The First Chapter

Verse 1 Peter an Apostle of Jesus Christ, to the strangers that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, Elect according to the foreknowledge of God the Father, to the sanctification of the Spirit, through obedience and sprinkling of the blood of Jesus Christ.

This is both an inscription and subscription. You see here in the very beginning, that that which is here written, is the Gospel. He says that he is an Apostle, which signifies a Legate or Messenger, that does by word of mouth the business which he has received in charge: which name, being so put into English from the Greek word [in non-Latin alphabet], because it is now commonly known, what it signifies, I have not thought it good by any other phrase or term, to express and translate it. However, properly it signifies him, that declares something by word of mouth: not a mere carrier of letters, but a messenger that with lively voice delivers his errand, and by words utters his commission and charge: and such in Latin we call Oratores, that is, Orators. Whereas he calls himself the Apostle of Jesus Christ, it is as much as if he had said: I have charge from Jesus Christ, to preach of this same Jesus Christ to you. Mark here how at the first they are excluded and debarred, whatever they be, that preach any of the dregs and doting doctrines of silly, foolish and vain men: for he is a messenger of Jesus Christ, which does that which Christ has commanded him: If he preach any other thing, he is not Christ's messenger, and therefore in no wise to be heard. But if he preach that which Christ has enjoined him, then is he to be heard: and to hear him is as much as to hear Christ himself being present.

To the Strangers, Elect.

The Apostle wrote this Epistle to those countries that are here mentioned. They were in time past Christian, but are now in miserable subjection and slavery to the Turk, among whom you may perhaps even at this day find some that faithfully believe in Christ. Pontus is a great and large country bordering upon the sea: next to it is Cappadocia, the borders and limits of which two countries are almost conjoined. On the hinder part is Galatia, on the former toward the Sea Asia, and Bithynia, all situate toward the East, great and large countries. Paul preached personally in Galatia and Asia, whether he did the same also in Bithynia, I do not certainly know: But in the furthermost two, it is certain that he did not preach. Strangers are they whom we call Foreigners, namely such as come from some other place, and not born in the country wherein we are. Now the Apostle calls them so, because they had been Gentiles. Neither is it to be thought strange, that Peter being the Apostle of the Jews, did nevertheless write also to the Gentiles. The Jews call those Proselytes, (that is, admitted to the state of the Jews) who being not lineally of their stock, and of the blood of Abraham, had notwithstanding embraced Judaism, and submitted themselves to the observation of their law. To these therefore the Apostle writes, who before had been Gentiles, and therefore no members of the commonwealth of Israel, but being now converted to the faith, had adjoined themselves to the faithful Jews. Therefore he calls them Strangers Elect, whom undoubtedly he reputes none otherwise than true Christians, and to these alone he writes. Which manner of calling them, contains in it no common doctrine, as we shall hereafter more at large hear.

According to the foreknowledge of God the Father.

He calls them Elect, but how? Surely not of themselves, but according to the ordinance of God. For it lies not in our own powers, to bring ourselves to heaven, nor to have faith when we wish: neither will God receive into heaven all whoever: In fact, he will very diligently and circumspectly sift, examine, and try all them that be his. Away therefore with all man's doctrine of free will, and of all strength in ourselves: this thing depends not of our, but of God's good will and election.

To sanctification of the Spirit.

God has predestined us to be holy, and that spiritually. These words, holy and spiritual, the [reconstructed: belly-gods] of the Romish Clergy, have shamelessly taken from the true professors of the Gospel, and entailed the same to their Maumetish Monkery, which state they do now call holy and spiritual. Even as they have done by this name Church, so that they will have none but the Pope and his mitred Bishops, to be the Church, saying, that the Church has commanded this and that: whereas they in the meantime at their pleasures, do and determine what they wish. Holiness consists in nothing less than in this, that one be a Monk, a Friar, or a Nun, or to be a Shaveling and wear a Cowl, or some paltry religious habit.

The word, Spirit, signifies that we should be holy in heart, inwardly and in spirit before God. And this is said especially for this cause, to show that nothing is holy, but that which God makes holy in us. For at that time the Jews had many outward sanctifications, but the true sanctification they had not. This then is the meaning of Saint Peter: God has predestined you to this end, that now at the last you should be holy indeed, according as Saint Paul says in the fourth chapter of Ephesians: In righteousness and true holiness, that is in holiness which is sincere, and altogether entire. For such outward holiness as the Jews had, is nothing esteemed nor regarded before God. After this sort does the Scripture call us, holy and Saints, when we believe, being as yet living here on earth. But our rabbis the Papists, have taken this name from us, saying that we are not holy, but that they only are holy, which are in heaven. We must therefore repossess, and again take this notable name to us. You must needs be holy, yet must you not think that you have this holiness of yourself, or by your own merit, but that you are therefore holy for that you have the word of God: for that the kingdom of heaven is yours, and for that you have become entirely righteous and holy through Christ. These things must you confess, if you will be a Christian. For this were extreme ignominy, and blasphemy to the name of Christ, if we should so deny this honor to his blood, as not to believe that by it only our sins are clean washed away, and we sanctified. You must believe therefore and confess, that you are holy, yet by the blood of Christ, not by your own righteousness: and this you must do with such certainty and constancy, that in this cause you may not stick (if need be) to spend even your life, and boldly to abide and look for whatever may hereupon come to you.

Through obedience and sprinkling of the blood of Jesus Christ.

After this sort says the Apostle, comes it to pass that we be holy, when we believe and obey the Word of Christ, and are sprinkled with his blood. And here Saint Peter has used somewhat another manner of speech than Saint Paul: Yet is it in effect as much as when Saint Paul says, we are saved through faith in Christ: because it is faith which makes that we be attentive, and obedient to Christ and his holy Word. Therefore to obey the Word of God, is as much as to be subject to Christ, to be sprinkled with his blood and to believe. For it is very grievous to nature, to be so wholly subject to Christ, as altogether to neglect and cease from our own matters, altogether to neglect our own causes, and to count all that we do to be sins: nature therefore stoutly resists, and strives against this doctrine, and yet nevertheless it must at the last stoop and yield itself to it.

Of sprinkling we read in the 51st Psalm: Sprinkle me with hyssop, O Lord, and I shall be clean. He alludes to the law of Moses, from where Saint Peter took this kind of speech, thereby to reveal Moses to us, and as it were to bring us into the king's highway of rightly understanding the Scriptures. For when Moses had built the Tabernacle, he took the blood of goats, and therewith sprinkled both the Tabernacle and all the people. Now this sprinkling did not inwardly sanctify in spirit, but only outwardly and in external things, and therefore is there need of a spiritual cleansing, forasmuch as that sanctification was outward and carnal, whereof there is no regard before God: yet did God thereby as it were, by a type or figure, signify this spiritual sanctification. That then which Saint Peter here says is thus much in effect: The Jews please themselves in outward holiness, whereby they are thought righteous, and of a good life before men, but they count you among the reprobate: however you have a sprinkling far better, for you are sprinkled in spirit, and are cleansed inwardly. The Jews sprinkle themselves with the blood of goats outwardly, but you are sprinkled in your consciences inwardly, so that your heart is clean and therefore herein you have great cause to rejoice.

Hereof it is that the Gentiles be no more Gentiles: even as those righteous Jews are no more righteous by their sprinkling, for these things are now changed and altered. None other sprinkling is required, but that which may convert us, and make us spiritual. Now to sprinkle after this sort, is nothing else than to preach, that Christ has for this cause shed his blood, only to make intercession for us to his Father, and to say: Most dear Father, you see here my blood, which I have shed for this sinner. Here, if you do believe, you are truly sprinkled. And thus you see what is the true manner of sprinkling. Now if all the Popes, Monks, and sacrificing Priests should at once jumble together and bring all their trash, riffraff and baggage, they are not able either to teach, or do so much as Saint Peter does here in these few words. And this is the subscription of the Epistle, wherein he declares his office, what that is which he preaches. Therefore that which is here taught, is the only Gospel: all other kinds of doctrine (if men account them any way necessary to salvation) which sound not after this sort, are to be trodden under our feet, rejected, forsaken, refused, and abandoned: Indeed all those books are to be loathed, and disliked, which having showy titles of good works, prayers, indulgences, pardons and such like, are not plainly, directly, and soundly grounded upon this foundation.

Grace and peace be multiplied to you.

Here Saint Peter observes that manner which the Apostle Paul in his saluting uses, although not in every respect. And that which he says is in effect thus much: You have now peace and grace, but not perfectly, therefore must you continually profit, until that old Adam be wholly killed and mortified in you. Grace is the favor of God: here has it its beginning in us, but needful and requisite is it that it always become daily more and more effectual in us, and take increase even till our dying day. He that acknowledges, believes and is fully persuaded in his conscience, that God is favorable to him, is assuredly possessed of this grace: and his heart comfortably enjoys peace, so that he fears neither the world nor devils. For he knows that God, who has power over all things, is favorable and merciful to him, and that he will deliver him from death, hell, and all inconveniences whatever: hereupon his conscience is at peace within itself and is joyful and glad. This does Saint Peter here wish to the faithful, which is a true Christian salutation, with which all Christians ought to salute one another. Thus have we the inscription with the salutation, and now he begins the matter of his Epistle.

Blessed be God, even the Father of our Lord Jesus Christ, who according to his abundant mercy has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance immortal and undefiled, and that fades not away, reserved in heaven for us, who are kept by the power of God through faith to salvation, which is prepared to be showed in the last time: in which you rejoice, though now for a season (if need require) you are in heaviness through manifold temptations: that the trial of your faith, being much more precious than gold that perishes (though it be tried with fire) might be found to your praise and honor and glory at the appearing of Jesus Christ: whom you have not seen, and yet love him, in whom now though you see him not, yet do you believe, and rejoice with joy unspeakable and glorious, receiving the end of your faith, even the salvation of your souls.

In this Induction or Preface we see the words and nature of a true Apostolical Pastor: such a beginning (I say) in which we may plainly perceive and note that to be true, which was said before: namely that this Epistle among all the rest is of most singular excellency. For, in the very entrance he begins to declare what Christ is, and what benefit we receive by him, when as he says, that we are begotten again of God to a lively hope by the resurrection of Jesus Christ. Also that all gifts are bestowed upon us of the Father, of his mere mercy without any our desert. These are indeed true and right Evangelical phrases, these are comfortable speeches most meet to be published and preached. But (alas) what small store of such kind of preaching is there to be found in the books, even of them that are accounted the best. The written works even of Jerome and Augustine, what small consonancy and agreement have they with these words? And yet must Jesus Christ be thus preached, that he died and rose again, and why he died and did rise again: that men being thoroughly moved with this kind of preaching, may believe in him, and believing may obtain salvation. This it is to preach the true Gospel indeed. Whatever is not preached after this sort, is not the Gospel, whoever he be that preaches it.

