The First Chapter

Simon Peter, a servant and an Apostle of Jesus Christ, to you which have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ: grace and peace be multiplied to you, by the knowledge of God, and of Jesus our Lord. According as his godly power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue. Whereby most great and precious promises are given to us, that by them you should be partakers of the godly nature, in that you flee the corruption, which is in the world through lust. Therefore give even all diligence to it: join moreover virtue with your faith: and with virtue, knowledge: and with knowledge, temperance: and with temperance, patience: and with patience, godliness: and with godliness, brotherly kindness: and with brotherly kindness, love. For if these things be among you, and abound, they will make you that you shall neither be idle, nor unfruitful in the knowledge of our Lord Jesus Christ. For he that has not these things, is blind, and cannot see far off, and has forgotten that he was purged from his old sins. Therefore, brethren, give rather diligence to make your calling and election sure: for if you do these things, you shall never fall. For by this means an entering shall be ministered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. Therefore I will not be negligent to put you always in remembrance of these things, though that you have knowledge, and be established in the present truth. For I think it fitting as long as I am in this tabernacle, to stir you up by putting you in remembrance. Seeing I know that the time is at hand that I must lay down this my tabernacle, even as our Lord Jesus Christ has showed me. I will endeavor therefore always, that you also may be able to have remembrance of these things after my departing. For we followed not deceitful fables when we opened to you the power, and coming of our Lord Jesus Christ, but with our eyes we saw his majesty. For he received of God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice we heard when it came from heaven, being with him in the holy mount. We have also a most sure word of the prophets, to the which you do well that you take heed, as to a light that shines in a dark place, until the day dawns, and the day star arise in your hearts. So that you first know this, that no prophecy in the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Spirit.

Simon Peter a servant and an Apostle of Jesus Christ, to you which have obtained like precious faith with us, by the righteousness of our God and Savior Jesus Christ.

As in the former Epistle, so in this, we have both a subscription, and an inscription: that we may know, both who writes it, and to whom it is written: namely to them that zealously hear the Word of God, and constantly stand by faith in the sincere profession of the same. But what faith does he mean? Even that (says he) which is by the righteousness of God. In which words he ascribes justification to faith only, even as Saint Paul (Romans 1) says: In the Gospel the righteousness of God is revealed from faith to faith: as it is written, The just shall live by faith. Saint Peter therefore warns them to stand ready, and not to be beguiled, nor to suffer the doctrine of faith which they had received and learned, to slip away from them. And whereas he here particularly speaks of the righteousness of God, he thereby excludes and puts back all human justice. For it is faith only that justifies us before God: and therefore, faith is called the righteousness of God. For, before the world it is nothing accounted of, in fact it is rather persecuted, and flatly condemned.

Grace and peace be multiplied to you, by the knowledge of God, and of Jesus our Lord.

This is a usual salutation, accustomed to be prefixed at the beginning of letters and epistles: the meaning whereof is thus: I wish to you the increase of grace and peace, and that you may be therewith enriched every day more and more. Which grace issues and flows from the knowledge of God, and of our Lord Jesus Christ: as if he should say: This grace no man can have unless he also have the knowledge of God, and of our Lord Jesus Christ.

Of this knowledge of God, as well the Apostles as the prophets do very often and almost continually make mention in the holy Scriptures, as Isaiah (Isaiah 11): In all my holy hill they shall not hurt nor destroy, for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea. That is, the knowledge of God shall be as plentiful and abundant, as the waters of the swelling sea, when it breaks out, and surrounds some whole country. And from here shall such peace and tranquility presently ensue, that no man shall seek to molest or harm another. But this is not to know God, if you do but only believe that God is Almighty, and that he has created and made all things: and that Christ was born of the virgin Mary, suffered death and rose again: for this much do the Turks, Jews, and Devils believe. But the true knowledge of God is this: that you have a feeling of him in your heart and conscience, and that you be certainly persuaded, that God and his Christ is your God and your Christ: which belief the Devils and false counterfeit Christians have not, neither can have. Therefore the knowledge of God is nothing else, than a sound and entire faith in Christ. For when you thus fully know God and Christ, you will most gladly resign, and commit yourself to him, and firmly believe and trust in him, as well in adversity, as in prosperity, in death as well as in life. This settled confidence and sure trust, cannot be in them that have evil consciences: that is, in them that lack true and sincere faith. For they know God none otherwise, but that he is the God of Saint Peter, and of all the Saints in Heaven: but for their God they do not know him, neither have any feeling of him, but have him and take him, rather as their heavy tormentor and angry judge.

