out. That which the heart is
+full of, runs over by the tongue."--_Leighton_.]
+
+
+V. 11. _Let him turn away from evil and do good, let him seek peace
+and pursue after it, for the eyes of the Lord behold the righteous._
+The world considers this as satisfaction when one man does injustice
+to another, that his head should be cut off. But this brings one none
+the nearer to peace. For no king, even, ever attained to be in peace
+before his enemies. The Roman empire was so powerful that it struck
+down all that set itself against it; still for all this it could not
+be preserved. Therefore this method is of no avail toward reaching
+peace, for though a man should prostrate and silence his foe, ten and
+twenty rise up again after it, till at length he is compelled to
+yield. But he who seeks after the true peace, and moreover would find
+it, let him restrain his tongue; let him turn away from evil and do
+good: this is a course different from that which the world pursues.
+To turn from evil and to do good is, that when a man hears evil
+words, he be able to overlook the wickedness and injustice. Seek thus
+after peace, so shall you find it; when your enemy has wasted his
+breath and done all that he can, if you hear him, but rail and rant
+not back, he must subdue himself by his own violence. For thus Christ
+also on the cross subdued his enemies, not by the sword or by
+violence. Therefore is it a saying, which should be written with
+gold, where it says, "Striking back again makes hatred, and whoever
+strikes back again is unjust." Thence it must follow that not to
+strike back again makes peace. But how can this be? Is it then a
+thing not human? Certainly it does not accord with human nature; but
+if you in this manner suffer unjustly and do not strike back again,
+but let the matter go, it shall come to pass as hereafter follows:
+
+
+V. 12. _The eyes of the Lord are over the righteous, and his ears are
+open to their cry, but the face of the Lord is against those that do
+evil._ If you do not revenge yourself and do not repay evil with
+evil, there is the Lord in heaven above who cannot tolerate wrong,
+wherefore he that does not strike back must have his right. These He
+beholds; their prayer reaches His ear; He is our protector and will
+not forget us, while if we cannot escape from His eyes, we should
+comfort ourselves with the thought:--that is, this should induce a
+christian man to endure all injustice with patience, and not return
+evil. If I properly reflect, I see that the soul which does me wrong
+must burn forever in hell-fire. Therefore a christian heart should
+speak on this wise: Dear Father, since this man falls so sadly under
+Thy wrath and so miserably throws himself into hell-fire, I pray that
+Thou wouldest forgive him, and do to him even as Thou hast done
+toward me since Thou hast rescued me from condemnation. But how comes
+this? Thus: while He graciously looks down upon the righteous, He
+also looks angrily at the wicked, wrinkles His brow and turns it in
+indignation upon them; when we know then that He looks upon us
+graciously and upon them with disfavor, we ought to suffer ourselves
+to pity and mourn for them, and pray for them. Furthermore, St. Peter
+says:
+
+
+V. 13-16. _And who is he that will harm you, if ye follow after that
+which is good. Blessed are ye if ye suffer for righteousness' sake,
+and be not afraid for their terror, neither be troubled, but sanctify
+the Lord God in your hearts. But be ready always to give an answer to
+every man who asks the reason of the hope that is in you, with
+meekness and fear, and have a good conscience, so that they who speak
+of you as evil-doers may be put to shame, that they have falsely
+accused your good conduct in Christ._
+
+
+If we follow after that which is good,--that is, do not reward evil
+with evil, but are heartily kind and courteous, etc., then there is
+none that can injure us. For though our honor, life and property
+should be taken away, we are still uninjured. Hence we have a
+blessing that is incomparable,--one that none can take from us. Those
+who persecute us have nothing but prosperity on earth, but
+thereafter, eternal condemnation, while we have an eternal,
+incorruptible good, although we lose a small temporal blessing.
+
+
+V. 14. _Blessed are ye if ye suffer for righteousness' sake._ Not
+only, he says, can no one injure you if ye suffer for God's sake, but
+blessed are ye also, and ye should rejoice that ye are to suffer, as
+Christ also says in the sixth of Matthew: "Happy are ye when men
+deride and persecute you for my sake, and speak every kind of evil
+against you, falsely; rejoice, and be exceeding glad." Whoever then
+apprehends this, that it is the Lord speaks such things, and so
+tenderly speaks comfort to his heart, he stands well; but to whom
+this does not bring strength, it makes him sad and complaining,--he
+may well remain unstrengthened.
+
+
+_But be not afraid of their terror, neither be troubled, but sanctify
+God in your hearts._ Here St. Peter quotes a passage from Isaiah
+viii., where he says: "Be not afraid of their terror, nor be
+frightened, but sanctify the Lord in your hearts, and let Him be your
+fear and your dread." There we have a great support and reliance,
+whereon we may trust, assured that no one can injure us. Let the
+world terrify, defy and threaten as long as it will, it must have an
+end, but our confidence and joy shall have no end; thus we shall have
+no fear on account of the world, but shall be courageous, while
+before God we shall humble ourselves and be afraid.
+
+But how does St. Peter mean that we should sanctify God; how can we
+sanctify Him; must He not sanctify us? Answer. So it is that we pray,
+even in the _Our Father, hallowed be Thy name_, that we may sanctify
+His name, as He Himself also sanctifies His name. Therefore it comes
+to this: _in your hearts_, says St. Peter, ye are to sanctify Him;
+that is, if the Lord our God appoints anything for us, be it good or
+evil, bring it weal or woe, be it shame or honor, prosperity or
+adversity, I am not only to consider it as good, but even as holy,
+and say, this is nothing but a precious blessing that I am unworthy
+of, that comes to me. So the prophet says, Ps. cxliv., "The Lord is
+righteous in all His ways, and holy in all His works." If I give God
+praise in regard to such matters, and consider such doings good,
+holy, and excellent, then I sanctify Him in my heart. But they who
+scruple accounts, and complain that they are treated unjustly, and
+say God sleeps, and will not help the just and restrain the unjust,
+these dishonor Him, and account Him neither just nor holy. But
+whoever is a Christian, should attribute righteousness to God and
+unrighteousness to himself--should account God holy and himself
+unholy, and say that He in all His deeds and works is holy and just;
+this is what he requires. So also speaks the prophet Daniel, iii.: "O
+Lord, in all that Thou hast done towards us, hast Thou done in
+accordance with right and true judgment. For we have sinned;
+therefore be the shame ours, but the honor and the praise Thine." If
+we sing, _Deo gratias_, and _Te Deum laudamus_, and say, God be
+praised and blessed, when misfortune overtakes us, that is called by
+Peter and Isaiah a true hallowing of the Lord. But He does not by
+this require that you should say that he has done right and well who
+has injured you, for it is an entirely different judgment between God
+and me, and between me and thee. I may have within me anger, hatred,
+and wicked lusts, whereby I intend your damage, while you are yet
+still uninjured, and have nothing against me; but in God's sight I am
+unjust,--therefore He does right if He punishes me; I have well
+deserved it. If he does not punish me in that case, He shows me
+favor, and thus is right in every way. But it does not therefore
+follow, that he does right who persecutes me, for I have not done
+injustice to him as I have done in the sight of God. If God sends the
+devil or wicked people upon you to punish you, He uses them to this
+end, that they may execute His righteousness; so wicked wretches and
+injustice itself become a blessing.
+
+So we read in Ezekiel, xxix., of King Nebuchadnezzar, where God says
+by the prophet, "Knowest thou not that he is My servant, and has
+served Me?" Now, says he, "I must give him his hire, I have not paid
+him as yet; well, then, I will give him Egypt, and that shall be his
+hire." The king had no right to the land, but God had a right to it,
+so that He might punish it through him; for, in order that even
+wicked wretches might serve Him, and eat not their bread in vain, He
+gives them enough, lets them serve Him even to this end, that they
+persecute His saints. Here reason is at fault, and thinks He does
+well and right when He remunerates them only here; gives them much
+land, and does it simply for this, to make them His executioners, and
+persecutors of pious Christians.
+
+But when you endure and sanctify God, and say, _Just Lord_, then you
+do well, while He casts them into hell and punishes them because they
+have done wickedly, but takes you into His favor and gives
+you--Eternal Salvation. Therefore let Him manage them; He will give a
+just reward.
+
+Of this we have an example in holy Job, when all his cattle and all
+his sons were slain, and his property was taken away; when he said,
+"The Lord gave and the Lord hath taken away; as it was well pleasing
+to God, so has it been ordered, therefore praised be His name." And
+when his wife came, deriding him, and railed at him, and said: "See!
+what hast thou now, abiding in thine integrity? Curse God and die:"
+then he answered her--"Thou hast spoken like a foolish woman: are we
+to receive good at God's hands,--why should we not also receive evil
+from Him, for He hath done as it hath pleased Him? God hath given,
+and God hath taken away," he says; not God has given it, the devil
+hath taken it away, while yet it was the devil that did it. This man
+truly sanctified the Lord; therefore is he so highly praised and
+exalted of God. It follows, further:
+
+
+V. 15. _But be always ready to give an answer to every man that
+asketh you, the reason of the hope that is in you._ We must here
+acknowledge that St. Peter addressed these words to all Christians,
+clergy and laity, male and female, young and old, of whatever state
+or condition they may be. From thence it will follow that every
+Christian should know the ground and reason of his faith, and be able
+to maintain and defend it where it is necessary. But up to this time,
+the idea that the laity should read the Scriptures has been treated
+with derision. For in this matter the devil has hit on a fine
+measure, in tearing the Bible out of the hands of the laity,--and
+this is what he has thought: "If I can keep the laity from reading
+the Scripture, I will then bring the priests over from the Bible to
+Aristotle, so that gossip they what they will, the laity must hear
+just what they set forth; while if the laity should read the
+Scripture, the priests must study it too, in order that they may not
+be detected and overcome." But look you now at what St. Peter tells
+us all, that we should give answer and show reason for our faith.
+When you come to die I shall not be with you, neither will the Pope;
+and if you know but this one reason of your hope, and say, "I will
+believe as the Councils, the Pope and the Fathers believed," then the
+devil will answer, "Yes! but how if they were in error?" Then will he
+have won, and will drag you down to hell. Therefore must we know what
+we believed,--namely, what God's word is, not what the Pope and holy
+Fathers believe or say. For you must not put your faith at all in
+persons--but on the word of God.
+
+So when any one assaults you, and like a heretic asks why you believe
+that you shall be saved through faith--here is your answer: "Because
+I have God's word and the clear declarations of Scripture." As St.
+Paul says, "The just shall live by faith," and St. Peter, where he
+speaks of Christ, the living stone, quoting from the prophet Isaiah,
+"Whosoever believeth on him shall not be confounded; thereon do I
+build, and know that the word will not deceive me." But if you will
+speak like other fools, "Yes, we will hear how the council decides,
+and with that we will abide," then are you lost. Wherefore you should
+say, "Why do I then ask what this one or that believes or decides; if
+they speak not the word of God, I will hear nothing of it."
+
+Do you say, then, it is so confusedly difficult a thing, that no one
+knows what he should believe, and so one must wait till it is
+determined what one shall hold? Answer. Then will you go to the devil
+the while; for if it comes to the pinch, and you should die and not
+know what you should believe, neither I nor any one else could help
+you. Therefore you must know for yourself, and turn to no one else,
+and cling fast to the word of God, if you would escape hell. And for
+such as cannot read, it is necessary that they should learn and
+retain some clear texts out of the Scriptures--one or two at least,
+and on this ground abide firmly. As for instance that of Gen. xii.,
+where God says to Abraham, "In thy seed shall all the nations of the
+earth be blessed." If you have learned that, you may stand thereon
+and say, "Though Pope, bishop, and all the councils stood yonder and
+said otherwise, yet do I declare this is God's word, that I can rely
+on, and that does not deceive me." Whoever will be blessed, must be
+blessed through "the seed," and whoever is blessed is ransomed from
+the curse--that is, from sin, death and hell. Therefore it follows,
+from the text--whoever will not be blessed through "the seed," he
+must be lost. So that my works or good deeds can help nothing to my
+salvation.
+
+To the same end also is the passage out of Peter,--"Whoever believeth
+on this stone shall not be ashamed." If any one now come upon you and
+demand a reason of your faith, reply--"There stands the foundation
+which cannot fail me, and so I ask nothing beside, what Pope or
+bishop teach or decide." Were they true bishops, then would they
+teach the ground of faith that they knew was common to all
+Christians. Yet they rush on and cry out, "The laity must not be
+suffered to read the Scriptures."
+
+So if any one asks you whether you will have the Pope for a head, say
+at once, "I will hold him for a head--a head of wickedness and
+profligacy." And for this I have a passage of St. Paul, I. Tim. iv.:
+"There shall come the devil's teachers forbidding to marry, and
+commanding to abstain from meats which God has created." That too has
+the Pope forbidden, as is the case now. Therefore is he Antichrist.
+For what Christ commands and teaches, that _he_ transgresses. What
+Christ makes free, that the Pope binds--Christ says, it is not sin,
+while the Pope rejoins, it is sin.
+
+Thus should one now learn to give a reason and answer for his faith.
+For though not now, yet at death will it come to pass, that the devil
+will come forward and say, "Why have you charged the Pope as
+Antichrist?" If you are not prepared and ready to show reason, then
+has he won. It is as much as though St. Peter had said, If ye will
+now be faithful, ye must henceforth endure much persecution. But in
+this persecution must you have a hope, and must look for Eternal
+life. If one asks you why you hope for it, then you must have the
+word of God, on which you can build.
+
+But the sophists also have perverted the text, as though one was to
+convince heretics with reason, and out of the natural light of
+Aristotle; therefore (say they) it is here rendered in the Latin,
+_Rationem reddere_, as if St. Peter had thought it should be done
+with human reason. Because, say they, the Scriptures are far too
+inconclusive that from them we should silence heretics. The method by
+which (according to them) it must be shown that the faith is a right
+one, must agree with reason, and come forth from the brain; whereas,
+our faith is above reason, and subject to God alone. Therefore, if
+the people will not believe, then should you be silent; for you are
+not responsible for compelling them to hold the Scriptures as the
+word or book of God. It is enough that you give your reason
+therefrom. But if they take exceptions, and say, "You preach that one
+should not hold to man's doctrine, while Peter and Paul, and Christ
+even, were men:" when you hear people of this stamp, who are so blind
+and obtuse that they deny that this is God's word, or doubt of it,
+then be silent--speak no more with them, and let them go--only say,
+"I will give you my reasons out of Scripture. If you will believe
+that, it is well; if not, I will give you no others." But do you say,
+"Must God's word be treated with such shame?" Leave that to God. So
+you see that this matter should be well apprehended, and we should
+know how to meet those who now rise up and present such
+objections.--It follows:
+
+
+_With meekness and fear._ That is, if you are examined and questioned
+of your faith, you should not answer with haughty words, and proceed
+in the matter with contempt and violence, as if you would tear up a
+tree by the roots, but with such fear and humility as if you stood
+before God's tribunal, and were there to give answer; for if it were
+now to happen that you should be examined before king and princes,
+and had well prepared yourself a long time therefor with replies, and
+thus thinking with yourself, "Deliberate, I will answer him
+correctly," then shall it be a happy experience for you,--though the
+devil take the sword out of your hands, and give you a blow, so that
+you stand in shame, and have put on your armor in vain, and he can
+fairly take out of your hands the reply you have carefully composed,
+so that it fails you even though you have it fairly in your mind,
+because he has beforehand tracked out your thoughts. Even this God
+suffers to take place, that he may subdue your pride and make you
+humble.
+
+So, if you would avoid such an experience, you must stand in fear,
+and not rely on your own strength, but on the word and promise of
+Christ, Matt. x. 19--"But when they deliver you up, take no thought
+how or what ye shall speak, for it shall be given you in that same
+hour what ye shall speak; for it is not ye that speak, but the Spirit
+of your Father which speaketh in you." It is right, when you are to
+answer, that you should prepare yourself well with passages out of
+Scripture; but beware that you do not insist thereon with a proud
+spirit, since God will even take the most forcible reply out of your
+mouth and memory, though you were previously prepared with all your
+replies. Therefore, fear is proper. And so, if you are summoned, then
+may you answer for yourself before princes and lords, and even the
+devil himself. Only beware that it be not the vanity of men, but the
+word of God.
+
+
+V. 16. _Having a good conscience, that whereas they speak evil of you
+as of evil-doers, they may be ashamed that falsely accuse your good
+conversation in Christ._ Of this St. Paul has already spoken above.
+We cannot disregard it. If we will follow the Gospel, then must we be
+despised and condemned by the world, so that men shall hold us as
+contemptible rabble. But let the devil and all the world rave and
+rage--let them abuse as they will, yet they shall at last be made to
+understand, with shame, that they have injured and defamed us, when
+_that day_ shall arrive,--as St. Peter has said above,--in which we
+shall be secure, and stand up with a good conscience. These are, in
+every respect, suitable and forcible replies, which can comfort us
+and make us courageous, and yet go on circumspectly, with fear.
+
+
+V. 17, 18. _For it is better, if the will of God be so, that ye
+suffer for well-doing than for evil-doing. For Christ also hath once
+suffered for our sins, the just for the unjust, that he might bring
+us to God, being put to death in the flesh, but quickened by the
+Spirit._
+
+
+It will not, then, be the case that they who shall reach heaven shall
+have prosperity on earth, while even those who do not arrive at
+heaven may not have prosperity. For that which God said to Adam is
+imposed on all men--"In the sweat of thy brow shalt thou eat thy
+bread;" and to the woman: "In sorrow shalt thou bring forth
+children." Since, now, adversity is imposed in common upon us all,
+how much more must _we_ bear the cross if we would attain to eternal
+life. Therefore, he says, since God will have it so, it is better
+that ye suffer for well-doing. They who suffer for evil-doing have an
+evil conscience, and have double punishment. But Christians have only
+the half of it. Outwardly, they have suffering; but inwardly,
+comfort.
+
+Yet has he here set a limit,--as he also has said above,--if a case
+should occur of such severity as the Donatists experienced, of whom
+Augustine writes, who took such a resolution that, stung by their
+sufferings, they committed suicide, and threw themselves into the
+sea.
+
+It is not the will of God that we seek out, and even invite,
+calamity. Go thou on in faith and love. If the cross comes, take it
+up; if it comes not, seek not for it.
+
+Therefore these modern spirits commit sin, in that they lash and beat
+themselves, or subject themselves to torture, and so would storm
+heaven.
+
+This has Paul also forbidden, in Col. iii., where he speaks of such
+saints as walk in a self-chosen spirituality and humility, and spare
+not their body. We should also restrain the body that it do not
+become too wanton, yet not so as to destroy it; and we should submit
+to suffer if another sends suffering upon us, but not of our own
+choice fall therein. That will be the question: if it is God's
+will--if he has appointed it--for then it is better; while you are
+also more happy and fortunate that you suffer for well-doing.
+
+
+V. 18. _Since also Christ has once suffered for us--the just for the
+unjust._ There St. Peter presents us, once for all, the example of
+our Lord, and points us evermore to Christ's sufferings, that we all
+of us alike should follow his example, so that he need not present a
+particular exemplar for the estate of every individual. For just as
+Christ is held forth as an example to all in the whole Church, so it
+is the duty of every individual in the Church,--each for himself, of
+whatever state he is,--to copy thereafter, in his whole life, as it
+is set before him; and he will speak after this manner: "Christ was
+righteous; yet, for well-doing, has suffered on our account, who were
+unjust; yet he sought not the cross, but waited till it was God's
+will that he should drink the cup; and it is He that is our pattern,
+whom we are to imitate." Thus St. Peter here adduces this one
+example, to this end especially, that he may thus designate that by
+which every estate is to be instructed; and now he goes on to declare
+more fully the suffering of Christ.
+
+But, more particularly, he says here, Christ has suffered _once_ for
+us; that is, Christ has borne many sins upon himself, but he has not
+done it in such a way as to die for every individual sin; but at
+once, for all together, has done enough to remove the sins of all who
+come to Him and believe on Him--who are now freed from death, even as
+He is free.
+
+
+_The righteous for the unrighteous_, he says. As though he had said,
+much rather should we suffer, since we die for the righteous who had
+no sin. But He has died for the unrighteous, and for the sake of our
+sins.
+
+
+_That He might present us to God._ This is all said to teach the
+peculiar end of Christ's sufferings; namely, that He died,--not for
+His own sake,--but that He might present us to God. How is that
+consistent: has He not offered up Himself? Answer: It is true that He
+has offered up Himself upon the Cross for us all who believe on Him,
+but at the same time He offers up us with Himself, since all they who
+believe on Him must suffer also with Him, and be put to death after
+the flesh as He was. Yet God has taught us, that they are alive in
+the spirit and yet dead in the flesh, as He afterwards says. But are
+we a sacrifice with Him? Then, as He dies, so we are to die according
+to the flesh; as He lives spiritually, so do we also live in the
+spirit.
+
+
+_Being put to death in the flesh, but quickened by the spirit._ The
+word _flesh_ is common in Scripture, as is also the word spirit, and
+the Apostles usually present the two in contrast. The sense is this:
+that Christ, through His sufferings, is taken out of this life that
+consists in flesh and blood, as a man on earth who lives by flesh and
+blood,--walks and stands, eats, drinks, sleeps, wakes, sees, hears,
+grasps, and feels,--and, in brief, whatever the body does while it is
+sensible; to all this Christ has died. This is what St. Paul calls a
+natural body,--that is, the animal life. _In the flesh_, not _after_
+the flesh,--that is, in the natural functions which the body
+exercises, to such life is He dead: so that this life has now ceased
+with Him, and He is now removed to another life and quickened after
+the spirit, passed into a spiritual and supernatural life, that
+comprises in itself the whole life that Christ now has in soul and
+body. So that he has no more a fleshy body, but a spiritual body.
+
+Thus shall it be with us at the last day, when spiritual life shall
+succeed to flesh and blood; for my body and yours will live without
+food and drink,--will not procreate, nor digest, nor grow wanton, and
+the like, but we shall inwardly live after the spirit,--and the body
+shall be purified even as the sun, and yet far brighter, while there
+probably will be no natural flesh and blood, no natural or corporeal
+labor.
+
+This is the language of St. Paul thereon, I. Cor. xv.: "The first man
+Adam was made in natural life, and the last in spiritual life." And
+it follows, "As we have the image of the natural man, so shall we
+also bear the image of the spiritual man." From Adam we derive all
+our natural functions, so far as concerns our unreasoning animal
+nature as to the fine senses. But Christ is spiritual,--flesh and
+blood not according to the outward sense; He neither sleeps nor
+wakes, and yet knows all things, and is present in the ends of the
+earth. Like Him shall we be also, for He is the first fruits, the
+earnest and first born (as Paul says) of the spiritual life; that is,
+He is the first who has risen again and entered upon a spiritual
+life. Thus Christ lives now after the spirit; that is, He is really
+man, but has a spiritual body. Therefore we should not here question
+how we may distinguish flesh and spirit from one another, but
+understand that the body and flesh are spiritual, and the spirit is
+in the body and with the body. For St. Peter does not say here that
+the Holy Spirit has raised Christ up, but he speaks more generally;
+as when I say the spirit, the flesh, I do not mean the Holy Spirit,
+but that which is within us, that which the spirit impels, and that
+which proceeds from the spirit. It follows, now:
+
+
+V. 19-21. _By which same He also went and preached to the spirits in
+prison, who aforetime were disobedient, when the long-suffering of
+God waited in the days of Noah, while the ark was preparing, in which
+a few, that is, eight souls, were saved by water. Which now also
+saves you through baptism, which is typical by it; not the putting
+away of the filth of the flesh, but the union of a good conscience
+with God, through the resurrection of Jesus Christ, who has ascended
+to heaven, and is seated at the right hand of God,--and angels, and
+principalities, and powers, are subject to Him._
+
+
+This is a strange text, and a more obscure passage, perhaps, than any
+other in the New Testament, for I do not certainly know what St.
+Peter means. At first sight, the words import as though Christ had
+preached to the spirits,--that is, the souls which were formerly
+unbelieving at the time Noah was building the ark; but that I cannot
+understand, I cannot even explain it. There has been no one hitherto
+who has explained it. Yet if any one is disposed to maintain that
+Christ, after that He had suffered on the Cross, descended to these
+souls and preached to them, I will not dispute it. It might bear such
+a rendering. But I am not confident that St. Peter would say this.
+Yet the words may well be understood in this sense,--that our Lord,
+after His ascension into heaven, came and preached in spirit, yet so
+that His preaching was not in the body. For He speaks not with bodily
+voice; He does no more what pertains to the natural functions of the
+body. Whence it must also follow, as it seems, that inasmuch as He
+preached to the spirits in that same spiritual body, such preaching
+must also be a spiritual preaching, so that He did not go there in
+body and with oral preaching. The text does not require us to
+understand that He went down to the spirits and preached to them at
+the time of His death. For this is his language, _by which same_,--
+namely, when He had been put to death in the flesh and made alive
+after the spirit,--that is, when He had unclothed Himself of His
+fleshly existence and had passed into a spiritual being and life,
+just as He now is in heaven,--_thus_ He went and preached. Now He
+certainly could not have gone to hell, after He had taken to Himself
+such a new existence; wherefore we must understand that He has done
+it after His resurrection.