The very sum then and effect of these words is this: that Christ by his resurrection has brought us to his Father, and hereby also Saint Peter goes about even by our Lord Jesus Christ to bring us to the Father, and to set him a mediator between God and us. It has been hitherto preached that we must call upon saints, to be our intercessors with God. Hereupon we have run to the holy Virgin Mary, and have made her our Mediator, leaving Christ in the mean season as an angry Judge. So does not the Scripture, it comes and approaches nearer: it gives this glory to Christ our Lord, that he is our only mediator, by whom alone we must come to the Father. O inestimable treasure which is given us by Christ, namely that we may go to the Father and ask the inheritance of which Saint Peter here speaks.

These words do moreover plainly show what mind the Apostle had, why that so earnestly and with such vehement ardency he began to praise the Father, and will have us also to praise and bless him, for the incomparable riches which he has given to us, in that he has begotten us again, and that before we could even so much as think thereof, much less prevent him, so that here is nothing remaining to preach and praise, but the only mercy of God. And therefore can we boast of no works at all, but must confess that we have all through his only mercy, whatever we have. Here is now no more law, no wrath as in time past there was, when it made the Jews to flee, being stricken with terror, so that they dared not go to the mount. God does not now still urge and strike us, but handles us as favorably as may be, fashioning and making us anew: neither gives he us grace to do one good work or two, but frames in us a new creature and a new life, so that we be now another thing than we were before when we were the sons of Adam: namely we are translated from the inheritance of Adam to the inheritance of God, that he may be our Father, and we his children, and therein his heirs even of all good things that he has. See what excellent things are in the Scripture handled concerning this matter. Now inasmuch as we are regenerate, and the sons and heirs of God, we are equal in dignity and honor with Saint Paul, Saint Peter, the holy Virgin Mary, and all the saints. For we have the same treasure from God, and all good things as largely as they. They were no otherwise regenerate than we, therefore they have no more than all other Christians.

To a lively hope.

Our life here upon the earth is for no other cause, but that we should help others; otherwise it were best that God should even straight after our baptism, and the receiving of faith, end our days, and allow us to die. However, he permits us to live here to this end, that we may bring others also to the faith, which he himself has done to us before. Now while we live here on the earth, we live in hope. For although we are certain that through faith we have all the good things of God (for faith, as it assuredly brings with it regeneration, so does it bring also adoption and inheritance), however we do not see this as yet, and therefore it as yet consists in hope, being somewhat removed from our sight so that we cannot see and behold it. Now this the Apostle calls the hope of life: which is a Hebrew kind of speech, as is this, The man of sin. We call that a lively hope, whereby we certainly hope and assuredly look for eternal life, which is now hidden as it were with a veil, so that it cannot be seen, neither is it at present perceived but in the heart through faith, as John in his first Epistle, Chapter 3, writes: Now are we the sons of God, and yet it does not appear what we shall be: but we know that when he shall appear, we shall be like him: for we shall see him as he is.

Because the present life and the life to come cannot be together, neither can it be that we should eat, drink, sleep, watch, and do other works of nature which this life brings with it, and be therewith also blessed: therefore we cannot attain to this, to live forever, unless we first die, and forgo this present life. Therefore while we here live, we must still stand in hope until it pleases God to call us hence to behold and see those good things which we now hope for. And how may we come to this lively hope? By the resurrection (says the Apostle of Jesus Christ) from the dead. I have often said that none can rightly believe in God, and come to him without a means, inasmuch as we are all the children of wrath, and of ourselves can do nothing that is acceptable before God: we therefore need another, by whom we may appear before him, who may make intercession for us, and reconcile us to him. Now there is no other mediator than the Lord Christ, who is the Son of God. It is therefore no true faith which the Turks and Jews have, who say and believe that God is the maker both of heaven and earth: for thus does the Devil also believe, and yet does this belief nothing at all profit him. They presume to come into the sight of God without Christ the mediator. Thus says Saint Paul in the fifth chapter of Romans: We have access to God through faith, (not by ourselves, but) by Christ. Therefore we must have Christ with us, we must come with him, we must satisfy God by him, and do all things with God by him and in his name. The same is this in effect which Saint Peter says in this place: for it is as much as if he had said: we certainly look for eternal life although we live here on the earth: yet no otherwise than by the resurrection of Christ, that is to say, even therefore, because he is risen again, ascended into heaven, and sits on the right hand of his Father. For this cause did he ascend, that he might give to us his Spirit, whereby being regenerate we might be bold to go to the Father and say: Behold I come before you, O merciful Father, and pray to you, not that I put any trust or confidence in any prayer of my own, but for that my Lord Christ does make intercession for me, and is my Advocate. All these words carry an ardent efficacy and fiery force, where there is a heart that believes: where the heart believes not, there all such words are cold, neither does the conscience feel any comfort thereby.

We may here also judge and know which is sincere doctrine and true Christian preaching and which is not. For he that is a preacher of the Gospel must most zealously and diligently preach forth the resurrection of Christ: which he that does not is no Apostle. For this is the sum of our faith. And those books of all others are the best and the most excellent which teach and treat upon this point principally and chiefly, as before has been declared. This article of our faith is of most weighty importance. For if Christ had not risen again, all our comfort and hope were in vain: and whatever Christ has either done or suffered should be to us of no stead. And therefore this manner of teaching is most requisite. Behold, Christ has died for us, and taken upon him to satisfy for us the justice of his Father, against sin, death and hell, with whom he had a most sharp and bitter encounter, yet could none of them overcome him, but were by him all conquered and subdued, for he was the stronger. He rose again (despite the forces of them all) and brought them in subjection to himself, and that for no other cause, but to set us free and at liberty, out of the danger and thralldom of them. This if we steadfastly believe, we have a perfect assurance and full possession of all these benefits: which being every way impossible to be brought to pass by ourselves or any strength that is in us, it behooved that Christ should perform the same. Otherwise, there had been no cause why he should have descended from heaven here among us, vile, wretched, and sinful men.

And therefore when men in preaching attribute any of these things to our works, they do nothing else but cause that these so necessary points of doctrine cannot afterwards take any place in the hearts of the hearers, nor be rightly understood by them. O, how well ought these things to be known to us Christians? How thoroughly ought this Epistle to be understood by us?

To an inheritance immortal and undefiled, and that fades not away.

We hope not for such a substance and inheritance as is not present: but we live in hope of an inheritance which is present indeed, and is immortal, is also undefiled, and fades not away. This inheritance we have perpetually, and without end: however we do not as yet see the same. These are words forcible, and of wonderful efficacy: and he in whose mind they are firmly fixed, will be (as I think) little moved with desire of riches, and pleasures of this world. For how can it be, that one should so set his mind upon these transitory riches and delights, if he believe those things, which be here spoken? For when worldly wealth, and earthly treasures be compared to these things, it appears immediately how those things of the world endure but a small time, and do soon pass away: but these things continue forever, and do never fail nor fade. Moreover, all the things of the world are impure, and do defile us, for there is no man here so godly, but in one respect or other he is carried away, and defiled with the vanities and pleasant things of this life: but this inheritance is undefiled and pure, and he that possesses the same, remains forever immaculate. Finally, this inheritance does not fade, does not decay, neither is ever subject to any corruption: but every earthly thing, although it be as hard as iron and stones, is nevertheless changed, and continues not still. As soon as man also becomes old, his beauty is gone, and he becomes loathsome and unappealing. However, this inheritance is far from mutation or change, it always remains, it is always fresh and flourishing. There is no pleasure so great on the earth, which will not by continuance become loathsome and tedious, as we see there is at the last a tediousness in all things: but our good things here spoken of are otherwise, of which there is not satiety forever. All which we obtain in Christ, through the mercy of God, when we firmly believe, that they are freely given to us. For how should we miserable men by our own works merit those so great good things, which no reason or understanding of man is able so much as to comprehend, or by imagination of heart once to conceive?

Reserved in heaven for you.

This inheritance immortal, undefiled, and that fades not away is undoubtedly ours: it is only for a little while removed and kept from our sight, until these eyes be closed up, and this mortal life ended: then shall we certainly find and see the same, unless we be unbelieving. And because we should not doubt of the certainty thereof, the Apostle here adds that this inheritance, to which no corruption can cleave, is reserved for us in heaven.

Which are kept by the power of God through faith to salvation.

We in hope (says the Apostle) look for this excellent inheritance, to which we come by faith. For these follow one another in this way: by the Word is worked in us faith: by faith that new birth, and by this new birth we come to hope, so that we certainly look for these things, and are thoroughly assured thereof. Therefore Saint Peter fittingly here says that these things must be done by faith, and not by our works.

The Apostle here expressly says: You are by the power of God kept to salvation. There are many who having heard the Gospel, how that faith only does justify without works, do by and by burst forth and say: We also do believe: thinking that that bare opinion, which they feign to themselves, is right faith. We have already taught, and that out of the Scriptures, that it is not in our power to do even the least good work that is, without the special assistance of God's Spirit, how then shall we by our own strength arrogate that, which of all other is most excellent, namely to believe? These thoughts therefore are a mere dream, and things vain and foolish: God's power must be present to work in us, as Saint Paul writes (Ephesians 1:17), God give to you the Spirit of wisdom, that you may know what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power, etc. For it is not only by the will of God, but also by a certain power of his, that we do believe: whereby we are to learn, that it is no less a matter to make faith in one, than it is to create again heaven and earth.

We may evidently perceive therefore, that they little know what they say, which use such words as these: how can only faith do all, seeing many believe which do no good works at all? For they think their own imagination to be faith, and that faith also may be without good works. But we say with Saint Peter, that faith is the power of God: in whoever God works thus, the same is a regenerate and a new born creature, so that then of faith there can not but naturally follow good works. Therefore, it shall be needless to say to a Christian: do this or do that good work: inasmuch as of his own accord, unbidden, he works nothing but good works. However he is to be hereof admonished, that he do not deceive himself with any false, counterfeit, and supposed faith. Do not therefore take any regard to those vain talkers, that can prattle much of these things, whose words notwithstanding, are but as wind and mere trifles. Of such, Paul speaks (1 Corinthians 4), I will come to you, and will know, not the words of them that are puffed up, but spiritual power. For the kingdom of God consists not in words, but in power. Where this power of God is not, there is neither true faith, nor good works. Therefore they undoubtedly are liars, which boast themselves of the name and faith of Christ, and do (notwithstanding) lead a lewd and wicked life. For assuredly if the power of God be present, they can not but become other manner of men than such.

