,libraries7       ,,the ,,epistles ,,of 
,,st4 ,,peter ,,and ,,st4 ,,jude        
,,preached ,,and ,,explained  ,,by      
,,martin ,,luther4  ,wittemberg1        
#aebc-d4   ,,translated1 ,,with         
,,preface ,,and ,,notes1  ,,by  ,e4 ,h4 
,,gillett4     ,,new ,,york3 ,,anson ,d4
 ,f4 ,,randolph1 ,no4 #fhc ,,broadway4  
#ahei4     ,entered according to ,act of
 ,congress1 in the year #ahei1 by ,e4   
,h4 ,,gillett1 ,in the ,clerk's ,office 
of the ,district ,court for the         
,southern ,district of ,new ,york4      
,,edward ,o4 ,,jenkins1 ,printer        
,stereotyper1 ,no4 #bf ,,frankfort      
,,street4     ,,preface ,,by ,,the      
,,translator4   ,several years ago1     
among the dusty piles of old pamphlets  
stored away upon the upper shelves of   
the ,union ,theological ,seminary       
library1 ,i met with several works of   
,luther1 in the original editions1 as   
they were issued during his lifetime    
from his press at ,wittemberg4 ,among   
them were his ,commentaries1 or rather  

,lectures1 on the ,epistles of ,peter   
and ,jude4#a ,the forbidding aspect of  
the page1 with the obsolete spelling of 
its words1 and its somewhat coarse      
typography1 was rather an incitement to 
master it2 for here was ,luther1        
presenting himself to the eye of the    
reader just as1 more than three hundred 
years ago1 he presented himself to the  
eyes of thousands of his countrymen4    
,upon a partial perusal of the          
,commentary1 ,i became satisfied that it
 would repay a more attentive study2 and
 finding1 upon investigation1 that it   
had never been translated into ,english1
 ,i set myself to the task which had    
been so long neglected4 ,the pleasing   
labor was accomplished1 and the         
manuscript laid aside for several years4
 ,the conviction1 confirmed by a        
re-perusal of it1 that others besides   
myself would be interested in the work1 
has led me to determine on its          
publication4  ,footnote #a3 ,another    
copy of this same edition of ,luther on 

,peter1 belonging to a clergyman's      
library which was sold at auction in    
this city1 four or five years since1    
brought an almost fabulous price4       
,luther's ,commentary on the ,galatians1
 excellent as it is1 is too voluminous  
and expensive to be very extensively    
circulated1 while the phraseology of the
 early translation1 which has not been  
modified1 prevents its proper           
appreciation by modern readers4 ,and yet
 any one that would truly know the man1 
and the secret of his power1 must study 
these in his writings4 ,the ,commentary 
on the ,epistles of ,peter and ,jude1   
presented in a literal but more modern  
style to the ,english reader1 is not    
liable to these objections2 and yet1 in 
the variety of its themes1 the clearness
 of its exposition1 the stinging force  
of its rebukes1 the simplicity and      
directness of its language1 it is       
scarcely surpassed by any of ,luther's  
other writings4 ,on the great subject of
 justification by faith alone1 he is    

here1 as in his ,commentary on the      
,epistle to the ,galatians1 full and    
emphatic4 ,the relation of faith to     
works is clearly and carefully defined1 
while the subjects presented in the text
 afford full opportunity for discussing 
the great questions that concern the    
relative duties of civil and social     
life4 ,the volume thus becomes at once a
 manual of doctrine and of duty4 ,on the
 foundation of faith is reared the      
superstructure of a ,christian life4    
,luther is seen to have fully           
apprehended the force of all the        
objections that could be urged against  
his teachings1 and with convincing      
ability he vindicates them from every   
charge4 ,throughout the volume we have  
ever before us the earnest1 devout      
spirit of the ,reformer1 for the most   
part unfolding in the simplest manner   
the great doctrines of the ,gospel1 but 
occasionally indulging in volcanic      
outbursts of indignation against the    
hierarchical corruptions of his day1 and