+
+While the words only require that he be considered as speaking here
+of spiritual preaching, we may rest in this view, that St. Peter
+speaks of the office that Christ performs by means of external
+preaching. For He commanded the Apostles personally to preach the
+Gospel. But with the word preached He comes Himself, and is
+spiritually present there, and speaks and preaches to the people in
+their hearts; just as the Apostles speak the word orally and in body
+to the ears, so He preaches to the spirits that lie captive in the
+prison-house of the devil. So that this also should be understood
+spiritually, like the preaching.
+
+But here the expression follows, _to the spirits which aforetime were
+unbelieving_, &c. We should observe, in accordance with the divine
+account, that in that state of existence in which Christ is at
+present, those who have lived aforetime and those that are living
+now, are alike to Him, for His control extends itself alike over dead
+and living: and in that life, the beginning, middle and end of the
+world are all in one. But here on earth it has properly a measure, so
+that one age passes on after another, the son succeeds the father,
+and so it continues. But to give an illustration: If a high wood lies
+before you, or you look upon it as it stretches along in length
+before you, you cannot well overlook it; but if it lies near before
+you, and you stand above it and can look down directly upon it, then
+you have it in full view. So it is, that here on earth we can form no
+conception of this life (I speak of), for it passes on (piecemeal as
+it were) foot by foot, to the last day. But as to God, it all stands
+in a moment. For with Him a thousand years are as one day, as St.
+Peter says, in the next Epistle. Thus the first man is just as near
+to Him as the last that shall be born, and He sees all at once, just
+as the human eye can bring together two things widely separated at a
+single glance. So the sense here is this, that Christ preaches no
+more in person, but is present with the word and preaches to spirits,
+spiritually, in the heart. Yet you are not to understand that He
+preaches in this manner to all spirits.
+
+But to what spirits has he preached? To those who aforetime were
+unbelieving. This is the figure of speech which is called Synecdoche.
+That is, "from a part the whole" (_ex parte totum_),--that is to say,
+not to these very spirits, but to those who are like them, and are
+just as unbelieving as they. Thus must we look away from this
+outward, to that inward life.
+
+That is the best rendering, as I think, of those words of St.
+Peter;[6] still I will not too strenuously insist upon it. This at
+least I can scarcely believe, that Christ descended to those souls
+and preached to them; while the Scripture is against it, and declares
+that every one, when he arrives there, must receive according as he
+has believed and lived. Besides, while it is uncertain what is the
+state of the dead, we cannot easily explain this passage as one that
+refers to it. But this is certain, that Christ is present and
+preaches in the heart, wherever a preacher of God's word speaks to
+the ear. Therefore may we safely draw to this conclusion: let him to
+whom a better understanding is manifest, follow the same.
+
+[Footnote 6: The view generally taken by Protestant expositors of
+this passage is, that the preaching here referred to took place in
+the days of Noah, by means of himself or others who were inspired by
+God to teach and warn. Their interpretation would be in effect,--"For
+Christ also suffered for our sins, the just for the unjust (that he
+might bring us to God), being put to death in the flesh, but
+quickened by the Spirit (of God). By which Spirit also he went
+(formerly) and preached to the spirits (now) in prison; which were
+disobedient, when once the long-suffering of God waited, in the days
+of Noah, (120 years,) while the ark was preparing, wherein few,--that
+is, eight souls,--were saved _by_ or _through_ water."]
+
+This is the summary of the sense which I have exhibited: Christ has
+ascended to heaven and preached to the spirits,--that is, to human
+souls; among which human souls have been the unbelieving, as in the
+times of Noah.
+
+
+V. 20. It continues,--_when once the long-suffering of God waited in
+the days of Noah, while the ark was preparing, wherein few, that is,
+eight souls, were saved by water._ Thus does St. Peter bring us into
+the Scriptures, that we may study therein; and gives us an
+illustration out of them, from the ark of Noah, and interprets this
+same figure. For it is pleasant to have one bring forward
+illustrations from such figures, as St. Paul also does when he is
+speaking, Gal. iv., of the two sons of Abraham, and the two women;
+and Christ, in John v., of the serpent which Moses had erected in the
+wilderness. Such comparisons, when well drawn, are delightful;
+wherefore St. Peter introduces this here, that we may be able to
+comprehend faith under a pleasing image.
+
+But he would also tell us, that as it happened when Noah was
+preparing the ark, so it takes place now. As he took refuge in the
+ark which swam upon the waters, so, it is to be observed, must you
+also be saved in baptism. Just as that water swallowed up all that
+was then living, of man and beast,--so baptism also swallows up all
+that is of the flesh and corrupt nature, and makes spiritual men. But
+we rest in the ark, which means the Lord Christ, or the christian
+Church, or the Gospel that Christ preached, or the body of Christ, on
+which we rest by faith, and are saved as Noah in the ark. You also
+perceive how the image comprises in brief what belongs to faith and
+to the cross, to life and death. Where there are only those that
+follow Christ, there is surely a christian Church, where all that
+springs from Adam, and whatever is evil, is removed.
+
+
+V. 21. _The like figure whereunto, even baptism, doth now save us;
+not the putting away of the filth of the flesh, but the answer of a
+good conscience toward God._ But you are not kept and saved by merely
+washing away the filth of the flesh, that the body be clean, as was
+the practice of the Jews; such purification has no further value. But
+the answer of a good conscience toward God,--that is, that you feel
+your conscience to be rightfully at peace within you, that it stands
+in harmony with God, and can say, "He has promised to me that which
+He will fulfil, for He cannot lie." If you shall rely upon and cleave
+to His word, then shall you be preserved. Faith, alone, is the band
+whereby we shall be held; no outward work which you can do will
+suffice.
+
+
+_Through the resurrection of Christ Jesus._ This St. Peter adjoins,
+in order to explain that faith which rests on the fact that Christ
+died, descended to hell, and has risen again from the dead. Had He
+continued subject to death, it would not have advantaged us; but
+since He has risen and sits at the right hand of God, and suffers
+this to be proclaimed to us so that we may believe on Him, we have a
+union with God, and a sure promise, whereby we shall be saved as Noah
+in the ark. Thus has St. Peter given to the ark a spiritual
+significance throughout, within which is not flesh and blood, but a
+good conscience toward God,--and that is faith.
+
+
+V. 22. _Who is gone into heaven, and is on the right hand of God;
+angels, and authorities, and powers, being made subject unto Him._
+This he says for the enlightening and strengthening of our faith. For
+it was necessary that Christ should ascend to heaven and become Lord
+over all creatures and powers universally, that He may bring us
+thither, and make us conquerors. This is said for our consolation,
+that we may know that all powers, whether they be in heaven or earth,
+must serve and aid us, even death and the devil,--since all must
+become subservient, and lie at the feet of the Lord Christ. This
+closes the third chapter. The fourth follows.
+
+
+
+
+CHAPTER IV.
+
+
+V. 1. _Forasmuch, then, as Christ hath suffered for us in the flesh,
+arm yourselves likewise with the same mind; for he that hath suffered
+in the flesh hath ceased from sin._
+
+
+St. Peter continues still in the same strain. Just as he hitherto has
+admonished us generally that we should suffer, if it be the will of
+God, and has set Christ before us as an example,--so he now confirms
+it more broadly, and repeats it again, saying, While Christ, who is
+our captain and head, has suffered in the flesh and presented us an
+example, (besides that He has ransomed us from our sins,) we also
+should imitate Him, and prepare ourselves, and put on the same armor.
+For in the Scriptures the life of the Lord Christ, and especially his
+suffering, is presented before us in a twofold manner.
+
+Sometimes as a gift, as St. Peter has already exhibited it in the
+third chapter; and to those first, who are built up and instructed in
+the faith that we are ransomed, and our sins taken away by the blood
+of Christ; and so he is a gift and bestowment upon us, which none can
+receive except by faith. Whereof he speaks where he says, "Christ has
+once suffered for our sins." That is certainly the grand doctrine,
+and the most precious one of the Gospel.
+
+Again, Christ is set before us and offered to us as an example and
+pattern for us to follow. For if we only receive Christ, through
+faith, as a free gift, we shall go farther and do ourselves as He has
+done for us, and imitate Him in His whole life and sufferings. In
+this manner St. Peter presents it here. But he does not speak here
+particularly of those marks of the love which leads us to befriend
+our neighbor, and do good, which are called, specifically, good works
+(for he had said enough of this above), but of such evidences as
+concern our personal experience, and are of service in strengthening
+our faith, that sin may be put to death in the flesh, and we thereby
+become of so much better service to our neighbor. For if I control my
+body so that it be not lustful, then can I leave my neighbor, his
+wife or child, at peace; while if I subdue hate and envy, I shall
+become so much better prepared to be kind and friendly toward my
+neighbor.
+
+We have repeated often enough already that we are justified through
+faith, and thus have the Lord Christ as ours; still we must also do
+good works and show kindness to our neighbor. For we are never
+entirely purified while we live on earth, and every one still finds
+in his body evil lusts. The believer indeed prays for the death of
+sin and the gift of heaven, but is not yet become entirely and
+completely strong; but as Christ described the Samaritan, who was not
+yet healed, but was laid under restrictions and directions that he
+might become sound, so it is also with us. If we believe, then is our
+sin restrained,--that is, the disease which we have derived from
+Adam, and we begin to recover. But it is the case, in one more, in
+another less, that in proportion as one mortifies and subdues the
+flesh, so much does his faith increase. So that if we have these two
+things, faith and love, our future experience will be, that we shall
+continue to drive sin before us till we die.
+
+Therefore St. Peter says, _arm yourselves with the same mind_; that
+is, take up a firm purpose, and strengthen yourselves with the mind
+which you receive from Christ; for, if we are Christians, then must
+we also say, My Master has suffered and spilt His blood for me, and
+has died for my sake. Should I then be so base as not to love Him?
+While the Master runs upon the spears' points in the conflict, how
+much more should the servant advance with joy? Thus do we awaken a
+courage such that we press onward, and arm ourselves in our own minds
+so as joyfully to persevere.
+
+The word _flesh_ refers in Scripture not only outwardly to the body,
+but includes all that is derived from Adam. As when God says, in Gen.
+vi.: "My Spirit shall not always strive with men, for they also are
+flesh;" and Isaiah, chap. xl., "All flesh shall see the Salvation of
+God,"--that is, it shall be revealed for all men. So we also make
+confession in our own form of faith, "I believe in the resurrection
+of the flesh," that is, that men shall rise again. So man uniformly
+throughout is called flesh, as he lives here in this state of being.
+
+The marks of the flesh are carefully recounted, one after another, in
+Paul's Epistle to the Galatians v., not only the gross carnal works,
+as lasciviousness, but also the highest and most reckless
+blasphemies, as idolatry and heresy, which belong not only to the
+flesh, but to the reason. We must understand, therefore, that man,
+with his intellectual nature,--and with respect both to that which is
+inward and that which is outward--that is, the body and spirit,--has
+the appellation of flesh; and this, because with all his faculties,
+internal and external, he seeks only that which is carnal, and can
+serve to gratify the flesh. St. Peter says here, too, that Christ
+suffered in the _flesh_, while it is certain that His suffering
+extended further than to the body merely, for His soul suffered the
+greatest anguish, as is said by the prophet Isaiah.
+
+In the same way, also, you are to understand that which follows, in
+the passage before us: "_Whoever hath suffered in the flesh hath
+ceased from sin._" For this implies not only such things as the death
+and the torture of the body, but whatever can work misery to
+man--whatever he endures through calamity and necessity. For there
+are many people who are sound in body, and yet inwardly experience
+much heart-sorrow and anguish. If it comes upon us for Christ's sake,
+it is serviceable and profitable. For whoever suffers in the flesh
+(says he) ceases from sin, and therefore the Holy Cross is
+profitable, that sin may thereby be subdued; since it requires you to
+mortify lust, envy and hate, and other wickedness. Therefore God has
+imposed the Holy Cross upon us that He might urge and constrain us to
+believe, and extend the hand of kindness one to the other. Hereupon
+it follows:
+
+
+V. 2. _That he henceforth, in the time that still remains for him in
+the flesh, should live not according to the lusts of men, but the
+will of God._
+
+
+We should henceforth, as long as we live, hold the flesh captive
+through the Cross, and by mortifications, so as to do that which
+pleases God, and not with the idea that we should or can deserve
+anything by it. _Not according to the lusts of men_ (says he),--that
+is, that we should not do that to which we might yet be tempted by
+others; for we are not to be conformed to this world, as Paul says,
+Rom. xii. What the world demands of us we must refuse.
+
+
+V. 3. _For the time past of our life is enough to have wrought the
+will of the Gentiles, when we walked in lasciviousness, lusts, excess
+of wine, revellings, banquetings and abominable idolatries._
+
+
+We have already gone altogether too far, that before our believing we
+have so shamefully spent our life in accordance with the will of the
+Gentiles, which is the same with lusts of men. Therefore as long as
+life continues we should see to it that we do that which is
+well-pleasing to God; for we have our enemy in our flesh, the one
+that is the real knave--not gross matter merely, but more
+particularly blindness of mind, which Paul calls carnal wisdom,--that
+is, the policy of the flesh. If we have subdued this depravity, that
+other is carefully to be constrained, which does our neighbor injury
+in so secret a manner as not to be observed.
+
+St. Peter calls that lasciviousness that is accompanied with outward
+gestures or words by which evil intentions are expressed, though the
+deed itself be not performed, and it is that which is unchaste to the
+sight and hearing, upon which afterward the lust and the act also
+follow. Thereupon there succeeds such idolatry as is abominable. And
+we may easily bring all this upon us, for when we have lost faith we
+have certainly lost God, also, and may fall into more abominable
+idolatries than the heathen, if we view the matter aright.
+
+
+V. 4-5. _And it surprises them that ye run not with them to the same
+excess of disorderly life, and they calumniate you, who must give
+account to Him that is ready to judge the living and the dead._
+
+
+That is, ye have hitherto lived after the manner of the heathen, but
+since you have now forsaken it, it appears strange to men, and seems
+shameful and foolish, and they say, "What great fools they are to
+withdraw themselves from all worldly good and gratification." But let
+it seem strange to them; let them libel you; they shall yet be
+compelled to give in their account; wherefore leave it to Him that
+will judge righteously.
+
+
+V. 6. _For to this end also was the Gospel preached to the dead, that
+they should be judged according to men in the flesh, but live to God
+in the spirit._
+
+
+Here we have, however, a strange and remarkable text. The words
+clearly declare that the Gospel is preached not only to the living,
+but also to the dead, and adds besides, "in order that they may be
+judged according to men in the flesh." Now they certainly have not
+flesh, which can be understood only of the living. It is a wonderful
+passage, however understood: whether it should be made to refer to
+us, or to concern something foreign, I do not know, yet this is my
+understanding of it. We are not to be anxious how God will condemn
+the heathen who died many centuries ago, but only how He will judge
+those that are now living; so that the passage should be considered
+as spoken of men on earth.
+
+But as to the word _flesh_, you are to understand, as I said above,
+that the entire man is called flesh, according as he lives, just as
+he also is called in respect to his whole nature, spiritual, while he
+follows after that which is spiritual. Still there is also a
+commingling of the two things with one another, just as I say of a
+man who is wounded, that he is whole and yet is wounded; and so, too,
+though the sound part is greater than the wounded part, still he is
+spoken of only with reference to the injured part as wounded; and
+such, too, is the method of the Spirit here: therefore he says, that
+they as to their outward being are condemned, but inwardly, as
+respects the spirit, are preserved in life.
+
+But how does that, where He says that they live, agree with that
+which he subjoins, that they are dead? I will explain it according to
+my understanding, yet not so as to limit the Holy Ghost in that he
+calls the unbelieving dead. For I cannot accept the sense that to
+those that are dead and perished, the Gospel has been preached. This,
+then, would be what St. Peter means, that the Gospel has been freely
+published and universally spread abroad, concealed neither from dead
+nor living--neither from angels nor yet from devils, and preached not
+secretly in a corner, but so publicly that all creatures might hear
+it that have ears to hear, as Christ gave command in the last of
+Mark: "Go ye forth and preach the Gospel to all creatures." If,
+therefore, it is preached in such a manner, there will those be found
+who are condemned after the flesh, but live after the spirit.
+
+
+V. 7. _But the end of all things is at hand._ This is also a
+remarkable passage, for already nearly 1500 years are passed since
+then. St. Peter preached that the time is neither near nor brief, yet
+he says, _that the end of all things is at hand_; as John also
+declares in his first epistle, chap, ii., "It is the last hour." If
+it were not the Apostle's language, we might say it was
+contradictory: but by this we must firmly abide, that the Apostle has
+truth with him. Yet what he means here he shall explain himself in
+the second epistle, where he tells us why the time is said to be
+near, and says: "One day is with the Lord as a thousand years, and a
+thousand years as one day;" of which I have spoken above. So that we
+must explain it in this manner, that it shall not be as long
+hereafter to the end of the world as it has been from the beginning
+to the present time. And it is not to be expected that one should
+live two or three thousand years after the birth of Christ, so that
+the end shall come before we look for it. Wherefore he further adds:
+
+
+V. 7, 8. _Be ye therefore sober, and watch unto prayer. And above all
+things have fervent charity among yourselves: for charity shall cover
+the multitude of sins._
+
+
+Here you perceive the reason why we are to watch and be sober;
+namely, that we may be prepared to pray for ourselves and our
+neighbors. Since charity cannot be fervent unless you keep the body
+in subjection, that charity may have place within you. Here St. Peter
+has quoted a passage from the book of Proverbs, ch. x. 12. _Hate
+stirreth up strife, but love covereth the multitude of sins._ And
+this is what St. Peter means: Subdue your flesh and lusts: unless you
+do it, you will easily offend one another, and yet not easily be able
+to forgive one another. Take care, therefore, that you subdue the
+wicked lusts, so you shall be able to show charity one to another,
+and to forgive, for charity covereth sins.
+
+This passage has been explained to the prejudice of faith, inasmuch
+as they tell us: "You say that faith alone makes us righteous, and
+that no one through works may be free from sin. Why then do Solomon
+and Peter, as in this passage, say, _love covers sins_?" Answer.
+Whoever has hatred toward another, says Solomon, ceases not to stir
+up strife and bitterness. But where there is love, it covers sins and
+cheerfully forgives. Where there is wrath, or in other words, where
+there is an intractable man, reconciliation is not permitted; he
+remains full of wrath and hate. On the other hand, a man who is full
+of love is he whom one cannot enrage, however much injury may be done
+him; he perceives it all, but does as though he saw it not. So that
+the _covering_ is spoken of as regards our neighbor, and not as it
+respects God. Nothing shall cover up sin before God for you, except
+faith. But my love covers the sin of my neighbor; and just as God
+with His love covers my sins, if I believe, so too should I cover my
+neighbor's sins. Therefore He says, Ye should have charity one to
+another, that one may cover the other's sins. And love covers not
+only one, two, or three sins, but the multitude of sins; cannot
+suffer and do too much; covers up all. So St. Paul also speaks and
+teaches in accordance with this passage, I. Cor. xiii. 7. _Charity
+beareth all things, believeth all things, hopeth all things, endureth
+all things._ It has respect to the best good of all, can suffer all,
+and take for the best whatever shall be imposed upon it. There
+follows, further:
+
+
+V. 9. _Be hospitable one to another without grudging, and minister
+one to another, as every one has received the gift._ He is said to be
+hospitable who cheerfully acts the host. When the Apostles went
+abroad one with another and preached, and sent their younger brethren
+here and there, it was necessary that one should lodge the other. How
+well would it be, even now, that men should preach from one place to
+another, from city to city, from house to house,--and without
+remaining too long in one place, might see to it that where one was
+weak he should be helped, and where one had fallen down he should be
+lifted up, and things of that sort. St. Peter directs that this
+should take place without murmuring; that no one should suffer it to
+seem too much for him. This is also a work of love, as it follows
+immediately afterward, that we should minister to one another!
+Wherewith? With the gifts of God which every one has received. The
+gospel directs that every one be the servant of the other, and
+beside, see to it that he abide in the gift which he has received,
+which God has bestowed upon him; that is, the state, whatever it be,
+whereunto he has been called.
+
+God's will is not that a lord should serve his servant, that the maid
+be as the mistress, and a prince serve the beggar;--for he will not
+break down magistracy. But his meaning is, that men should serve one
+another spiritually, with their hearts: although you are a high and
+great lord, yet should you employ your power to this end, that you
+may therewith serve your neighbor. Thus should every one hold himself
+for a servant; the lord may still remain a lord, and yet hold
+himself, in his own esteem, no better than the servant: so that he
+even cheerfully would become a servant if it were God's ordering; and
+the same is applicable to other conditions.
+
+
+V. 10. _As good stewards of the manifold grace of God._ God has not
+bestowed upon us all like grace; therefore should every one inquire
+to what he has been appointed, and what kind of gift has been
+bestowed upon him. When he discovers this, let him use it for the
+service of his neighbor, as St. Peter further explains, and says:
+
+
+V. 11. _If any man speak, let him speak as the word of God._ That is,
+if any one has the grace that enables him to preach and teach, let
+him teach and preach. As St. Paul says, also, Rom. xii. 3: "That no
+one think more of himself than he ought to think, but every man
+according as God has dealt to him the measure of faith. For as we
+have many members in one body and all members have not the same
+office, so we, being many, are one body in Christ, and every one
+members one of another; and have many gifts, differing according to
+the grace that has been given unto us." And then follows, "Has any
+one a prophecy, let it be in accordance with faith; Has any one a
+ministry, let him wait on his ministering: Does any one teach, let
+him wait on his teaching." He teaches the same doctrine also
+elsewhere, in his Epistles to the Corinthians and Ephesians.
+
+For this reason has God distributed various gifts among men which
+should be employed to this intent alone, that one should minister
+therewith to another, especially those who are in authority, be it in
+preaching, or some other ministry.
+
+Now St. Peter says, here, _If any one speak, let him speak as the
+word of God._ This point is worthy of special remark, that no one is
+to preach anything but what he is sure is the word of God. There St.
+Peter has shut up the Pope's mouth, and lo! he will be St. Peter's
+successor, so cunningly has he managed it. Further:
+
+
+V. 11. _If any one ministers, let him do it as of the ability which
+God giveth._ That is, whoever rules in the christian church and has
+an office or ministry for the care of souls, he is not to proceed as
+he may choose, and say, "I am sovereign lord, I must be obeyed; what
+I do shall remain established." God requires that we should do no
+otherwise than as he directs. So that since it is God's work and
+ordinance, let a bishop do nothing except he be sure that God
+sanctions it, that it is either God's word or work.
+
+And besides, inasmuch as God will not permit that we should regard as
+a matter of sport what we do with the christian church, we must stand
+in such an assurance as this, that God speaks and works through us,
+and that our faith may also say, "That which I have spoken and done,
+God also has spoken and done; on this I will even die."
+
+And yet if I am not certain of the matter, then my faith will rest
+upon the sand when the devil assaults me. Thus here it is
+emphatically forbidden us to receive the command of any bishop,
+unless it is also the case, that he is certain that he does what God
+does, and can say, "I have God's word and command for it." Where that
+is wanting, we must hold him for a liar.
+
+For God has prescribed that our conscience must rest on the bare
+rock. This is said also of government in general, that no one might
+follow his own darkness, and that nothing might be done of which he
+was not sure that God would sanction it. Whence you perceive how St.
+Peter so long ago thrust down to the ground the government of Popes
+and bishops, as we have it at the present day. Now follows:
+
+
+V. 11. _That God in all things may be glorified through our Lord
+Jesus Christ, to whom be praise and dominion for ever and ever;
+Amen._ For this reason it is, you are to be so confident, (he means),
+that God speaks and does all that you speak and do. For if you
+perform a work of which you are not sure that God has done it, you
+cannot praise and give thanks. But where a man is certain of it, in
+that case he may praise and thank Him for His word and works' sake,
+though he should be belied and held up for derision. Therefore it is
+a shameful and ruinous thing that in Christendom any one should
+govern in opposition to the word and works of God. Therefore, from
+necessity, has St. Peter subjoined that in which he instructs how
+government should be ordered among christian people. Then follows,
+further:
+
+
+V. 12. _Beloved, be not surprised at the fiery trial which is to try
+you, as though some strange thing happened unto you._ That is a mode
+of speech not common in our language. But St. Peter uses this very
+phraseology, in order to remind us of that concerning which the Holy
+Scripture speaks. For the Scripture is accustomed to speak of
+suffering as though it were a furnace full of fire and heat. St.
+Peter has spoken in the same manner, above, in the first chapter:
+"That the trial of your faith be found far more precious than the
+perishing gold that is tried by fire." We may also read in the
+prophet Isaiah, chap. xlviii., God says: "I have tried thee in the
+furnace of affliction;" and Ps. xvi., "With fire hast thou tried me;"
+and Ps. xxv., "Lord, thou wilt consume and destroy my nerves and my
+heart;" also, Ps. lxv., "We have passed through fire and water." Thus
+the Scriptures are accustomed to illustrate what we call suffering,
+by burning or trial by fire. This is St. Peter's conclusion, that we
+should not suffer ourselves to be surprised, or to think it strange
+and wonderful that the heat or fire should meet us, whereby we are
+tried, just as gold is when it is melted in the fire.