But what does it mean when Saint Peter says: By the power of God you are kept to salvation? Surely even this: Faith (which the power of God being in us, and with which we are replenished) does work in us, is a thing so noble and excellent, that by it we have certain and manifest knowledge of all things that pertain to salvation: being now able to judge, and freely pronounce on all things which are on the earth, as for example: This doctrine is sincere and sound, that is corrupt and false: this life is good, that is evil: this was well done, that otherwise. And whatever such a man does define and determine, is so indeed. For he cannot be deceived, but is preserved and kept by the power of God, and remains judge of all doctrines. Contrariwise, where faith and the power of God is not, there is nothing but error and blindness: there reason is carried away here and there, from one work to another, inasmuch as it strives by her own works to come to heaven, and therefore always thinks: Behold, this will bring me to heaven, let me work this, and I shall be partaker of eternal felicity and blessedness. Upon this have overspread the world such rabbles and swarms of Monasteries, Altars, sacrificing Priests, Monks, Friars, and Votaries. Into such great blindness does God suffer them to fall, who do not believe: but to us that believe he preserves and affords a right understanding in all things, that we may not be condemned through this blindness, but through his mercy attain salvation.

Which is prepared to be shown in the last time.

That is, the inheritance to which you are appointed, is already purchased, and from the beginning of the world prepared, but now it is hid, it is as yet covered, and as it were closed and sealed up: but after a while it shall in a moment be opened and revealed, that we may plainly see it.

Wherein you rejoice, though now for a season (if need require) you are in heaviness, through manifold temptations.

If you are a Christian, and look for this inheritance or salvation, you must needs wholly depend upon it, and utterly contemn all earthly things: you must also confess, and openly affirm, that all the understanding, wisdom, and holiness of this world is altogether nothing. Therefore you must look for no other, but that the world will condemn and persecute you: and therefore has Saint Peter rightly joined together these three, Faith, Hope, and the cross or affliction, for as much as one of these proceeds out of another. Howbeit, he gives no small comfort to them that suffer persecution: for his words do sound thus: This heaviness shall endure but a little while, afterward you shall for ever rejoice. For salvation is already prepared for you, therefore be in the mean season patient in afflictions, which you suffer. This is a right and Christian consolation, not as the doctrines of men do comfort, which have relation no further but to be rid and delivered from outward discommodities. The Apostle speaks not here of any such corporal comfort. It is no discommodity, if outward troubles come: with a good courage sustain and suffer them: think not how you may shake them off, and be delivered from them, but rather think thus with yourselves: My inheritance is already prepared, these afflictions shall shortly cease. So shall that temporal comfort be taken away, and that eternal consolation which we have in God, supply the place thereof. Moreover these words are diligently to be noted, which the Apostle adds, when he says (If need require) which in effect he utters also afterward Chapter 3, in these words: If the will of God be so. There are many men which (as it were), with a certain force strive to come to heaven, and even by and by to [reconstructed: thrust in]: and therefore lay upon themselves a cross, and an affliction according to their own opinion and judgment: so fondly is reason given to extol her own works. But God utterly disallows all such dealing. For our own works which we make choice of, are not of any force before him, we must look what he will lay upon us, and what he will send to us: that we may walk and follow where he does lead and guide us. Therefore there is no need why you should seek or procure to yourself affliction: If need so require, that is, if it be the will of God that you shall suffer, then cheerfully take the cross upon you, and comfort yourself with hope, and expectation of that salvation, which is not temporal, but eternal.

That the trial of your faith, being much more precious than gold that perishes (though it be tried with fire) might be found, etc.

This is the effect of the cross and of those manifold afflictions which we suffer in this life, that sincere faith may be known from that which is false and counterfeit. And for this cause does the Lord so afflict us, that our faith may be tried, exercised and made manifest to the world, that others also may be invited and won to the same faith by our example, and we at the last may attain to glory. For as we praise God: so will he again also praise, glorify, and honor us: when those counterfeit and lying hypocrites, who have contemned the right way, shall be subject to shame and confusion. The Scripture does often compare the cross to fire: so here Saint Peter compares gold which is tried with fire, to the trial of faith which is made by the cross and afflictions. The fire does not diminish gold, but cleanses and purifies it, that whatever drossy substance is mixed with it, may be separated from it. After the same sort lays God the cross upon all Christians, whereby they may be (as it were) scoured and polished. And it was well said of the Apostle: That the trial of your faith, etc. That is your faith must be tried and purified, even as the Word is pure, to which alone you must stick, and trust to nothing else. Now, this purging, scouring and polishing of us by the cross, is daily very necessary for us, because otherwise that old and dull Adam would still too much hang upon us, and dull the spirit, and make our faith impure.

Such then is the life of a true Christian, that it continually becomes better and purer. For when through the word of the Gospel we do believe, we are justified and begin to be purged: yet as long as we are in the flesh, we cannot be altogether clean and pure. And therefore does God cast us into the midst of the fire, that is, into affliction, ignominy and trouble, whereby we are daily more and more purged, until such time as we die. This purging we can attain to by no works of our own: for how should the outward work purify the heart within? Now, when faith is after this sort tried, whatever was mixed with it, or was feigned and counterfeit, must needs be removed and separated from it. Hereupon at the last when Christ shall appear, shall follow magnificent honor, praise, and glory.

And rejoice with joy unspeakable and glorious: Receiving the end of your faith, even the salvation of your souls.

The Apostle says they have unspeakable and glorious gladness and joy, because it brings with it honor and glory, whereas the world has such joy, from which comes ignominy and shame. Saint Peter speaks here of true spiritual joy more plainly than you shall read almost in the whole Scripture: yet could he not fully utter and declare the same. Now, these things which have been said are part of the preface, wherein the Apostle shows both what faith in Christ is, and also how the same must be proved and purged by adversities and afflictions which God does send. It now follows that this faith is contained and promised in the Scriptures.

Of which salvation the Prophets have inquired and searched, which prophesied of the grace that should come to you, searching when or what time the Spirit which testified before of Christ which was in them, should declare the sufferings that should come to Christ, and the glory that should follow. To whom it was revealed, that not to themselves, but to us they should minister the things which are now shown to you by those who have preached to you the Gospel by the Holy Spirit sent down from heaven, which things the angels desire to behold.

Here Saint Peter calls us to the Scriptures, wherein we may see that God of his only grace, and by no merit of ours performs those things which he has before promised. For to this end tends the whole Scripture, that withdrawing us from all confidence in our own works, it may bring us to faith: and very needful it is that [reconstructed: we be] very diligent in learning the Scriptures, whereby we may be certain and thoroughly confirmed in faith. After the same sort does Saint Paul also call us to the Scriptures, when as in the first chapter to the Romans, he says that God had promised his Gospel before by his Prophets in the holy Scriptures. Also when as he says (Romans 3) that the faith whereby we are justified, was witnessed before in the Law and the Prophets. We read also in Acts 17 that he did the same when he preached of faith to them of Thessalonica, whom he called to the Scriptures and expounded the same to them: who also on the other side searched the Scriptures daily, whether those things were so or not which Saint Paul did teach. This it behooves us to do also, that those things which we read in the New Testament, we may learn to confirm out of the old. Wherein we shall see those promises concerning Christ, of which Christ himself also has admonished us (John 5). Search, says he, the Scriptures, for they bear witness of me. And again: If you did believe Moses you would also believe me, for he wrote of me. Those vain babblers therefore are not to be regarded, which despise the Old Testament, and presumptuously say that we have no more need thereof: when as notwithstanding out of it alone must be taken the foundation and ground of our faith. For to this end God sent his Prophets to the Jews, that they might testify to them of Christ that was to come. Therefore the Apostles did everywhere convince and refute the Jews out of their own Scriptures, proving Jesus to be Christ. And for this cause the books of Moses and the Prophets are Gospels, inasmuch as in them we read the same things foretold concerning Christ, which afterward [reconstructed: being done] and accomplished, the Apostles did preach and write. This difference only there is, that whereas the books of both were committed to writing, yet is it (notwithstanding) not so much requisite that the Gospel or New Testament should be contained in writing, as preached by the voice, which may openly publish and sound it forth, that it may be heard everywhere in the world. Now, whereas it was also written, that was more than necessary. For whereas the Old Testament does speak only of Christ to come, the Gospel is that lively word and vocal preaching of Christ who is already come. Between the books of the Old Testament, moreover this difference there is: first the five books of Moses are the sum of the whole Scripture, and are peculiarly called the Old Testament. Then are there histories also and books, wherein are described the deeds and diverse examples of them which observed Moses' law, and also of them which transgressed the same. Lastly there are Prophets, which have plain relation to the writings of Moses, and have more largely and in plainer words expressed the same. However there is one and the same meaning both of Moses and of all the Prophets. Now, whereas it is wont to be said that the Old Testament is abrogated and rejected, it is thus to be understood. First, this difference there is between the old and new Testament, as we have said, that the old signifies Christ to come, and the new does perform and exhibit present, those things which in the old were promised and by figures shadowed forth and signified. Therefore those types or figures do now cease, inasmuch as that is accomplished and performed which they did signify, and that fulfilled which they did promise. Neither ought there to be observed hereafter any choice of meats, apparel, places, and times: they are all in and by Christ (to whom they were referred) made of an indifferent use. For these observances did not save the Jews, neither were they given them to this end, that they should thereby be justified: but that they should by them (as it were) set forth Christ, who was to come.

Furthermore, in the Old Testament God had a double rule or government: the one inward, the other outward: for he governed his people both inwardly in heart, and outwardly in body and external affairs. Therefore did he give to them so many laws, and so mingled one with another. As where the husband might give a bill of divorce to the wife, if he would not keep her, but put her away from him, it pertained to outward rule or regiment. But it belonged to spiritual government, whereas God commanded them to love their neighbor as themselves. However, now he rules only spiritually over us by Christ: corporally and outwardly by the civil magistrate. Therefore, when Christ had come, that external or outward government was taken away: he does not command us to put any more difference between the outward persons, times, or places, but does so govern us spiritually by his word, that we are lords of all things that are without us, and are bound and tied to no corporeal things. But those things which pertain to spiritual administration or government, are not taken away, but are still in force, as are those things which you read in Moses, concerning the love of God and your neighbor. These God will have duly observed: for by the law he will condemn all those that do not believe. The figures also have their place and sense spiritually, that is, they were spiritual things which were signified by these outward figures: which outward things are now taken away as where the husband did refuse his wife for adultery's sake, and put her away from him: which was a figure, and had a certain spiritual signification, which was afterward spiritually fulfilled. For God did after the same sort refuse the obstinate Jews, which would not believe in Christ, and chose the Gentiles, which he does even yet also: providing that when any refuses to live in the faith, he be cast out of the Church of Christ, that he may repent. After the same sort is that constitution also, wherein it was ordained, that a woman should be married to the brother of her husband being dead, and to bring forth children by him, who must be called by the name of him that was dead, and possess his substance. Although this be now abolished, yet is it nevertheless a figure, which signifies something concerning Christ. For he is our brother, who has died for us, and before his ascension into heaven commanded us, that we should by the Gospel make souls (which are his spouses) as it were pregnant and fruitful: hereupon we retain his name, and are named of him, to whose most excellent riches we succeed. Yet must we not boast and say, that we have converted and won men: for all such effects must be only attributed to Christ. The same may be said also of other figures of the Old Testament, which it were too long and tedious individually to recount.