 pouring out upon them the lava-tides of
 withering rebuke4  ,it may seem strange
 that this work of ,luther's has never  
before been translated4 ,but1 unlike his
 ,commentary on the ,epistle to the     
,galatians1 which he himself translated 
into ,latin1 that it might have a wider 
circulation among the learned of        
,europe1 this was published by him only 
in the ,german language1 which was      
little known in ,england1 and hence it  
was deprived of that notoriety which    
would have drawn special attention to   
it1 as well as of that ,latin dress     
which would have facilitated an ,english
 translation4 ,it is well known1        
moreover1 that ,luther formed a most    
humble estimate of his own writings1 and
 was uniformly reluctant to collect his 
works in volumes1 or bestow upon them   
any editorial care4 ,he seemed perfectly
 willing to have them sink to oblivion1 
and could not be persuaded by the most  
urgent representations to do anything   
which might rescue them from such a     

fate4 ,besides1 it is to be noted that a
 perusal of this volume especially would
 soon satisfy the reader1 that after the
 accession of ,queen ,elizabeth to the  
throne1 it stood little chance of       
securing the necessary approval or      
imprimatur of an ,english bishop4  ,yet 
the work is one of no little historical 
as well as antiquarian interest4 ,it has
 done its part in one of the greatest   
intellectual and religious conflicts of 
the world4 ,it is the sword that a giant
 wielded1 and that has done execution on
 a broad field4 ,in the great armory of 
the ,reformation-writings1 scarcely     
another deserves a more conspicuous     
place4 ,it presents those views of the  
relative spheres of ,divine and human   
authority which became prevalent        
wherever the cause of ,reform advanced4 
,it unmasked popular errors1 rebuked    
ecclesiastical corruption1 and          
vindicated most effectively the simple  
doctrines of faith4 ,here1 moreover1 we 
see ,luther clad in the armor with which

 he boldly challenged the ,papacy to a  
lifelong combat4 ,the man is before us1 
girded for the battle1 and we see the   
weapons upon which he relies4 ,if one of
 those cannon balls with which ,english 
valor won the battle of ,cressy1--the   
first in which the efficiency of the new
 invention was tested1--could be picked 
up there now1 and it could be           
ascertained that it did service in that 
famous battle1 it would be an object of 
no small interest1 at least to the      
antiquary2 but in regard to this        
treatise of ,luther1 we know full well  
that ,rome felt its visitation as       
something more terrible than a bombshell
 exploding beneath the dome of ,st4     
,peter's4 ,under the authority of ,peter
 himself it demolished the very         
foundations of the throne upon which his
 pretended successors were seated1 and  
gave a most effective impulse to the    
onward movement of reform4  ,nor is this
 all4 ,it is still capable of doing     
effective service4 ,after all the rust  

and tarnish of three centuries1 these   
words of ,luther are remarkably fresh1  
and seem almost like a living utterance 
of to-day4 ,their critical value is not 
indeed great1 although by no means      
contemptible1 for the quick sagacity of 
the ,reformer in detecting the meaning  
and the force of the ,scriptural        
argument1 is evident on every page1 and 
is rarely at fault2 but his clear views 
of the ,gospel1 his untrammeled freedom 
of thought1 his strong good sense1 and  
his most effective energy of application
 are everywhere conspicuous4 ,his       
language is uniformly simple and direct4
 ,the exposition contained in this      
volume was first delivered from the     
pulpit4 ,according to the title-page1 it
 is ,scripture preached and explained1  
and in addressing it to the people1     
,luther did not fail to keep in view the
 object upon which he set so high an    
estimate1 when he said1 ,i preach as    
simply as possible4 ,i want the common  
people1 and children1 and servants1 to  