+
+When faith begins, God does not neglect it; He lays the cross upon
+our back in order to strengthen us and make our faith mighty. The
+Gospel is a powerful word, but it cannot enter upon its work without
+opposition, and no one can be sure that it possesses such power, but
+he who has experienced it. Where there is suffering and the cross,
+there its power may be shown and exercised. It is a _living_ word,
+and therefore it must exercise all its energy upon the dead. But if
+there is no such thing as death and corruption, there is nothing for
+it to do, and none can be certain that it possesses such virtue, and
+is stronger than sin and death. Therefore, he says, _are you tried_;
+that is, God appoints for you no flame or heat (in other words, cross
+and suffering, which make you glow as in a furnace), except to try
+you, whether you rely upon His word. Thus it is written, Wisdom x.,
+of Jacob, "God appointed for him a severe conflict, that he might
+learn by experience that divine wisdom is the strongest of all
+things." That is the reason why God imposes the cross on all
+believers, that they may taste and prove the power of God which
+through faith they have possessed.
+
+
+V. 13. _But be ye partakers of the sufferings of Christ._ St. Peter
+does not say that we should feel the sufferings of Christ, that
+thereby we should be partakers with Him through faith, but would say
+this: just as Christ has suffered, so are you to expect to suffer and
+be tried. If you do thus suffer, then do you therein have fellowship
+with the Lord Christ. If we would live with Him, we must also die
+with Him. If I wish to sit with Him in His kingdom, I must also
+suffer with Him, as Paul also says, repeatedly.
+
+
+V. 13. _Rejoice, that in the time of the revelation of His glory, ye
+may be glad with exceeding joy._ Though you should be brought to
+torture and the flames, you would still be happy. For though there be
+pain as to the body, there shall yet be a spiritual joy, inasmuch as
+you are to be happy forever. For this joy springs here from
+suffering, and is everlasting. Yet whoever cannot bear his sufferings
+cheerfully, and is dissatisfied, and chooses to contend with God, he
+shall endure, both here and hereafter, eternal torment and suffering.
+Thus we read of holy martyrs, that they have submitted cheerfully to
+torture, thus opening the way to eternal enjoyment; as for instance,
+of St. Agatha, that she went as joyfully to prison as though it had
+been to a dance. And the Apostles went also with joy, and thanked God
+"that they were counted worthy to suffer for Christ's sake."
+
+
+_In the time of the revelation of His glory._ Christ does not permit
+Himself as yet to be seen as a Lord, but is still a sharer with us in
+our labors. So far as He is Himself concerned, He is truly such, but
+we who are His members, are not Lords as yet. Still we shall yet be
+Lords, when His glory at the last day shall be revealed before all
+men, brighter than the sun.
+
+
+V. 14. _If ye be reproached for the name of Christ, happy are you._
+Christ is a hateful name with the world; whoever preaches of Him must
+endure to have the most esteemed on earth slander and revile his
+name. But this in our times is more strange and unseemly, that they
+who persecute us bear also the name of Christ; they say they are
+Christians and baptized, yet in fact renounce and persecute Christ.
+This is indeed a sad strife. They hold the same name as tenaciously
+as we do, against us. For this reason we greatly need
+consolation,--although the most discreet and pious follow after
+us,--that we may abide firmly and remain cheerful. But how?
+
+
+V. 14. _For the Spirit of glory and of God resteth upon you. On their
+part He is evil spoken of, but on your part He is glorified._ Ye (he
+says) have within you a Spirit, that is, the Spirit of God and of
+glory, such as makes you glorious. But this does not take place on
+earth, but it shall take place when the glory of Christ shall be
+revealed at the last day. Besides, He is not only a Spirit that makes
+us glorious, but one which we also regard as glorious in Himself. For
+it belongs peculiarly to the Holy Spirit to purify and glorify, even
+as He has made Christ pure and glorious. Now the same Spirit (he
+says) rests upon you; and forasmuch as ye bear the name of Christ, it
+is slandered by them. For He must endure to be reviled and slandered,
+to the highest degree. Therefore it is not you who receive the
+reviling; it belongs to the Spirit, which is a Spirit of glory: be
+not anxious; He will regard it and raise you to honor. This is the
+consolation which we as Christians have, that we may say, That word
+is not mine, this faith is not mine, they are all the work of God:
+whoever reviles me reviles God, as Christ says in Matthew x.,
+"Whoever receiveth you receiveth me;" and on the other hand, "Whoever
+reviles you reviles me." St. Peter, therefore, would say, Know that
+the Spirit which you have is strong enough easily to punish His
+enemies; as God says also in Ex. xxiii., If thou wilt hearken to my
+commandments, I will be the enemy of thine enemies. And the Scripture
+often repeats it, that the enemies of the saints are the enemies of
+God. If we only have experience that we are Christians, and believe,
+we shall not be ashamed, but the reviling is directed more especially
+against God Himself. Therefore, he says, be ye cheerful and happy,
+for that opposition is to the Spirit, which is not yours, but God's.
+Now he adds an admonition:
+
+
+V. 15, 16. _But let no one suffer as a murderer, or a thief, or an
+evil-doer, or a busy-body in other men's matters; but if any man
+suffer as a Christian, let him not be ashamed, but let him glorify
+God on this behalf._ He would say, now, You have heard how you are to
+suffer, and conduct yourselves under it, but beware that it do not
+come upon you because you have deserved it on account of your evil
+deeds, but for Christ's sake. Yet this is not now the case with us,
+for we must suffer, notwithstanding the fact that those who persecute
+us bear also the name of Christ, so that no one can die because he is
+a Christian, but only as an enemy of Christ, and even they who
+persecute him say they are real Christians, and say, too, that he is
+blessed who dies for Christ's sake. Here the Spirit alone must
+determine, since you must know that you are a Christian in the sight
+of God. God's tribunal is a secret one, and when He has uncovered the
+matter, He will judge no more according to the name, since at that
+time the name of the most exalted must vanish away.
+
+Now, St. Peter says, If ye suffer in this manner, _be ye not ashamed,
+but glorify God._ Here he makes the suffering and anguish the more
+welcome, because it is great, insomuch that we praise God through it,
+and because we are not worthy of it. Yet now all will shrink
+therefrom. Of what advantage is it to embrace the cross in
+monasteries? The cross of Christ does not save me. I must, indeed,
+believe in His cross, but I must myself bear my own cross. His
+suffering must I experience inwardly, if I would possess the true
+treasure. Let St. Peter's bones be holy, yet how does it help you?
+You and your bones should be holy, too, which can take place only
+when you suffer for Christ's sake.
+
+
+V. 17. _For the time is come that judgment must begin at the house of
+God; and if it first begin at us, what shall the end be of them that
+obey not the Gospel of God?_ He here brings two passages from the
+prophets together in one. As to the first, Jeremiah says, xxv.:
+"Behold, I send my judgments upon the city which is called by my
+name; and if first of all I afflict my dearly beloved children who
+believe on me, who first of all must suffer and past through the
+fire, do ye who are my enemies, ye who do not believe, suppose that
+ye shall escape punishment?" So in chap. xlix. he says: "They whose
+judgment was not to drink the cup, have assuredly drunken, and
+thinkest thou that thou art he that shall not drink?" That is, I
+strike my beloved, that you may see how I shall treat my enemies.
+Observe here the force of the words: if God holds his saints in such
+esteem, yet has been willing to have them judged and exposed with
+such severity, what will then be done with the others?
+
+So also Ezekiel, chap. ix., saw armed men with their swords, who were
+to slay all, to whom God said, begin at my sanctuary. That is what
+St. Peter means in this place. Therefore he says, the time is come,
+as the prophets have foretold, when judgment must begin with us. When
+the Gospel is preached, God arrests and punishes sin, since it is He
+that kills and makes alive. The pious he gently strokes, and first of
+all is the rod of kind correction: but what then will be done with
+those that do not believe? As though he had said, if He proceeds with
+such severity toward His own children, you may infer what must be the
+punishment of those who do not believe.
+
+
+V. 18. _And if the righteous scarcely be saved, where shall the
+ungodly and the sinner appear?_ This passage is also taken from the
+book of Proverbs, chap. ii. 31.: "If the righteous be recompensed in
+the earth, where shall the godless abide?" The same thing also is
+said here by St. Peter. The righteous can hardly be saved and only
+just escapes. The righteous is he who believes, yet in his faith,
+even, _he_ has trouble and labor in order to persevere and be saved,
+for he must pass through the fire. Where then will _he_ be found who
+has not faith? If God gives thus to faith a shock that makes it
+tremble, how can _he_ abide steadfast who is without faith? whence he
+concludes:
+
+
+V. 19. _Wherefore let them that suffer according to the will of God,
+commit their souls to Him as a faithful creator, in well-doing._ That
+is, they to whom God appoints suffering, that they have not
+themselves sought out and invited, should commit their souls to his
+charge. These are they that do good, abide in good works, fall not
+away because of suffering, commit themselves to their Creator, who is
+faithful. This is to us a great consolation. God created thy soul
+without thy care or cooperation, while as yet thou wast not; so is he
+also able to preserve it. Therefore commit thyself to Him, yet in
+such a way that it be joined with good works. Not that you are to
+think,--now I will not be afraid to die; you must see to it that you
+are a true Christian and prove your faith by your works. But if you
+go on so venturously, it will be wise to examine how it will go with
+you. This is the last admonition which St. Peter gives to those that
+suffer for Christ's sake. We pass now to
+
+
+
+
+CHAPTER V.
+
+
+V. 1-4. _The elders which are among you I exhort, who am also an
+elder, and a witness of the sufferings of Christ, and partaker of the
+glory which shall be revealed. Feed the flock of Christ which is
+among you, and take the oversight of it, not by constraint, but
+willingly, not for the love of vile gain, but of a ready mind, not as
+Lords over the heritage, but be ye examples for the flock. Thus when
+the Chief Shepherd shall appear, ye shall receive the enduring
+crown._
+
+
+There St. Peter gives a direction for the behaviour of such as are to
+preside over the people in the spiritual government. He has already
+said in the last chapter, that no one should teach or preach
+anything, unless he be sure that it is the word of God, so that our
+conscience may stand on the firm rock. For this is imperative on us
+as Christians, that we must be assured what is well-pleasing to God,
+or not. Where this is wanting none can be a Christian. Afterward he
+taught us, that whatever work or office any one might have, he should
+discharge it as though God wrought in it. But the present passage
+refers particularly to the bishops or pastors as to what their
+fitness and conduct should be. But here you must pause and learn the
+meaning of the words. The expression presbyter or priest is a Greek
+word, rendered in Dutch an elder, just as in Latin these were called
+senators; that is, a number of aged, careful men of much experience.
+So Christ also has called his officers and his council, who bear
+spiritual rule; that is, who are to preach and provide for some
+christian church. Therefore you must not mistake, though they are
+called at the present day by a different title, priests. For of those
+who are now called priests, Scripture knows nothing. Put the real
+state of things as it now comes to pass out of sight, and apprehend
+the matter thus: that St. Peter and the other Apostles, when they
+arrived at a city where there were faithful people or Christians,
+have selected there some few aged men of honorable standing, having
+wife and children, and being well-grounded in the Scriptures. These
+were called presbyters. After this Peter and Paul call them
+_Episcopos_, that is, bishop. So that priest and bishop are one and
+the same thing. Of this we have a fine example in the legend of St.
+Martyn, where an individual, with several companions, arrives in
+Africa at a certain place, and perceives a man lying there in a
+hovel, whom they took for a husbandman, though they knew not who he
+was. Afterwards, when the people had come together at that place,
+this very man arose and preached, when they perceived that it was
+their pastor or bishop; for at that time they were not distinguished
+from other people by their peculiar kind of clothing and attendance.
+
+Those elders, says St. Peter, who are to care for and to oversee the
+people, do I admonish, who am also one. Hence you clearly perceive
+that they whom he calls _elders_, have been in the ministry and have
+preached, since he speaks of himself also as an elder. And here St.
+Peter humbles himself--does not say that he was a Lord, although he
+might have had authority for it since he was an Apostle of Christ,
+and speaks of himself not only as a fellow-elder, but also as a
+witness of the sufferings that were in Christ. As though he had said,
+I do not merely preach, but am a partaker with Christians, even
+suffering Christians. Thereby he shows that wherever Christians are
+they must suffer and be persecuted. Such is a genuine Apostle. If
+such a Pope or a bishop were to be found among these men that bear
+the title at the present day, we would gladly kiss his feet.
+
+
+_And partaker of the glory which shall be revealed._ This is
+something still more exalted, and evidently a bishop must not lightly
+say it. For here St. Peter claims to be a saint. He was certain that
+he should be saved, for he had strong assurance, as when Christ said,
+"I have chosen you"--yet it had cost much pains ere the Apostles
+attained it. They must first be humbled and wickedly derided. Now,
+although he knew that he was a partaker of salvation, still he is not
+proud, neither does he exalt himself, although he is a saint. But
+what were the elders therefore to do? It follows:
+
+
+V. 2. _Feed the flock of Christ which is among you._ Christ is the
+chief Shepherd, and has many shepherds under Him,--as also many herds
+of sheep which He has committed to His shepherds, here and there, as
+St. Peter writes in this place, in many lands. What are these
+shepherds to do? They are to feed the flock of Christ. This the Pope
+has arrogated to himself, and thus claims that he is sovereign lord,
+and will dispose of the sheep as he chooses. We know very well what
+feeding is,--namely, that the shepherd should distribute provision
+and set food before the sheep, that they may thrive. Besides, they
+are to guard lest the wolves come and rend the sheep,--that is, that
+they may not assault and worry them.
+
+Now St. Peter says, particularly, the _flock of Christ_, as though he
+should say: Do not imagine that the flock is yours, ye are only
+servants. But our bishops speak with all confidence the reverse of
+this. They say, you are _my_ sheep. But we are Christ's sheep; for so
+he said above, "Ye are now returned to the Shepherd and Bishop of
+your souls." The bishops are Christ's servants, and their business is
+to guard Christ's sheep, and feed them. Therefore to feed them is
+nothing else but to preach the Gospel, whereby souls are nourished,
+made fat and fruitful,--since the sheep thrive upon the Gospel and
+the word of God. This is alone the office of a bishop. So Christ says
+also to Peter, "Feed my sheep,"--that is, the sheep which you are to
+feed, are not yours, but mine. Yet from this they have inferred the
+doctrine that the Pope has external power over all Christendom, and
+yet none of them preaches to you one word out of the Gospel; and I
+fear that since St. Peter's times there has been no Pope that has
+preached the Gospel. There has certainly been none who has written
+and left anything behind him in which the Gospel was contained. Saint
+Gregory, the Pope, was certainly a holy man, but his sermons are not
+worth a farthing; so that it would seem that the See of Rome has been
+under the special curse of God. It is very possible that some Popes
+may have endured martyrdom for the Gospel's sake; but nothing has
+been written of them to show that it was the Gospel. And yet they go
+on and preach that they must feed the flock; and yet they do nothing
+but bind and destroy the conscience, by laws of their own, while they
+preach not a word of Christ.
+
+It is probable, indeed, that among all Christians many might be
+found, both men and women, as able to preach as those who are thus
+employed. But certainly among all these multitudes there are many
+people who have not this ability. And therefore some one must be
+selected to strengthen them, so that the wolves shall not come and
+tear the sheep. For a preacher must not only feed the sheep, so as to
+instruct them how they are to be good Christians, but, besides this,
+must guard against the wolves, lest they attack the sheep and lead
+them astray with false doctrine, and introduce error such as the
+devil would not find fault with. But there are many people to be
+found at the present day, quite ready to tolerate our preaching of
+the Gospel, if we would not cry out against the wolves and preach
+against the prelates.
+
+But though I were to preach the simple truth, and feed the sheep and
+give them good instruction, still it is not enough unless the sheep
+be guarded and protected, so that the wolves do not come and carry
+them off. For what is it that is built, if I throw out one stone and
+see another thrown into its place? The wolf can very readily endure
+to have the sheep well fed; he had rather have it so, that they may
+be fat. But this he cannot endure, the hostile bark of the dogs.
+Therefore is it a most important matter, if well considered, that we
+should truly feed the flock, as God has commanded it.
+
+
+_The flock_, he says, _which is among you_,--that is, which is with
+you, not that they are to lie at your feet. And _oversee them not by
+constraint, but willingly, not out of love for vile gain._ There he
+has expressed, in a single word, what the prophet Ezekiel writes,
+chap. xxxiv., of shepherds or bishops. And this is the meaning: you
+are not only to feed them, but also pay attention and be carefully
+faithful where it is called for and there is need. And here he uses a
+Greek word, _Episcopountes_,--that is, _being bishops_, and it comes
+from the word _Episcopos_,--that is, rendered in Dutch, _an
+overseer_, _a guardian_, who is on the watch or look-out, and takes
+notice of what every one around him wants. Observe, then, how a
+bishop and an elder are one and the same thing. So that _that_ is
+false which they now say, that the bishop's office is a dignity, and
+that _he_ is a bishop who wears a pointed hat on his head. It is not
+a dignity, but a ministry; so that he who has it should oversee and
+provide for us, and be our guardian, so as to know what is generally
+needed; that when one is weak and has a troubled conscience, he
+should then give help and comfort; when one falls, that he should
+raise him up, and things of this sort; so that the people of Christ
+may sufficiently be cared for, both in soul and body. For this
+reason, I have often said, that if a proper form of government was to
+be now established, there must in such a case be in one city as many
+as three or four bishops, who should have the oversight and care of
+the Church, providing for the general wants.
+
+And here St. Peter touches on two points which might well appall any
+one from taking the charge over a people. In the first place, there
+are some to be found who are truly devoted, yet yield reluctantly to
+becoming preachers; for it is a wearisome office for any one to have
+the general oversight,--how the sheep live, so as to direct and help
+them,--since there must be oversight and watchfulness night and day,
+that the wolf do not break in; so that body and life must be devoted
+to it. Therefore he says, _you are not to do it of constraint_. True
+it is, that no one should force himself uncalled into the ministry;
+but if he is called and required for it, he should enter it
+willingly, and discharge what his office demands. For they who do it
+from constraint, and who have no appetite and love for it, will not
+properly discharge it.
+
+But there are others, worse than these, who stand up before the
+people and thereby seek their own gain, so as to feed their own
+belly. These men are anxious for the wool and milk of the sheep; they
+ask no questions about the food,--just the course of our bishops
+now,--a thing that has become almost everywhere a scandal and a
+shame, for in a bishop it is especially scandalous. For this reason
+both the apostles Peter and Paul, as well as the prophets also, have
+repeatedly spoken of it. So Moses says, "You know that I have coveted
+no man's cattle." The prophet Samuel, also, "You know that I have
+taken of you no man's ass or ox." For if he whose duty it is to feed
+the flock is anxious merely for wealth and gain, he will in a short
+time become a wolf himself.
+
+
+V. 2. _But of a ready mind._ That is, that a bishop have an appetite
+and inclination thereto. This is the character of those who willingly
+minister, and do not seek the wool of the sheep. Thus we have two
+kinds of false shepherds: the one, those who serve unwillingly; the
+other, those who do it gladly, but for the sake of avarice.--Further,
+he says:
+
+
+V. 3. _Not as lords over the heritage._ This is the character of
+those who rule willingly enough for honor's sake, in order that they
+may rise high, and become powerful tyrants. Therefore he admonishes
+them that they should not act as though the people was subject to
+them, so that they might be gentlemen, and might do as they chose.
+For we have a Master, who is Christ, who rules over our spirits. The
+bishops are to do no more than feed the sheep. Here St. Peter has
+broken down and condemned all that rule which the Pope now maintains,
+and clearly determines that they have not power to give one word of
+additional command, but that they are to be only servants, and say,
+"Thus saith Christ thy Master, therefore you are to do it." So Christ
+also speaks: "The kings of this world have dominion, and men call
+them who are in authority their gracious lords; but you are not to be
+like them." Now the Pope speaks the reverse,--"Ye shall rule and have
+authority."
+
+
+V. 3-4. _But be ye an example for the flock; so shall ye, when the
+Chief Shepherd shall appear, receive the enduring crown._ That is,
+see to it that you go before them at their head, and exhibit such a
+conduct that your life may be an example to the people, and they may
+follow after you. But our bishops say to the people, "Go there and do
+so and so;" and they sit on cushions and play the gentleman, imposing
+burdens on us which they will not bear themselves, while they will
+not preach a word, and call others to account if they have not done
+it for them. But if it should be required of them, they would soon be
+weary of their dignity.
+
+Therefore St. Peter does not appoint any temporal reward for bishops.
+As though he would say, "Your office is so great that it never can be
+rewarded here, but ye shall receive an eternal crown, which shall
+follow it, if ye truly feed the sheep of Christ." This is the
+admonition which St. Peter gives to those who are to care for souls,
+from whence you may confidently infer and clearly prove, that the
+Pope, along with his bishops, is Antichrist, or an enemy of Christ,
+since he does nothing of that which St. Peter here requires, and
+neither teaches nor practices it himself, but even acts the
+counterpart, and will not only not feed the sheep or let them be fed,
+but is himself a wolf and tears them, and yet makes it his boast that
+he is the vicar of the Lord Christ. He certainly is that, for since
+Christ is not there, he, like the devil, sits and rules in Christ's
+place.
+
+Whence it is necessary carefully to remember these plain texts and
+others like them, and to hold them up against the Pope's government,
+so that when any one asks or questions you, you may be able to answer
+and say, "Christ said and practised so and so; the Pope teaches and
+practices directly the opposite. Since they are opposed to one
+another one of them must be false; but certainly Christ is not.
+Whence I conclude that the Pope is a liar and the real Antichrist."
+
+In this way must you be prepared with Scripture, so that you can not
+only challenge the Pope as Antichrist, but know how to prove it
+clearly, so that you could die secure of it, and withstand the devil
+even in death.--It follows, further:
+
+
+V. 5. _Likewise, ye younger, submit yourselves unto the elders._ We
+have now the last admonition in this chapter. St. Peter would have
+such order in the christian church, that the young should follow the
+old, so that all may go on harmoniously; those beneath submissive to
+those above them. If this were now to be enforced, we should not need
+many laws. He would strictly have it so that the younger shall be
+directed according to the understanding of the older, as these shall
+best judge that it shall be for the praise of God. But St. Peter
+presumes that such elders are to be instructed and established in the
+Holy Ghost. For should it happen that they are themselves fools, and
+without understanding, no good government could originate with them;
+but if they are persons of good understanding, then it is well that
+they should rule the youth. But St. Peter is not speaking here of
+civil, but of church government, that the elders should rule those
+that are spiritually younger, whether they be priests or even old
+men.
+
+
+_Be ye all of you subject one to another, and therein manifest
+humility._ Here he turns and modifies his command, directing each to
+be subject one to another. But how is that consistent, that the
+elders should rule, and yet all should be subject one to the other?
+Are we then to overturn what has been said? Some one perhaps would
+give such a gloss as this, that St. Peter spoke above of the
+elders,--here he speaks of the younger. But we shall let the words
+stand, granting that they are spoken generally; as Paul also says in
+Rom. xii., "That each in honor prefer one another." The younger
+should be subject to the old, yet in such a manner that the latter
+shall not regard themselves as masters, but even should submit and
+follow, where a younger is more judicious and learned; just as God in
+the Old Testament often selected young men, provided they were more
+wise than the old.
+
+So Christ also teaches, in Luke xiv.: "When thou art bidden, sit not
+down in the highest place, lest a more honorable than thou be bidden,
+and then he that bade thee and him come and say to thee, give this
+man place; and thou begin with shame to take the lower place; but
+when thou art bidden, go and sit down in the lowest place, that when
+he that bade thee cometh, he may say unto thee: Friend, go up
+higher;" and then he introduces the passage as it is found in many
+places: "He who exalteth himself shall be humbled, and he that
+humbleth himself shall be exalted."
+
+Therefore should the younger be subject to the elder, and yet the
+elder on the other hand should be so disposed that each one in his
+heart shall hold himself as the least. Were this done we should have
+delightful peace, and all would go well on earth. This, therefore,
+says he, should we do, _exhibit humility_.
+
+
+_For God resisteth the proud but giveth grace to the humble._ That
+is, those who will not give place God casts down; and on the other
+hand, he exalts those who humble themselves. It is a common
+expression--would to God he lived like common folks.
+
+
+V. 6. _Humble yourselves therefore under the mighty hand of God._
+Since God requires that each should be subject to the other; if it is
+done willingly and cheerfully, he will exalt you. But if you will not
+do it willingly, you shall do it from constraint. He will cast you
+down.