Whatever then in the Old Testament, is not external or outward, is yet in force and efficacy, as are all the sayings of the Prophets, concerning faith and love. Which Christ confirms, Matthew 7, where he says: Whatever you would that men should do to you, even so do you to them: for this is the law and the Prophets. Moreover Moses and the Prophets are witnesses of Christ being to come: so that if I at any time preach of Christ, that he is our only Savior, I shall do very conveniently, if taking that place which is in Genesis 22, namely: In your seed shall all the nations of the earth be blessed, I do thereupon with a lively voice infer, that by Christ, who is that seed of Abraham, all men must be blessed. Hereof now it follows, that in Adam we are all cursed and damnable, and that therefore it is necessary, if we desire to be delivered from damnation, that we believe in that seed. Upon such sayings as these, we must ground our faith, therefore we ought duly to regard, and reverently to esteem them, inasmuch as they testify and bear witness of Christ, so that our faith may be established and confirmed by them. And this is that which Saint Peter does in the words following.

Of which salvation the Prophets have inquired and searched, which prophesied of the grace that should come to you.

After the same sort Saint Paul also speaks in the last chapter of his Epistle to the Romans by the revelation of the mystery, which was kept secret since the world began, but now is opened and published among all nations, by the Scriptures of the Prophets: many sayings you may read in the New Testament, taken out of the Prophets, whereby the Apostles have proved, that all things were so done and accomplished, as they were foretold by the Prophets. For Christ, Matthew 11, rehearses that saying out of Isaiah: The blind see, the halt go, etc. None otherwise, then if he would say: Those things which you there read written, you see here truly done, and in very deed performed. The same we read also of Saint Paul, Acts 9, and of Apollos, Acts 18, how they convinced the Jews, and proved by the Scriptures that Jesus was Christ: in whom whatever the Prophets had foretold, was now accomplished and fulfilled. [reconstructed: Moreover], Acts 15, the Apostles did after the same sort show, that the Gospel must be preached to the Gentiles, that they also might be brought to the faith. Be assured that all these things, were therefore done by the common endeavor of all, that the Jews might be convinced, and as it were compelled to acknowledge, that all things were then so done, as they read them foretold in the Scriptures.

Searching when or what time the Spirit, which testified before of Christ which was in them, should declare the sufferings that should come to Christ.

The meaning of saint Peter is this: Albeit the prophets did not plainly know any certain and definite time, yet generally they did all signify the circumstances, both of time and place, as how Christ should suffer, what death he should die, and how the Gentiles should believe in him, so that by the signs which they foretold, it might be certainly known, that the same time was come. The Prophet Daniel came very near the matter, nevertheless, he spoke thereof obscurely and darkly, namely at what time Christ should suffer and die, and when this or that thing should come to pass. So they had an undoubted prophecy, that the Kingdom of the Jews should cease before Christ did come, but the day and certain time, when the same should be fulfilled, was not expressed, since it was sufficient to know, that when that time was come, the coming of Christ was not then far off. So Joel in the second Chapter of his prophecy, foreshowed the time, when the holy Ghost should come: In the last days I will pour out my Spirit upon all flesh. Which prophecy Saint Peter in the second Chapter of Acts rehearses, and thereby proves, that it was foretold of that his time, and those his brethren which then lived.

Hereby you see with what diligence, always the Apostles rendered reasons of those things, which they preached and taught, approving the same by the Scriptures: but Councils and the Pope would do all things with us, without the Scriptures, commanding us by the obedience of the Church and under pain of excommunication to believe them. The Apostles were replenished with the holy Ghost, and were certain both that they were sent of Christ, and also that they did preach the true and undoubted Gospel: yet did they humble and submit themselves thus far, that they required to be believed in nothing, which they did not prove soundly out of the Scriptures, to be so as they affirmed: that the mouths of infidels might be stopped, and be able to say nothing against them with reason. And shall we believe these gross and unlearned lubbers, which neither preach the Word of God, neither can do any thing but jangle and prate, [reconstructed: bawl] and revile? It could not be that the fathers should thus err, so long is it since it was so concluded, therefore of these things there ought now, no reason to be given to any man. We are able to prove certainly out of the Scriptures, that none shall be saved, but he that believes in Christ, so that these men are not able to speak anything against that. And also they shall never be able to prove to us their childish trifles by the Scriptures: as namely, that he is in a damnable [reconstructed: case], which fasts not this or that day, and such like: therefore it is not meet, neither ought we at any hand to believe them. Saint Peter now says moreover.

And the glory that should follow.

That which is here spoken of the Apostle, may be understood both of the afflictions which Christ himself suffered, and also of those which we Christians being his members do suffer. For saint Paul calls that the suffering of Christ, which every Christian does suffer. As the trust, name, word and works of Christ are mine (since I firmly believe in him) so are my afflictions also his, inasmuch as I am afflicted for his sake. Therefore the afflictions of Christ are daily accomplished in Christians, even to the end of the world. This now is no small comfort to us, that however things fall out, we are certain, that all our afflictions are so common together with Christ and us, that he counts them no otherwise than his own. This also may not a little increase our comfort, that glory shall undoubtedly follow these afflictions. However we must know this also, that as Christ came not to glory before he had suffered, so we also must first bear the cross with him, that we may afterward rejoice together with him. All things therefore, says the Apostle in effect, which we do now preach, the prophets have long since manifestly declared and foretold that they should come to pass, the holy Ghost revealing the same to them. Now whereas we do so little understand the prophets, the cause is for that we are ignorant of the tongue wherein they did write: for they have written very plainly and manifestly. Therefore to them that are skillful of the tongue and have the Spirit of God, which undoubtedly all that believe have, it is not hard to understand them, for as much as they know whereto the whole Scripture tends. But where both the tongue is not understood, and the spirit is lacking, it appears no otherwise than if the prophets were mad or drunk. However, if we should want either of these, it were far better to have the Spirit without the tongue, than the tongue without the Spirit. The prophets spoke after another sort than did the Apostles; yet did they signify the same things which afterward the Apostles preached. For both show many things of the afflictions as well of Christ as of those that believe in [reconstructed: him], and also of the glory that follows the same. So David, (Psalm 22) when he speaks of Christ in this sort: I am a [reconstructed: worm] and no man, does he else declare but his exceeding debasing and [illegible] which in his passion he suffered? Also (Psalm 44) he writes of the afflictions of Christians, saying we are counted as sheep appointed to be slain, etc.

To whom it was also revealed, that not to themselves, but to us they should minister the things which are now showed to you by them which have preached to you the Gospel by the holy Ghost sent down from heaven.

It was sufficient for the prophets that they knew these things, but in that they left the same behind them in writing, it was for our sakes, making themselves herein as it were ministers, to [illegible] as to the [illegible], and understanding hereof, and that we might learn the same of them as of our masters. And thus have we a sure help and strengthening of our faith for our further and better instruction, whereby we may be able to defend ourselves against all false doctrines.

Which things the Angels desire to behold.

So great things have the Apostles [reconstructed: declared] to us by the Holy Ghost, which came down upon them from heaven, that even the very Angels do desire to behold and see them. Here we must with great attention shut our eyes, and see what the Gospel is, wherein surely we cannot but have exceeding delight, joy, and consolation. We cannot yet see these things with our bodily eyes, but we must believe that we are made partakers of righteousness, truth, salvation, and of all good things which God has. For inasmuch as he has given to us Christ his only begotten Son, the fountain and head of all good things, how should he not through and with him give us also all his good things, riches and treasures, at which the Angels in heaven take marvelous joy and delight? All these things are offered to us by the Gospel: so that if we believe, we must needs likewise take marvelous delight and pleasure therein: however, our delight and pleasure while we live on the earth, can not be so perfect as that of the Angels is. For here it begins in us, so that by faith we have a certain feeling thereof: but in heaven it shall be so great, that the heart of man is not able to comprehend it, yet shall we enjoy the same when we come there. Thus you see how Saint Peter teaches us to arm and prepare ourselves by the Scriptures. For until now has he described what it is to preach the Gospel: and how it was foretold by the Prophets, that it should be after this sort preached and taught. Now he proceeds and hereafter exhorts us by faith to embrace, and by love to follow such preaching of the Gospel, saying:

Therefore gird up the loins of your mind: be sober, and trust perfectly on the grace that is brought to you, by the revelation of Jesus Christ: As obedient children, not fashioning yourselves to the former lusts of your ignorance: But as he which has called you is holy, so be you holy in all manner of conversation, Because it is written: Be you holy, for I am holy.

This is an exhortation to faith, the meaning of which is this: Forasmuch then as so great things are preached and given to you by the Gospel, which even the Angels do desire with pleasure to behold, see that you faithfully cleave to them, and with an assured trust and confidence repose your hope therein, that your faith may be sincere and sound, and not any feigned opinion or dream.

Gird up the loins of your mind.

Saint Peter speaks here of the spiritual girding of the mind, like as if a man should corporally gird a sword upon his loins. Of which girding Christ makes mention in Luke 12, where he says: Let your loins be girded about. In some places of the Scripture, loins signify carnal lust or concupiscence. But Saint Peter speaks here of spiritual loins. Whereas the Scripture speaks of the body, and calls that part the loins, from which from the Father proceeds natural generation, according as we read in Genesis 46, that Christ should spring out of the loins of Judah. Therefore corporally to gird the loins signifies nothing else than chastity, as it is in Isaiah 11: Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins: that is, by only faith, filthy and unlawful lust is restrained and bridled. But the spiritual girding of which the Apostle here speaks, is after this sort. As a virgin is in body chaste and entire, so the mind through faith by which it is espoused to Christ, is spiritually sound and sincere. However, as soon as it revolts from faith to false and erroneous doctrine, it is violated and corrupted, whereupon the Scripture commonly calls infidelity and idolatry by the names of adultery and fornication, namely when the mind sticks to the doctrines of men, and forsakes faith in Christ. From this Saint Peter here warns against, when he bids to gird up the loins of the mind, which in effect is as much as if he should say: You have now heard the Gospel, and attained to faith: see then that you persist therein, and suffer not yourselves to be defiled and corrupted with false doctrine, wavering in uncertainty, now this way, now that way. The Apostle Saint Peter uses here a certain peculiar and proper kind of speech, (not such as Saint Paul uses) when he says: Gird up the loins of your mind. He calls that the mind which we otherwise call the thought: as when I say, I think thus, that this is right, and as Saint Paul says, so do we think, such is our opinion, so it seems to us. And by this means does the Apostle here most properly signify faith, meaning thus much in effect: You have now attained to a true thought, and are settled in a right persuasion, that we are justified by faith only: persist strongly herein, gird it fast to you and valiantly stick to it, let no man pull these sound opinions out of your hearts, and then shall you prosperously [reconstructed: persevere] and stand.