understand me4  ,the care with which he 
fortifies his positions with ,scriptural
 citations is likewise obvious4 ,he     
rarely presents views upon any theme    
from which one who acknowledges the     
authority of ,scripture will feel forced
 to dissent1 unless1 with some1 the     
subject of baptism should an exception4 
,in regard to this1 he speaks like one  
who as yet sees men as trees walking4   
,considerable space is given up to an   
exposure of the errors and abuses of the
 ,papacy1 but the exposure is made      
uniformly by the light of ,scripture4   
,vehement as are ,luther's occasional   
bursts of indignation1 he never wanders 
from the subject1 and never ventures    
beyond where he is sustained by the     
clear warrant of the word of ,god4  ,in 
the purpose of presenting this          
translation to ,english readers1 ,i have
 been encouraged by the prospect of     
affording to others the same opportunity
 of acquaintance with ,luther's modes of
 thought and feeling which ,i have      

myself enjoyed4 ,i believe1 moreover1   
that his exposition has a high value1   
apart from the interest which attaches  
to it as the production of the great    
hero of the ,reformation4 ,occasionally1
 the views presented have seemed to be  
such as required some explanatory note  
or correction1 and in a few instances   
this has been appended1 but the         
necessity has rarely occurred1 and      
,luther is left throughout to speak for 
himself4 ,the translation is strictly   
literal1 and almost the only variations 
from the original are so marked1 by     
being inclosed in parentheses4 ,these   
will readily be distinguished from the  
passages or words included in           
parentheses of the original text1 by    
their explanatory character4  ,it would 
have been a far easier task to have     
given a more liberal and polished       
rendering of ,luther's language4 ,but ,i
 think most readers would prefer to have
 me give them ,luther1 rather than--the 
translator4 ,there are occasional       

roughnesses of expression1 and some     
sentences which were evidently not very 
lucidly reported1 but they are features 
of the book which presents ,luther to   
us1 and even the wart on the face must  
appear in the faithful portrait4  ,for  
assistance in the labor of revising some
 of the more difficult passages1 ,i am  
indebted to ,prof4 ,,robinson1 of the   
,union ,theological ,seminary1 and to   
,rev4 ,m4 ,,bushe1 pastor of a ,german  
church in this city4 ,by their aid1     
which ,i take this occasion gratefully  
to acknowledge1 ,i feel confident that  
nearly every passage1 in which the text 
of the original is not in fault1 has    
been correctly rendered4  ,i had hoped1 
in this connection1 to present an       
estimate of ,luther's writings1 from the
 pen of one of the most eminent ,german 
scholars which our country can boast4   
,the permission to do so was kindly     
granted1 but the limited space allowed  
for prefatory remark forbids it4 ,i will
 only add the expression of my own      

conviction1 that from the exceedingly   
voluminous works of ,luther1 other      
selections of high merit might be made1 
the translation and publication of which
 would be welcomed with grateful        
acknowledgment by a large class of      
,american and ,english readers4 ,i      
should be highly gratified if the       
encouragement afforded by my words or   
example should induce any one more      
competent than myself1 or who can       
command more leisure for it1 to         
prosecute the work which ,i have only   
just begun4  ,e4 ,h4 ,,gillett4         
,,harlem1 ,march #hth1 #ahei4     ,,the 
,,first ,,epistle ,,general ,,of ,,st4  
,,peter     ,,introduction4   ,before we
 enter upon this ,epistle of ,st4       
,peter1 it is necessary to present a    
brief ,introduction1#a that it may be   
understood how this ,epistle is to be   
ranked1 and in order that a right       
apprehension of it may be attained4     
,footnote #a3 ,literally1 instruction4  
,in the first place1 it must be         

understood that all the ,apostles       
present one and the same doctrine2 and  
it is not correct to speak of#b four    
,evangelists and four ,gospels for all  
which the ,apostles wrote is one        
,gospel4 ,but ,gospel means nothing but 
a proclamation and heralding of the     
grace and mercy of ,god through ,jesus  
,christ1 merited and procured through   
his death4 ,and it is not properly that 
which is contained in books1 and is     
comprehended in the letter1 but rather  
an oral proclamation and living word1   
and a voice which echoes through the    
whole world1 and is publicly uttered    
that it may universally be heard4       
,neither is it a book of laws1          
containing in itself many excellent     
doctrines1 as has hitherto been held4   
,for it does not bid us do works whereby
 we may become righteous1 but proclaims 
to us the grace of ,god1 bestowed       
freely1 and apart from any merit of our 
own2 and it tells how ,christ has taken 
our place1 and rendered satisfaction for