+
+
+_That He may exalt you in his own time._ It seems, when God suffers
+his own children to be cast down, as though he would at length desert
+them. Therefore he says: Do not mistake on this account, and suffer
+yourself to be blinded, but be confident, since you have a sure
+promise that it is God's hand and will. Therefore should you not
+regard the time, however long it be, that you are brought low; for
+though He has cast you down, He will yet lift you up. Hence it
+follows:
+
+
+V. 7. _Cast all your cares upon Him, for He careth for you._ You have
+such a promise as this, whereby you may rest secure that God doth not
+forsake you, _but careth for you_. Therefore let all your cares go,
+and cast your burden on Him. These words are exceedingly precious;
+how could He have made them more sweet or tender? Why does He employ
+so great allurement? It is in order that no one might easily despond
+and give up his purpose. Therefore He gives us such consolation as
+this: that God not only looks upon us, but cares also for us, and has
+a heartfelt regard for our lot. He further says:
+
+
+V. 8. _Be sober, be vigilant, for your adversary the devil goeth
+about as a roaring lion, seeking whom he may devour._ Here he gives
+us a warning, and would open our eyes, and it would be well worthy
+that the text should be written in golden letters. Here you perceive
+what this life is, and how it is described, so that we might well be
+ever wishing that we were dead. We are here in the devil's kingdom,
+just as in case a pilgrim should arrive at an inn, where he knew that
+all in the house were robbers; if he must enter there he will yet arm
+himself in the best way he can devise, and will sleep but little: so
+are we now on earth, where the prince is an evil spirit, and has the
+hearts of men in his power, doing by them as he will. It is a fearful
+thought if we properly regard it. Therefore St. Peter would warn us
+to take heed to ourselves, and act the part of a faithful servant,
+who knows the state of things here. For this reason he says: be
+sober, for they who indulge themselves here in eating and drinking,
+and are like fat swine, are such as can be fitted for nothing useful.
+Therefore must we have ever by us such a talisman as this.
+
+And be vigilant (he says), not only as to the spirit but also as to
+the body. For a vitiated body, prone to sleep when it eats and drinks
+itself full, will give the devil no opposition, though it belong even
+to those swine who have a faith and spirit.
+
+Wherefore should we then be sober and vigilant? _Because your enemy
+the devil goeth about as a roaring lion, seeking whom he may devour._
+The evil spirit, sleeps not--is cunning and wicked. He has purposed
+with himself that he will assault us, and he knows the right trick
+therefor; goes about like a lion that is hungry, and roars as though
+he would gladly devour all. Here St. Peter gives us an important
+admonition, and forewarns us of our enemy, that we may protect
+ourselves against him; as Paul also says, "we are not ignorant of the
+devices of the wicked spirit." That "going about" tends to make us
+heedless, and thereupon follow wrath, hatred, pride, lust, contempt
+of God.
+
+And here observe especially, that he says _the devil goeth about_. He
+does not pass before your eyes, when you are armed against him, but
+looks out before and behind you, within and without, where he may
+attack you. If he now meets you here, he will quickly return there,
+and attack you in another place; he changes from one side to the
+other, and employs every kind of cunning and art that he may bring
+you to fall; and if you are well prepared in one place, he will
+quickly fall in upon another; and if he cannot overthrow you there,
+then he assaults you somewhere else, and so never gives it up, but
+goes round and round, and leaves no rest to any one. If we then are
+fools and do not regard it, but go on and take no heed, then has he
+as good as seized upon us.
+
+Let every one now look to this; surely each shall trace something of
+this in his own experience. He that has examined knows it well.
+Therefore it is so sad for us that we go about so heedlessly. If we
+rightly regard it, we should cry out, _death rather than life_. Job
+has spoken thus: "Man's life on earth is nothing but an encampment, a
+mere conflict and strife." Why then does God thus leave us in life
+and misery? In order that faith may be exercised and grow, and that
+hastening out of this life, we may have a desire of death, and an
+anxiety to depart.
+
+
+V. 9. _Whom withstand, firm in the faith._ Sober you should be, and
+vigilant, but to this end,--the body must be in a proper frame. Yet
+with all this, the devil is not routed; this only suffices to afford
+the body less occasion for sin. The true sword is this, that ye be
+strong and firm in the faith. If you in heart grasp hold of the word
+of God and maintain your hold by faith, then the devil cannot gain
+the advantage, but will be compelled to fly. If you can say, "This
+has my God said--on this I stand," then shall ye see that he will
+quickly depart, and ill-humor, evil lusts, wrath, avarice, melancholy
+and doubt, will all vanish. But the devil is artful, and does not
+readily permit you to come to this, and so assaults you in order to
+take the sword out of your hand; if he can make you full, so that
+your body is unguarded and inclined to wantonness, then will he
+quickly wrench the sword from your grasp. Thus He served Eve: she had
+God's word; if she had continued to depend on it she would not have
+fallen, but when the devil saw that she held the word so loosely, he
+tore it from her heart, so that she let it go and he triumphed.
+
+Thus St. Peter has sufficiently instructed us how to contend with the
+devil. It requires not much running hither and thither; is besides a
+work that you can do, yet no longer than you depend through faith on
+the word of God. If he comes and would drive you into despondency
+because of sin, only seize hold of the word of God that speaks of the
+forgiveness of sin, and venture yourself thereon; then will he be
+compelled quickly to let you alone. St. Peter says, moreover:
+
+
+_Knowing that the same afflictions are accomplished in your brethren
+that are in the world._ That is, be not surprised that you must meet
+opposition from the devil; but comfort yourselves, inasmuch as ye are
+not alone, but there are others besides you who must endure such
+suffering, and reflect that you have your brethren to share with you
+in the strife.
+
+There now you have the Epistle in which you have sufficiently heard a
+truly christian doctrine; in what a masterly manner he has described
+faith, love, and the Holy Cross; and how he instructs and warns us as
+to how we should contend with the devil. Whoever comprehends this
+Epistle, has doubtless enough, so that he needs nothing more but that
+God teach him richly from that which likewise overflows in the other
+books. But that is besides nothing different from this; for here the
+Apostle has forgotten nothing which it is necessary for a Christian
+to know.
+
+Finally, he does what every faithful preacher should do, in that he
+not only takes care to feed the sheep, but also cares and prays for
+them; and concludes with a prayer that God may give them grace and
+strength, that they may understand and retain the word.
+
+
+V. 10. _But the God of all grace who hath called us unto His Eternal
+glory by Christ Jesus, after that ye have suffered a while, make you
+perfect, establish, strengthen, settle you._ That is the wish
+wherewith he commits them to God--God, who alone bestows grace, and
+not a single grace, but all grace richly in one, who has called you
+through Christ that ye might have Eternal glory, not through any
+desert of your own, but for Christ's sake; if ye have Him, ye have
+through faith, without merit of yours, Eternal glory and salvation,
+which will prepare you, that you may be strong, grow, and stand, and
+that ye may be able to accomplish much; and to this end He will
+strengthen and establish you, that ye may be able to bear and suffer
+all.
+
+
+V. 11. _To him be praise and power for ever and ever, Amen._ Praise
+is the sacrifice that we as Christians should offer up to God. He
+only adds, in conclusion:
+
+
+V. 12. _By your faithful brother Silvanus, (as I suppose), have I
+written briefly, to admonish and manifest that this is the true grace
+of God wherein ye stand._ Although I well know (he would say) that
+you have heard this before and know it well, so that you do not need
+that I should teach it unto you, yet have I written this to you (as
+those that are truly Apostles should do), that I might also admonish
+you that you abide therein, since you are tried and exercised; and
+you are not to imagine that I preach any otherwise than as you have
+already heard.
+
+
+V. 13. _The Church that is at Babylon greets you._ Such was the
+practice of writing in the Epistles the farewell. _The Church at
+Babylon_, says he, _greets you_. I suppose, but am not fully
+confident, that he here meant Rome, for it has been generally
+supposed that the Epistle was written from Rome. Still, there were
+two Babylons,--one in Chaldea, the other in Egypt, which is now Al
+Cair. But Rome is not called Babylon, except figuratively, in the
+sense, as was said above, of thronging corruption. Thus, Babel means,
+in the Hebrew, a confusion. So, perhaps, he has called Rome a
+confusion, or Babel, since _there_ was also such disorderly conduct,
+and a confused multitude of all kinds of shameful practices and
+vices; and whatever in the whole world was scandalous had flown
+together there. In this same, he says, is a church gathered of such
+as are Christians, who greet you. But I will readily leave every one
+to hold it as he will, for no importance attaches to it.
+
+
+_My son, Marcus, also._ Some say that he here means Mark, the
+Evangelist, and calls him his son, not literally, but
+spiritually,--as Paul calls Timothy and Titus his sons, and says to
+the Corinthians that he has begotten them in Christ.
+
+
+V. 14. _Greet ye one another with a kiss of charity._ This custom has
+now passed away. In the Gospel we read distinctly that Christ
+received his disciples with a kiss, and such was then a practice in
+those lands. Of this kiss, St. Paul often speaks, also.
+
+
+_Peace be with you all that are in Christ Jesus. Amen._ That is, who
+believe in Christ. This is the adieu wherewith he commits them to
+God.--Thus we have concluded this first Epistle. God grant His grace,
+that we may hold and keep it. Amen.
+
+
+
+
+THE SECOND EPISTLE GENERAL OF ST. PETER.
+
+
+
+
+PREFACE.
+
+
+St. Peter wrote this Epistle because he saw how the true, pure
+doctrine of faith had become falsified, darkened and suppressed. And
+he has wished to meet a two-fold error, springing from a wrong
+understanding of the doctrine of faith, and guard against it in both
+directions; namely, that we should not ascribe to works the power of
+making us righteous and acceptable before God, though these works
+belong to faith; and, on the other hand, that no one should think
+that there may be faith without good works. For if any one preaches
+concerning faith, that it justifies us without any addition of works,
+the people say, "One need do no works," as we see it in our daily
+experience; and, on the other hand, when they fall on works and exalt
+them, faith must be prostrated, so that the middle way is one to be
+retained with difficulty, where there are not preachers of the right
+kind.
+
+Now, we have ever taught this doctrine, that to faith we are to
+ascribe all things, one as well as another; that it alone makes us
+just and holy in the sight of God. Moreover, that if faith is
+present, out of it good works must and should proceed, since it is
+even impossible that we should pass this our life quite indolent, and
+do no works. Thus St. Peter in this Epistle would also teach us, and
+thus meet those who perhaps out of the former Epistle might have
+received the wrong apprehension that it sufficed for faith, though we
+should at the same time do no work. And against this the first
+chapter especially aims, wherein he teaches that believers should try
+themselves by good works, and become assured of their faith.
+
+The second chapter is against those who exalt works merely, and
+depreciate faith. Therefore he admonishes them against the false
+teachers who should come, who, through the teachings of men, should
+destroy faith entirely. For he clearly saw what a cruel trial there
+would yet be in the world, as had even then already begun; as St.
+Paul says, II. Thes. ii., "The mystery of iniquity already works."
+
+Thus is this Epistle written as a warning for us, that we prove our
+faith by our good works, and yet that we trust not to our works.
+
+
+
+
+CHAPTER I.
+
+
+V. 1. _Simon Peter, a servant and Apostle of Jesus Christ, to those
+who have attained like faith with us, in the righteousness which our
+God gives, and our Saviour, Jesus Christ._ Such is the subscription
+and the superscription of this Epistle, that we may know who writes
+it, and to whom he writes it, even to those who have heard the word
+of God and abide in the faith. But what sort of a faith is this? In
+the righteousness (says he) which God gives. Thus he grants
+justification to faith alone,--as St. Paul, also, in Rom. i. In the
+Gospel is that righteousness revealed which avails with God, which
+comes from faith; as it stands written: "The just shall live by
+faith." Thus St. Peter would admonish them that they should be armed,
+and not let the doctrine of faith be torn away, which they have now
+apprehended and thoroughly known.
+
+And to this end he adjoins, _in the righteousness which God gives_,
+that he may separate from it all human righteousness. For by faith
+alone are we righteous before God; wherefore faith is called a
+righteousness of God, for with the world it is of no account; yea, it
+is even condemned.
+
+
+V. 2. _Grace and peace be multiplied among you, through the knowledge
+of God and Jesus Christ our Lord._ This is the greeting usually
+prefixed to the Epistles; and it amounts to this: I wish you, in
+place of my service for you, to increase in grace and peace, and grow
+ever richer and richer in the grace which comes from the knowledge of
+God and the Lord Christ,--that is, which none can have but he who has
+the knowledge of God and Jesus Christ.
+
+The Apostles, and the prophets also, in the Scripture, are ever
+setting forth the knowledge of God. As Isaiah, xi: "They shall not
+injure or destroy in my whole mountain, for the land is filled with
+the knowledge of God, as the land is covered with the water." That
+is, so overflowingly shall the knowledge of God break forth, as when
+a mass of water gushes up and rushes forth and swallows up a whole
+land.
+
+Thence shall such peace then follow, that no one shall wrong another,
+or make him suffer.
+
+But this is not to know God, that you should believe as the Turks,
+Jews, and devils believe, that God has created all things, or even
+that Christ was born of a virgin, suffered, died, and rose again; but
+this is the true knowledge, whereby you hold and know that God is thy
+God and Christ is thy Christ, which the devil and the false
+christians could not believe. So that this knowledge is nothing else
+but a true christian faith; for if you thus know God and Christ, you
+will then confide in them with your whole heart, and trust them in
+good and ill, in life and death. Such trust evil consciences cannot
+possess. For they know no more of God, except that He is a God of St.
+Peter and all the saints in heaven. But as their own God they know
+Him not, but hold Him as their task-master and angry judge. To have
+God, is to have all grace, all mercy, and all that man can well
+receive; to have Christ, is to have the Saviour and Mediator, who has
+brought us to say that God is ours, and has obtained all grace for us
+with Him. This also must be implied, that Christ is yours and you are
+His, then have you a true knowledge. A woman that lives unmarried can
+well say that a man is a husband, but this can she not say, that he
+is her husband. So may we all well say, this is _a_ God, but this we
+cannot say all of us, that He is _our_ God, for we cannot all trust
+upon Him nor comfort ourselves as His. To this knowledge belongs also
+that which the Scripture calls _faciem et vultum domini_, the face of
+the Lord, whereof the prophets speak much; who ever sees not the face
+of the Lord knows Him not, but sees only His back,--that is, an angry
+and ungracious God.
+
+And here you perceive, that St. Peter does not set himself
+particularly to write of faith, since he had already done that
+sufficiently in the First Epistle, but would admonish believers that
+they should prove their faith by good works; for he would not have a
+faith without good works, nor works without faith, but faith first
+and good works on and from faith. Therefore, he says, now, also:
+
+
+V. 3. _According as His divine power (whatever serves for life and
+godliness) is abundantly given us._ This is the first point, where
+Peter essays to describe what sort of blessings we have received
+through faith from God, even that to us (since we have known God by
+faith) there is given every kind of divine power. But what sort of
+power is it? It is such power as serves us toward life and godliness;
+that is, when we believe, then we attain this much, that God gives us
+the fullness of His power, which is so with and in us, that what we
+speak and work, it is not we that do it, but God Himself does it. He
+is strong, powerful, and almighty in us, though we even suffer and
+die, and are weak in the eyes of the world. So that there is no power
+nor ability in us if we have not this power of God.
+
+But this power of God which is in us, St. Peter would not have so
+explained, as that we might make heaven and earth, and should work
+such miracles as God does; for how would we be advantaged by it? But
+we have the power of God within us so far as it is useful and
+necessary to us. Therefore, the Apostle adjoins, and says, _whatever
+serves for life and godliness_; that is, we have such power of God
+that by it we are eminently favored with grace to do good and to live
+forever.
+
+
+_Through the knowledge of Him who hath called us._ Such power of God,
+and such rich grace, come from no other source but from this
+knowledge of God; for if you count Him for a God, He will deal also
+with you in all things as a God. So Paul also says, I. Cor. i., "Ye
+are in all points enriched in every kind of word and knowledge, even
+as the preaching of Christ is made powerful in you, so that ye have
+henceforth no want." This is now the greatest thing of all, the
+noblest and most needful that God can give us,--so that we are not to
+receive all that is in heaven and on earth; for what would it help
+you, though you were able to go through fire and water, and do all
+kinds of wonderful works, and had not this? Many people who perform
+such miracles shall be condemned. But this is wonderful above all
+things else, that God gives us such power, that thereby all our sins
+are forgiven and blotted out, death, the devil and hell, subdued and
+vanquished; so that we have an unharassed conscience and a happy
+heart, and fear for nothing.
+
+
+_Through His glory and virtue._ How does that call come, whereby we
+are called of God? Thus: God has permitted the holy Gospel to go
+forth into the world and be made known, though no man had ever before
+striven for it, or sought or prayed for it, of Him. But ere man had
+ever thought of it, He has offered, bestowed, and beyond all measure
+richly shed forth such grace, so that He alone has the glory and the
+praise; and we ascribe to Him alone the virtue and the power, for it
+is not our work, but His only. Wherefore, since the calling is not of
+us, we should not exalt ourselves as though we had done it, but
+render to Him praise and thanksgiving, because He has given us the
+Gospel, and thereby granted us power and might against the devil,
+death, and all evil.
+
+
+V. 4. _Whereby are given unto us exceeding precious and great
+promises._ St. Peter adjoins this, that he may explain the nature and
+method of faith. If we know Him as God, then do we have through faith
+that eternal life and divine power wherewith we subdue death and the
+devil. Though we see and grasp it not, yet is it promised to us. We
+really have it all, though it does not yet appear, but at the last
+day we shall see it present before us. Here it begins in faith;
+though we have it not in its fullness, we have yet the assurance that
+we live here in the power of God, and shall afterward be saved
+forever.
+
+Whoever has this faith has the promise; whoever does not believe
+possesses it not, and must be lost forever. How great and precious a
+thing this is, Peter explains further, and says:
+
+
+_So that ye by the same might become partakers of the divine nature,
+while ye flee from the corrupting lusts of the world._ This we have,
+he says, through the power of faith, that we should be partakers and
+have association or communion with the divine nature. This is such a
+passage that the like of it does not stand in the New or Old
+Testament, although it is a small matter with the unbelieving that we
+should have communion with the divine nature itself. But what is the
+divine nature? It is eternal truth, righteousness, wisdom; eternal
+life, peace, joy, happiness, and whatever good one can name. Whoever
+then becomes partaker of the divine nature, attains all this,--that
+he is to live forever, and have eternal peace, delight and joy, and
+is to be perfectly pure, just, and triumphant over the devil, sin and
+death. Therefore St. Peter would say this much: As little as any one
+can take away from God, that He should not be eternal life and
+eternal truth, just as little shall any one take it away from you.
+Whatever one does to you he must do to Him, for whoever would crush a
+Christian must crush God.
+
+All this, that word, the divine nature, implies, and he also used it
+to this end, that he might include it all; and it is truly a great
+thing where it is believed. But, as I said above, this is merely
+instruction, in which he does not lay down a ground of faith, but
+sets forth what great, rich blessings we receive through faith;
+wherefore he says, that ye shall have all if ye so live as to prove
+your faith, whereby ye flee worldly lusts. So he speaks, now,
+further:
+
+
+V. 5. _Give then all your diligence, and add to your faith, virtue._
+Here St. Peter takes up the admonition, that they should prove their
+faith by good works. Since such great blessing is bestowed upon you
+through faith (he would say), that ye really have all that God is, do
+this besides: be diligent, and not sluggish; add to your faith,
+virtue; that is, let your faith break out before the world, so as to
+be zealous, busy, powerful, and active, and to do many works; let it
+not remain idle and unfruitful. Ye have a good inheritance and a good
+field, but see to it that ye do not let thistles and weeds grow upon
+it.
+
+
+_And to virtue, discrimination._ Discrimination or knowledge is, in
+the first place, that one should manifest an outward conduct, and the
+virtue of faith, in accordance with reason. For we should so far
+bridle and check the body, that we may be sober, vigorous, and fitted
+for good works; not that we should torture and mortify ourselves as
+some famous saints have done. For though God is likewise opposed to
+the sins that remain in the flesh, yet does He not require that for
+this reason you should destroy the body. Its viciousness and caprice
+you should guard against, but yet you are not to ruin or injure it,
+but give it its food and refreshment that it may remain sound and in
+living vigor.
+
+In the second place, discrimination means that one should lead a life
+carefully exact, and act with discretion in regard to outward things,
+as food and things of that sort,--that one should not act in these
+things unreasonably, and that he should give his neighbor no
+provocation.
+
+
+V. 6. _And to discrimination, temperance._ Temperance is not only in
+eating and drinking, but it is regularity in the whole life and
+conduct, words, works, manners; that we should not live too
+expensively, and should avoid excess in ornament and clothing; that
+none come out too proudly, and make too lofty a show. But in regard
+to this St. Peter will not fix any rule, measure, or limit, as the
+Orders have prescribed for themselves, who have wished to do all by
+rule, and have framed statutes which must be exactly observed. It is
+a thing not to be tolerated in Christendom, that men should require
+by laws that there be a common rule on _temperance_; for people are
+unlike one to another; one is of a strong, another is of a weaker
+nature; and no one in all things is at all times situated as another.
+Therefore every one should see to himself how he is situated, and
+what he can bear.
+
+
+_And to temperance, patience._ Thus would St. Peter say: though ye
+lead a temperate and discreet life, ye are not to think that ye shall
+live without conflict and persecution. For if ye believe, and lead a
+fair christian life, the world will not let it alone; it must
+persecute and hate you, in which you must show patience, which is a
+fruit of faith.
+
+
+_And to patience, godliness._ That is, that we in all our outward
+life, whatever we do or suffer, should so conduct ourselves that we
+may serve God therein, not seeking our own honor and gain, but that
+God alone may be glorified thereby; and that we should so demean
+ourselves that men may take knowledge that we do all for God's sake.
+
+
+V. 7. _And to godliness, brotherly love._ In this St. Peter obliges
+us all to extend a helping hand one to another, like brethren, so
+that one should protect another, and none hate nor despise nor injure
+another. This is also an evident proof of faith, whereby we show that
+we have the godliness of which he has spoken.
+
+
+_And to brotherly love (charity), common love._ Common love extends
+to both friend and enemy, even to those who do not show themselves
+friendly and brotherly towards us. Thus St. Peter has here
+comprehended in few words whatever pertains to the christian life,
+and whatever are the works and fruits of faith, discretion,
+temperance, patience, a God-fearing life, brotherly love, and
+kindness to every one.
+
+
+V. 8. _For if such dwell richly in you, it will not permit you to be
+idle or unfruitful in the knowledge of our Lord Jesus Christ._ That
+is, if ye do such works, then are ye on the right path, then do ye
+have a real faith, and the knowledge of Christ becomes active and
+fruitful in you. Therefore see to it that ye be not such as beat the
+air. Restrain your body, and act toward your neighbor even in such a
+manner as ye know that Christ has done toward you.
+
+
+V. 9. _But to whomsoever such is wanting, he is blind, gropes with
+the hand, and has forgotten the purifying of his former sins._
+Whoever has not such a preparation of the fruits of faith, gropes
+like a blind man here and there, rests in such a life that he knows
+not what his state is, has not real faith, and has of the knowledge
+of Christ nothing more than that he can say he has heard it.
+Therefore he goes along and gropes like a blind man on the way, in an
+unconscious life, and has forgotten that he was baptized and his sins
+were forgiven him, and is unthankful, and is an idle, negligent man,
+who suffers nothing to go to his heart, and neither feels nor tastes
+such great grace and blessing.
+
+This is the admonition which St. Peter gives to us who believe, to
+urge and enforce those works by which we shall evidence that the true
+faith is in us. And, besides, this ever remains true, that faith
+alone justifies; where this then is present, there works must
+follow.--What follows further, now, is meant to strengthen us.
+
+
+V. 10. _Wherefore, dear brethren, give so much the more diligence to
+make your calling and election sure._ The election and eternal
+foreknowledge of God is indeed in itself sure enough, so that man
+does not need to make that sure. The calling is also effectual and
+sure. For whoever hears the Gospel, and believes thereon, and is
+baptized, he is called and saved. Since we then are also thereunto
+called, we should apply so much diligence (says Peter), that our
+calling and election may be assured with us also, and not only with
+God. This is now such a mode of scriptural expression as St. Paul
+uses, Eph. ii., "Ye were strangers to the covenant of promise, so
+that ye had no hope and were without God in the world." For although
+there is no man, neither bad nor good, over whom God does not reign,
+since all creatures are His, yet Paul says he has no God who does not
+know, love, and trust Him, although he had his being in God Himself.
+So here, also; although the calling and election are effectual enough
+in themselves, yet with you it is not yet effectual and assured,
+since you are not yet certain that it includes you. Therefore St.
+Peter would have us make such calling and election sure, by good
+works.
+
+Thus you see what this Apostle attributes to the fruits of faith.
+Although they are due to our neighbor, that he may be benefited by
+them, still the fruit is not to be wanting, that faith may thereby
+become stronger, and do more and more of good works. Besides, this is
+quite another kind of power from that of the body, for that grows
+weary and wastes away if it is used and urged somewhat too far: but
+as to this spiritual power, the more it is used and urged, the
+stronger it becomes; and it suffers injury if it is not exercised.
+For this reason did God introduce Christianity at the first in such a
+manner as He did, driven and tried by the wrestling of faith, in
+shame, death, and bloodshed, that it might become truly strong and
+mighty, and that the more it was oppressed the more it might rise
+above it. This is St. Peter's meaning in this place, that we should
+not let faith rust and lie still, since it is so ordained that it is
+ever made more and more strong by trial and exercise, until it is
+assured of its calling and election, and cannot fail.