To have God, is to have all grace, all mercy, and all goodness that can be named. To have Christ, is to have a Savior and a Mediator, who has brought us to God, and made him now all ours: and at whose hands he has obtained for us all grace, and blessing. All these things, you must draw and apply to yourself, and not doubt but that Christ is yours, and you Christ's. And this is the true knowledge of Christ. An unmarried woman seeing a man, may say: this is a man: but she cannot say: this is my man, or my husband. In like sort, all of us can say: This is God: but all of us cannot say, that he is our God: because we do not all of us believe and trust in him, and comfort ourselves only in him and by him. This true knowledge of God the Scripture terms the face and countenance of the Lord: whereof the prophets speak very copiously. For they that see not his face, and know him not, do see but only his hinder parts: that is, do see him as their angry and displeased God: whereas if they saw his face, that is, if they had the true knowledge of him by faith, they should behold and see nothing but grace and mercy.

We see here how Saint Peter in this his second Epistle purposely treats not of faith, (for he largely discoursed thereupon in his former Epistle) but his purpose is in this to write an exhortation to them which believe, that they should show forth their faith by good works. For he would not have faith to be without good works, nor good works without faith. But first he requires in us faith, and faith being once surely grounded, to show forth good works. And therefore he adds:

According as his godly power has given to us all things, that pertain to life and godliness.

When we thoroughly know God by faith, we are possessed of the free gift of all his heavenly graces and benefits. We have the influence of his divine power working in us: which promotes and furthers us to all things that pertain to life and godliness: that is, when we believe, we receive so many benefits of him, that God bountifully bestows upon us even the gifts of his power: which power is diffused into all and every our actions, and both is, and also effectually works in us. Whatever we speak, or whatever we do, it is not we but God in us that speaks and does. He is in us strong, mighty, and omnipotent, yes, even when we suffer torment and affliction, when we are killed and die, and when before the world we are altogether helpless and weak: insomuch that when we have not this power of God, there is in us no strength at all, no faculty, no ability.

Now, whereas Saint Peter says, that all things are given to us of his divine power, his meaning is not, as though we should be able to make heaven and earth, and to work miracles, and do wonders: for what good would that do to us? But we have all the gifts of his godly and divine power in us, so far as is necessary and profitable for us. And therefore the Apostle adds further these words, That pertain to life and godliness: that is to say: we have all things by his godly and divine power, most abundantly given to us, that we should do good, and always live in virtuous estate and blessedness.

Through the knowledge of him that has called us.

This mighty power and great grace of God, proceeds not from elsewhere, than from this perfect and sound knowledge of God. For when you thoroughly know him for your God, he deals with you as God. After this manner also Saint Paul (1 Corinthians 1) says: In all things you are made rich in him, in all kind of speech, and in all knowledge, as the testimony of Jesus Christ has been confirmed in you: so that you are not destitute of any gift. This is the greatest and the most necessary gift of all others that God can give to us, which we ought not to exchange for all other riches, that is either in heaven, or in earth. For what would it avail you, although you could go through fire and water, without taking any harm, and work all kind of miracles and wonders, if you should lack this? For there are a great many condemned, that have been able to work such miracles. But this exceeds and far surmounts all miracles: in that, God bestows and gives so great a power to us, whereby all our sins are forgiven us, and abolished quite out of remembrance: death, Satan, and hell being utterly vanquished and swallowed up. Whereby we possess our consciences without fear, and have our hearts joyful, merry, and bold, without being afraid of anything. All which, the knowledge of God that calls us, does afford and bring to us.

To glory and virtue.

And after what sort was that calling, with which God called us? Forsooth this: God sent his holy Gospel into the world, and caused the same to be proclaimed and preached abroad: for which, no man ever made any labor, no man ever prayed or made any entreaty to him, but before any one so much as once thought of it, he offered and gave this grace to us, and poured the same most abundantly upon us all, that he alone might have all the glory and praise, and we enjoying such a benefit, should ascribe this power and virtue all only to him. For it is no work of our own, but his. And therefore seeing that this calling is none of our own, neither comes of ourselves, it is not [reconstructed: meet] that we should lift up ourselves in pride, as though we had brought it to pass of ourselves: but he is only to be glorified by us, and all thanks are to be given to him, for so mercifully bestowing and giving his Gospel to us, and withal also for so strengthening us with power and virtue against Satan, death, hell, and all mischiefs at once whatever.

Whereby most great and precious promises are given to us,

Saint Peter has added this, to show forth and declare the nature and force of faith. For when we know God to be ours, we have also with him, by faith, eternal life and the power of God, whereby we overcome and get the victory both of death and devil. And yet for all this, we do not see these things, neither yet do we feel them, although all things be promised to us. We have all things, but they yet appear not: but in the last day we shall plainly discover and see all things present and apparently laid open to our eyes.

We begin here in this world, but we come not to any full fruition or perfection thereof in this life. But we have this promise, that we live here by the mighty power of God, and that after this life we shall be everlastingly blessed. He that faithfully believes these things, has the same (as it were) already in possession: he that believes not, has them not, but is sure to perish eternally. How great and how precious these promises are, Saint Peter further yet declares, saying.

That by them you should be partakers of the godly nature, in that you flee the corruption, which is in the world through lust.