 our sins1 and canceled them1 and by    
,his own works justifies and saves us4  
,footnote #b3 ,count4  ,whoever sets    
forth this1 by preaching or writing1 he 
teaches the true ,gospel1 as all the    
,apostles did1 especially ,st4 ,paul and
 ,st4 ,peter1 in their ,epistles4 ,so   
that all1 whatever it be1 that sets     
forth ,christ1 is one and the same      
,gospel1 although one may use a         
different method1 and speak of it in    
different language from another1 for it 
may perhaps be a brief or extended      
address1 or a brief or extended writing4
 ,but yet1 if it tends to this point1   
that ,christ is our ,saviour1 and we    
through faith on ,him1 apart from works 
of our own1 are justified and saved1 it 
is still the same ,word1 and but one    
,gospel1 just as there is also but one  
faith and one baptism in the whole      
,christian world4  ,so1 also1 one       
,apostle has written the same ,gospel   
that is contained in another's writings2
 but they who insist most largely and   

emphatically on this1 that faith on     
,christ alone justifies1 are the best   
,evangelists4 ,therefore ,st4 ,paul's   
,epistles are more a ,gospel than       
,matthew1 ,mark and ,luke1 for the      
latter give little more than the history
 of the works and miracles of ,christ2  
but of the grace which we have through  
,christ1 none write so emphatically as  
,st4 ,paul1 especially in his ,epistle  
to the ,romans4 ,and yet1 since more    
importance by far belongs to the word   
than to the works and deeds of ,christ1 
and where we are to be deprived of one  
it were better that we should want the  
works and the history than the word and 
the doctrine2 those books are to be most
 highly esteemed which most largely     
treat of the doctrine and words of the  
,lord ,christ2 for though the miracles  
of ,christ had never been1 and we had no
 knowledge of them1 we should yet have  
had enough in the word1 without which we
 could not have had life4  ,thus this   
,epistle of ,st4 ,peter is one of the   

noblest books in the ,new ,testament1   
and contains indeed the pure ,gospel2   
for he takes the same course as ,st4    
,paul and all the ,evangelists1 in      
inculcating the true doctrine of        
faith1--as that ,christ has been given  
us1 who takes away our sin and saves us1
 as we shall hear4  ,hence you may judge
 of all books and doctrines1 what is    
,gospel or not2 for what is not set     
forth or written of in this manner1 you 
may safely decide to be false1 however  
excellent in appearance4 ,this power to 
decide is one that all ,christians      
possess1--not the ,pope or ,councils1   
who boast that they only have the power 
to determine4--,this is sufficient      
introduction and preface4 ,let us now   
listen to the ,epistle4     ,,the       
,,first ,,epistle ,,general ,,of ,,st4  
,,peter4     ,,chapter ,i4   ,v4 #a1 #b4
 ,peter an ,apostle of ,jesus ,christ1  
to the strangers scattered abroad in    
,pontus1 ,galatia1 ,capadocia1 ,asia and
 ,bithynia1 elect according to the      

foreknowledge of ,god the ,father1      
through sanctification of the ,spirit1  
unto obedience and sprinkling of the    
blood of ,jesus ,christ4   ,that is the 
superscription and subscription4 ,here  
you quickly perceive that it is the     
,gospel4 ,he calls himself an           
,apostle--that is1 one sent to declare a
 message2 therefore it is correctly     
rendered in ,dutch1 a messenger1 or a   
twelfth-messenger1#a because they were  
twelve4 ,but since it is generally      
understood what ,apostle 7the ,greek    
word7 means1 ,i have not rendered it in 
,dutch4 ,but its peculiar meaning is1   
one who bears a message by word of      
mouth2 not one who carries letters1 but 
a capable man who presents a matter     
orally1 and advocates it1--of the class 
that in the ,latin are called ,oratores4
 ,so he would now say1 ,i am an ,apostle
 of ,jesus ,christ1--that is1 ,i have a 
command from ,jesus ,christ that ,i1    
from ,christ1 am to proclaim4  ,footnote
 #a3 ,tswolffbott in the original1 for  