There will many false teachers arise, who will forge doctrines of men, thereby to corrupt your mind, and loosen this girdle of faith, therefore in heart receive this admonition, which I give you beforehand, that the doctrine of truth may be well fixed in your mind, and that you may valiantly persist therein. Those hypocrites which trust to their works, and live an honest and virtuous life, as it appears outwardly, do truly think, and are fully persuaded, that God must receive them into heaven, because of their works. This makes them proud, presumptuous and glorious in their own conceits: as that Pharisee mentioned in Luke 18, and of which also Mary makes mention in her song, commonly called Magnificat, where she uses the same word, which you read here in Saint Peter: He has scattered the proud in the imagination of their hearts, that is, he has overthrown and brought them to confusion, in the devices of their own minds and thoughts.

Be sober.

This sobriety pertains outwardly to the body, and is an especial work of faith. For although man be justified, yet is he not free from evil desires. Indeed faith has begun to restrain and bridle the flesh, notwithstanding the same does continually strive against it, and assaults it with sundry sorts of desires, which go about according to the concupiscence thereof, again to burst forth and prevail. Therefore the Spirit has daily much ado to bridle and restrain them: and it must therefore without intermission have continual fight with them, and always take great heed of the flesh, lest that at any time (such is the craftiness thereof) it undermine and supplant faith. By the premises it appears, how far they deceive themselves, which boast that they have faith, and count that sufficient: living in the mean season, according to their own lusts and desires. For where true faith is, there must needs be an earnest endeavor to keep the body under, and to hold it as it were with a bridle from outraging and doing what it pleases: hereupon it is that Saint Peter here exhorts us to be sober. However, he bids us not as it were to destroy our body, or to weaken it more than is fitting, as some have done which have made themselves mad by overmuch fasting, yea some have quite pined and consumed themselves away. In this fond error for a time was Saint Bernard, although he was otherwise a holy man. For he afflicted his body with so great abstinence, that by reason of noisome breath which he got thereby, no man could abide to stand near him, or be in his company. But he was at length delivered from this error, and willed his brethren that they should not too much pine and pinch their bodies. For he well saw that by that undue abstinence, he had made himself unfit to serve his brethren. Therefore Saint Peter requires no more, than that we be sober, that is, that we do so much and so far restrain the flesh, as we feel the wantonness and unruliness thereof to require. He appoints no certain time, as the Pope has done, how long we must fast, but leaves it to everyone's judgment, so to fast that he be always sober, that he do not so surcharge his body with overmuch eating and drinking, but that he may have the perfect use of reason, and know how to use his senses aright, and how to live profitably and beneficially to others in his vocation. For it is a very preposterous, absurd, and unprofitable thing, to give a general precept thereof to the whole people, or to the church: inasmuch as we are unlike among ourselves, one has a strong body, another a weak, so that it is needful for one to abstain much, for another to abstain little, that the body may nevertheless remain in health, and be fit to do good works.

Again, there are some that deal clean contrarily, and think they do very well in fasting nothing at all: supposing that they may without respect of time, eat what they will. But herein they do not well, for albeit they have somewhat tasted of the Gospel, yet have they profited little or nothing, like to the former. For they have profited no further, but only to contemn the laws of the Pope: they will not gird up their mind and senses, as Peter here bids, neither do they bridle the desires of their body, that the sluggishness and lasciviousness thereof may be repressed. It is good to fast, however the right fast indeed is, to give the body no more nourishment, than is needful to preserve it in health: also to exercise it with labors and watchings, lest this old ass of ours, become more wanton and lascivious than is fitting. Let him be restrained and bridled, and obedient to the Spirit, which Saint Peter calls here to be sober. Not as some are wont to fast, who so excessively engorge and pamper themselves with fish, and the best sorts of wine at one dinner, that they make their bellies like a tabor or drum, with stuffing and cramming them so full.

Trust perfectly on the grace that is brought to you.

Such is Christian faith, that with all confidence it wholly trusts to the Word of God, quietly commits itself to it, and confidently attempts whatever it teaches. Whereupon Saint Peter says, then are the loins of the mind girded up, then is your faith sincere and sound, when you do quietly and confidently commit yourselves to the Word of God, and be bold upon trust therein: having no regard whatever thing of yours comes into peril, whether it be riches or good name, body or even the life itself. Excellently therefore has he in these words described a sincere and unfeigned faith. For faith must not be sluggish and sleepy, which is rather a dream than a faith, but it must be lively and effectual, so that one would with all confidence offer himself to all afflictions and troubles whatever, and depend wholly on the Word, esteeming indifferently whatever state God sends, that we may patiently sustain adversity, as well as enjoy prosperity. As for example's sake: when I must die, I must confidently commit myself to Christ, I must quietly offer my life for his sake, and trusting to the Word which cannot deceive, I must boldly and courageously triumph over my adversaries. It is needful moreover that faith should pass through, without declining any way, and that it suffer itself to be hindered and terrified by no means, that it remove from the eyes whatever it sees, hears or feels. Such a faith does Saint Peter require, which consists not in thinking and words, but in mighty power, and effectual virtue.

Further says Saint Peter: Trust perfectly on the grace that is brought to you, that is to say, You have not deserved this exceeding great grace, but it is even freely offered and brought to you. For, the Gospel which declares and publishes this grace to us, we ourselves have neither devised nor found out, but the Holy Ghost has sent it from heaven into the world. And what thing is it that is brought to us? Forsooth even the things which we have afore mentioned. Namely, that whoever believes in Christ, and cleaves fast to his word, has together with him, all the benefits and blessings which are his, in so much that he is thereby, even a Lord over Sin, Death, Devil, and Hell: and is most certainly assured of everlasting life. This so great a treasure is brought home to us, (as it were) to our own doors, and laid up in our bosoms, without any our own help, merit or deserving, yes, even unhoped and unlooked for, when we neither knew of it, nor so much as once thought of any such matter. And therefore the Apostle exhorts us, that we should boldly and undoubtedly look for this Grace, because that God, which offers and bestows the same upon us, can not in any wise lie.

By the revelation of Jesus Christ.

God offers his Grace to none, but by Christ: and therefore without this Mediator, let no man presume to come into his sight, as we have afore admonished. For he will hear no man, but him that brings with him Christ, his most dear Son, to be his Advocate and Spokesman: as one, whom he only has respect to, and for his sake, to all those that by Faith cleave fast to him. And therefore he requires at our hands, that we acknowledge his Son, as the person by whose blood we are at one with him, and now dare to present ourselves before him. For to this end, came our Lord Christ, who taking flesh and blood to him, joined himself with us, that he might obtain pardon, and purchase Grace for us at the hands of his Father. By this faith in Christ were all the Prophets and Patriarchs saved. For it behooved all men generally to believe this promise made to Abraham: In your seed shall all nations be blessed. And therefore the Jews, Turks, and all they that repose any trust in their own works, hoping thereby to win heaven, have no Faith at all in them. And therefore does Peter say: Grace is brought to you, but yet by the revelation of Jesus Christ, or (to speak it more plainly) by this, that Jesus Christ is revealed to you. In the Gospel it is showed to us what Christ is, that we may thoroughly know him, namely that he is our Savior, that he takes away our Sins, that he delivers us out of all miseries, that he reconciles us to his Father, and that without any our works, he does justify and save us. Whoever does not thus acknowledge Christ, is altogether deceived. For albeit you know him to be the Son of God, who died, rose again and sits now at the right hand of his Father, yet have you not thereby thoroughly known Christ, neither shall this knowing of him any whit avail you: unless you proceed a step further, and both know and also believe, that he did all these things for you, to help, relieve and comfort you. Vain therefore are all those things, which hitherto have been obtruded, and preached to us by the Schoolmen, insomuch as they were without this knowledge of Christ: and entered commonly no further in consideration thereof, but only to think how much sorrow and grief our Lord Christ sustained in his passion: as though that now he sits idle in heaven, taking no further care for us, but joying with himself, whereby the people's hearts remain utterly dry, without the right use of that heavenly dew, and water of their souls, so that no lively faith can grow or take root in them. Now, Christ ought not thus to be preached, as that he lives and reigns for himself, but that he is ours. For otherwise, what need was it for him to descend into the world, and to shed his precious blood? Since then he was sent into the world, that by him the world might be saved, as he himself in the third of John declares, needful it was, that he should accomplish and perform that selfsame thing, for the which he was sent of his Father. For this word (sent or coming) is not to be understood of the divine Nature of Christ only, but rather of his human Nature, and office which he bore and executed. Immediately after he was Baptized, he began to deal in this his office, and to do that to which he was sent, and for which he came into the world: Namely, to show and declare the truth to men, that as many as believed in him should be saved. After this sort therefore, he openly published himself, working the means that he might be known, and offering Grace by his own self to us.

As obedient children.

So behave yourselves, as becomes obedient children. Obedience in the Scriptures, signifies Faith: but the Pope with his Doctorly Schoolmen, and Cloistered Divines, has with their Glosses mangled this word, and wrested it to the maintenance of their lies and trifles, as they have done whatever else is read in the Scriptures concerning this obedience. As namely, that notable saying (1 Samuel 15): Obedience is better than Sacrifice: after that they saw, how highly Obedience was commended in the Scriptures, they haled and forced the same, as proper to themselves, thereby to blind the world, and to bring men into this error, to think that the Obedience so greatly commended in Scriptures, is nothing else, than to embrace and allow whatever they should enjoin and lay upon them. And by this means do they draw us from the Word of God, to their lying Legendaries, and Devilish obedience. Whereas in deed, he is the obedient child of God that hears the Gospel and word of God, and with Faith embraces the same. Therefore whatever is not the Word, give no ear to it, but rather stamp and tread it under your feet.

Not fashioning yourselves to the former lusts of your ignorance.

Be not of those manners that you were of before, neither have you such conversation as formerly you have had: let no man see that life in you, which heretofore you have led and lived. Heretofore you were idolaters, and lived in lust, excess, drunkenness, covetousness, pride, wrath, envy and hatred, which was an evil and heathenish life, indeed rather mere infidelity: and in this desperate and forlorn conversation you walked, as blind and ignorant, not knowing what you did. Now therefore put away these evil desires. Here you see how he imputes all these mischiefs to ignorance, as to the spring out of which they proceed and flow. For where perfect faith and true knowledge of Christ is lacking, there can be nothing else than error and blindness: so that men live utterly ignorant of what is right or what is wrong, and thereby run headlong without stop or stay, into all mischiefs and inconveniences.