+
+And here is also a bound set as to how we should proceed with
+reference to election. There are many light-minded persons who have
+not felt much of the power of faith, who fall in this matter,
+stumbling upon it; and they trouble themselves at first with it, and
+by reason would satisfy themselves whether they are elected, so that
+they may be assured whereon they stand. But desist from this, at
+once; it is a thing that cannot be apprehended (grasped). But if you
+will be assured, you must reach it by the way which St. Peter here
+strikes out for you. If you choose another for yourself, you have
+failed already, and your own experience must teach you so. If faith
+is properly exercised and tried, then are you at last assured of the
+fact that you cannot fail, as now further follows:
+
+
+_For if ye do these things ye shall never fall._ That is, ye are to
+stand fast, not stumble nor sin, but go onward thoroughly upright and
+active, and all shall go well with you. But if you would set it right
+by your reasonings, the devil will soon throw you into despair and
+hatred of God.
+
+
+V. 11. _And so shall an entrance be ministered unto you abundantly,
+into the everlasting kingdom of our Lord and Saviour Jesus Christ._
+This is the way by which we enter the kingdom of heaven. Therefore,
+no one should propose, by such dreams and reasonings concerning faith
+as he has invented in his heart, to enter therein. There must be a
+living, active, tried faith. God help us! How have our deceivers
+written, taught and spoken against this text, yet whoever has even
+the least measure and only a spark of faith, shall be saved when he
+comes to die.
+
+If you would pry into this matter, and in this way attain such faith
+quickly and suddenly, you will then have waited too long. Yet you are
+to understand well, that they who are strong have enough to do,
+although we are not to despair even of such as are weak, for it may
+indeed well happen that they shall endure, though it will be sorely
+and hardly, and will cost much striving; but whoever carefully sees
+to it in his life, that faith is invigorated and made strong by good
+works, he shall have an abundant entrance, and with calm spirit and
+confidence go into that life to come, so that he shall die
+comfortably, and despise this life, and even triumphantly go on, and
+with gladness hasten to that. But those, who would come in otherwise,
+shall not enter thus with joy; the door shall not stand open to them
+so wide; they shall, moreover, not have such an abundant entrance,
+but it shall be, narrow and a hard one, so that they tremble, and
+would rather their life-day should be in weakness, than that they
+should die.
+
+
+V. 12. _Wherefore I will not be negligent to remind you always of
+such things, although ye know them, and are established in this
+present truth._ That is the same that we also have often said,
+although God has now let such a great light go forth through the
+revelation of the Gospel, so that we know what true christian life
+and doctrine is, and see how all Scripture insists upon it, yet this
+(light) we are not to neglect but use daily, not for doctrine, but
+for the sake of remembrance. For there is a twofold office in the
+christian church, as St. Paul says, Rom. xii.: "If any one teaches,
+let him wait on teaching; if any one admonishes, let him wait on
+admonition." To teach, is when any one lays down the ground of faith,
+and sets it forth to those who have no knowledge of it. But to
+admonish, or as Peter here says, _to remind_, is to preach to those
+who know and have heard the matter already, so that they are seized
+hold of and awakened, in order that they should not be heedless, but
+go onward and prosper. We are all beladen with the old sluggard load,
+with our flesh and blood, that chooses for ever the byroad, and keeps
+us ever subject to its load, so that the soul easily falls asleep.
+Therefore we are ever to urge and shake it, as a master urges his
+servants, lest they become sluggish, although they know very well
+what they should do; for while we must pursue this course for our
+temporal support, far more must we do it in this case in spiritual
+matters.
+
+
+V. 13. _For I count it proper, so long as I am in this tabernacle, to
+awaken and remind you._ Here St. Peter calls his body a tabernacle
+wherein the soul dwells; and it is a phrase like that where in the
+first Epistle he speaks of the body as a vessel or an instrument. So
+St. Paul also speaks, II. Cor. v.: "We know that if our earthly house
+of this tabernacle were broken down, that we have a house built by
+God, a house not made with hands, eternal in heaven, and for the same
+we long earnestly, for our dwelling which is from heaven. For as long
+as we are in this tabernacle we earnestly long," &c. Also, "but yet
+we are consoled and know that while we are at home in the body we are
+absent from the Lord, but we have far greater desire to be out of the
+body and to be at home with the Lord." There the Apostle Paul speaks
+also of the body as a house, and makes two homes, and two
+sojournings. So Peter speaks here of the body as a tabernacle wherein
+the soul rests, and he makes it mean enough; he will not call it a
+house, but a hut or pent-house, such as shepherds have. Great is the
+treasure, but small is the house in which it lies and dwells.
+
+
+V. 14, 15. _For I know that I must soon lay off my tabernacle, even
+as the Lord Christ hath showed me. But I will take care that ye by
+all means, after my departure, may keep such things in your
+remembrance._ Here Peter testifies of himself that he has become
+assured of eternal life, and to him God had shown beforehand when he
+should die; but this took place for our and our faith's sake, for
+there must have been some such persons as knew assuredly that they
+were elected, who should lay down and settle faith, that we might
+know that they preached not the doctrine of men, but the word of God.
+But ere they have come to such an assurance, God has thoroughly
+proved them first, and purified them. Thus Peter now says, I will not
+only remind you with the living voice, but set such things also in
+writing, and charge you, through others, that ye ever hold them in
+remembrance, through my life and after my death, and not let them go.
+There see how great anxiety the Apostle had for souls; yet, alas! it
+has helped nothing.
+
+
+V. 16-18. _For we have not followed cunningly devised fables, when we
+have made known unto you the power and coming of our Lord Jesus
+Christ, for we have been witnesses of His majesty, when He received
+from God the Father honor and praise, by a voice which came to Him
+from the excellent glory, this is my well-beloved Son, in whom I am
+well pleased; and this voice, which came from heaven, we heard, when
+we were with Him on the holy mount._ There St. Peter touches upon the
+history written in the Gospel, Matt. xvii., how Jesus took to Himself
+three of his disciples, Peter, James and John, and led them aside up
+a high mountain, and was glorified before them, and His face shone
+like the sun, and His clothing was white as the light, and there
+appeared to Him Moses and Elias, who spoke with Him, while a light
+cloud overshadowed them, and a voice out of the cloud said, This is
+my beloved Son, in whom I am well pleased; hear ye Him. When the
+disciples heard that, they fell on their faces, and were very much
+afraid. But Jesus went to them, roused them up, and said, stand up,
+be not afraid; then they lifted up their eyes, and saw no one but
+Jesus only, and when they went down from the mountain He charged them
+that they should tell no one of this sight till He arose from the
+dead.
+
+So St. Peter would now say, that which I preach to you of Christ and
+of His coming, this Gospel that we preach, we have not devised or yet
+imagined, nor taken it from cunning fabulists who know how to speak
+brilliantly of all things (such as at that very time the Greeks
+were), for it is mere fable, and fancy, and idle babbling that they
+cunningly give forth, and wherein they would be wise,--such we have
+not listened to, nor have we followed them; that is, we preach not
+what is from the hands of men, but are sure that it is of God, and
+have become so through our eyes and ears;--that is to say, When we
+were with Christ upon the mountain, and saw and heard His glory; for
+His glory was this, that His face shone like the sun, and His
+clothing was as white as snow; besides, we heard a voice from the
+highest Majesty, "This is my beloved Son; hear ye Him."
+
+So confident should every preacher be, and not be in doubt thereon,
+that he has God's word, that he could even die for it, since it is
+worth our life. Now there is no man so holy that he must needs die
+for the doctrine which he has taught of himself; wherefore it is
+inferred here that the Apostles have had assurance from God that
+their Gospel was God's word. And here it is also shown that the
+Gospel is nothing else than the preaching of Christ. Therefore we
+should hear no other preaching, for the Father will have no other.
+"That is my dear Son," He says; "hear Him." He is your Teacher--as
+though He had said, "When ye hear Him, then ye have heard me."
+Wherefore Peter now says, we have preached Christ and made Him known
+to you, that He is Lord, and rules over all things, and all power is
+His; and that whosoever believes on Him has likewise such power. Such
+things we have not ourselves devised, but have seen and heard them
+through God's revelation, by which He has charged us that we should
+hear Christ.
+
+But why does Paul separate from one another the power and the coming
+of Christ? The power consists, as we have heard above, in that He is
+mighty over all things; that all must lie at His feet; and this shall
+continue as long as the world stands. While we are flesh and blood,
+and live upon the earth, so long shall Christ's kingdom flourish,
+even to the last day. Then shall come another period, when He shall
+give up the kingdom to God the Father, whereof St. Paul speaks, I.
+Cor. xv.: "Christ the first fruits; afterwards those that belong to
+Christ, who are His at His coming. Afterward is the end, when He
+shall answer for the kingdom to God and the Father." Also: "But when
+all shall be subject to Him, then shall the Son also be subject to
+Him who subdued all for Him."
+
+How? Is then the kingdom not God the Father's now? Is not all subject
+to Him? Answer:--St. Paul explains himself in the same place, and
+says: "So that God may be all in all;" that is, whatsoever any one
+shall need or should have, that God will be; as St. Peter has told us
+above, that we should be partakers of the Divine nature. Wherefore we
+shall also have all that God has, and all that is needful for us we
+shall have in Him,--wisdom, righteousness, strength and life,--a
+truth which we now believe, hearing it merely, and having it in the
+word of God. But then shall the word cease, when our souls shall be
+enlarged and see and feel it all as a present thing. This is what St.
+Paul means, and St. Peter also: that the power of Christ's kingdom
+now proceeds; now He gives the word, and thereby, through His
+humanity, reigns over the devil, sin, death, and all things. But at
+the last day this shall be made clear. Therefore, although God ever
+rules, still it is not yet manifest to us. He clearly beholds us, but
+we behold Him not. Therefore must Christ surrender up to Him the
+kingdom, so that we also shall see it, while we then shall be
+Christ's brethren and God's children. Thus Christ received from God
+honor and glory (St. Peter here says) when the Father made all things
+subject to Him, and made Him Lord, and glorified Him by this voice,
+in which He says, "This is my well-beloved Son, in whom I am well
+pleased."
+
+By this St. Peter would confirm his doctrine and preaching, that it
+might be known whence it came. But this experience was no more than
+that he had heard this, and was able to preach of it. But the Holy
+Spirit must also come and strengthen him, that he may believe in it,
+and preach and confess it cheerfully. The former thing belongs only
+to the office of the preacher, not to the soul; but this belongs to
+the Spirit.
+
+
+V. 19. _We have also a sure word of Prophecy, and ye do well in that
+ye give heed to it, as to a light that shines in a dark place, till
+the day break and the morning star rise in your hearts._ There St.
+Peter grasps right hold upon the matter, and would say this much: all
+that I preach is to subserve this end, that your conscience may be
+assured, and your heart may stand firm on this, and not let itself be
+torn therefrom, and that thus both I and you may be certain that we
+have God's word. For it is an important matter as respects the Gospel
+that we should receive and hold it clean and pure, without addition
+and false doctrine. Therefore Peter begins henceforth to write
+against human doctrines.
+
+But why does he say we have a sure word of prophecy? Answer: I hold,
+indeed, that we shall have no more prophets, such as the Jews had in
+former times in the Old Testament. But a prophet eminently should he
+be who preaches of Jesus Christ. Therefore, although many prophets in
+the Old Testament have foretold concerning things to come, yet they
+came and were sent by God, for this reason especially, that they
+should foretell Christ. Those, then, who believe on Christ are all
+prophets, for they have the true head-article that the prophets
+should have, although they have not the gift of making known things
+to come; for as we, through the faith of our Master, are Christ's
+brethren, are kings and priests, so are we prophets also, all of us
+through Christ. For we can all say what belongs to salvation and
+God's honor and a christian life, besides of future things, so much
+as this is necessarily known to us, viz., that the Last Day shall
+come, and that we shall rise from the dead; besides, we understand
+the whole substance of Scripture. Whereof Paul also says, I. Cor.
+xiv.: "Ye can all prophecy, one after another."
+
+This now, is, what Peter says: we have such a word of prophecy as is
+sure in itself; see to it only that it be sure to you; and ye do well
+in paying heed to it:--as though he should say: It will be a thing of
+necessity to you to hold firmly by it; for it is in regard to the
+Gospel as though one were imprisoned in the house, in the midst of
+the night, when it was stock dark. Then it were a matter of necessity
+that one should kindle a light, till the day came when he could see.
+Eminently such is the Gospel in the midst of the night and darkness,
+for all human reason is mere error and blindness, while the world is
+even nothing else but a kingdom of darkness. In this darkness has God
+now kindled a light, even the Gospel, whereby we may see and walk,
+while we are on the earth, till the morning dawn comes and the day
+breaks.
+
+Thus this text is also strongly against all human doctrine; for since
+the word of God is the light in a dark and gloomy place, it follows
+that all besides is darkness. For if there were another light besides
+the word, St. Peter would not have spoken as he has. Therefore look
+not to this, how gifted those men are with reason who teach any other
+doctrine, however grandly they put it forth; if you cannot trace
+God's word in it, then be in no doubt as to its being mere darkness.
+And let it not disturb you at all that they say they have the Holy
+Spirit. How can they have God's Spirit if they do not have His word?
+Wherefore they do nothing else but call darkness light and make the
+light darkness, as Isaiah says, chap. v.
+
+This is God's word--even the Gospel--that we are ransomed by Christ
+from death, sin and hell: whoever hears that, he has this light and
+has kindled this lamp in his heart, even that by which we may see the
+one that enlightens us, and teaches us whatever we should know. But
+where this is not, there we rush on, and by matters and works of our
+own device would find out the way to heaven. Whereof, by your light,
+you can judge and see that it is darkness. Wherefore since they have
+not the light, neither would receive it, they must remain in darkness
+and blindness. For the light teaches us all that which we ought to
+know and what is necessary to salvation--a thing which the world by
+wisdom and reason knows not. And this light we must still have and
+depend upon, even to the last day. Then shall we have no more need of
+the word, just as we put out the lamp when the day breaks.
+
+
+V. 20, 21. _And this ye should know first of all, that no prophecy of
+the Scripture is of any private interpretation; for prophecy came not
+aforetime by the will of man, but holy men of God spake as they were
+moved by the Holy Spirit._ Here Peter falls upon the matter of false
+doctrine: since ye know this, he says, that we have the word of God,
+abide thereon, and suffer yourselves not to be drawn from it by
+others that teach falsely, though they come and give forth that they
+have the Holy Spirit. For this ye should know first of all (the
+second matter he would speak of afterward), that no prophecy of the
+Scripture is of any private interpretation; by this be directed, and
+do not think that ye shall explain the Scripture by your own reason
+and wisdom.
+
+In this the private interpretation of Scripture by all the fathers is
+thrown down and rejected, and it is forbidden to build on such
+interpretation. Though Jerome, or Augustine, or any one of the
+fathers have explained it of himself, yet would not we have it from
+him. Peter has forbidden you to explain it of yourself at all. The
+Holy Spirit will explain it Himself, or it shall remain unexplained.
+If now any one of the holy fathers can prove that he has his
+explanation from the Scriptures, which give assurance that it should
+be so explained, then it is right; where this is not the case, I for
+one shall not believe him. Thus Peter lays hold on the boldest and
+best teachers; wherefore we should rest assured that none is to be
+believed who sets the Scripture forth where he of himself opens and
+explains it. For there can be no true sense obtained by private
+interpretation. Here have all the teachers and fathers who have
+explained the Scripture stumbled, so far as they are extant to us. As
+when they refer the passage of Christ, Matt. xvi.: _Thou art Peter,
+and on this rock will I build my church_, to the Pope. That is a
+human, self-invented explanation; therefore, no one is to believe
+them, for they cannot prove out of the Scripture that Peter is ever
+spoken of as Pope. But this we can prove, that the rock is Christ and
+faith, as Paul says. This explanation is the right one; for of this
+we are sure, it has not been invented by men, but drawn from God's
+word. Now what is found written and foretold in the prophets, says
+Peter, that men have not searched out nor invented; but holy and
+pious men have spoken it from the Holy Spirit.
+
+Thus this is the first chapter, wherein St. Peter has first of all
+taught us what those really good works are whereby we must give proof
+of our faith. In the second place, that no man in Christendom should
+preach anything but God's word alone. The reason why it should be so
+is no other, as we have said, except that men should preach that word
+which shall remain forever, whereby souls may be won, and eternal
+life. Now there follows a just admonition, which Christ and Paul and
+all the Apostles have also given, that each should look out for
+himself and guard against false teachers.
+
+It is especially necessary for us to observe it carefully, so that we
+shall not suffer that right and authority which all Christians have,
+to be torn from us, to judge and decide on all doctrines; and shall
+not let it come to this, that we first wait till the Councils
+determine what we are to believe, and then follow that. This we are
+now to look at.
+
+
+
+
+CHAPTER II.
+
+
+V. 1. _But there were false teachers also among the people, as also
+among you there shall be false teachers._ This is what St. Peter
+would say: All prophecy must proceed from the Holy Spirit, even to
+the end of the world, just as it has gone forth from the beginning of
+the world, so that nothing shall be preached but what is God's word.
+Yet it has ever so happened, that close upon the true prophets and
+word of God, there have been false teachers, and so also it shall
+continue. Therefore, since ye have God's word, ye should take heed to
+yourselves that ye do not have false teachers besides. This is a
+sufficient admonition, and it cannot fail where the true word of God
+is preached; that close upon it false teachers also should rise up.
+The reason is this,--not every one lays hold on the word, and
+believes thereon, although it is preached to all. They who believe
+thereon, follow it, and hold it fast; but the greater part, they who
+do not believe, receive a false sense therefrom, whence they become
+false teachers. This matter we have not seriously considered, nor
+have we attended to this warning; but we have gone astray, and
+whatever has been preached that we have done. Thereon we have
+stumbled and fallen, and been led away by delusion, as though the
+Pope, with his priests and monks, could not err. Thus those that
+should have been on their guard against such things, have been the
+first that have urged them upon us. So that we are not free from
+blame, though we have a wrong belief, and follow after false
+teachers: it shall be of no help to us, that we have not known, since
+we were warned beforehand. Besides, God has bidden us that we should
+each determine what this or that one preaches, and give account
+thereof; if we do not, then are we lost; wherefore it concerns every
+one's own soul's salvation to know what God's word is, and what false
+doctrines are.
+
+Such warnings against false teachers are, besides, very frequent,
+here and there, throughout the Scripture. St. Paul, Acts xx., gives
+just such an admonition in his preaching, when he blesses those of
+Ephesus and gives them his farewell; and he speaks in this manner: "I
+know that after my departure there shall come in among you grievous
+wolves, who shall not spare the flock; yea, there shall even of your
+own selves arise men who shall teach corrupt doctrine, who shall draw
+disciples after them." Christ proclaims it also in Matt. xx.: "If
+anyone shall say to you (he says), lo! here is Christ, or lo! there,
+then are ye not to believe it; for there shall arise false Christs
+and false prophets, and great signs and wonders shall they do, that
+shall lead into error, if it were possible, even the elect." And
+again, Paul, I. Tim., iv.: "The Spirit speaks expressly that in the
+last times some shall depart from the faith, and cleave to erring
+spirits and doctrines of the devil by which they speak lies in
+hypocrisy." As forcefully as such admonition has gone forth, so
+careful should we have been; yet it has been of no avail. The
+admonition has been kept silent, and thus we have still wandered, and
+suffered ourselves to be led astray.
+
+Now let us see who those false teachers may be, of whom Peter here
+speaks. I think that God has ordained by special counsel that our
+teachers should have been called doctors, that it might be seen whom
+Peter means. For he as much as uses the word here; false
+doctors,--that is, false teachers, he says,--not false prophets or
+false apostles. In this he fairly hits the high schools, where such a
+class of men is made, and whence all the preachers have come forth
+into the world; so that there is not even a city under the Popedom,
+which does not have such teachers made in the high schools. For all
+the world thinks that they are the fountain, the streams of which are
+to teach the people. This is a desperate error, since no more cruel
+thing has ever come upon the earth than has come forth from the high
+schools. Therefore Peter says, that such vain, false teachers are to
+be; but what shall they do? This follows further:
+
+
+_Who shall privily introduce damnable heresies._ He calls them
+damnable heresies (sects), or states and orders, because whosoever is
+persuaded into them is already lost. These shall they secretly bring
+in, he says, not that they shall preach that the Gospel and the Holy
+Scriptures are false, for that would have worked quite against
+them,--but these names, God, Christ, faith, church, baptism,
+sacrament, they shall still hold, and suffer to continue. But under
+these names they bring forward and set up something of another sort.
+For there is a great difference, whether I say this man preaches
+against this doctrine or in accordance with it. When I preach thus,
+that Christ is the Son of God and truly man, and whoever believes on
+Him shall be saved,--that is right preaching and the true Gospel. But
+if one preaches that Christ is not the Son of God, nor truly man,
+moreover that faith does not save, it is said in plain contradiction
+to it. Whence St. Peter speaks not (for this is what our high
+schools, priests and monks do not attempt), except of those associate
+doctrines which they introduce through the true doctrine. As when
+they speak after this manner,--it is true that Christ was God, and is
+man; that He died for our sins, and no one can be saved who does not
+believe upon Him. But that belongs only to the common estate (of
+Christians); but we will set up a more complete one, in which men
+shall vow chastity, poverty, and obedience, as well as fast, endow
+institutions, &c. Whoever does this shall go full tide up to heaven.
+Where now men preach and hear such things as that there is nothing
+better and more saving than virginity and obedience, and that the
+monk and the priest are in a higher and more perfect estate than
+mankind in general, there is nothing said against the pure christian
+doctrine directly, nor are faith and baptism denied, nor that Christ
+is the Saviour. But yet there is such doctrine brought in with them,
+leading men away from the right path, that they build upon their own
+life and works, and hold nothing more in regard to Christ, but just
+these words: we believe that Christ is the Son of God, and man; that
+He died and rose again; that He is the Saviour of the world, &c. But
+they repose no faith in Him, for if they did that, they would not
+rest an hour upon their life.
+
+Thus they have also preached and said among the people: "Ye are
+Christians already, but that is not enough; ye must also do such and
+such works, build churches and cloisters, found masses and vigils,"
+&c.
+
+The great multitude has tumbled into this notion, and thought it was
+right. Hereby Christendom is divided and separated into as many
+sects, almost, as there are states and people.
+
+But this is what men should have preached and taught: Ye are
+Christians indeed, and, just as well as those a hundred miles away,
+ye have all of you one Christ, one baptism, one faith, one spirit,
+one word, one God; so that no work that man can do helps to make a
+Christian. Thus, were men included in a common faith, there would be
+no difference before God, but one would be as another. This unity
+have they rent asunder, in that they say, "You are a Christian, but
+you must do works in order that you may be saved;" and thus they lead
+us away from faith to works. Therefore St. Peter says, if we will
+explain it right, nothing but this: there shall come high schools,
+doctors, priests and monks, and all classes of men, who shall bring
+in ruinous sects and orders, and shall lead the world astray by false
+doctrines. Such are those whom he means here, for they all hold to
+the notion that their state and Order saves them, and they cause men
+to build and trust thereon; for where men do not hold to this view,
+they carefully keep clear of entering them.
+
+
+_And shall deny the Lord who bought them._ "Oh," say they, "we do not
+deny the Lord at all!" But if any one says, "Since you are ransomed
+by Christ, and His blood blots out your sin, what will you blot out
+by your mode of life?" Then they say, "Ah! faith does not do it
+alone, works must also aid towards it." Thus they confess the Lord
+Christ indeed with their mouth, but with their hearts they quite deny
+him. See how admirably St. Peter expresses it. They deny the Master,
+he says, who has bought them: they should be under Him as under a
+master whose own they were. But now, though they believe indeed that
+He is their master and has purchased the whole world by His blood,
+yet they do not believe that they are bought, and that He is their
+master; and they say "He has indeed bought and ransomed them, but
+then this is not enough,--we must first by our works expiate the sin
+and make satisfaction for it." But we say, if you yourself take away
+and blot out your sin, what has Christ then done? You certainly
+cannot make two Christs who take away sin. He should and must be the
+only one that puts away sin. If that be true, then I cannot
+understand how I am myself to cancel my own sin. If I do it, I can
+neither say nor believe that He takes it away. And it is the same
+thing with denying Christ; for although they hold Christ to be their
+master, they deny that He has bought them. They believe, indeed, that
+He sits above in heaven and is Lord; but that which is His peculiar
+office, to take away sin, this they take from Him, and ascribe it to
+their own works. Thus they leave to Him nothing more than the name
+and title; but His work, His power, and His office, they will have
+themselves. So that Christ has truly said, "Many shall come in my
+name, and say, I am Christ, and shall seduce many." For they are this
+preeminently, not who say, "I am called Christ," but "I am He;" for
+they seize to themselves the office that belongs to Christ, thrust
+Him from His throne, and seat themselves thereon. This we see before
+our eyes, insomuch that no one can deny it. Therefore St. Peter calls
+them damnable or ruinous heresies, for they run all of them straight
+to hell; so that I suppose that among a thousand, hardly one is
+saved. For whoever shall be saved therein must say this much: "My
+obedience, my chastity, &c., do not save me; my works do not take
+away any sin from me." But how many there are who have these views,
+and remain in such a damnable state!