which we have no equivalent ,english    
word4  ,observe1 here1 how promptly all 
those who teach human doctrine are      
excluded4 ,for he is a messenger of     
,jesus ,christ who presents that which  
,christ has commanded2 should he preach 
otherwise1 he is not a messenger of     
,christ1 and therefore should not be    
listened to4 ,but if he does this1 it is
 just as important as though you heard  
,christ himself present4   ,to the      
strangers scattered abroad4 ,this       
epistle was written to lands which were 
formerly ,christian but are now subject 
to the ,turk1 yet it is possible some   
,christians might be found there even at
 this day4 ,pontus is a large1 broad    
region1 lying on the sea4 ,capadocia is 
in the same neighborhood1 and borders on
 it4 ,galatia lies back of them4 ,asia  
and ,bithynia border on the             
sea--extending eastward--and are        
extensive regions4 ,paul also preached  
in ,galatia1 and in ,asia2 whether in   
,bithynia also1 ,i do not know4 ,in the 

other two he did not preach4 ,strangers 
are such as we call foreigners4 ,he     
names them so because they were         
,gentiles2 and it is a thing to surprise
 us1 that ,st4 ,peter1 inasmuch as he   
was an ,apostle to the ,jews1 should    
still write to the ,gentiles4 ,the ,jews
 called these 7of whom we speak7        
,proselytes1--that is1 associated ,jews1
 such as adopted their law1 but were not
 of a ,jewish family or the blood of    
,abraham4 ,thus he writes to those who  
had previously been heathen 7of the     
,gentiles71 but were now converted to   
the faith1 and had joined the believing 
,jews1 and he calls them elect          
strangers1 who certainly are            
,christians1 to whom alone he writes4   
,this is a point worthy of observation1 
as we shall hear4   ,according to the   
foreknowledge of ,god the ,father4 ,they
 are elect1 he says4 ,how8 ,not of      
themselves1 but according to ,god's     
purpose3 for we should be unable to     
raise ourselves to heaven1 or create    

faith within ourselves4 ,god will not   
permit all men to enter heaven2 those   
who are his own he will receive with all
 readiness4 ,the human doctrine of      
free-will1 and of our own ability1 is   
futile4 ,the matter does not lie in our 
wills1 but in the will and election of  
,god4   ,through sanctification of the  
,spirit4 ,god has predestinated us that 
we should be holy1 and1 moreover1 that  
we should be spiritually holy4 ,those   
precious words1 ,holy and ,spiritual1   
have been perverted for us through the  
greed of the preachers1 in that they    
have denominated the state of priests   
and monks holy and spiritual1 and have  
thus scandalously robbed us of these    
noble1 precious words1 as also of the   
word ,church1 since with them the ,pope 
and ,bishops are the ,church1 while they
 do according to their own pleasure     
whatever they choose1 in virtue of the  
declaration1 ,the ,church has forbidden 
it4 ,holiness is not that which consists
 in the estate of monks1 priests and    

nuns1--the wearing of the tonsure and   
cowl2 it is a spiritual word1 meaning   
that there is an inward holiness in the 
spirit before ,god4 ,and this is the    
reason specially why he said this1 in   
order to show that there is nothing holy
 but that holiness which ,god produces  
within us4  ,for although the ,jews had 
much outward or ceremonial holiness1    
there was yet in this no genuine        
holiness4 ,peter would say here1 ,god   
has predestinated you to this end1 that 
ye should be truly holy2 as ,paul also  
says1 in ,eph4 iv41 ,in righteousness   
and true holiness--that is1 in a genuine
 and well-founded holiness1--for outward
 holiness1 such as the ,jews had1 is of 
no value before ,god4  ,thus the        
,scripture calls us holy1 while we yet  
live on earth1 if we believe4 ,but the  
,papists have taken the name from us1   
and say1 we are not to be holy2 the     
saints in ,heaven alone are holy4 ,thus 
we are compelled to reclaim the noble   
name4 ,you must be holy1 but you must   