After this sort until now have we been dealt with, when Christ was darkened, and almost abolished and banished out of the world: when in place of truth, we were nursed in error, and in place of the sincere knowledge of the truth we were fast chained and clogged in ignorance: insomuch that within a while this question was raised and debated all the world over, how and by what means we might attain felicity. This was an infallible sign of blindness and ignorance, and that the sincere knowledge of faith was extinct and taken away. Hereupon it grew that the world was pestered with such a number of sects, and all things torn asunder and disordered, while every man framed after his own imagination a peculiar and several way for himself to heaven. And out of this evil (since we are not able any way to help ourselves) we cannot but always be drowned deeper and deeper, in the gaping gulf of utter blindness. And therefore Saint Peter's words here are, as if he should say: You have long enough walked in foolishness, now cast the same away from you, as being wise, and having reached to the true knowledge.

But as he which has called you is holy, even so be you holy, in all manner of conversation: because it is written, Be you holy, for I am holy.

Here Saint Peter alleges a place out of the Old Testament, in the 19th of Leviticus: where the Lord says, Be you holy, for I am holy: that is to say: because I am your Lord and God, and you my people, it is fitting that you should be as I am. For he that rightly and thoroughly plays the part of a Lord indeed, bends his care to make his people like to himself, dutifully in each respect to behave themselves towards him, and frame themselves serviceable to his will. Hereupon it falls out, that as our Lord and God is holy, so also should his people be holy, and that is, when we walk in faith. Very little mention is made in the Scriptures of any saints or holy men departed out of this life, but always in a manner it speaks of those holy men that as yet were alive: as the prophet David pronounces himself holy in the 86th Psalm, saying, Preserve my soul, Lord, for I am holy.

But our smattering, doctorly divines and schoolmen have also misconstrued and perverted the true sense of this place, saying: that the prophet has a peculiar revelation, in that he calls himself holy: wherein they plainly betray themselves both to lack faith, and also to be utterly unacquainted with this revelation of Christ: for if they had any, they might easily by the effect feel in themselves the power of it. For he that is a Christian has a feeling of such revelation in his conscience: and he that has no feeling of it, the same is no Christian. For he that is a Christian comes into a communion with Christ, and is partaker with him of all his goodness: and therefore seeing that Christ is holy, his members must also needs be holy, or else deny that Christ is holy. For if you are baptized, you have put on the garment of holiness, which is Christ, as Saint Paul testifies.

This word holy signifies that which is only proper to God himself, and to him only does it appertain, the which we commonly do call consecrated. And therefore Saint Peter now says: you have consecrated yourselves to God, and therefore it concerns you so to look to it that you do not suffer yourselves to be carried away again into the vain lusts and desires of this world, but give place to God, that he may reign, live and work in you, and so shall you be holy even as he is holy.

Thus has he up to this point described the grace that is offered to us by the Gospel and preaching of Christ, and has taught us how again we ought to behave ourselves toward the same, namely to persist and continue in a pure and sincere persuasion of faith, being well assured that no work whatever, that we either can do or devise, can anything avail us toward our salvation. But where this doctrine is preached, then straightway reason comes in and infers thus: If the case so stands, what need have I to do any good work? Then do these thick-heads enter into this fond opinion, or rather mere madness, making of a right Christian life a carnal licentiousness, deeming it lawful for every man to do what he likes. With such manner of persons does Saint Peter here in this place meet with, and by prevention takes beforehand from them that their foolish imagination: teaching us that Christian liberty, without depending upon any good works is to be used toward God, because on him we are only to build our faith without any works: for hereby we attribute to him his due honor, and acknowledge him for our good God, who is both just, true and merciful. Such a faith as this delivers and offers us from our sins and all other mischiefs whatever. Now, after that we have attributed this to God, all the residue of our lives that we have to live, we are to bestow to the benefit of our neighbor, to serve and do good to him. The very chiefest and most principal work of all others proceeding and issuing out of faith is, with our mouths be ready to confess Christ, and with our blood also to bear witness to him, and if the case so requires to bestow our very lives also for his sake. And yet has not God any need of this or any such work of ours: but therefore must we do it, that our faith being thereby thoroughly tried and manifested, may also draw and allure others to the like. Furthermore, there are other works, which do generally also serve to this end, that we may thereby do good to our neighbors: all which notwithstanding, not we ourselves but God is he that must work and bring the same to pass in us. Thus have we nothing at all in the world of our own, that we can ascribe in any respect to ourselves.

Hereby now it evidently appears, how far off it is, that this preaching of the Gospel does open any (indeed never so little) a window to live carnally, or that every man may lawfully do what he likes. And therefore says Saint Peter furthermore.

And if you call him Father, which without respect of person judges according to every man's work, pass the time of your dwelling here in fear: Knowing that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers, But with the precious blood of Christ, as of a Lamb undefiled, and without spot. Which was ordained before the foundation of the world, but was declared in the last times for your sakes, Which by his means do believe in God that raised him from the dead, and gave him glory, that your faith and hope might be in God.

The meaning of Saint Peter in this place is this: You are now by faith come to this point that you are the sons of God and he your Father. You have attained an incorruptible inheritance, whereof has been spoken before: now therefore there remains nothing behind, but that the veil being taken away, that may be openly showed which at first was hidden. This must you yet expect and look for, till the time comes that it be given you to see it. You therefore are come to this good point, that you may with boldness and trust, invoke and call upon God your Father, because he is (nevertheless) just, as he that will render to every one without respect of persons according to their works. Let no man persuade himself, for that he is dignified and entitled with this worthy name to be called a Christian or the Son of God, that therefore God will spare him, if he lives without his fear: and account it enough because he has such an excellent name. The world indeed judges according to respects of persons, not judging all persons equally and indifferently, but spares such as are their friends, wealthy, rich, fair, learned, wise, mighty, and in high authority. But God respects none of all these, he deals in all things with indifference, be the persons never so high of calling. So did he in Egypt slay the child as well of the king, as of the poorest shepherd (Exodus 10). And therefore the Apostle here warns us that we looking for the like judgment should stand in fear, and not so to vaunt our title because we are called Christians, that therefore we should presume that God will any whit more spare us than he will others. For this vain persuasion long ago deceived the Jews, who bragged themselves to be the seed of Abraham, and the people of God. The Scripture makes no difference according to the flesh, but according to the Spirit. Very true it is that God promised, that Christ should be born of the seed of Abraham, and that out of him should come a holy people: but it follows not thereupon, that all they are the children of God which descended from the line of Abraham. He also promised salvation to the Gentiles, but he said not, that he would save all the Gentiles.

But here now arises a question. When we say that God does save us only by faith without respect of good works, how does it happen that Saint Peter does here say, that he will not judge according to the person, but according to every man's work? I answer. Whatever we have taught concerning faith, how that it alone does justify us before God, is without all doubt very true: forasmuch as the Scripture declares and witnesses the same more plainly than that it can be denied. Now, whereas Saint Peter does here say, that God judges according to works, that also is as true. But this by the way must undoubtedly be believed, that where faith is not, there neither can any good work be: and again, that there is no faith where there be no good works. Therefore you must bring both your faith and your good works into one, as in the which being both together, is comprehended and contained the sum of a true Christian life. As you live therefore, so shall you receive, and so will God judge you. And therefore although God judge us according to our works, yet nevertheless, this remains also alike true, that good works are only the fruits of faith, whereby it shall be easy to find and try where faith is, and where is unbelief. And therefore will God judge you according to your works, and will thereby lay it face to face to your charge whether you have faith or no. As no man can better confute a liar than by his own words: and yet nevertheless it is plain that by those words he is not made a liar, but he was a liar before that he uttered any lie, because that a lie must needs proceed from the heart into the mouth.

Take therefore these same words of Saint Peter in a most simple sense, and in such sort that you understand works to be the fruits and seals of faith, and that God does judge men according to these fruits, which can not but ensue and follow a true and sound faith: to the intent it may manifestly appear, where faith remains in the heart, and also where unbelief lodges. God will not judge according to these interrogatories and questions: whether you be called a Christian or no: or whether you be baptized or not: but he will thus question with you: Sirrah, if you be a Christian, where be your fruits, whereby you are able to confirm and approve your faith.

And therefore says Saint Peter, forasmuch as you have such a father, which judges not according to any man's person, see that you have your conversation in the time of your dwelling here, in fear: that is to say: Fear this Father, not in the fear of punishment and revenge (for so the wicked reprobates and devils do fear him) but fear him, lest he should forsake you, or withdraw his holy hand from you. Even as an honest and good child stands in fear lest he should offend his father or commit anything that should not be well liked of him. Such a fear does God require at our hands whereby we may loathe and abhor sin, and diligently study to help our neighbor so long as we have to live in this world.

That Christian that believes well, is possessed of all the goods and benefits of God, and is the child of God, as we have heard before declared: but the time that he here has to live, is nothing else than a kind of sequestration or pilgrimage. For his spirit by faith is already in heaven, by the which he is even a lord of all things. But God therefore suffers him yet for a time to live in the flesh and to be conversant in body upon the earth, purposely that he should help others, and bring them with him to heaven.

And therefore we ought no otherwise to use this world, nor to make any other account thereof, but as strangers or wayfaring men are wont to do: who coming into their lodging or inn, make no further reckoning, but to have at their host's hands, meat, drink and lodging for one night and no longer: they do not challenge and lay claim to their host's whole substance.

After the same sort ought every one to account of his wealth and riches, even as though they were none of his: to take thereof only so much as is sufficient, for the maintenance and nourishment of his body, and with the rest to relieve and help his needy neighbors. Therefore the life of a Christian man is no otherwise but as a mansion for one night. For we have here no permanent dwelling place, we must have our desire there, where our Father is, namely heaven. And therefore, we ought to abandon and lay aside all lasciviousness and dissolute life, and to pass (as Saint Peter says) the time of our dwelling here in fear.

Knowing that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the fathers, but with the precious blood of Christ.

This (says he) ought to provoke and stir you to employ your conversation in the fear of God, considering how great a price your redemption cost. Heretofore you were citizens of the world, living under the tyrannous rule of the devil: now has God delivered you from such lamentable and desperate conversation, and has brought you into another place, so that now you are citizens in heaven, and but strangers and pilgrims on earth. But mark you well, how much God has bestowed on you, and how invaluable and exceeding great that treasure is wherewith you are redeemed, and brought into that happy case to become the children of God. Therefore pass your time and conversation in fear, and take you good heed lest if you should condemn and neglect these things, you lose this so excellent and precious a treasure.

And what treasure is that which is so excellent and precious, wherewith we are redeemed? Not these corruptible things, gold or silver, but the most precious blood of Christ the Son of God. This treasure is so excellent and of price so inestimable, that no sense or reason of man is able to comprehend it, insomuch that one small drop of this most innocent blood, had been fully sufficient for the sins of the whole world. But it pleased the eternal Father so abundantly to pour out his grace upon us, and with such a price to procure and work our salvation, that he would have his most dear Son Christ to shed all his blood and to bestow and give to us all his treasures at once.

And therefore he requires us, that we do not (as it were) cast away into the air or make small account of such a great grace, but rather so to esteem of it, that we may be stirred and moved to fear: that living therein, we may not [reconstructed: deserve so soon] to be deprived of this so surpassing a treasure.