+
+
+_And shall bring upon themselves quick damnation._ That is, their
+condemnation shall quickly overtake them; although it is plain that
+God forbears long, yet He will come soon enough. But it is not a
+thing that respects the body, that we should be able to see it with
+our eyes, but just as the fifty-fourth Psalm says, "They shall not
+live out half their day;" that is, death shall seize upon them ere
+they themselves suspect, so that they shall say, like Hezekiah, Is.
+xxxviii., "I have said in the midst of my life, I must go down into
+the grave;" as though they should say, "O Lord God, is death already
+here?" For those men who do not live by faith, who are never more and
+more weary of life, the longer they live the longer they would live,
+and the holier they seem the more terrible will death be to them,
+especially to those who have scrupulous consciences and cruelly urge
+and vex themselves by works, for it is not possible to vanquish death
+by human powers. Where faith is wanting, the conscience must tremble
+and despair. Where faith is strong, death comes too slow; while, on
+the other hand, he comes to the unbelieving always too soon, for
+there is no end to the thirst and love of life.
+
+This is what Peter means here: these people who set up such sects,
+and so deny Christ, must come to die with the greatest unwillingness,
+trembling and desponding; for they can have no other thought but
+this, "Who knows whether God will be gracious to me and will forgive
+my sins?" and they remain forever in such doubt, "who knows it,--who
+knows it?" and their conscience is never at peace. The longer they
+thus continue, the more terrible is death to them; for death cannot
+first be subdued, till sin and an evil conscience have been taken
+away. So will their condemnation come upon them hastily, so that they
+must abide in eternal death.
+
+
+V. 2. _And many shall follow their destruction._ It may be seen
+before our eyes, that it has come to pass just as St. Peter first
+declared. There has been not a father or mother who has not wished to
+have a priest, monk, or nun, from among their children. Thus one fool
+has made another; for when people have seen the misfortune and misery
+that are found in the marriage state, and have not known that it is a
+safe estate, they have wished to do the best for their children, to
+help them to a happy life and freedom from wretchedness. So that St.
+Peter has foretold here nothing else but just that the world should
+become full of priests, monks, and nuns. Thus youth, and the best
+that are in the world, have run with the multitude to the devil. St.
+Peter says it, alas! only too truly, that many should follow them to
+this destruction.
+
+
+_By whom the way of truth shall be blasphemed._ This, too, is a thing
+that may be seen before our eyes. To blaspheme is to libel, damn, and
+curse; as when one condemns the christian estate as error and heresy.
+If one now should preach and say that their course is against the
+Gospel, because they lead men away from faith to works, then they go
+about and cry, "Thou art cursed, thou leadest the world astray." And
+they blaspheme even yet more, in perverting what Christ has said, and
+saying no! to it. As when they, out of that which Christ has bidden,
+make nothing but a story, so that they forbid what Christ would have
+left free, and make that sin which He makes none, besides condemning
+and burning whoever preaches against it. The way of truth is a
+well-ordered life and walk, in which there is no fraud nor hypocrisy,
+such as that faith is in which all Christians walk. This they cannot
+bear; they blaspheme and condemn it, so as to praise and sustain
+their Order and sect.
+
+
+V. 3. _And through avarice, with feigned words shall they make
+merchandise of you._ This is specially the way of all false teachers,
+that they preach from avarice, that they may fill their belly, just
+as we see that not one of them has held a mass or vigil _gratis_. So,
+too, there is never a cloister or monastery built, whereto there must
+not fall a full measure of tribute. So, too, there is not a cloister
+in the world that serves the world for God's sake. It is all of it
+done merely for gold. But if any one really preaches faith, _that_
+does not bring in much gold; for then, all pilgrimages, indulgences,
+cloisters, and monasteries, to which more than half the wealth of the
+world has been devoted and given, must cease; whereof none has any
+use but the priests and monks only.
+
+But how do they act to get the gold into their own hands? _With
+feigned words_, says Peter, _shall they make merchandise of you_. For
+they have selected the word by which they make money of the people,
+for this very purpose, as when they say, "If you give the dear
+Virgin, or this or that saint so many hundred florins, you do a most
+excellent good work, and merit so much indulgence and forgiving of
+sin, and ransom as many souls from purgatory."
+
+This and the like are just carefully feigned words, to the end that
+they may shave us of our gold; for in all this there is really no
+desert, nor grace, nor blotting out of sin. Still they explain the
+noble words of Scripture all of them in such a way, that they may
+traffic with them for gold. So, also, there has come of the holy,
+gracious Sacrament, nothing else but a traffic, for they do nothing
+with it but smear the people's mouth, and scrape their gold from
+them. Observe, then, whether St. Peter has not drawn and painted our
+clergy to the life.
+
+
+_Whose judgment now of a long time lingereth not, and their damnation
+slumbereth not._ They shall not drive this on at length, nor carry it
+out, (he would say); for when they urge it most strongly, their
+sentence and condemnation shall fall upon them. Even now it goes
+forth; they shall not escape it,--as St. Paul also says, II. Tim.
+iii.: "Their folly shall be revealed to all, so that they shall be
+put to shame;" God grant that they may be converted and come out from
+their dangerous state, when they hear and understand it, for though
+there are some who have not been seduced into this state, yet is it
+in itself nothing but a mere pernicious sect.
+
+Thus St. Peter has attempted to describe the shameful, godless life
+that should succeed to the genuine doctrines of the Gospel, which the
+Apostles preached. Now he goes further, and sets before us three
+terrible examples--of the angels, of the whole world, and of Sodom,
+how God condemned them,--and speaks thus:
+
+
+V. 4. _For if God spared not the angels that sinned, but has thrust
+them down to hell in chains of darkness, and given them over to be
+reserved for judgment._ By these words St. Peter terrifies those who
+live so gay and secure as we see those do who cleave to that which
+the Pope has enacted, in that they are so confident and shameless
+that they would tread every one under foot. Therefore he would say
+this much: Is it not great presumption on their part that they go on
+so eagerly, and would bring every thing to pass by their own head, as
+though God should yield to them, and spare them, who yet spared not
+the angels? As though he had said, these examples should justly
+terrify even the saints, when they see such a severe sentence in that
+God has not spared those high spirits and noble beings who are far
+more learned and wise than we, but has thrust them into chains of
+darkness;--such is the severe sentence and condemnation whereto He
+has ordained them, in which they are held bound and imprisoned, so
+that they cannot flee away out of the hands of God, since they have
+been cast into outer darkness, as Christ says in the Gospel.
+
+And here St. Peter shows that the devils have not yet their final
+punishment, but still go about in a hardened, desperate state, and
+look every moment for their judgment, just as a man that is condemned
+to death is perfectly desperate, hardened, and more and more wicked.
+But their punishment has not yet overtaken them, but they are now
+only bound and reserved for it. This is the first example.--Now
+follows the second:
+
+
+V. 5. _And spared not the old world, but saved Noah, the eighth
+person, a preacher of righteousness, and brought the flood upon the
+world of the ungodly._ This is, moreover, a fearful example, such
+indeed that there is not a more bitter one in the Scripture. One
+might almost despair in view of it, who was even strong in faith. For
+when such language and such a sentence go to a man's heart, and he
+thinks of it, that so he too ought to die, he must tremble and
+despond, if he is not well prepared, since among so many in the whole
+world, no one but these eight only were saved. But how have they
+deserved it, that God by such a severe sentence should have drowned
+all, one with another, in one mass, husband and wife, master and
+servant, young and old, beast and bird? Because they led such a
+wicked life. Noah was a pious man and a preacher of righteousness,
+and had already lived five hundred years, before the flood, when God
+commanded him to build an ark,--on which he wrought a hundred years
+thereafter; and he led throughout a uniformly godly life. Whence you
+may judge what a cross he had to bear, and in what care and anxiety
+the pious man stood, when he must needs show, by words and works,
+that he was a Christian. For it cannot be allowed that faith should
+conceal itself, and not break out before men by words and well-doing.
+So this man, alone, perhaps, long before God bade him build the ark,
+exercised the preacher's office, and spread the word of God not in
+one place, but, beyond doubt, through many lands. So that he must
+thus have suffered much and great persecution even, inasmuch as he is
+specially (as Peter says) sustained and kept by God, or he would soon
+have been overwhelmed and slain; for he must thus needs bear upon
+himself much envy and hate, and make even many high, wise and holy
+people his enemies. Had the matter not been helped, then the world
+would have despised the word of God, and been ever growing more
+wicked. When they had now driven on their wickedness to great length,
+God said, "My Spirit shall not always strive with men, since they are
+flesh; yet will I give them the term of an hundred and twenty years."
+Besides, "I will destroy from the earth the men whom I have created,
+from man even to the reptile, (I will destroy them)." These words he
+preached and enforced daily, and began to build the ark as had been
+commanded him; and he labors on it a hundred years. But the people
+laughed at him, and were only so much the more obstinate and foolish.
+But what the sin was for which God destroyed the world, the text of
+Gen. vi. tells us, that the children of God,--that is, those who came
+of holy parents, and were instructed and brought up in the faith and
+in the knowledge of God, sought after the daughters of men, since
+they were fair, and took for their wives whom they would. Thereafter
+they came from this to be powerful tyrants, who did everything that
+they chose after their own caprice; wherefore God punished the world
+and destroyed it by the flood.
+
+
+V. 6. _And reduced the cities of Sodom and Gomorrah to ashes,
+overthrowing and condemning them._ This is the third example drawn
+from the destruction of those five cities, Gen. xix. Whereof also the
+prophet Ezekiel speaks, in chap. xvi., addressing the city of
+Jerusalem: "this was the sin of Sodom thy sister,--pride, fullness of
+bread, luxury and idleness, and that to the poor they did not reach
+out the hand, and have lifted themselves up, and have wrought such
+shameful cruelty before me that I have even destroyed them." For
+Sodom was a land, like the garden of the Lord, as Moses says, and a
+rich mine of costly oil and wine and all things, so that every one
+would think, here dwells God. For this they were secure, and led such
+a shameful life as Moses has written of. Such sin breaks out only
+where there is an assurance that they have enough to eat and drink
+and to spare, and idleness is joined therewith; just as we still see,
+the richer cities are the more shamefully do men live in them; but
+where there is hunger and cumber there the sins are so much the
+fewer. Therefore God permits, in regard to those that are His, that
+their education should be severe, that they may remain pure.
+
+These are the three fearful examples whereby St. Peter threatens
+those that are godless. And as he insists upon it so, we must hold
+that this is its import. And it is spoken especially of the spiritual
+order--pope, cardinals, bishops, priests, monks and nuns, and all who
+hang upon them. These are, as it were, angels in the Apostles' stead,
+appointed to this very end, that they should preach and make known
+God's word; for an angel is a messenger, or one sent, who discharges
+his message by word of mouth, for which reason preachers are called
+in Scripture angels,--that is, messengers of God. Such angels should
+our clergy be. But as these angels of old fell off from God, and set
+themselves above God, and wished to be their own masters, so these do
+also, and have nothing but just the name of messengers, as those have
+the name alone of angels. So these also, as they have gone off from
+God, shall be held in chains of darkness and reserved to
+condemnation; as he has said above, that their sentence does not
+linger, nor their damnation slumber, although punishment has not as
+yet overtaken them.
+
+Beside, they are like that former world, who, although they heard the
+prophets and the word of God, yet blasphemed and reviled them; and as
+Moses writes, took to themselves wives according to their pleasure,
+whomsoever they would, and became great and powerful tyrants.
+Observe, then, whether all that which Moses wrote of those is not now
+taking place. These are the great scamps that live in revelry,
+oppress the world by their tyranny, and no one must ask of them why
+they play the fool. Whomsoever they will they take for wife or
+daughter, in spite of any one's complaining; for if any one finds
+fault with it they are themselves judges, and there is no one who can
+win their cause of them. Therefore whatever they can devise to bring
+into their hands by oppression or fines, that also they execute. And
+if any one should seize upon it, they then say, "it is the spiritual
+possession of the churches; it is exempt, and no one must lay hands
+on it." And as to those who preach God's word, they punish them to
+the taking away their life, and declare God's sentence on those that
+laugh at them; they will not hear the word, and they persecute the
+very preachers of righteousness, and, remaining great and mighty
+lords, would retain their title, so that they may be called
+spiritual, like those that are God's children, yet rule with full
+power in all obstinacy; but they must at last be subdued and
+destroyed. But the others who preach God's word shall be kept and
+sustained.
+
+Thirdly: as the land where the cities of Sodom and Gomorrah were was
+a mine of fat, and all had enough of what the earth could bear,
+thereby the people became indolent, glutted themselves with food and
+drink, and to none of the poor did they reach out the hand. Such is
+the case also with our Spiritual Estate, who possess generally the
+best land, the best castles and cities, and the greatest rents and
+tribute, while they have enough also to eat and drink. Besides, there
+is not a more indolent class of people on earth, that lives without
+anything of care or labor, and is fed by the sweat of the poor. But
+what indolence brings along we may see before our eyes. The Pope
+forbids them to take a married wife, so that if they then keep their
+concubines and have children they must give gold to the bishop for
+every child, whereby they will smooth the thing over and cancel the
+sin. I will not here speak of other secret sins which one dare not
+lightly stir up.
+
+Finally, you here see that St. Peter accounts of the Spiritual Estate
+no otherwise than as of Sodom and Gomorrah, for they are all such
+people as no one can be benefited by who lend none a helping hand,
+but seize to themselves all they can, under the pretence, which they
+put forth, that what is given to them is given to God, and they let
+no one be helped though he suffer want. Wherefore just as those were
+overthrown and turned to ashes, so shall these also be destroyed at
+the last day.
+
+
+V. 7. _And rescued righteous Lot who was troubled greatly by the
+libertine course of the wicked._ Was it not a great aggravation that
+they not only rushed publicly and shamelessly into whoredom and
+adultery, but into such sins as may not be mentioned,--insomuch that
+they did not even spare the angels who came to Lot, and they rushed
+on thus in their course, both young and old, in all the corners of
+the city! Against this, righteous Lot had daily preached and warned
+them, but all in vain, except that he is vexed by them, since he must
+stand still yet cannot smooth over the evil, just as is the case with
+us now, for there is no more hope to reform or help this grievous
+course of life that the world leads.
+
+
+V. 8. _For while that righteous man dwelt among them, since he must
+see and hear it all, they vexed his righteous soul from day to day,
+by their ungodly deeds._ Here Peter describes the cross which this
+holy man must have borne, while he preached to the people and brought
+up his daughters in faith; and so it is accounted toward him by God.
+Now St. Peter decides how the godless shall be kept for punishment at
+the last day.
+
+
+V. 9, 10. _The Lord knoweth how to deliver the godly out of
+temptation, but to reserve the unjust to the day of judgment to be
+punished, but especially those that walk after the flesh in the lust
+of uncleanness._ This is certainly deep passion and earnestness in
+the Apostle. If God spared not (says he) the young new world, how
+much more severely and fearfully will he now punish those to whom the
+Gospel has been revealed and preached, and before which no such great
+light has arisen; as Christ also declares, Matt. xi., "Woe to thee,
+Capernaum, who art exalted even to heaven! thou shalt be thrust down
+to hell; for if the deeds that have been done in thee had been done
+in Sodom, it had been standing at this day; for I say unto you, it
+shall be more tolerable for Sodom in that day than for you." But such
+threatening is in vain. The godless do not turn themselves for it.
+
+To live in the lust of uncleanness is to live just like an
+unreasoning beast--according to mere sense and every kind of lust. So
+everything is ordered by the Pope, ordered as it has pleased him, and
+all must subserve their wilfulness and tyranny; and they have warped
+and explained all just as it has pleased them, and thereupon said,
+"the holy See at Rome cannot err," while there is not one who has
+preached anything of faith or love; but they have taught nothing
+except what they have themselves imagined.
+
+
+V. 10, 11. _And those who despise governments, presumptuous,
+self-conceited, tremble not to revile dignities, whereas the angels,
+who are greater in power and might, bring not a railing accusation
+against them before the Lord._ He calls kings, princes and lords, and
+all civil magistracy, governments; and not the Pope and bishops, for
+these are not to be lords at all; since Christ, in the New Testament,
+is represented only as a servant--so that one Christian is to serve
+another, and hold him in honor. Wherefore _this_ is St. Peter's
+meaning: that they should be subject and obedient to civil
+magistracy; as the sword is introduced by God's ordinance, stand thou
+in fear. Yet they do the very reverse of this. They have excepted
+themselves, and say they are not subject to the civil magistracy;
+yea, they have not only excepted themselves, but have even subjected
+those to themselves, and trampled on them with their feet, and permit
+themselves shamelessly to be called lords, even by kings and princes,
+just as the Pope writes of himself that he is a lord of heaven and
+earth, and has in his hand both the civil and spiritual sword, and
+that every one must fall at his feet.
+
+Besides, St. Peter says that they do not tremble to blaspheme
+dignities; for it has become to the Pope a small and slight thing to
+put kings and princes under ban, to curse them, and depose them, and
+moreover excite mischief among them, and stir them up one against
+another. And as to those who have opposed themselves, these he has
+quickly overthrown and trodden on, not because they have done
+anything against faith or love, but only because they have not been
+willing to be subject to the Romish See, or kiss the Pope's foot,
+because, forsooth, his power was as much greater than that of secular
+princes as the sun is than the moon, or as the heaven is high above
+the earth; so they lyingly blasphemed, while yet they are bound to be
+subject and obedient to them, and should bless them and pray for
+them, as Christ our Lord subjected Himself to Pilate, and gave to the
+Emperor the penny tribute. They ought, therefore, to tremble at
+reviling against dignities; yet are they unaffrighted and
+presumptuous in regard to it, and they revile with all zeal and
+recklessness, while yet if even the strongest angels cannot endure
+judgment against themselves from the Lord, and besides are struck
+dumb from cursing and reviling the very One from whom they cannot
+escape, how then will these wretched people endure it?
+
+
+V. 12, 13. _But these are like unreasoning brutes, that are born, in
+accordance with their nature, to be taken and destroyed; they speak
+evil of that which they do not know, and in their own ruin shall they
+perish, and receive therefrom the reward of their unrighteousness._
+_Unreasonable brutes_, Peter calls them, as though they had within
+them not a spark of anything that smacked of spirit, performed no
+spiritual duty that they should do, but lived like the fool, and
+became effeminate through a carnal life. But in that he says they are
+naturally born to be taken and destroyed, it may be understood in a
+two-fold manner: first, as of those that take and destroy, such as
+the wolf, lion, bear, the sparrow-hawk and eagle,--so these grasp to
+themselves, and tear away from others all they can, goods and honor.
+Secondly, of those that shall be taken, crushed and destroyed at the
+judgment of the last day.
+
+
+_They count temporal enjoyment as the fullness of pleasure._ See how
+indignant St. Peter is! I must not chide the young gentlemen so
+grievously. They think if they only live well, and have good times,
+then they have enough of all things, and are right well off; this one
+can easily trace in their spiritual claim, when they say that whoever
+touches them as to their property or their belly, is of the devil.
+They themselves cannot deny this, that their whole system is framed
+to this end, that they may have lazy and idle times, and all that can
+suffice them. They will lade themselves with no trouble or labor, but
+every one must make and devote enough for them. They must go to the
+choir and pray. God has commanded all men that they should eat their
+bread by the sweat of their brow, and He has imposed trial and
+anxiety upon all. Meanwhile, these young masters would slip their
+heads out of this noose, and busy themselves with kisses. But this is
+the greatest blindness, that they are so dumb, and therefore hold
+that such a shameful life is right and lovely.
+
+
+_Spots are they, and blemishes._ They know not but that they adorn
+Christianity, as the sun and moon do heaven, and are the noblest and
+most precious jewels, like gold and precious stones; yet St. Peter
+calls them spots of shame and blemishes. The true christian life
+develops from faith, serves every one in love, bears the holy cross,
+which is the true badge, ornament, jewel and honor of the Christian
+Church;--but these have, in place of the cross, lust and luxury;
+instead of love to their neighbor, they seek their own interest,
+snatch all to themselves, and let nothing go from themselves to
+another for his advantage. Thus they know of faith just nothing at
+all. For they are nothing but the spots and stains which Christianity
+must have as its shame and derision. That is chiding enough,
+certainly, for our spiritual lords.
+
+
+_They lead an effeminate life through your charity, feast richly on
+your goods._ What was given at first out of christian love, to
+procure a common fund for widows and worthy persons, and also for the
+poor, so that no one among the Christians need suffer want or
+beg,--property of this kind is now all devoted to monasteries and
+cloisters, from which our ecclesiastics fill their bellies, living
+upon it most luxuriously, and revelling in it; and to this end they
+say it belongs to them, and no one shall restrain them for it. The
+Holy Spirit will not permit that the servants of the church should
+lead an effeminate life from other people's labor; but to the
+laboring class, and to man, woman and child generally, was it
+properly devoted of old.
+
+
+V. 14. _They have eyes full of adultery._ Such must always follow
+when the body is crammed with food and drink, and loiters indolent,
+as was said above. Wherefore does St. Peter say,--not, they are
+adulterers,--but, _they have eyes full of adultery_? It is as much as
+though he should say, They think ever on nothing but fornication, and
+can never restrain their roguery, nor be satisfied and quiet. This is
+the cause of their continual gluttony and revel, so far as they can
+push it, and thus they are suffered to live at large and unpunished,
+just as they like,--as follows:
+
+
+_Their sin is not to be interfered with._ The Pope has forbidden any
+prince or secular magistrate to punish ecclesiastics, and where they
+maintain their own authority he puts them under bann. But this matter
+is committed to the bishops; yet, since they are knaves themselves,
+they look through their fingers. Thus they have excepted themselves
+from subjection to civil government and the sword, so that no one
+shall dare to restrain them in their caprice, and they all live
+according to their own lusts, like those of old before the deluge.
+
+
+_They allure to themselves light-minded souls._ With such great show
+as they exhibit in their knavish life, as going through with mass,
+begging, singing, &c., do they allure and draw light-minded and
+unstable souls, who are without faith, to imagine that everything is
+spiritual; and all is shaped to this end, that men may think that in
+that estate every one shall have enough, and good times besides, and,
+moreover, that he shall reach heaven; and yet it is all done only to
+this end, that they may fill their bellies and their dirt-bag.
+
+
+_They have a heart penetrated with covetousness._ This vice is so
+gross and open among the ecclesiastics, that even the common people
+have complained of it. Yet he says not, they are covetous, but, they
+have a heart penetrated with covetousness, and especially exercised
+therein. This may be seen in the fact that they have invented so many
+swindling and cunning stories that it is impossible to count them, by
+which they bring all the world's wealth to themselves.
+
+All that this class practices and pursues is simple, pure
+covetousness, and must all be worth money enough. They show it also
+most plainly of all, as they are equipped and prepared on all sides
+to call on men for their gold; so that St. Peter was certainly not a
+liar.
+
+
+_They are children of cursing._ That is, in the Hebrew, as much as to
+say, they are cursed children, subject to the curse of God, so that
+before God they have no favor or salvation, and only become more
+wicked from day to day, and continually, also, greater blasphemers of
+God; so that they surely lade themselves full enough with the wrath
+and terrible judgment of God. That is surely spoken severely and
+fearfully enough; while it is high time that whoever can flee and
+run, should flee and run forth from this cursed state. Should we bear
+such a _title_, _that_ is certainly pitiful; but if the High Majesty
+also arraigns, curses, and condemns,--who will endure it?
+
+
+V. 15. _They have forsaken the right way, and gone in error._ They
+should have taught the right way,--how we must cleave to Christ, and
+come to God by faith, and through love to our neighbor; and
+thereafter bear the holy cross, and endure whatever meets us
+therefor. But they preach no more than this, "go hither and
+thither,--be monk and priest,--found churches, masses, &c., &c.;" and
+they lead away the people from faith to their own works, which yet
+are such as are of no use to their neighbor.
+
+
+V. 15, 16. _And have followed the way of Balaam, the son of Bosor,
+who loved the reward of unrighteousness, but had a rebuke for his
+transgression, the dumb beast of burden speaking with man's voice and
+reproving the folly of the prophet._ Here he brings in an
+illustration from the fourth book of Moses, xxii.-xxiv. When the
+children of Israel had journeyed out of Egypt and had come into the
+land of the Moabites, king Balak sent to a prophet in Syria, by the
+name of Balaam, and besought him that he would come and curse the
+Jewish people, that they might become weak and that he might slay
+them. Then God appeared to Balaam, and forbade him to curse the
+people; therefore the prophet declines to comply with Balak.
+Thereupon the king sent to him once more, and promised to give him
+large wealth. Then God permits him to go to him, yet he shall say
+nothing but what He shall direct him to say.