This benefit we have by the power of faith, that we thereby are made partakers of God, and come into a certain participation and communion of his divine nature. This is such a sentence, as the like you shall not read again, neither in the Old Testament nor yet in the New. However among the Pagans and Heathen writers it is often read, that we partake with the very divine nature itself. But what is this nature of God? Everlasting truth, righteousness, justice, wisdom, eternal life, peace, joy, pleasure, and all goodness that can be named. He now that is partaker of the nature of God, is seized and privileged in all these: to wit, that he shall live for ever, enjoy perpetual and endless peace, pleasure, joy, and mirth: be pure, holy, just, and able to withstand and supplant Satan, sin, and death. Peter's words therefore sound as though he should say thus: Look how impossible it is, to take from God everlasting life and eternal truth: so impossible is it also, that these things should be taken from you. If any man hurt you, he must needs also hurt God. For he must first oppress God, that seeks to oppress a right Christian. All these properties are comprehended under this word divine or godly nature: which word he therefore used, because it contains in it so large a signification. These be great and singular benefits, if we faithfully believe the truth of them. But all that is here set down, is (as before was declared) doctrines, upon which the groundwork of our faith is laid: for that which here is written is rather to declare and show what great and excellent benefits grow to us through faith. And therefore he says: All these things shall you be sure to have, if you so live, that you show forth your faith, flee the corruption which is in the world through lust.

Therefore give even all diligence thereunto: join moreover virtue with your faith:

Here Saint Peter exhorts them to declare and show forth their faith by their good works: as though he should say: Seeing that you have obtained so many and so great benefits by faith, that what God himself has, you also have, endeavor yourselves and give all diligence hereunto: be not slothful and sluggish, but show forth the effects and fruits of your faith: that is, let your faith appear openly before men, let it be dutiful, charitable, serviceable, diligent, effectual and working, ever occupied in well doing: not idle, neither unfruitful. You have a good farm and a fertile field to work in: be diligent husbands therefore and take heed, lest through your sloth and security, there grow up in it brambles, weeds, darnel and cockle.

And with virtue, knowledge.

This is that knowledge, by the which you may chiefly know, how by reason to qualify and lead your lives, and how to direct the effects and virtues of your faith: that you neither overmuch pamper and cocker your bodies, neither deny to it that which is needful. For thus far is the flesh to be bridled and kept under, and no further, that it may be sober, watchful, and apt to good works — and not (as some hypocrites under the visor of feigned holiness do) to hurt or destroy your bodies. For although God hates the sin that is in the flesh, yet his will is not that you should therefore destroy your bodies. You ought to suppress and restrain the lusts and concupiscences thereof, but not to destroy or hurt it: but rather to minister to it sufficient allowance and maintenance, that it may continue sound, healthful and living.

Knowledge also is joined and linked with virtue, whereas good respect and regard of honesty and modesty is had in all our conversation and dealings: and when a convenient measure is observed and kept, in our meats, drinks, apparel, words, and all other our actions: so that we neither swerve from the rule of reason, nor give any occasion of offense to our neighbor.

And with knowledge, temperance:

Temperance consists not only in eating and drinking, but in observing that due mean, which, knowledge (whereof we spoke before) does prescribe to be used in all our life and conversation, as well in words and works, as in manners and dealings: that no man frame himself to live after a more sumptuous and nice sort than is convenient: that all superfluity of apparel and finery be avoided: and that no man go more pompously and gorgeously than is meet, or stands with Christian modesty. But Saint Peter in these cases prescribes no certain rule, neither limits any bounds for the same (which thing our papistical monkish Votaries presumed to do) comprising these matters within the compass of certain canons and rules devised out of their own brains, tying men to a strict observation of these things after one and the selfsame manner. Which thing to be used among Christians is impossible: to wit, that a certain set order and precise notation in these external things, should be comprehended within the compass of certain precepts and general rules, of every particular person to be particularly observed. For, men be of unlike disposition: one is of a strong and sound nature, another weak and faint: and no man is at all times and in all respects so affected and given as another is. And therefore every one ought to have a special regard to the constitution and disposition of his own body what he is able to bear, sustain and endure, and what he is not.

And with temperance, patience:

Saint Peter's meaning [reconstructed: in] these words is this: Although you live according to knowledge, modesty, and temperance, without giving offense to any in your conversation and behavior: yet think you not that you shall live quietly without temptation and persecution. For, when you believe, and lead an honest and Christian life, agreeable to your profession, the world will not cease to hate and persecute you. Here then must patience be shown forth, which is one of the fruits of faith.

And with patience, godliness.

Whatever we do, or whatever we suffer in this life, let us be thankful to God for the same, not seeking our own glory, praise, or commodity: but only that thereby God may be glorified: and that we so behave ourselves in all things, that it may appear, that we do all things for the love, which we bear to God.

And with godliness, brotherly kindness.