And this withal must diligently be noted and considered, how that Saint Peter here does say, that you were redeemed from your vain conversation which you received by the traditions of the fathers.

For by this, he utterly throws down that persuasion that we are most commonly inclined to lean to, thinking that all our doings ought to be allowed and well liked of, because the same of an old custom have had long continuance, and because our ancestors and predecessors (among whom there have been many wise and good men) have so observed them.

For thus he says. Whatever our fathers have either enacted or done, all was ill: and consequently, those things that you have learned of them concerning the worship of God, are so corrupt and worthless, that God must bestow the blood of his own Son, to redeem and free men from the same: Whatever now therefore is not washed away by his blood, is altogether by the flesh infected and accursed.

From which it follows, that the more earnestly that any man strives to attain to righteousness without Christ, the further off is he from true righteousness, and the deeper is he plunged and drowned in the gulf-like dungeon of blindness and iniquity, making himself guilty of this most precious blood.

Other gross external vices are in effect little to be made account of, in comparison of this odious sin, that teaches us to attain our justification and righteousness by works, and which frames a worshipping of God according to the imagination of man's idle brain and fantasy. For by this means that most innocent blood of Christ is dishonored, and most shamefully blasphemed.

Even as the Gentiles and Heathen people did far more grievously sinned in honoring the sun and moon, which they thought to be the true worshipping of God, than they did in committing any other faults which they were without doubt sinful and lewd. And therefore human justification and righteousness is nothing else but a mere blasphemy of God, and of all offenses that man is able to commit, the most heinous. And so those things that now the world embraces and accounts for the right worship of God and for the perfect way to justification, are accounted greater sin in the face of God than any other faults whatever. Of the which sort, are the professed orders of religious cloisters and monks, and whatever else has any glorious glittering show in the judgment of the world, and yet nevertheless are clean without faith.

And therefore whoever he be, that by any other way or means, seeks the grace of God, than by his Blood, better it were for him never to come in the sight of God: as he that with his own beggarly righteousness, does more and more displease and offend his divine Majesty.

As of a lamb undefiled and without spot.

Hereupon again does Saint Peter expound and interpret the Scriptures. For this Epistle (although brief and short) is wonderfully effectual, pithy, and rich. So a little before, where he speaks of their vain conversation, in pursuing the traditions of their Fathers, he did (as it were) lightly touch sundry places of the Prophets, as namely, that place in Jeremiah 16: The Gentiles shall come to you from the ends of the world, and shall say, Surely, our Fathers have inherited lies and vanity, etc. As though he should say, even the Prophets foretold that you should be redeemed from the traditions of your Fathers.

After the same sort he here also leads us into the Scriptures, where as he says: You were redeemed with the precious blood of Christ, as of a lamb undefiled and without spot. For here does he expound that which is read in the Prophets and Moses: as that in Isaiah 53, He was brought as a sheep to the slaughter: And the figure meant in Exodus 12 by the Paschal lamb. All these things does he here interpret, and says: This Lamb is Christ, who as it behooved him to be without blemish or spot, so also was he undefiled and without spot, whose blood was shed for us.

Who was ordained before the foundation of the world, but was declared in the last times.

We have deserved nothing at all, nor yet so much as ever desired this thing, that the precious blood of Christ should be shed for us: and therefore there is no cause or matter here, for which we may lawfully of ourselves glory or make any boast. All glory belongs only to God: who without any our [reconstructed: merits], promised, [reconstructed: revealed], and manifested that, which from everlasting (even before the foundation of the world was laid) he had foreseen and foreordained. And in the Prophets were these things promised, but yet covertly, not plainly and openly, but now after the resurrection of Christ, and sending of the Holy Spirit, are openly preached, and plainly published throughout the world.

This is now the last time, (as Saint Peter says) in which we are: which from the time of Christ's Ascension, continues till the day of the Last Judgment. For so do the Apostles and Prophets call it, and Christ himself terms it the last hour. Not that the day of Judgment shall shortly approach and come soon after the Ascension of Christ, but because that after this preaching of the Gospel of Christ, there should be none other: And that we should not look for any further revelation, or more manifestation of grace, than is now already revealed and manifested. Heretofore, always one revelation was shown after another: From which in Exodus 6 the Lord says: My name Adonai have I not revealed to them. For albeit the Patriarchs knew God, yet had they not such a manifest declaration and preaching of God, as afterward was published and set out by Moses and the Prophets. Now, there was never any preaching heard of in all the world, more notable or more manifest than the Gospel: therefore it is also the last, as the which (after the course of those former times expired) is in this last age revealed to us.

Furthermore also, according to the account and computation of time, the end of the world is not far off, as Saint Peter in his second Epistle and third Chapter declares, saying: One day is with the Lord as a thousand years, and a thousand years as one day. For his meaning thereby is to call us away from the [reconstructed: carnal] computation of this time, because we should esteem thereof, according to the judgment of God. Wherein certainly the last time and final end is fully come: For that small time that is left behind remaining, is with God as nothing. Salvation is now revealed and thoroughly perfected: only God suffers the world thus still to stand and continue, to the intent he might be the more thoroughly honored and glorified: albeit as touching himself, he is so perfectly revealed, that it is not to be looked for, that he shall be any more perfectly manifested.

For your sakes, which by his means do believe in God, that raised him from the dead, and gave him glory, that your faith and hope might be in God.

For your sakes (says he) is the Gospel revealed. For God and his Christ had no need thereof: it was done for our health and salvation, to the end that we should believe in him: Neither have we of ourselves strength and power so to do, but through Christ who makes intercession to his Father for us: Who was raised from the dead, that he might reign over all things, in so much that he which believes in him, has all the good things that are his: and by him ascends up to the Father. And by this means have we faith in God, and through this faith, also hope. Only faith is it that must save us, but yet a sure and firm faith in God. For unless God help you, you shall be sure ever to remain helpless, and therefore it is to no purpose, though all the men in the world do never so much favor you. The favor of God is only necessary, wherein you may glory, that he is your Father, and you his Son: in whom you repose greater confidence and trust than in your [reconstructed: earthly] father and mother and that he will in all your necessity be ready to help you — even for Christ's sake our only Mediator and Savior. Such a faith as this comes not of any human power, but God plants the same in us: for that Christ with his Blood deserved and merited it, to whom therefore he has given this glory, that being set on his right hand, he by his divine power might settle and stay a sure faith in us.

Hitherto therefore we have heard, how saint Peter exhorts us first, to gird up the loins of our mind, and also sincerely to walk in a perfect faith. Then considering how dear a price this has [reconstructed: cost] Christ, that we should have our conversation in fear: not bearing ourselves bold upon this, that we are named Christians, since God is such a judge as respects no [reconstructed: man's] person, one more than another: but judges equally without any partiality. Now proceeds he further, and ends this first Chapter, saying:

Seeing your souls are purified in obeying the truth through the Spirit, to love brotherly without [reconstructed: feigning], love one another with a pure heart fervently. Being born anew, not of mortal seed, but of immortal, by the word of God, who lives and endures forever. For all flesh is as grass, and all the glory of man is as the flower of grass. The grass withers, and the flower falls away. But the word of the Lord endures forever and this is the word which is preached among you.

Saint Paul in Galatians 5 reckons up the fruits that follow faith. The fruits of the Spirit (says he) are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. So also here does saint Peter teach us, which be the fruits of faith. Namely, to purify our souls in obeying the truth through the Spirit: For where true faith is, it brings the body under, and in subjection, and bridles the lusts of the flesh: and although it make not a clear riddance and dispatch thereof, [reconstructed: yet] [reconstructed: makes it] the body subject to the Spirit, and [reconstructed: as with a bridle], qualifies the wild motions thereof. The same meaning also has saint Paul, where he speaks of the fruits of the Spirit. It is a great and busy piece of work, to bring the Spirit to master and bear rule over the body, and to repress the willful affections, and fleshly desires naturally engrafted in us from our parents. For it is not possible for us to live well, no not in the state of Wedlock, without special grace: I say nothing, what we can do herein, being without grace.

But why says he, Purify (or make chaste) your souls, and not rather your bodies? Surely he full well knew, that the lusts and concupiscences of the flesh, accompany us to our graves, and are never quenched in us (although we be baptized) till our dying day. Now, it is not enough for a man to contain himself from the act doing, and to be outwardly chaste and a virgin, his heart in the mean while boiling in filthy desires of fleshly lusts: but we must earnestly endeavor ourselves with all diligence, that our souls may be chaste, so that this chastity may proceed, and come from the heart, and that the soul may be at continual enmity and war with all naughty desires, and still fight against them, till it be clear delivered from them.

And it agrees very well that is here added, that we must purify our souls in obeying the truth through the Spirit. Much has been preached and spoken of chastity, and many books have been written concerning it. The authors thereof have taught us, with long fasting, abstinence from flesh, wine and such like, to quench these filthy motions of concupiscence and lust. Which, although they help thereto somewhat, yet could they not be sufficient, neither could they beat down the inordinate desires of the flesh. Saint Jerome writes of himself, that he so punished and pinched his body, that he was even like an Ethiopian — yet nevertheless, he so little profited thereby, that he many times dreamed he was in Rome, in company of gentlewomen and fair maidens. Saint Bernard also so punished, and with such abstinence almost so spoiled his body, that it stank loathsomely, as before I have declared. These holy men were grievously tempted: for with those outward things they thought they could restrain and quench their temptations: but because the remedies which they used were external and outward, and were applied outwardly and not inwardly (where indeed the disease was harbored) they could not serve as sufficient and able to master and kill those desires of the mind, with which they warred. But Saint Peter in this place shows us a most true and sovereign remedy with which to cure this evil, to wit, obedience to the truth through the Spirit. Which the Scripture in other places also sets down, as in (Isaiah 11): faithfulness shall be the girdle of his reins. This is the true cataplasm, with which the reins are to be girded: whose soundness must proceed from the inner things to the outward, and not contrarily from the outward to the inner. For the sore which we would cure lies, not outwardly in the [reconstructed: kerchief], or clothes, but being [reconstructed: deeply bred] inwardly, ragingly reigns and lies in the blood, flesh, marrow and veins. Therefore it is not the best way, with outward things to go about to repress and quench fleshly concupiscence: the body with fasting and labors may be brought into great debility and weakness, and at length thereby be utterly marred, spoiled and brought to death, but to be eased from evil desires it cannot. But faith is able to quench them, and so to keep them under, that they shall be brought to give place and yield to the Spirit.