+
+Upon this, he rose up and mounted upon an ass. The angel of God came
+and walked in the way, and stood before him with a drawn sword. The
+ass saw it, and turned aside out of the way, at which the prophet
+struck her, that she should go in the way. Then the angel went to a
+narrow place where the ass could not turn aside, and when she presses
+herself against the wall and bruises the prophet's foot, she is
+forced to fall under him upon her knee, while he is angered so as in
+his rage to strike the ass with his staff. Then God opens the mouth
+of the beast to speak with the voice of a man, and she said, "What
+have I done to you that you should strike me so?" And he said, "Ah!
+if I had now a sword in my hand, I would slay you." Then the ass
+answered and said, "Am I yet the ass upon which thou hast ridden
+continually even to this day, and have I done it for no more than
+this?" Then were the eyes of the prophet opened, so that he saw the
+angel with the drawn sword, at which he was affrighted and would have
+turned back; but the angel of the Lord bade him go on, but thereupon
+forbade him to speak anything else than what He should say to him.
+
+When now the prophet was come to the king, he takes him up to a
+height from which he could see the whole people of Israel. Then the
+prophet bade him erect seven altars, and on each offer a sacrifice;
+and then went aside and asked the Lord what he should say. And God
+gave him his word in his mouth. And he rose up to bless and glorify
+the people of Israel with fair words; and this he did three times,
+one after another. Then was the king filled with wrath, and said,
+"Did I not call thee that thou shouldst curse mine enemies? and yet
+thou hast blest them now these three times. I had thought that I
+should have honored thee, but the Lord hath turned thee away from
+honor." Balaam answered and said, "Yet I told thee at first, that
+though thou shouldst give me thine house full of silver and gold,
+still I could speak nothing else but what God should say to me."
+
+Yet did the prophet afterward give the king counsel how he should
+manage with the people, although he might not curse them and overcome
+them by power,--so that they sinned against God. Then the king sets
+up an idol, by name Baal-Peor, and causes that the Moabite women,
+daughters of lords and princes, should ensnare the people to
+themselves to sacrifice to their gods; and when they had brought them
+to themselves, they made supplication to the idol with meats and
+drinks, and committed sin with the women. Then was God angry, and
+commanded the chief of the people to be hung upon the gallows, and
+permitted four and twenty thousand men to be overcome in one day.
+Such was this prophet Balaam's advice, for the sake of gold.
+
+Of this St. Peter here speaks, and would say that our ecclesiastics
+are specially Balaam's children and scholars; for just as he gave
+evil counsel to set up an idol so that the children of Israel should
+be brought to sin and provoke God that they should be slain, so have
+our bishops also set up an idol, in God's name,--to wit, their human
+doctrine of their own works; and they let faith go, and they lure to
+themselves christian souls whom they injure, and thereby provoke God
+to anger, so that he has punished the world with blindness and
+stupidity. For all this we may thank our spiritual masters.
+
+Thus Peter compares especially these false teachers to the prophet
+Balaam, since they even, like Balaam, purely for the sake of gold,
+set up such idolatry and ruin souls.
+
+Besides, he mentions his right name, for Bileaam or Balaam is he
+called in Hebrew, a swallower or swiller, like one who gapes his
+throat open, and swallows and devours all. This shameful name must he
+bear, because he has brought so many people into sin, insomuch that
+they are destroyed and overcome.
+
+Such Balaamites are our bishops and ecclesiastics, who are the throat
+of the devil, by which he draws so many souls to himself, and
+swallows them down. But the surname of this prophet is, the son of
+Bosor,--that is to say, flesh,--or, as Moses says, son of Beor, that
+is, of a fool. A fool is his father. So are these, also, blind, dull
+and foolish people, who must yet needs rule; such a people as the
+flesh bears, for the spirit makes men of another stamp. So God has
+given these in the Scripture their own name, and therein they are so
+painted to the life, that we may know in what account they are to be
+held.
+
+Now the dumb beast of burden, the ass, signifies the people that lets
+itself be bridled and ridden, and goes as it is led, like the ass,
+who was forced and beaten cruelly when he went out of the way into
+the ditch, and must neither give place before the angel in the way so
+long as it could help, nor turn aside, and so must fall down. For in
+the same way have these seducers also urged on the people, until
+these last have become sensible that it is a thing not to be endured,
+and that they deal unfairly with them, and have wished to turn them
+aside from the way. But the harshness has been so gross whereby they
+have troubled the people, that at length God has opened our lips and
+given words into our mouths, so that even the children speak of it;
+whereby their folly is made plain, so that they must be ashamed. In
+this way we ought to meet them when they go about, and give out that
+it belongs not to the laity to read the Scripture, and therefore say,
+we must hear what the Councils determine. For then you may answer,
+Has not God spoken even by an ass? Be content with our knowing that
+ye, in times past, preached the word of God; but now ye have become
+fools, and are possessed by avarice, what wonder is it that now the
+common people have been roused and impelled by God to speak the
+truth, though it has been so burdened and oppressed like a dumb beast
+of burden. This is their likeness, taken from the prophet Balaam. Now
+St. Peter says further of these false teachers:
+
+
+V. 17. _They are wells without water, and clouds driven about by the
+whirlwind._ In like manner Solomon presents us a comparison, in Prov.
+xxv., and says, "As when a great cloud and strong wind go forth, and
+yet no rain follows, so is a man who makes high boastings of himself,
+and does not make good his words." So Peter says here, also, _they
+are wells without water, and clouds driven about by the whirlwind_;
+that is, they make great show, and have nothing beside. They are like
+the dry, false and exhausted wells, although they have the fame and
+title of being true wells. For Scripture calls those who teach,
+wells, as the ones from whom should flow that wholesome doctrine by
+which souls are to be quickened. To this office are they anointed and
+set apart. But what do they do? Nothing, as a general thing; for they
+have nothing else but just the bare name, just as they are called
+shepherds, and yet are wolves.
+
+Besides, they are the clouds which the wind drives about--not like
+the thick, black and lowering clouds which are wont to give us rain,
+but like those fleecy ones which move about and fly in the air, and
+are very light, which the wind drives wherever it will, after which
+no rain can follow. So our teachers also sweep about and move high in
+Christendom, like the clouds in heaven, but let themselves be driven
+about wherever the devil chooses, to whom they are ready to yield in
+all kinds of lusts. But yet they preach not a word of God, like true
+teachers and preachers, who are called clouds in Scripture (as Is.
+v.),--as also by all that gives forth water, preachers are typified
+in Scripture.
+
+
+_For whom is reserved the blackness of darkness forever._ They live
+now at their ease, and things go with them just as they themselves
+would have them. But there shall come an eternal darkness upon them,
+although they do not believe nor apprehend it.
+
+
+V. 18. _For they speak in swelling words, which have nothing back of
+them._ If you ask how they may be called wells without water, and
+clouds without rain, while they yet preach throughout the whole
+world, St. Peter answers: they rain and preach, alas! altogether too
+much; but they are only vain, swollen and puffed-up words, by which
+they blow the poor people's ears full, so that men think it is
+something fine; and yet it is nothing but show. Just as the monks,
+with high, bold words, set forth their obedience, poverty and
+chastity, so that men think they are a holy people, while yet it is
+nothing but mere trickery, and certainly no faith nor love can be
+found among it. Like this, also, is their pretence that the estate of
+bishops is a more perfect estate, while these yet do nothing else but
+ride about pompously on their fine horses, and now and then
+consecrate churches and altars, and baptise bells. Such puffed-up and
+swollen words are the whole spiritual law of the Pope, throughout.
+
+
+_And they allure, through guile, to the lust of the flesh, those who
+had well-nigh escaped, and now they walk in error._ This is what
+these wells and teachers do, so that they who were almost escaped
+must fall into the snare of wickedness, and for the first time be
+truly captured. A child that has been baptised, rescued from all
+sins, snatched from the devil and set out from Adam into Christ, when
+he comes to reason is soon entangled and led away into error. Men
+should be taught of faith, and love, and the holy cross, while our
+clergy go their own way, throw up their work whereby these persons
+fall back again into error, even though they had escaped it. But how
+does this come to pass? Thus: in that by guile they allure the people
+to the lust of the flesh. Their strongest persuasion is in their
+saying that priests, monks and nuns should not be married, and should
+bind themselves to maintain chastity, by which they do no more than
+allure to unchastity, forasmuch as the wretched people must perish in
+their wicked lusts, and there is nothing to help them.
+
+But here you clearly see that Peter speaks of none other than
+teachers who bear rule in Christendom, where men are baptised and
+believers,--for among the Turks and heathen, no one has so escaped;
+it is only among Christians, where they have the chance to lead souls
+astray, and bring them into the snare of the devil.
+
+
+V. 19. _And they promise them freedom, while they themselves are the
+servants of corruption, for of whom any one is overcome, his servant
+has he become._ They set up Orders by which a man is to be saved,--as
+Thomas, the monk preacher, has shamelessly written, that when a man
+shall enter into one of these Orders, be it as vile as it may, it is
+as though he had but just come forth from his baptism; and then they
+promise him freedom and forgiving of sins by works of his own. Such
+blasphemy must we hear, while they set their human fancies and
+ludicrous conceits, destitute of faith, on a level with faith and
+baptism which God has established, and which are peculiarly his work.
+Who is to endure this and still keep silent? Such stories have the
+monks gotten up, and they cram them into the young; and such teachers
+as these men have set up for saints. But the other saints, truly
+such, they have burnt to ashes.
+
+
+V. 20. _For if they have escaped the pollution of the world through
+the knowledge of the Lord and Saviour Jesus Christ, but shall be
+again entangled and overcome in the same, their last end is worse for
+them than the first._ There Peter shows why they are the servant of
+corruption. To confess Christ is to know what he is, even our
+Saviour, who forgives us our sins from pure grace. By this confession
+we escape the vice and come out from the pollution of the world. But
+though they should already have been delivered from sin in baptism,
+they shall afterwards be plunged therein, for that they have again
+gone from faith to their own works. For where there is no faith, the
+Spirit is absent; but where the Spirit is absent, there is nothing
+but flesh, so that there can be nothing at all that is pure. So has
+it come to pass hitherto in regard to Christianity. Rome first heard
+the pure Gospel, but afterward went back and fell away to human
+doctrines, until even upon herself all abominations have come up; so
+that her last end has become worse than her first, in that she is now
+far more hopeless in her heathenism than she ever was before she
+heard the word of God.
+
+
+V. 21. _For it had been far better for them that they had never known
+the way of righteousness, than that they should know it, and turn
+themselves away from the holy command that has been given them. For
+it has happened to them according to the proverb, The dog turns to
+his own vomit again, and the sow after her washing wallows in the
+mire._ This proverb St. Peter has taken out of the book of Prov.
+xxvi., where Solomon says, "A man who repeats his folly is like the
+dog who turns again to his vomit." By baptism they have thrown off
+unbelief, and have been washed from their polluted life, and have
+entered upon a pure life of faith and love, while they fall off from
+it again to unbelief and their own works, and defile themselves again
+in the dirt. So that we are not to make this proverb bear on works;
+for little is accomplished by one's saying and directing at
+confession, "Thou shalt henceforth be chaste, meek, and patient," &c.
+But if you will be pious, pray God that he will give you a real
+faith, and see to it that you forsake your unbelief. When you shall
+then have attained faith, good works shall afterwards take care of
+themselves, so that you will live purely and chastely, even though
+you should secure yourself by no other means; and though, again, you
+might awhile conceal the mischief in your heart, yet at last it comes
+out.
+
+This is the second chapter of this Epistle, wherein Peter speaks
+specially of our teachers, how shamefully we have been treated by
+them. We have indeed had warning enough, but we have not minded it,
+so that the fault is ours that we have not laid hold on the Gospel,
+and that we have by our lives deserved such anger of God. We hear it
+generally, all of us, with gladness, when some one assaults and
+upbraids the Pope along with his priests and monks; but yet, no one
+will draw advantage to himself from it. It is not such a trifling
+matter of sport that one must laugh at it, but of such seriousness
+that the heart should fear and tremble on account of it. Therefore
+should we lay hold upon it with seriousness, and pray that God would
+turn away from us his anger and such plagues. For this calamity has
+not come upon us unforeseen, but it is sent upon us by God as a
+punishment,--as Paul says, II. Thes. ii.: "Since they have not
+received the love of the truth, that they might be saved, therefore
+shall God send upon them strong delusion so that they shall believe a
+lie," &c., &c. For had the punishment gone but so far that the false
+teachers only were lost, it would have been yet a little thing
+against the fact that they have had the rule, and carried all the
+world with them to hell. Therefore, in regard to the evil, we are to
+take no counsel except to apprehend the matter in Godly fear and
+humility, confess our guilt, and pray God to turn away the punishment
+from us. By prayer must one contend against the false teachers,
+although the devil do not let him win.--Now follows, next:
+
+
+
+
+CHAPTER III.
+
+
+V. 1, 2. _This is the second Epistle which I write to you, beloved,
+in which I stir up your pure minds to remembrance, that ye may think
+upon the word which was said to you before by the holy prophets, and
+upon our command, who are Apostles of the Lord and Saviour._ Here St.
+Peter comes to us again, and warns us in this chapter to be prepared,
+and look every moment for the last day. And so he says in the first
+of it, that he has written this Epistle, not in order to lay down a
+ground of faith, which he had done before, but to awaken, remind,
+arrest, and urge them not to forget the same, and to abide in the
+clear view and understanding which they have of a true christian
+life. For it is the preacher's office, as we have said often, not
+only to teach, but also continually to admonish and restrain. For
+since our flesh and blood ever clings to us, God's word must be
+stronger in us, that we may not give room to the flesh, but strive
+against it, and gain the upper hand of it.
+
+
+V. 3, 4. _And know, first of all, that in the last days there shall
+come scoffers who walk after their own lusts, and say, Where is the
+promise of his coming? for since the fathers fell asleep, all things
+remain as from the beginning of creation._ Yet are men swayed hither
+and thither by a book concerning Antichrist, wherein it is written
+that the people before the last day shall fall into such error that
+they shall say, there is no God, and shall scoff at all that is
+preached of Christ and the last day. That is true, whencesoever it
+has been taken. But we are not so to understand it as that the whole
+world shall say and hold such things, but the greater part. For that
+time is even now at hand, and shall prevail yet more when the Gospel
+shall come down among the people, when the proud ones shall lift
+themselves up, and the secrets of many hearts break forth, which are
+now hidden and unknown. There have even already been many who have
+altogether rejected the idea of the coming of the last day.
+
+Of such scoffers St. Peter here warns us, and tells us of them
+beforehand, that they must come, and rush into this hazard and live
+as they list. At Rome and in Italy this word is now at length
+fulfilled, and they who come thence, bring such errors also forth
+with them; for just as they have a long time perplexed themselves
+therein, so, also, must they perplex the people by the same means.
+And even though the last day were now before the door, such people
+must come abroad. So shall be fulfilled that which Christ says, Mat.
+xxiv.: "Just as it was in the time of Noah, so shall it also be at
+the coming of the Son of Man; for as they were in the days before the
+deluge, they ate, they drank, they married and were given in
+marriage, even to the day when Noah entered into the ark, and they
+knew it not till the flood came and swallowed them all; so, also,
+shall the coming of the Son of Man be." Also, "The Son of Man shall
+come at an hour when ye think not." Also, Luke xxi.: "This day shall
+come as a snare, upon all that dwell upon the earth." And once more,
+Luke xvii.: "As the lightning lightens over us from heaven, and
+shines upon all that is under the heaven, so shall the Son of Man be
+in His day,"--that is, so quick and unforeseen and sudden shall He
+break in upon it, while the world shall be living above all, for
+itself first, and shall throw God's word to the winds.
+
+Therefore this shall be a sign of the last day that it is near, when
+the people shall live as they list, according to all their lusts, and
+such talk goes about among them as this: "Where is the promise of his
+coming? the world has stood so long and continued to abide, is it now
+for the first time to be otherwise?" Thus Peter warns us that we
+should not be surprised, and that we have a sure sign that the day
+will soon come.--It follows, further:
+
+
+V. 5, 6. _But this in their obstinacy they will not know, that the
+heavens of old, besides the earth standing out of the water and in
+the water, were (made) by God's word, yet through the same, was the
+world in its time destroyed by the flood._ Such people they are, he
+says, as show not so much diligence as to read the Scripture, but
+obstinately refuse to think and be aware that so also it was of old,
+when Noah built the ark; the world which stood and was made through
+the water and in the water, was destroyed by water, and the people
+were yet so safe and secure that they thought, surely there is no
+danger,--yet they were all alike destroyed by water. As though he
+should say,--if God has for once destroyed the world by water, and
+shown by an example that he can sink it, how much more will he do it
+now that he has promised to do it.
+
+But here St. Peter speaks somewhat particularly of the creation. The
+heaven and the earth stood fast aforetime; they were made of water
+and stood in the water, by the word of God. Heaven and earth have a
+beginning; they have not been forever; the heaven was made from the
+water, and there was water above and beneath,--but the earth is made
+and stands in the water, as Moses writes, whom St. Peter here quotes.
+All is sustained by God's word, as it also was made by the same, for
+it is not their nature so to stand. Therefore if God did not sustain
+it, it must all soon fall down and sink into the water. For God spoke
+a word of power when he said, "let the waters under the heavens
+gather themselves into a separate place, that the dry land may be
+seen;" that is, let the water put itself aside and give room for the
+earth to come forth, whereon man might dwell,--yet naturally the
+waters should spread themselves over the earth. Therefore this is, at
+the present day, one of the greatest miracles that God works.
+
+Now St. Peter would say this: so obstinate and stupid are these
+scoffers, that they will not do honor to the Holy Spirit, though they
+read how God holds up the earth in the water, whence they should be
+convinced that all stands in the hands of God. Therefore, since God
+at that time drowned the earth, so he will deal with us even yet
+again. For that example should certainly convince us that, as in that
+very case he has not lied, so again he will not lie.
+
+
+V. 7. _But the heaven which yet is, and the earth, are by his word
+sustained, that they be reserved for fire in the day of Judgment and
+condemnation of ungodly men._ At that time, when God destroyed the
+world by a flood, the water pressed down from above, up from beneath
+and from all sides, so that nothing could be seen but water only;
+because the earth, as its nature was, must be swallowed up in the
+water. But now he has promised, and given the rainbow for a sign in
+heaven, that he will no more destroy the world by water. Therefore he
+will destroy it and let it perish by fire, so that here it shall be
+fire only, as there it was water only. Of which St. Paul, II. Thes.
+i., says: "When now the Lord Jesus shall be revealed from heaven,
+together with the angels of his power, and with flaming fire," etc.
+So I. Cor. iii.: "Every one's work shall be revealed; the day of the
+Lord shall make it clear, which shall be revealed with fire." So when
+the last day breaks and bursts in on the world, it will in a moment
+be fire only; what is in heaven and in earth shall be turned to dust
+and ashes, and all things must be changed by fire, as that change
+took place by water. This shall be a sign that God will not lie so
+long as He has left that for a sign.
+
+
+V. 8-10. _But of this one thing, beloved, be ye not ignorant; that
+one day with the Lord is as a thousand years, and a thousand years as
+one day. The Lord is not slack concerning his promise as some men
+count slackness, but he is long-suffering toward you, and wills not
+that any one should perish, but that all should come to repentance;
+but the Day of the Lord shall come as a thief in the night, in which
+the heavens shall pass away with a great noise, but the elements
+shall be melted with fervent heat, and the earth and the works that
+are therein shall be burned up._ With these words St. Peter meets
+those of whom he has just spoken, who say: "The Apostles have said
+much about the Last Day coming quickly,--and yet so long a time is
+past, and still all continues as heretofore." And he has quoted this
+passage from Moses, in the lxxxix. Ps., where he says: "A thousand
+years are in thine eyes as yesterday, when it is past." This is the
+scope of it.
+
+There are two ways of viewing things,--one for God, the other for the
+world. So also this present life and that to come, are twofold. This
+life cannot be that, since none can reach that but by death,--that
+is, by ceasing from _this_ life. This life is just to eat, drink,
+sleep, endure, bring up children, etc., in which all moves on
+successively, hours, day, year, one after another: if you wish now to
+apprehend that life, you must banish out of your mind the course of
+this present life; you must not think that you can so apprehend it,
+where it will all be one day, one hour, one moment.
+
+Since then in God's sight there is no reckoning of time, a thousand
+years must be before him, as it were, a day. Therefore the first man,
+Adam, is just as near to him as he who shall be last born before the
+last day. For God sees not time lengthwise but obliquely, just as
+when you look at right-angles to a long tree which lies before you,
+you can fix in your view both place and parts at once,--a thing you
+cannot do if you only look at it lengthwise. We can, by our reason,
+look at time only according to its duration; we must begin to count
+from Adam, one year after another, even to the last day. But before
+God it is all in one heap; what is long with us is short with
+him,--and again, here there is neither measure nor number. So when
+man dies, the body is buried and wastes away, lies in the earth and
+knows nothing; but when the first man rises up at the last day, he
+will think he has lain there scarcely an hour, while he will look
+about himself and become assured that so many people were born of him
+and have come after him, of whom he had no knowledge at all.
+
+This, then, is St. Peter's meaning: the Lord does not delay his
+promise as some scoffers let themselves imagine, but is
+long-suffering; therefore should ye be prepared for the last
+day,--for it will come soon enough to every one after his death, in
+that he will say, "lo! I have but just now died!" But it comes upon
+the world all too soon: when the people shall say, "there is peace,
+no danger threatens," it shall break forth and come upon them, as St.
+Paul says, I. Thess. v. And with so great a noise shall the day tear
+its way and burst forth like a great storm, that in a moment must all
+be wasted.
+
+
+V. 11, 12. _Since then all this must pass away, how careful should ye
+be in all holy conduct and a Godly life, that ye wait for and hasten
+to the coming of the day of the Lord._ Since ye know this, that all
+must pass away, both heaven and earth,--think how ye shall be
+prepared to meet this day, by a holy and godly life and conversation.
+For Peter describes this day as one that is to come even now, so that
+men should be prepared for it, to hope for it with joy, and even
+hasten to run to meet it, as that which sets us free from death, sin
+and hell.
+
+
+V. 12, 13. _In which the heavens shall pass away by fire, and the
+elements shall be melted with fervent heat; but we look for a new
+heaven and a new earth, according to his promise, in which dwelleth
+righteousness._ God has promised by the prophets, here and there,
+that he would create a new heaven and a new earth,--as in Is. lxv.,
+"Behold, I will create a new heaven and a new earth, wherein ye shall
+be happy, and shout and leap for joy." So in xxx. "The appearance of
+the moon shall be as the light of the sun, and the splendor of the
+sun shall be seven times as bright, as though seven days were joined
+one into another;" and Christ says, Matt. xiii., "The righteous shall
+shine like the sun, in their Father's kingdom." How that is to pass
+away we cannot know, except that the promise is, that such a heaven
+and earth are to be, wherein no sin, but righteousness only, and the
+children of God shall dwell; as also St. Paul says, Rom. viii., there
+shall be pure love, pure joy, and nothing but God's kingdom.
+
+Here some may disquiet themselves as to whether the saints shall have
+their station in heaven or on earth. The text seems to imply that man
+shall dwell upon the earth,--yet so that all heaven and earth shall
+be a paradise wherein God dwells, for God dwells not alone in heaven,
+but in all places, wherefore the elect shall be also even where He
+is.
+
+
+V. 14. _Therefore, my beloved, since ye look for such things, be
+diligent, that ye may be found of him without spot, and blameless, in
+peace._ Since ye have escaped, he says, such misery, and come to so
+great joy, ye should suffer yourselves to be persuaded to despise
+willingly all that is upon the earth, and suffer cheerfully whatever
+duty requires. Therefore should ye be diligent, that ye may live a
+peaceful and blameless life.
+
+
+V. 15. _And the long-suffering of our Lord Jesus Christ account for
+your salvation._ In that He so spares, and delays, and does not come
+to speedy judgment, take account of this as designed for your
+benefit. He had good reason to be angry and to punish, yet out of His
+grace He does it not.
+
+
+V. 15, 16. _As also our beloved brother Paul, according to the wisdom
+that has been given unto him has written, as he also in all his
+letters speaks thereof, in which are some things hard to be
+understood, which the unlearned and unstable wrest, as they also do
+other Scriptures, to their own destruction._ There St. Peter bears
+testimony for the Apostle Paul in respect to his doctrine, which
+shows plainly enough that this Epistle was written long after St.
+Paul's Epistles. And this is one of the passages which might be
+adduced to maintain that this Epistle is not St. Peter's, as also
+there was one before this in this chapter--namely, where he says,
+"the Lord wills not that any should be lost, but that every one
+should give himself to repentance." For it falls some little below
+the Apostolic spirit; still it is credible that it is none the less
+the Apostle's, for since herein, he is writing not of faith but of
+love, he lets himself down somewhat, as the manner of love is,
+inasmuch as it humbles itself toward its neighbor, just as faith
+rises above itself.