Hereby Saint Peter binds us one to serve another's turn, and to be helping one to another as brethren: one to be careful of another's welfare, one not to hate, despise, or hurt another. And this is another trial or fruit of our Faith, whereby we testify to the world, that we have that godliness, which is spoken of before.

And with brotherly kindness, love.

By love he means that common and general love, with which we are bound to love as well our enemies, and those which do not account of us as brethren, nor vouchsafe to live together with us friendly and brotherly, as those that are our very friends indeed. In which few words, Saint Peter has comprehended all that pertains to a Christian life, and what the works and fruits of true Faith indeed are: namely, knowledge to live well, temperance, patience, godliness, brotherly kindness, and a general love to all. And therefore he adds further.

For if these things be among you, and abound, they will make you so that you shall be neither idle nor unfruitful in the knowledge of our Lord Jesus Christ.

When you give yourselves to these exercises, and works, you tread the right path, you go the right way, and have in you the true and sincere Faith: and further, the knowledge of Christ is effectual and fruitful in you. Take heed therefore to yourselves, that you make not light account of these things. Keep your bodies in subjection, and so deal with your neighbors, as you know that Christ has dealt with you.

For he that has not these things, is blind, and cannot see far off, and has forgotten that he was purged from his old sins.

He that has not in himself these fruits of his Faith, does but (as it were) grope for his way like a blind man in the dark, not knowing where to set his foot: indeed, such is his life that he rests doubtful and uncertain, in what case he stands toward God: he neither has true Faith, nor any further knowledge of Christ, except that he can talk of him as he has heard others report. And therefore does but blunder blindly and at random in the whole course of his life, like a blind man that seeks his way with his hand, and has forgotten that he was ever baptized, or that his sins were forgiven him: and so becomes he ungrateful, idle, and unfruitful, without any consideration of his profession, living loosely without any remorse of conscience: having neither feeling, neither yet so much as any taste of so great graces, gifts, and benefits. And this is an exhortation wherein Saint Peter exhorts and stirs us up who believe, to the practice of good works, thereby to declare and show forth, that we have a true, sincere and sound, and not a hypocritical, or feigned Faith. Nevertheless, he still earnestly urges and proves this, that Faith only does justify: and that wherever this Faith is, true good works do also necessarily follow.

Therefore brethren, give rather diligence to make your calling and election sure.

The election and eternal predestination of God is so sure in itself, that there is no need to make it surer. And so also is our calling firm and stable. For he that hears the Gospel, believes, and is baptized, is (doubtless) called, and is sure of his salvation, indeed he already has it. Seeing therefore, that we are called to these things, we ought to give all diligence (says Saint Peter) to approve and assure our calling and election to ourselves in our consciences, as the same is already assuredly known with God. And this is a phrase or manner of speech usual in the Scriptures, as (Ephesians 2:12) you were strangers from the covenants of promise, and had no hope, and were without God in the world. For although there be no man, whether he be good or bad, but God has the rule over him, (since he is the Lord of all creatures) yet nevertheless (Saint Paul says) that he is without God, who does not acknowledge him, love him, and trust in him. Even so here, although in itself the calling and election of God, with which he has called and elected us, be sure and undoubted: yet it is not sure and stable to you, so long as you do not certainly believe, and undoubtedly assure yourself, that the same belongs to you. And for this cause does Saint Peter exhort us, that we should make our calling and election sure through good works.

And here again you see, how much the Apostle ascribes and attributes to the fruits of Faith. For although they pertain, and seem to do good with your neighbor as well, yet also are they profitable to you, because thereby your Faith is strengthened and confirmed, stirred up more and more to the practice of good works. Wherein also you see a far other virtue and quality, than is in the faculties of the body. For, the powers of the body, the more they are exercised and used, the weaker and feebler they be, and in the end utterly decay: whereas on the contrary, this spiritual virtue, if it be not exercised, decays and faints: but with much use and practice it is strengthened and greatly increased. And this was the cause, why God at the beginning did lead the Christian Church, through hard and rough ways, vexed it, troubled it, and thoroughly exercised it, in diverse conflicts of Faith, through ignominy, persecution, and death. For he knew, that hereby it should receive strength, and increase, and become the mightier, because the more that it was oppressed, the more it flourished. And this is that, which Saint Peter here means, when he says, that we should not suffer our Faith to be idle or unfruitful: seeing that the nature thereof is such, that it grows and increases by vexation and persecution, so long till it be fully assured and certain of the calling and election of God, so that it cannot be deceived.

This is the mark that we must shoot at, touching predestination. There are many light spirits, who being endued with very small pittance of faith, will yet rashly presume to dispute upon this point, and curiously search in what place they be reckoned and accepted with God. But do not you intermeddle with such scrupulous curiosity, for you shall never by this way attain to that which you seek. If you desire to be sure of your salvation, tread that [illegible] and follow that course which Saint Peter has [illegible] showed you, for if you take any other way, you [reconstructed: deceive] yourself, and shall be sure to miss your intent. Your own experience must teach it to you, and that shall you certainly know, and be assured of, when your faith is thoroughly tried and [reconstructed: exercised].