also beware against imagining that you  
are holy through yourself or by your own
 merit1 but only that you have ,god's   
word1 that ,heaven is yours1 that you   
are truly pious and made holy by        
,christ4  ,this you must confess if you 
would be a ,christian4 ,for it would be 
the greatest affront and reviling of the
 name of ,christ1 if we took from the   
honor due to ,christ's blood1 in that it
 is this that washes away our sins1 or  
from the faith that this blood          
sanctifies us4  ,therefore1 you must    
believe and confess if you would be     
holy2 but by this blood1 not by your own
 excellence must it be1 insomuch that   
for it you would be willing to give up  
life and all that you possess1 and      
endure whatever might come upon you4    
,to obedience and the sprinkling of the 
blood of ,christ4 ,hereby1 he says1 are 
we made holy1 if we are obedient1 and   
believe the word of ,christ1 and are    
sprinkled with his blood4 ,and here ,st4
 ,peter speaks in a somewhat different  

manner from ,st4 ,paul4 ,but it is in   
substance the same as when ,paul says   
that we are saved through faith in      
,christ2 for faith makes us obedient and
 submissive to ,christ and his word4    
,for to obey the word of ,god and the   
word of ,christ is the same thing1 and  
to be sprinkled by his blood is the same
 as to believe4 ,for it is difficult to 
nature1 hostile to it1 and exceedingly  
humbling1 to submit to ,christ1 give up 
all its own possessions1 and account    
them contemptible and sinful4 ,but yet  
it must be brought into subjection4  ,of
 sprinkling1 the ,psalm ,miserere       
,domine 7li47 also speaks3 ,sprinkle me 
with hyssop1 and ,i shall be clean4 ,it 
refers to the law of ,moses1 from which 
,st4 ,peter has derived it1 and he      
discloses ,moses to our view1 while he  
brings in the ,scripture4 ,when ,moses  
had built the tabernacle1 he took the   
blood of bullocks and sprinkled it over 
all the people4  ,but this sprinkling   
sanctifies not in the spirit1 but only  

outwardly4 ,therefore there must be a   
spiritual purification1 since an outward
 holiness1 and one that pertains to the 
flesh1 is of no avail before ,god4 ,and 
so ,god1 by this sprinkling1 has        
typified the spiritual sprinkling4 ,as  
though ,peter had said1 the ,jews who   
were in that holiness which was outward 
were held as righteous1 and persons of a
 pure life4 ,but you are reputed base1  
yet you have a better sprinkling2 you   
are sprinkled in the ,spirit1 that you  
may be pure from within4 ,the ,jews were
 sprinkled outwardly with the blood of  
bullocks1 but we are sprinkled inwardly 
in the conscience1 so that the heart is 
made pure and joyful4  ,thus the        
,gentiles are ,gentiles no longer4 ,the 
righteous ,jews1 with their sprinkling1 
are no more righteous1 but all is       
reversed4 ,there must be a sprinkling   
which converts us and makes us          
spiritually minded4  ,to preach         
sprinkling is to preach that ,christ has
 shed his blood1 and for us has ascended

 to his ,father1 and intercedes1 saying1
 ,beloved ,father6 behold my blood which
 ,i have shed for these sinners4 ,if you
 believe this1 you are sprinkled4 ,thus 
you see the right method of preaching4  
,if all the popes1 monks and priests    
were to fuse all the matter of their    
preaching into one mass1 they would not 
even then teach and present as much as  
,st4 ,peter here does in these few      
words4  ,thus you have the subscription 
of the ,epistle1 wherein he manifests   
his office and what he preaches1 as you 
have now heard4 ,for this alone is the  
,gospel1 and all else that does not     
accord with it is to be trodden under   
foot1 and all other books are to be     
avoided in which you find some fine     
pretence of works and prayers and       
indulgence that does not teach similar  
doctrine1 and is not confessedly        
grounded thereon4 ,all ,papal books have
 not a letter of this obedience1 of this
 blood and sprinkling4 ,now follows the 
greeting to those to whom he writes4    