+
+But he has yet seen that many unstable spirits wrested and perverted
+St. Paul in his words and doctrines, inasmuch as some things in his
+Epistles are hard to be understood,--as when he speaks in this way,
+"that no one is justified by works, but by faith alone;" so, too,
+"the law is given to make sin more gross;" so, too, "where sin
+abounded, there grace much more abounds," and more passages of the
+same sort. For when men hear such, then they say, if that is true, we
+will go on indolently, and do no good work, and so be righteous, as
+men even now say, that we forbid good works; for if one so perverts
+St. Paul's own words, what wonder is it that they should, in like
+manner, pervert ours?
+
+
+V. 17, 18. _But ye, my beloved, since ye know this beforehand, beware
+for yourselves that ye be not led away by the error of the wicked
+likewise, and fall from your own steadfastness. But grow in grace,
+and in knowledge of our Lord and Saviour Jesus Christ, to whom be
+praise, now and forever. Amen._ Since ye know, he says, all that has
+been said above, and see that many false teachers must come, who lead
+the world astray, and such scoffers as pervert the Scripture and will
+not understand it, take care of yourselves; guard against them with
+diligence, that ye fall not from the faith by doctrines of error; and
+grow, so as to become stronger from day to day by the steadfast
+practice and preaching of the word of God. Here observe how great
+care the Apostle shows for those who have come to believe, which
+urged him even to write these two Epistles, wherein is richly
+comprehended what a Christian should know, besides also that which is
+yet to come. May God give his grace, that we also may seize hold upon
+and retain it. Amen.
+
+
+
+
+THE EPISTLE OF SAINT JUDE.
+
+
+V. 1, 2. _Jude, a servant of Jesus Christ, but a brother of James, to
+those that are called to be holy in God the Father, and preserved in
+Jesus Christ, mercy unto you and peace and love be multiplied._ This
+Epistle is ascribed to the holy Apostle, St. Jude, brother of the two
+Apostles, James the Less and Simon, by the sister of the mother of
+Christ, who is called Mary (wife) of James or Cleopas, as we read in
+Mark vi. But this Epistle cannot be looked upon as being that of one
+who was truly an Apostle, for the author speaks in it of the
+Apostles, as being much their junior. It has even nothing peculiar
+about it, except that it refers to the second Epistle of St. Peter,
+from which it has taken nearly all its words, and is scarcely
+anything else than an Epistle against our clergy, bishops, priests
+and monks.[1]
+
+[Footnote 1: It is well known that at an early period the book of
+Jude was reckoned among the _antilegomena_. This was mainly in
+consequence of its references to the Apocryphal books of Enoch and of
+the Ascension of Christ. Yet De Wette, than whom none would be more
+disposed to sift it thoroughly, says, "no important objection to the
+genuineness of the Epistle can be made good; neither the use of the
+Apocryphal book of Enoch, nor the resemblance of v. 24 to Rom. xvi.
+25, nor a style of writing which betrays a certain familiarity with
+the Greek tongue. The Epistle is less open to suspicion, as the
+author does not distinctly claim to be an Apostle, nor can a pretext
+for forgery be discovered." Again, he says: "they who regard the Son
+of Alpheus and the brother of the Lord as one and the same person,
+are quite consistent in regarding our Jude likewise as an Apostle."
+To this view De Wette himself does not accede, and thus agrees
+substantially with Luther.]
+
+
+V. 3. _Beloved, since I gave all diligence to write unto you of the
+common salvation, I am necessitated to write to you, and admonish
+you, that ye should contend earnestly for the faith which was once
+delivered to the saints._ That is as much as to say,--I am
+necessitated to write to you, so that I may remind and admonish you
+how ye should go forward and persevere in the faith which has
+already, before this, been once preached to you; or as though he
+should say, It is necessary that I should admonish you that ye be on
+your guard and remain in the right way; but as to why this is needed,
+he gives the reason, and says:
+
+
+V. 4. _For there are some men who have secretly come in, who were
+ordained of old to this condemnation._ For this cause will I remind
+you that ye should abide in the faith which ye have heard, because
+there is even now a wavering, and already there have come preachers,
+who set up other doctrines besides faith, by which people are led
+away gently and unsuspectingly from the true way. So St. Peter also
+said, in his Epistle, "there shall be false teachers among you, who
+shall secretly bring in destructive heresies, &c." These, he says,
+"are long ago appointed to such a sentence of condemnation." This we
+now well understand, since we know that no one is righteous and
+justified by works of his own, but only through faith in Christ,
+insomuch that he must rely on the work of Christ as his chief good.
+Then where there is faith, whatever is done as works is all done for
+the good of our neighbor, and thus we guard ourselves against all
+works which are not performed with the intent that they shall be of
+service to our neighbor, as is now the estate of priests and monks.
+Therefore wherever any one now secretly introduces anything else than
+this doctrine of faith, in regard to such orders and works, he leads
+the people astray, so that they shall be condemned along with him.
+
+
+_Who are godless, and turn the grace of God into wantonness._ That
+Gospel which is given us concerning the grace of God, and which sets
+Christ before us, as he is offered to and bestowed upon us, with all
+that he has, that we may be freed from sin, death and all evil, such
+grace and blessing offered to us by the Gospel, they use merely to
+indulge their wantonness,--that is, they call themselves Christians,
+indeed, and praise the Gospel, but they bring in such an order, as
+therein to work their own caprice, in eating and drinking and wanton
+life, while they make their boast and say we are not in a secular but
+a spiritual estate, and under such names and pretence they have
+grasped all enjoyment, honor and pleasure. This, already, says Jude,
+begins. For we read that it had already begun a thousand years ago;
+that the bishops then wished to be Lords and to be more highly
+exalted than common christians, as we also see in St. Jerome's
+Epistles.
+
+
+_And they deny God, that he alone is Lord, and our Lord Jesus
+Christ._ This is what St. Peter said also in his Epistle; but this
+they deny (as we have heard). It is not done by their _mouth_, for
+with this they confess that God is one Lord, but they deny that
+Christ is Lord in fact, and by their works; they hold, not Him, but
+themselves as their Lord,--for while they preach that fasts,
+pilgrimages, church ordinances, chastity, obedience, poverty, etc.,
+are the way to salvation, they lead the people astray to their own
+works, and yet are silent about Christ; and it is just as much as if
+they said, Christ is of no avail to you, His works noway help you,
+but you must by your own works merit salvation. Thus they deny the
+Lord who has bought us with his blood, as Peter says.
+
+
+V. 5, 6, 7. _I will therefore remind you that ye once knew this, that
+the Lord, when he saved the people out of Egypt, afterward destroyed
+those that believed not. Also, the angels, who kept not their first
+estate, but left their own habitation, he has reserved to the
+judgment of the great day, in everlasting chains, under darkness. As
+also Sodom and Gomorrah, and the cities lying about them, which in
+like manner as these, rioted in fornication, and went after strange
+flesh, are set forth for an example, and bear the pain of eternal
+fire._ Here he adduces, also, three examples, as St. Peter does in
+his Epistle; but the first which he presents is to this effect: that
+God permitted the children of Israel whom he had brought out of Egypt
+by many wonderful works, when they did not believe, to be overthrown
+and defeated, so that of them all not more than two survived, when
+there were numbered, of all that went forth from twenty years of age
+and above, more than six hundred thousand men. This example he sets
+forth as a warning and a terror; as though he should say, those who
+are now called Christians, and under this name turn the grace of God
+into wantonness, are to beware to themselves that it do not come to
+pass with them as it came to pass with those. And true enough, these
+are the times when the Popedom is exalted and the Gospel kept secret
+through the whole world; when, too, there comes continually one
+plague after another, by which God has punished the unbelieving and
+thrown them into the throat of the Devil.
+
+
+V. 8. _Like them also are these dreamers, who defile the flesh._
+These teachers he calls dreamers; for just as when a man lies in a
+dream he deals with images, and thinks he has something real, but
+when he wakes up it is nothing at all,--but he sees then that it was
+a dream, and counts it of no importance,--so, too, what these say is
+nothing else than a mere dream; for when once their eyes shall be
+opened, they shall see that it is nothing at all. As when they go
+about pretending that their tonsure and cowl, obedience, poverty and
+chastity are well-pleasing to God, they have this before their eyes;
+yet, in God's sight it is nothing but a mere dream. So he has given
+them a truly fitting name, inasmuch as they deal with dreams, by
+which they cheat themselves and the world.
+
+But especially do the Apostles ascribe to the clerical order the vice
+of leading an unchaste life; and God long ago foretold that they
+should have no wives. Now it is scarcely possible that God should
+work as many miracles as there are persons in the order, so that it
+cannot be that they are chaste. So, likewise, has the prophet Daniel
+spoken, chap. xi., of the Pope's rule: "He shall not regard women (in
+marriage)." This is the external characteristic, as the inward is
+that they are dreamers.
+
+
+_Who despise government, and speak evil of dignities._ Their third
+characteristic is, that they will not be subject to civil authority.
+Yet we have been taught, while we live on earth, that we are all
+under obligation; that we are to be subject and obedient to the
+sovereignty; for the Christian faith does not do away with civil
+rule,--therefore no one can except himself from it, because the
+Pope's decree concerning the Church's freedom is a mere devil's law.
+
+
+V. 9. _But Michael the archangel, when he contended with the devil,
+and disputed about the body of Moses, durst not let drop against him
+a railing accusation, but said, The Lord rebuke thee._ This is one of
+the reasons why this Epistle was formerly rejected, because here an
+example is adduced which is not found in Scripture, to the effect
+that the angel Michael and the devil contended with one another about
+the body of Moses. But this should have been found there, since so
+much is written about Moses in the last of Deuteronomy, of God's
+burial of him, and yet no one knew his grave. Besides, Scripture
+testifies in regard to him, that no other prophet has arisen in
+Israel like Moses, whom the Lord knew face to face, &c. But it has
+been said, in reference to the same text also, that his body was left
+concealed, so that the Jews might not regard it with idolatrous
+veneration, and for this reason the angel Michael must needs oppose
+the devil, who wished that the body should be discovered, that the
+Jews might pray to it; and although Michael was an archangel (says
+Jude), yet was he not so bold as to curse even the devil,--and yet
+these scoffers trample under foot the authority that has been
+ordained of God; they curse in seven, eight and nine ways, though
+they are men merely; while this archangel dared not curse the worst
+devil that was ever condemned, but said no more than, the Lord
+restrain and punish thee.
+
+
+V. 10. _But these scoff at what they know nothing of, for what they
+know naturally as brute beasts, in those things they corrupt
+themselves._ Such scoffers are they, that they can do nothing else
+but anathematize and curse, and give over to the devil for his own
+not only kings and dignities, but God also and the saints, as may be
+seen in the bull, _C[oe]na Domini_. They know not that our salvation
+stands on the foundation of faith and love; they cannot endure that
+their works should be rejected and condemned, and that it should be
+preached that Christ alone must help us by His works. Therefore they
+curse and scoff at all Christian doctrine which they are ignorant of.
+But what they know, through natural perception,--as the founding of
+masses and the like,--will bring in gold and treasures; to this they
+devote themselves with energy, and thereby corrupt themselves and
+every one else.
+
+
+V. 11. _Woe unto them, for they have gone in the way of Cain._ Cain
+struck his brother dead, simply because he was more pious than
+himself. For his brother's offering was acceptable before God, but
+his own was not. So now the way of Cain is, to rely on one's own
+works, and scoff at those works which are good and true, and
+circumvent and slay those who go in the right way, just as these very
+ones also are doing.
+
+
+_And have hurried for reward into the error of Balaam._ They should
+be fixed inwardly in the hope of Divine grace; yet they go forth and
+put their trust in various outward works, of this kind and that, and
+they do them only for the sake of gold, that they may fill their
+bellies, like the prophet Balaam, as we have heard in Peter's
+Epistle.
+
+
+_And perished in the rebellion of Korah._ Of the rebellion of Korah,
+and how he was destroyed, with his house, we have an account in the
+fourth book of Moses, xvi. Moses was summoned and called for this
+purpose, that he should lead the people out of Egypt; and his brother
+Aaron likewise was appointed of God as High Priest. Now Korah was
+also of the same tribe, and their friendship should have been
+enduring, and something more than common: yet he attaches to himself
+two hundred and fifty men of the foremost and most distinguished
+among the people, and excites such a commotion and tumult, that Moses
+and Aaron are forced to flee. And Moses fell upon his face, and
+prayed that God might not accept their sacrifice; and he bade the
+congregation of the people draw back from them, and said to them:
+"Hereby shall ye surely know if the Lord hath sent me; if these men
+die and disappear as all men disappear, then the Lord hath not sent
+me; but if the Lord shall do some new thing, so that the earth shall
+open her mouth and swallow them up, and they go down alive into hell,
+then shall ye know that these men have reviled the Lord." When he had
+spoken these words, the earth quaked and opened, and swallowed up
+Korah, together with the other leaders of the rebellion, with all
+that they had, so that they went down alive into hell; and the fire
+consumed the other two hundred and fifty men who had joined
+themselves to him.
+
+This example Jude sets forth for these scoffers who blame us for
+making a commotion, while we preach against them, for they are the
+real ones who make all the trouble. For Christ is our Aaron and
+chief-priest, whom we should allow to rule alone; but this the Pope
+and bishops have been unwilling to endure. They have set themselves
+up, and have wished to have the power to rule along with the
+authority, and so have arrayed themselves against Christ; but God has
+punished them, in that the earth has swallowed them up and covered
+them, since they are absorbed and swallowed up in an earthly life and
+pleasure, and are nothing but pure worldliness.
+
+
+V. 12, 13. _These live on your charities, and are vileness itself,
+while they feast with you, feeding themselves without fear; clouds
+they are without water, driven about by the wind; barren, fruitless
+trees, twice dead and plucked up by the roots; wild waves of the sea,
+which foam out their own shame; wandering stars, for whom is reserved
+the blackness of darkness forever._ Of this we have heard enough in
+St. Peter's Epistle. All the world have brought up their children to
+be ecclesiastics, and to have an easy life of it, and not to support
+themselves by their own hands and labor; nor must they even preach,
+but only live without care in their luxury, and keep up good spirits
+by feeding on the wealth that poor people earn by their sweat. So men
+think they must be the best part, and the jewel, as it were, of
+Christendom, while they are merely shame-spots and an abomination,
+and live well, as we say, on the wealth that belongs to them as
+priests. They are without care or fear; they think the devil may not
+overthrow them; they feed not the sheep, but are themselves the
+wolves that devour the sheep; they are clouds that hang over us in
+the air, sit up high in the churches, as those that should preach,
+and yet they do not preach at all, but let themselves be driven by
+the devil this way and the other.
+
+So, too, he says, they are leafless, fruitless trees, like the trees
+of autumn; they have neither fruit nor leaf; they stand there only
+like other trees; let themselves be looked upon as Christian bishops,
+but there is with them neither word nor work, but all is dead to the
+root. Moreover, they are like wild waves of the sea; that is, as the
+wind tosses and throws up waves and billows upon the water, so these,
+too, go just as the devil leads them. And they foam out their own
+shame; like a heated pot, they are so full of pollution that they run
+over, and cannot retain command of themselves, but all must out. They
+are wandering stars, planets as they are called, that go backward,
+and not in a steady, straight course, so that they make no true
+progress; their life and doctrine is mere error, in which they lead
+themselves astray, and all that follow after them. Therefore for them
+is reserved the blackness of darkness forever.
+
+Thus Jude has appraised and painted our spiritual masters, who, under
+the name of Christ and Christianity, introduce all sorts of
+profligacy, and snatch to themselves all the wealth of the world, and
+authoritatively subject all men to themselves.
+
+There follows now, further:
+
+
+V. 14. _Enoch, also, the seventh from Adam, prophesied of such, and
+said, Behold, the Lord cometh with ten thousand of His saints, to
+execute judgment upon all._ This language of Enoch is nowhere to be
+found in Scripture. For this reason some of the Fathers did not
+receive this Epistle, although there is not a sufficient reason for
+rejecting a book on this account. For St. Paul, also, in II. Tim.
+iii., makes mention of two that opposed Moses, Jannes and Jambres,
+names that are not even to be found in the Scriptures. But be this as
+it will, we let it pass. Still this is true, that God, from the
+beginning of the world, has left it to some to make His word known
+(the word that promises His favor and salvation to believers, but
+threatens the unbelieving with judgment and condemnation), even till
+Christ's coming down from heaven, when it is openly preached to the
+whole world. But before the birth of Christ God took to Himself for
+this purpose only a single line, from Adam to Abraham, and thence to
+David, down to Mary the mother of Christ, who possessed His word.
+Thus the Gospel has always been preached in the world, but never so
+generally as now in these last times.
+
+Thus, also, this father, Enoch, insisted on that word of God which he
+received from his father, Adam, and which he had of the Holy Spirit.
+For the Scripture says also of him, Gen. v., that he led a godly
+life, and therefore he was taken of God, so that he was seen no more.
+Hence, also, has been derived the notion that He will come again
+before the last day; but it is not to be supposed that men would
+understand it of a spiritual advent, as that his preaching was based
+upon the last day, as this passage is, wherein that day is spoken of
+with as much assurance as though it were in full view. _The Lord is
+coming already_, he says, _with many thousand saints_; that is, with
+such a multitude as cannot be numbered. For this can only be said of
+the last day, on which He will come with all His saints, to execute
+judgment. For before this, He has not come with many thousand saints,
+but alone, into the world; and this, not to judge, but to bestow
+grace.
+
+
+V. 15. _And to punish all the ungodly among them, for all their
+godless life, wherein they have been ungodly._ This passage Jude does
+not inappropriately quote, inasmuch as he is speaking of false
+teachers, who are to come before the last day; and the conclusion is
+thence to be drawn, that the Lord by his coming will overthrow the
+Pope and his government; since there is no other help for it; for as
+long as the world stands, there will be no (voluntary) ending or
+reformation of it. The passage, moreover, cannot be understood of any
+others, but of our clergy, who have shamefully led all the world
+astray. Their system cannot be worse, and even though it were worse,
+it must yet hold on to the name of Christ, and under the same
+introduce all kinds of mischiefs. Thus he refers this passage to the
+last judgment, and names those who shall suffer judgment. Whence we
+infer what our young clerical gentlemen shall expect at the last day,
+be the time long or short.
+
+
+_And for all the hard speeches which Godless sinners have uttered
+against Him._ There he at once strikes upon their life and preaching,
+and would say this much:--They speak fiercely and harshly against the
+Lord who is to come; they are shameless and proud; they deride and
+revile him, as St. Peter has said. He speaks not of their sinful,
+shameful life, but of their godless state. But the godless is he who
+lives without faith, although he leads a passable life outwardly.
+Outwardly wicked works are indeed the fruits of unbelief, but we
+speak more particularly of that as a godless state, where the heart
+is full of unbelief. These very godless ones the Lord will punish, he
+says, because their preaching is shameless and presumptuous, for they
+stick ever to their own wilfulness; do not permit themselves to be
+swayed at all, and are as hard as an anvil, to condemn and revile
+continually. Thus has Enoch struck in this passage at the very estate
+which before the last day should be in the world, as we now see it
+before our eyes. Jude says, further:
+
+
+V. 16. _There are murmurers and complainers who walk after their own
+lusts, and their mouth speaketh swelling words._ When men will not
+let their own circumstances be fair and favorable, then there is
+nothing but murmuring and complaining. So when one does not give a
+Bishop the title he claims, then they cry out against disobedience.
+Besides, they are such a class of people as we cannot guard against,
+for they give out that they have a right over soul and body; they
+have grasped in their own hands both the civil and spiritual sword,
+so that they cannot be controlled, since no one must preach against
+them; they have got rid of all tax, tribute, and rent, so that no one
+dares to touch their wealth, besides, none dares preach a word
+without first asking them about it. And even though one should attack
+them with Scripture, yet they say that none but they only must be
+suffered to explain Scripture. Thus they live in all respects as they
+will, according to their lusts. For they cannot explain that to us,
+as they would be glad to, since we have subjected ourselves both to
+the Gospel and to the civil sword, but they would be free and
+uncontrolled of both. And, moreover, their whole law and claim is
+nothing but the fullness of mere high, proud, puffed-up words, which
+have nothing to back them.
+
+
+_And they hold themselves up for respect, for advantage sake._ This
+is their way of judging all, according to the person; in all the
+Pope's laws, through and through, you do not once find that a bishop
+is to humble himself below a priest, or aim at anything, as the fruit
+of a christian walk,--but all is merely of this sort: the curate is
+to be subject to the priest, the priest subject to the bishop, the
+bishop to the archbishop, but he to the patriarch, the patriarch to
+the Pope, and after this, how each is to wear the robe, the tonsure
+and the cowl, possess so many churches and benefices.
+
+Thus they have reduced it all to an outward matter, and such is the
+child's play and fool's work, they are driving at; and they have
+accounted it gross sin, if any one does not hold to such views. So
+that Jude says well, that they put a mask upon everything, and have
+this only before their eyes. Thus no one knows anything of faith, of
+love, nor of the Cross; whence the people generally are content to
+eat and play the fool, and devote all their property in the manner
+they do, as if to the true service of God; it is thus that they hold
+themselves up to respect for advantage sake.
+
+
+V. 17, 18. _But, my beloved, remember ye the words that were said
+before by the Apostles of our Lord Jesus Christ, when they said to
+you that in the last times there should come scoffers who should walk
+after their own lusts, in a godless state._ This passage shows also
+clearly, that this epistle is not by St. Jude the Apostle, for he
+does not count nor reckon himself among the other Apostles, but
+speaks of them as of those who preached long before him; so that it
+is reasonable to suppose that another pious man wrote the epistle,
+one who had read St. Peter's epistles and had drawn this from that
+source. Who these scoffers are, we have said above: they walk,
+moreover, after their own lusts,--not merely their fleshly lusts, but
+those of that godless life which they lead, and they shape all as it
+pleases them; they care neither for worldly authority, nor the word
+of God; they are neither under external nor internal government,
+whether divine or human; they float about between heaven and earth in
+their lust, just as the devil leads them.
+
+
+V. 19. _These are they who make sects, sensual, who have not the
+Spirit._ There he has touched on what Peter speaks of, their secretly
+bringing in of pestilent sects, for these are they that have
+separated themselves; they divide the unity that is in faith, will
+not let the ordinary estate of a Christian answer,--namely, that
+wherein one serves another,--but they set up other estates, and
+pretend to serve God by these. Besides they are sensual or brutish
+men, who have no more understanding and spirit than an ox or an ass;
+they walk according to their natural reason and fleshly mind. They
+have no God's-word by which they judge themselves, or by which they
+can live.
+
+
+V. 20, 21. _But, ye beloved, build yourselves up on your most holy
+faith, through the Holy Spirit, and pray, and keep yourselves in the
+love of God._ There he defines, in few words, that in which a
+thoroughly Christian life consists. Faith is laid for the foundation
+on which we are to build; but to build is to grow from day to day in
+the knowledge of God and of Jesus Christ, and this takes place
+through the working of the Holy Spirit. When we are thus built up, we
+shall do no work to merit anything or to be saved by it, but all to
+the service of our neighbor. Thus we are to watch, that we abide in
+love, and not fall from it, like these fools who set up particular
+works and a peculiar life, and so draw people away from love.
+
+
+_And look for the mercy of our Lord Jesus Christ unto eternal life._
+That is the hope, toward which the Holy Cross moves. Therefore should
+our life be so shaped as to be nothing else than a steady longing and
+waiting for that life to come; yet so that that waiting be grounded
+on the mercy of Christ, so that we shall call upon Him with such an
+understanding as that he is to help us from this to that life out of
+pure mercy, and not for any work or merit of ours.
+
+
+V. 22, 23. _And of these take pity, and distinguish them; but as to
+those, save them and draw them out of the fire._ That is not well
+expressed in Dutch, but Jude would say this much: on some take pity,
+some save; that is, let your life be so shaped that it shall allow
+you to have compassion on these who are wretched, blind and dumb;
+have no joy or pleasure over them, but let them go, keep from them
+and have nothing to do with them. But as to those others, whom ye can
+draw forth, save them by fear,--deal kindly and gently with them, as
+God has dealt with you; treat them not harshly or rudely, but feel
+toward them as toward those that lie in the fire, whom you are to
+draw forth and rescue with all care, consideration and diligence; if
+they will not suffer themselves to be drawn out, we should let them
+go and weep over them,--but not like the Pope and his inquisitors,
+burn and destroy them by fire.
+
+
+_And hate the garment spotted by the flesh._ We have indeed received
+the Holy Spirit by faith, and have been made clean; but as long as we
+live here, the old garment of our flesh and blood clings to us still
+and will not relax its hold. This is the spotted garment that we
+should lay off and draw away from as long as we live.
+
+
+V. 24, 25. _Now unto Him that is able to keep you from stumbling, and
+present you faultless before the presence of His glory with joy; to
+God who alone is wise, our Saviour, be glory and majesty, dominion
+and power, now and forever. Amen._ This is the close of this Epistle.
+Thus the Apostles do when they have written, taught, admonished and
+prophesied; thus they pray, express their wishes, and give thanks.
+Thus we have seen in the Epistles both what is true christian and
+false unchristian doctrine, as well as life.
+
+
+
+
+PRINTED AT WITTEMBERG BY HANS LUFFT, 1524.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Epistles of St. Peter and St. Jude
+Preached and Explained, by Martin Luther
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