For if you do these things you shall never fall.

You shall stand firm and steadfast, you shall neither stumble, fall, nor sin, but walk without offense: all things shall go well with you, and frame to the best: whereas if you lean and trust to your own foolish cogitations, and rotten devices, the Devil will quickly and easily hurl you headlong into desperation, and hatred of God.

For by this means an entering shall be ministered to you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ.

This is the highway to heaven, and none other: and therefore let no man think by dreams and devices of his own making, touching faith, to come there: there needs nothing to it but a lively faith, that is thoroughly tried and exercised. But alas, what repugnant doctrines to this, have been foisted into the church of God, by our seducing teachers, while they affirmed and taught, that if a man, having run headlong in wickedness all his life, and at the last pinch of his death, have but a silly pittance (be it never so small) and as it were but a very spark of faith in him, that he should be sure thereby of salvation? But if you put off, and defer your repentance and faith till then, thinking and [reconstructed: presuming] that you shall then even presently and upon the sudden, have the gift of such a justifying faith, you trust to a broken reed, and shall seek after faith and salvation, when it shall be too late. Do you not hear, that even they which be strong, shall scarcely be saved? Nevertheless we ought not to despair of them that be weak, because there is hope that they may be called, although it hardly and not usually so comes to pass. But he which in this life thoroughly and effectually exercises and strengthens his faith in doing good, shall have a broad and easy passage or way, with cheerfulness and assured confidence to enter into the life to come. Such a one may die with courage and gladness, such a one may (not esteeming this present life) depart hence in the peace of conscience: and (as it were) with mirth and joy, take possession of the kingdom of Christ. Whereas on the other side, they that have a languishing, faint, weak, and unexercised faith, and have not inured and acquainted themselves to good and godly exercises, shall not with like confidence and joy as the others, enter into eternal life: and if they do enter, yet shall they not find the door so open, nor the entrance so easy into the kingdom of Christ, but shall tremble and quake for fear, and be [reconstructed: loath to die]: wishing rather still in this life, to [reconstructed: lie bedridden], sick and diseased, than once to die or exchange this life for any other.

Therefore I will not be negligent to put you always in remembrance of these things, though that you have knowledge and be established in the present truth.

Of this we have oftentimes spoken before. Albeit God has caused a great light to shine to us, in this so merciful a manifestation of the Gospel: so that we both now know what a Christian life is, and also what Christian doctrine means, and do also see the scope of the whole Scripture to tend to none other end but this: yet, nevertheless, it is expedient and necessary still to persevere and go forward in preaching and teaching without ceasing, and to iterate and inculcate the same doctrine from day to day, if not to learn, yet to be admonished and put in remembrance of doctrine before learned and received. For there are two offices in the church as Saint Paul teaches (Romans 12), the one consists in teaching, the other in exhorting. He who teaches, let him take heed to his teaching and doctrine, and he who exhorts, to his exhortation (Romans 12). Teaching is, where we lay the foundation of faith, and preach the Gospel to them that have not yet heard anything thereof. Exhorting, or admonishing is, (as here Saint Peter says) to preach to them that have both heard and learned the same before, to encourage them manfully to proceed and continue in their well-begun enterprise, and to awake and stir up their dull and drowsy natures to go on forward, from step to step and from degree to degree every day more and more. We are all clad and laden with this old rotten sack, our flesh and blood: which still pulls us down, and draws us the wrong way, whereby the soul is easily lulled asleep and brought into security. And therefore it is very [reconstructed: beneficial] and necessary for us to be continually exercised, even as a good householder keeps his servants and family still occupied, and calls upon them to look to their business, lest they should grow into idleness. Now, if the dullness of our nature be such, that it must be called upon and put in mind to do things expedient and needful for external food and maintenance of the body, how much more convenient and fitting is it, that the same be used and put in practice in matters appertaining to the Spirit and soul?

For I think it fitting as long as I am in this tabernacle, to stir you up, by putting you in remembrance.

Saint Peter here calls his body a tabernacle, in which the soul for a time sojourns, and it is a much like phrase to that which is used in the former Epistle: where he called the body of the woman a vessel or vessel. And after the like sort speaks Saint Paul (2 Corinthians 5): We know that if our earthly house of this tabernacle be destroyed, we have a building given of God, that is, a house not made with hands, but eternal in the heavens: for which we sigh, desiring to be clothed with our house which is from heaven. For so long as we are in this tabernacle, we sigh and are burdened, etc. And again: But we are comforted and are bold in this, that we know that while we are in the body, we are absent from the Lord: but we would rather remove out of the body and to dwell with the Lord. Here we see Saint Paul calls this body of ours a house, making two kinds of dwellings, and two kinds of wanderings or absences from home. By which phrase of speech, Saint Peter also here in this place calls this body a tabernacle for the soul to sojourn in: by which name, he does much diminish the reputation that is commonly made of it, and also sets it lower than most men account of it: for he does not call it a house, but a tabernacle — a poor cottage such as simple shepherds use to dwell in. The house is slender and contemptible, but the treasure that is laid up and kept in it is rich and precious.