,grace and peace be multiplied4 ,here   
,st4 ,peter adopts the ,apostle ,paul's 
mode of greeting1 although not to the   
same extent1 and it is as much as though
 he had said1 ye have now peace and     
grace1 but yet not in perfection2       
therefore must ye continue to increase  
in them till the old ,adam die4 ,grace  
is ,god's favor1 which now begins in us1
 but which must continue to advance and 
grow even till death4 ,whoever confesses
 and believes that he has a gracious    
,god1 possesses it1 while his heart     
gains peace also1 and he is afraid      
neither of the world nor of the devil2  
for he knows that ,god1 who controls all
 things1 is his friend1 and will deliver
 him from death1 hell and all           
evil1--therefore his conscience has     
peace and joy4 ,such is the desire of   
,st4 ,peter for those that believed1 and
 it is a true ,christian greeting with  
which all ,christians might well greet  
one another4  ,thus we have the         
superscription1 with the greeting2 now  

he begins the ,epistle1 and says3   ,v4 
#c-i4 ,blessed be ,god and the ,father  
of our ,lord ,jesus ,christ1 who1       
according to his abundant mercy1 has    
begotten us again to a lively hope1     
through the resurrection of ,jesus      
,christ from the dead1 to an inheritance
 imperishable1 and undefiled1 and that  
fadeth not away1 reserved in heaven for 
you1 who are kept by the power of ,god  
through faith to salvation1 ready to be 
revealed in the last time1 wherein ye   
greatly rejoice1 though now for a little
 time 7if need be7 ye are sad through   
manifold temptations2 that the trial of 
your faith might be found more precious 
than the perishable gold 7that is tried 
by fire71 to praise1 honor1 and glory1  
when ,jesus ,christ shall be revealed1  
whom ye have not seen and yet love1 in  
whom through ye believe and see him not1
 yet for your faith's sake ye rejoice   
with joy unspeakable and full of glory1 
receiving the end of your faith1 even   
the salvation of your soul4   ,in this  

preface you perceive a truly ,apostolic 
address and introduction to the matters 
in hand1 and as ,i have said already1   
this is the model of a noble ,epistle4  
,for he has already exhibited and made  
manifest what ,christ is1 and what we   
have attained through him1 when he says1
 that ,god hath begotten us again to a  
lively hope through the resurrection of 
,christ4  ,thus all good things are     
bestowed upon us by the ,father1 not for
 any desert of ours1 but of pure mercy4 
,these are true ,gospel words which are 
to be preached1 but how little--,god    
save us--of this kind of preaching is to
 be met with in all sorts of books1 even
 those that must be considered the best2
 how little agreement is there1 as ,st4 
,jerome and ,st4 ,augustine have        
written1 in this position1--that ,jesus 
,christ is to be preached1 that he died 
and rose again1 and that he died and    
rose again that through such preaching  
men might believe on him and be saved4  
,that is preaching the true ,gospel4    

,whatever is not preached in this wise  
is not the ,gospel1 do it who will4     
,this is now the summa summarum of these
 words4 ,christ1 through his            
resurrection1 has brought us to the     
,father2 and so1 too1 ,st4 ,peter would 
bring us to the ,father by the ,lord    
,christ1 and he sets him forth as       
,mediator between ,god and us4 ,hitherto
 we have been taught that we should call
 upon the saints2 that they are our     
intercessors with ,god1 while1 moreover1
 we have had recourse to our dear       
,virgin1 and have set her up as         
,mediatress1 and have let ,christ go as 
an angry judge4 ,this the ,scripture    
does not do2 it goes further1 and exalts
 ,christ2 teaching that he is our       
,mediator1 by whom we come to the       
,father4 ,oh6 it is a blessing          
infinitely vast that is bestowed upon us
 through ,christ1 that we may go into   
the presence of the ,father and claim   
the inheritance of which ,st4 ,peter    
here speaks4  ,these words also well    