So also speaks the prophet Zechariah in his 9th chapter, of wine, whereof Christ first drinks, which makes them maidens, to whom he drinks and forecasts. Then a rare of other wine is wont to enkindle and stir up naughty desires: but this wine, to wit, the Gospel, represses the same and makes the heart chaste. And this is it that Saint Peter here means, when he says, where truth is holden fast in the heart, and obedience thereto given through the Spirit, that that and none but that, is the truest cure and presentest remedy against this dangerous evil and mischief — beside which, there is none other that can be found so able to drive away and qualify these evil cogitations and vain thoughts. For when this remedy (the Gospel I mean) is entered and taken possession within the heart, all naughty lewd motions do straightways give place and vanish away. Let him that will, try this matter, and he shall duly find it so to be, as all they that have made trial thereof, do very well know. But the Devil does not easily suffer any man to come to that point, as in heart so to embrace the Word of God, that he may feel what a good taste and savor it has: because he knows full well, what great power and mighty efficacy is in it, to subdue and beat down all naughty desires and evil thoughts. Therefore, that which Saint Peter here speaks, is as though he should thus say: If you are desirous to remain and continue chaste, it stands you in hand, to embrace and show your obedience to the truth through the Spirit: that is to say, It necessarily behooves you not only to read and hear the Word of God, but to embrace the same in your hearts. And therefore, it is not enough, that the Gospel be once preached or once heard, but you must continually cleave to it and follow it. For, this grace has the Word, that the oftener a man tastes it, the sweeter it still grows, and the more pleasantly it relishes. For albeit it always teaches one and the same doctrine concerning faith, yet can it never be to the godly and well-disposed minds sufficiently and enough heard. Now adds the Apostle further.

To love brotherly without feigning.

To what end now must we lead a chaste life? To the end thereby to attain salvation? No, forsooth. But to the end and purpose that we may serve and do good to our neighbors. What shall I do that I may restrain and keep under my sins? I must dutifully obey the truth in the Spirit, that is to say, the faith of the Word of God. And why do I bridle and keep under subjection, my sins? Forsooth, that I may do good to others. For I must first bridle and overmaster my body and flesh through the Spirit, and then shall I be able to profit and do good to others.

Love one another with a pure heart fervently:

The holy Apostles Peter and Paul do separate and make a difference between brotherly love and common love: a brotherhood is that bond, wherein all Christians ought to be among themselves, even as brothers, without any respect or difference: for why, we have all in common, one Christ, one baptism, one faith and one treasure: I cannot be more worthy than you: that which you have, I also have: finally I am even as rich as you. We have one and the same treasure, saving that I perhaps receive it more worthily than you do, as if I should lay it up in gold, and you should keep it in some filthy rag or [reconstructed: vile cloth]. Therefore, as we have the grace of Christ and all spiritual blessings common together, so also ought we to have our bodies, lives, wealth and dignities common one to another, that one may serve another's turn and necessity in all things.

Now, he very significantly says, To love brotherly without feigning, that is: without any glossing, hypocrisy or dissimulation: which term and phrase the Apostles gladly use, for that undoubtedly they foresaw, that we would not stick to call one another, Christian or Brother, and yet would falsely, feignedly, dissemblingly and altogether hypocritically undermine one another. We have erected in the world many fraternities and brotherhoods, which in very deed are nothing else than stark vanities and mere deceits: altogether devised, invented and brought into the world by the Devil himself. All which are wholly and altogether repugnant and contrary to the faith and sincere love of brethren.

Christ is as well mine, as he is Saint Bernard's: your no less than he is Saint Francis. When you hear any therefore say: I shall come to heaven, if I be one of the Brotherhood of this or that order, answer thus: It is mere paltry and counterfeit hypocrisy that you speak.

Christ cannot abide any such trumpery, he can brook none other than a common Brotherhood, which we have altogether: and will you play the notorious fool by breaking of that, to erect and make to yourself any new upstart and peculiar Brotherhood?

This truly could I well abide, that you should erect one: but how? Not whereby to make any peculiar help to your soul: but for a certain number to come together, to contribute and gather some treasure, for the relief of them that be in necessity.

Therefore all we Christians have one Brotherhood, which we took upon us in our Baptism, of which brotherhood there is no Saint that has any more than you or I. For look with how great a price he was redeemed, with so great am I also bought and redeemed. God bestowed no less for my sake, than for the greatest Saint that is: saving that he perhaps embraced this treasure better than I do: that is to say, has a steadfast and stronger faith than I.

Furthermore this word (Love) has a larger signification than brotherliness: because it reaches also to our enemies, and those especially which are not worthy of Love. For as faith shows forth her working where she sees nothing: so also ought Love to see nothing: and there especially to exercise her operation, where there is in appearance nothing worthy to be loved, but rather all things odious, and such as may breed and procure loathsomeness. Where there is nothing that can well be liked of, even there ought the effects of Love to show forth: indeed, this ought also to be done fervently (says Peter) and with the whole heart, even as God loved us, at such time when we were in every respect most unworthy of his love.

Being born anew.

Thirdly, all these things are therefore of you to be performed and done, because you are not now as you were before: but you are (says he) born anew, and therefore new men. This was not brought to pass through any your own works, but you needed a new birth. For a new man cannot be brought forth by any power of his own into the world, but he must first be begotten and born. What carpenter is able by his own art to make a tree, but the same must needs of itself first grow out of the ground? Therefore ever as we are not made, but born the sons and children of Adam, and have naturally sucked sin from our parents: so neither shall we by our own industry and labor, ever become the children of God, but it behooves us by a kind of new birth and regeneration so to be. This therefore is the meaning of the Apostle in this place: Seeing therefore that you are a new creature, it is very fitting and convenient withal, that you demean yourselves after another order, and practice a new kind of life. As previously you lived in hatred, so now use your conversation in Love, and let all things be transposed and turned after another sort. But how came this new birth to pass?

Not of mortal and corruptible seed, but of immortal and incorruptible, by the word of God, which lives and endures forever.

Of a kind of seed we are regenerated and newly born: no otherwise than as we see, all other things to be born and generated of seed in their kind. If therefore the old birth proceeded and came of seed, the new birth also must needs be of some seed. But what seed is this? Truly not flesh and blood. What then? Nothing that is corruptible and mortal, but even the eternal and living word. This is all that, whereby we live, whereby we are nourished, and have our being, and whereby specially (as he here says) we are regenerated.

But how and by what means is this wont to be done, and brought to pass? God sends out this his Word, to [illegible], the Gospel, which casts seed into the hearts of men. If this seed abide and stick fast in the heart, then is there presently ready the Holy Ghost, who fashions a new man, which becomes altogether of another sort than he was before, has other devices, thoughts and cogitations, other words, and other works. And thus is he wholly and altogether altered. Whatever you formerly did [reconstructed: shun] and avoid, now you pursue and seek: whatever you [reconstructed: have] formerly sought, you now flee. The state of corporeal generation is such, that the seed which is in man has his alteration, and remains not still seed: but the seed of the Spirit cannot be changed, but remains one forever: so entirely altering and changing me, that I am transmitted and altered into it: and the corruption and evil which naturally dwells in me, is quite abolished. And therefore this is a wonderful kind of birth, and of a marvelous seed.

For all flesh is as grass, and all the glory of man is as the flower of grass. The grass withers, and the flower falls away. But the word of the Lord endures forever:

This place is taken out of the Chapter 40 of Isaiah. Where a voice said to the Prophet, Cry. And he said, what shall I cry? To whom the voice said, Cry thus: All flesh is grass, and all the glory thereof as the flower of the field, The grass withers, and the flower fades away: but the word of the Lord stands forever. These words has Saint Peter here brought in and cited: For this Epistle is (as I said) both rich, and grounded upon the authority of various Scriptures. Now the meaning of the Scripture here cited, is this.

The word of the Lord endures forever: but whatever is flesh and blood, the same is as corruptible grass. Be a man of however flourishing and gallant age, be he never so rich and mighty, never so wise and just, never so brave, fresh and beautiful, all which belong to the flower: yet does the flower in the end wither away, and that which in gallant age and beauty lately excelled, is grown old, and become ill-favored: that which once was rich, is grown to be poor: and so forth also all other things fade away, except only the Word of God, which seed can never perish nor decay.

And this is the Word which is preached among you.

As though he should say: you need not to seek far, how to come to this Word, for behold you have it even before your eyes. It is that Word which we preach to you: by this you may qualify and restrain all wicked desires. You need not to seek far for it, only look to this, that you gladly embrace it, when it is preached to you. For it is so near to you, that it may be heard. As Moses also says in the 30th of Deuteronomy: The word which I command you this day, is not far off from you, that you should need to go far to seek it: as either to go up to heaven, or to go over the sea to fetch it, but it is very near to you, even in your mouth, and in your heart. It was immediately preached and heard, but when it has [reconstructed: seized] and taken full possession of your heart, it can not any more die and vanish away, neither does it suffer you to die, but saves you, so long as you stick and cleave fast to it. As when I hear how that Jesus Christ died for me, and bore all my sins, and purchased heaven for me, and also how he has given all that he has to me, now do I hear the Gospel and glad things, I mean, the Word of God being preached, which perhaps quickly passes away, and is forgotten; but if it be effectually received with the heart, and that you thoroughly embrace him in faith, then can he not any more slip from you, nor be forgotten. This truth no creature whatever, is able to overthrow, the gates of hell shall never prevail against it. Indeed although I stick fast in the jaws of the Devil, yet if I be able to take hold upon, and to apprehend this Word, I must needs be bailed and delivered from there, and shall remain where the Word remains. And therefore it is not without good cause, that the Apostle here in effect says, that there is none other Word to be looked for, than this which we have preached to you.

To this purpose tends that, which Paul in the first to the Romans says: I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to all that believe. The Word is the divine and eternal power of God. For although the voice, sound, or speech, does quickly vanish and pass away, yet the kernel, that is to say, the knowledge and truth, contained in that voice, remains still. As when I put a goblet or jug of wine to my mouth, I drink up the wine, the goblet or jug remaining still unspent: so also [reconstructed: the Word] which being brought to us by voice, descends into the heart, and there begins to have life: the voice remaining still without, and vanishing away. And therefore it is well termed the power of God, indeed rather God himself. For so he said to Moses (Exodus 4): I will be in your mouth. And in (Psalm 81): Open your mouth wide: that is, show forth boldly, speak out, be hungry and I will fill it, I myself being present with you, will speak enough. So also Christ in (John 14) says: I am the way, the truth and the life, he that cleaves to it, the same is born of God. Therefore this seed is the Lord our God himself.

All which things serve to this end, to instruct and teach us that we can not possibly be relieved and helped by works: and the Word (be it never so small a thing in appearance, when it is uttered out of the mouth, and in appearance seem nothing glorious and honorable) yet is there in it, a kind of such incomparable virtue and force, as makes so many the children of God, as faithfully cleave to it. (John 1) Upon such an excellent stay and goodness, leans our salvation.

This is the first chapter of this Epistle, wherein you see with what singular art and cunning saint Peter handles and preaches faith. Whereby it manifestly appears that this Epistle is the very Gospel or glad tidings itself. Now follows next the second chapter wherein he teaches us how we ought to behave ourselves in our works and dealings towards our neighbor.