Seeing I know that the time is at hand that I must lay down this my tabernacle, even as our Lord Jesus Christ has showed me. I will endeavor therefore always, that you also may be able to have remembrance of these things after my departing.

Saint Peter here testifies of himself that he is assured of eternal life, and that by special revelation from the Lord he knew when he should die: all which was done for our sakes, and to confirm and strengthen our faith. For it was very expedient and necessary that there should be some such men that had in themselves a certain persuasion and sure knowledge of their election: who might establish and lay the foundation of faith in others, whereby it might be out of all doubt known that they preached not the dreams and fantasies of men, but the true and sincere Word of God. Which men, before they came to that assurance and certainty, God thoroughly tried and proved. Therefore says Saint Peter: I will not only with my lively voice admonish and put you in remembrance, but I will also commit these my admonitions to writing, and leave my exhortations written for your directions and instructions: that after my death as well as in my lifetime, you may be thereof put in mind by others, and be called upon to observe and put the same into practice. Behold here what a vigilant care this Apostle had for the safeguard and salvation of souls, and yet nevertheless we see, through the malice of Satan, what shameless shifts and cogging merchandise has been and still is made of them.

For we followed not deceitful fables when we opened to you the power and coming of our Lord Jesus Christ, but with our eyes we saw his majesty. For he received of God the Father honor and glory, when there came such a voice to him from the excellent glory: This is my beloved Son, in whom I am well pleased. And this voice we heard when it came from heaven, being with him in the holy mount.

Here Saint Peter brings in the history of the transfiguration of Christ upon the mount, written by the Evangelist Matthew, Chapter 17. In it is declared how the Lord Jesus took three of his disciples, namely, Peter, James, and John into a high mountain, and was there transfigured before them, his face shining as the sun, and his clothes being white as the light: where also there appeared to them Moses and Elias, talking with him: till at length a bright cloud shadowed them, and a voice coming out of the cloud said: This is my beloved Son, in whom I am well pleased: hear him. Which when the disciples heard, they fell on their faces and were very afraid. Then Jesus came and touched them and said: Arise and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying: Show the vision to no man, until the Son of man rise again from the dead.

This therefore which here Saint Peter writes has this meaning: That gospel which I have preached and showed to you of Christ and of his coming, I have not sucked out of my own fingers' ends, nor feigned out of my own brain, neither yet received I the same from vain and sophistical prattlers and janglers, that can roundly and readily talk and tattle of matters, such as the Greeks were. Whereas in truth, all that which they with fineness of eloquence and gallantness of phrases painted out — thinking themselves therein great wise men — was nothing else but mere toys, trifles, and vanities. These and such like persons we have neither given ear to, neither followed and sought after: that is, we do not preach to you the doting dreams and foolish fantasies of men. But we are most sure of our doctrine, and of the certainty thereof, that it is of God: because we have both heard it with our ears, and seen it with our eyes. To wit, when we were present with Christ in the mount, and there both saw and heard his glory from heaven proclaimed. Whose glory was such that his face shined as the sun, and his clothes were white as snow, and we also heard a voice from the high majesty of the Father, saying: This is my beloved Son, hear him.

Therefore every preacher ought to be so sure, and so far from any doubting of the certainty of his doctrine, and of the Word which he preaches, that he should not fear to seal and confirm the same with his death, seeing it is the Word of Life, which he has in hand. The Apostles therefore were certainly assured of the truth of the Gospel, which they preached, and were out of all doubt that it was the true, and infallible Word of God: and withal, that the Gospel is none other thing, than the preaching of Christ. And therefore none other preaching is to be heard; because the Father will not have any other. This is my beloved Son (says he) hear him. Let him be your schoolmaster and your teacher: as if he should say: when you hear him, you hear me: And therefore says Saint Peter, we have preached and made known to you, that Christ [reconstructed: is] the Lord and Ruler of all things, and that all power is delivered over to him: which power he also has, who faithfully believes in him. These things have not we devised, and forged by our own imaginations, but we have both seen and heard them by the Revelation of God, who has commanded us, to hear this Christ alone. But what is the cause that Saint Peter here severs the Power of Christ, from his Coming? His Power is in that he is Almighty and able to do all things. And again, in that he has all things in subjection under his feet. This his Power shall perpetually continue, and stand in force, so long as the world has continuance, and so long as Flesh and Blood has any being upon earth. This entire power of the Kingdom of Christ shall have continuance and force, till the last day, and then shall another world begin, when Christ shall deliver up his Kingdom to God his Father, of which is spoken by Saint Paul in 1 Corinthians 15. Christ is the first fruits, then they that are of Christ, which shall be at his coming, and then shall be the end, when he has delivered up his Kingdom to God, even the Father, etc. And again, When all things shall be subdued into him, then shall the Son also himself be subject to him, that did subdue all things under him.

And to what end does all this tend? Is not the Kingdom of God the Father now at this presence? And are not all things now also subdued to him? I answer: Saint Paul in the self same place expounds himself, and yields a reason of his words, saying: That God may be all in all: that is, whatever a man longs after, whatever he desires to have, that shall God be to him, that (as Saint Peter said before) we may be partakers of the Divine Nature. And therefore what God has, the same shall we have, and whatever is needful and necessary for us, shall be ministered to us: whatever any man requires, as Wisdom, Righteousness, Fortitude, and Life, it shall be given to us: which we now believe by hearing with our ears, and truly possess in the Word of God. But then shall the Word cease, and our souls shall open and display themselves, and shall see and feel all things present. And this is it that both Saint Peter and Saint Paul mean, that now in this while, the power of Christ's Kingdom bears all the authority: now does the Word reign and exercise his Empire: by which Word, he now reigns in his humanity over Devils, Sin, Death, and Hell. And all these things shall not till the last day be plainly manifested. For although God does reign forever and always, yet is not the same manifestly apparent to us. He sees us, but we see not him. And therefore it behooves, that Christ should resign his Kingdom over to him, that we also may see, and then shall we truly be the Brothers of Christ, and the Sons of God. In this sort he received of God the Father, honor and glory, (as here Saint Peter says) when the Father subjected all things to him, and made him Lord of all, glorifying and dignifying him with these words: This is my beloved Son, in whom I am well pleased.

And in these words Saint Peter's meaning is, to confirm his doctrine and preaching, that it might be known from where it came. Besides this seeing of the Majesty of Christ, and hearing of the voice of the Father concerning Christ, it was needful also that the Holy Spirit must work withal, and confirm him in that he had both seen and heard: the more to make him believe it, and that he might both boldly preach, and zealously confess the same to others.

We have also a most sure word of the Prophets, to the which you do well that you take heed, as to a light that shines in a dark place, until the day dawns, and the day star arises [reconstructed: in] your hearts.

Here comes Saint Peter nearer to the matter: and of that which he here says, this is the very meaning. All that I preach to you, is to this end, that your consciences may be surely settled and strengthened in the truth: and that your hearts may be firmly fixed upon the same, not suffering yourselves to be carried away from it by any means, because we are out of all doubt, that we have the very pure and sincere Word of God. For the Gospel is a matter of great weight and importance, and therefore we ought to be most diligent, careful, and precise, that we keep and retain the same sincerely and soundly, without adding any thing to it, or mingling any false and erroneous doctrine therewith. And therefore Saint Peter now afterward addresses himself to write against human doctrines, and newfangled devices of man's idle and fond imagination. But for what cause does he say, We have a most sure Word of the Prophets? Truly I am thus fully persuaded, that we shall never henceforth have any such Prophets, as in the old Testament the Jews had. A Prophet properly is he, that brings the glad tidings of Jesus Christ: and although many of the Prophets in the old Testament prophesied also of other matters to come, yet they came and were sent of God peculiarly to this end and purpose, to preach and foretell of Christ. All they that believe in Christ, are Prophets: for they have the chief head of that thing, which Prophets ought to have, although all of them have not the gift of Prophesying. For even as through the Faith of one Jesus Christ, we are all brothers, kings, and priests: so also through Christ we are Prophets. For we can all utter and declare those things that appertain to the glory of God, and Christian life: we also (so far as is needful and expedient for us) can foretell of things to come, as that there shall be a day of general judgment, and that we shall all rise again from the dead: and finally we understand the whole Scripture. This Saint Paul witnesses, saying, You may all prophesy, one by one (1 Corinthians 14).

Therefore Saint Peter says thus: We have such a word of the Prophets, as is sure enough of itself: Only see that it be firm and sure to you. And you do well, if you take heed to it: as though he should say: It is very necessary and expedient for you to stand sure in it. For, it fares with us in this case of the Gospel, much like as it does with a man that is taken and enclosed in a dark house, at midnight, who had need to have candlelight, till it be daylight, that he may see which way to go. Even so, the Gospel is as a candle at midnight, and in the dark: whereas all human reason and wisdom, is nothing but mere error and blindness. The world is nothing else but a kingdom of darkness. In this darkness, God lightens us with his candle, to wit, his glorious Gospel: which directs our steps aright, that we may see which way to go, and walk in this world, till such time as the morning appear, and the day dawn.

This place does also mainly oppose, and beat down all the foolish trumperies of human doctrines. For, seeing that the Word of God is the candle and lantern, that gives light in dark corners and obscure places, we must necessarily thereupon conclude, that all other things be mere darkness. For if there had been any other light besides the Word, Saint Peter would not have used these speeches. Never consider and weigh therefore, how skillful and wise those men be, that teach any other doctrine besides the Word of God: neither let it any whit move you, how gloriously and gallantly soever they couch their smoothed reasons. For where you feel and see the Word of God to be absent, doubt not but all which you hear, is mere blindness and erroneous darkness. Neither let it any thing move you, in that they boast and say that they have the holy Ghost. For how can they have the Spirit of God, which have not the Word of God? And therefore they do nothing else but call light darkness and darkness light, as it is said (Isaiah 5). This Word of God is the Gospel, whereby we are through Christ redeemed from sin, death, and Hell: he that hearkens and gives ear to it, has a link or a lamp lighted and kindled in his heart: by the which we may see, and are enlightened and taught what to our duties is appertaining. But wherever this lamp is absent, there we fall into our own rotten ways, and seek by works, merits, and devices of our own forge, to bespeak (forsooth) and make to ourselves a nearer way to Heaven. Here now and in such like cases, you may with the help of this lamp, judge, and plainly perceive all these doting inventions and dreams, to be nothing but mere darkness. The authors of which have not the light, neither can they abide the light: and therefore they must needs remain in darkness, and continue in blindness. For this is the light, that teaches us what we ought to do, and what things be needful and necessary to our salvation: which be points far differing from the wisdom and skill of the world. We daily stand in great need of this light, and we must give heed to it, even till the last day. Afterwards we shall not need the Word any longer: as a candle is wont to be quenched and put out, when the broad daylight is once appeared.

So that you first know this, that no prophecy in the Scripture is of any private interpretation. For the prophecy came not in old times by the will of man: but holy men of God spoke as they were moved by the holy Ghost.

Herein Saint Peter begins to oppose false and erroneous doctrines, and of his words this is the meaning. Forasmuch as you know, that we have the Word of God, cleave fast to it, and suffer not yourselves to be seduced by false teachers, although they come and say, that they have the holy Ghost. For, know you this first, that no prophecy in the Scripture is of any private interpretation. Note this saying therefore well, and think not that you shall ever be able of your own reason and industry to expound and explain the Scriptures.

Hereby are thrown down to the ground, all the proper and private interpretations of all the Fathers: and strict charge here given to the contrary, that no man should rely or lean to any such explanations. If either Jerome or Augustine or any other of the Fathers interpret and expound any place of the Scripture, of themselves, or by any of their own devised glosses, we are (if the same be dissonant to the doctrine contained in other texts of the sacred Scriptures) utterly to refuse those their interpretations. For Saint Peter does here forbid any man to interpret and expound the Scripture by his own spirit. The true explanation thereof, is the work of the Holy Ghost, and he it is that must interpret and expound the same, or else it must be left without interpretation. Therefore, if any of the ancient Fathers can aver and justify his interpretation and exposition by the Scripture, and can thereby prove that the place which he expounds, is so to be taken and understood, we are reverently to accept and embrace his sayings: if not, we are not bound to believe him.

Within the compass of this censure also, we may see, how Saint Peter notes and nips the spirits of those great Rabbis and Doctors, that are in countenance and credit accounted and reputed for the best and the gravest clerks. Therefore this must be held as a firm and general rule, that no man (whoever he be) interpreting the Scripture after his own humor, is to be credited, not even if he allege and bring Scripture for himself: because the true sense thereof can not by any means be attained and found by the private narration of man. In this point have stumbled and foully failed our Grand masters and teachers which have heretofore taken upon them to expound and interpret the Scripture. As when they expound and stretch that saying of Christ, Matthew 16, "You are Peter," etc., to be meant of the Pope, which addled interpretation is of man's own devising, and forged by the expositors themselves, to draw it to the pitch of their own conceit and to serve their own turns, and therefore not to be credited: for they are not able to prove by Scripture, that this name "Peter" anywhere signifies the Pope: but we are well able to prove that Christ is the Rock, as Saint Paul says: 1 Corinthians 10. This interpretation is true and sound, for we are sure thereof, and know that it is not devised and invented by man, but grounded and drawn out of the very Word of God. For, those things that are written and mentioned in the Prophets, were not invented and devised by men, but holy men spoke as they were inspired and moved by the Holy Ghost.

And thus ends this first Chapter, wherein Saint Peter has first taught us the right and true good Works indeed: which we ought to practice and walk in, thereby to notify and declare our faith. And next, that in the Church of Christ there ought nothing to be preached, but only the Word of God, which remains and continues forever, and by which our souls are saved and made to live eternally. Now next here follows a fruitful admonition, wherein both Christ and his Apostles warn us diligently to beware of false preachers. And this also must we with all diligent care look to, that we suffer not ourselves to be bereaved and cozened of this right and power of examining, judging, and proving doctrines: neither to be so pent in and curbed, that we should stay and expect till we see what the Councils define and decree what we shall believe, and what not: keeping our heads so under their girdles, that they would not willingly suffer us to believe and embrace anything but what they list to set down, ratify, and determine.