exhibit the feelings which the ,apostle 
had1 as with the deepest reverence he   
begins to praise the ,father1 and would 
have us adore and bless ,him for the    
sake of the infinite riches which ,he   
has bestowed upon us1 in that ,he has   
begotten us again1 and this1 too1 before
 we had desired or sought it2 so that   
nothing is to be praised but pure mercy1
 in order that we may not make our boast
 of any works1 but confess that we hold 
all that we have of ,god's compassion4  
,there is no more the law and vengeance 
before us1 as heretofore1 when ,he      
affrighted the ,jews so that they were  
forced to flee1 but dared not go toward 
the mount4 ,he vexes and chastises us no
 more1 but shows us the greatest        
friendship1 creates us anew1 and        
appoints us1 not to do some work or     
works1 but produces within us an        
entirely new birth and new being1 that  
we should be something different from   
what we were before1 when we were       
,adam's children1--namely1 such as are  

transplanted from ,adam's heritage into 
the heritage of ,god2 so that ,god is   
our ,father1 we are ,his children1 and  
thus also heirs of all the good which   
,he possesses4 ,observe with what       
emphasis the scriptures present this    
matter2 it is all a living1 not a vain1 
matter in which we are concerned4 ,since
 we are thus begotten again the children
 and heirs of ,god1 we are equal in     
honor and dignity with ,st4 ,paul1 ,st4 
,peter1 our blessed ,virgin1 and all the
 ,saints4 ,for we have the treasure and 
all good things from ,god just as richly
 as they2 for it is just as necessary   
for them to be begotten again as for    
us1--therefore they have nothing more   
than all other ,christians4   ,to a     
living hope4 ,that we continue to live  
on earth is mainly to this end1 that we 
should be of service to others4         
,otherwise1 it were better that ,god    
should have taken away our breath and   
let us die as soon as we were baptized  
and had begun to believe4 ,but ,he      

suffers us to live here in order that we
 may bring others also to believe1 doing
 to them as ,he has done toward us4 ,but
 while we remain on earth1 we must live 
in hope2 for although we are assured    
that through faith we have all the good 
things of ,god1 7for faith brings along 
with it assuredly the new birth1 the    
adoption1 the inheritance1 and makes    
them yours17 still you do not as yet    
behold them2 but the matter exists in   
hope1 while it is of but small          
importance that we may not see it with  
our eyes4 ,this he calls the hope of    
life2 that is1 by a ,hebrew phrase1 as  
though for sinful man we should say1 a  
man of sin4 ,we call it a living hope2  
that is1 one in which we certainly      
expect1 and may be assured of1 eternal  
life4 ,but it is concealed1 and a veil  
is drawn over it1 that we see it not4   
,it can only be apprehended in the heart
 and by faith1 as ,st4 ,john writes in  
his ,epistle1 #a ,john v43 ,we are now  
the children of ,god1 and it doth not   

yet appear what we shall be2 but we know
 that when it shall appear that we are  
like ,him1 we shall behold ,him as ,he  
is4 ,for this life1 and that1 cannot be 
commingled1 cannot consist with one     
another1 so that we should eat1 drink1  
sleep1 watch1 and do other works of the 
flesh which this life renders necessary1
 and at the same time have our full     
salvation4 ,therefore we can never      
arrive at eternal life unless we die1   
and this present life passes away4      
,thus1 as long as we are here we must   
stand in hope1 until it be ,god's       
pleasure that we should behold the      
blessings that are ours4  ,but how do we
 attain to this living hope8 ,by the    
resurrection of ,christ from the dead1  
he says4 ,i have often asserted that no 
one can believe on ,god except through a
 mediation1 since we can none of us     
treat for ourselves before ,god1        
inasmuch as we are all children of      
wrath2 but we must have another by whom 
we may come before ,god1 who shall      

intercede for us and reconcile us to    
,god4 ,but there is no other mediator   
than the ,lord ,christ1 who is the ,son 
of ,god4 ,therefore that is not a true  
faith which is held by the ,turks and   
,jews1--,i believe that ,god has created
 heaven and earth4 ,just so does the    
devil1 too1 believe1 but it does not    
help him4 ,they venture to present      
themselves before ,god without having   
,christ as mediator4 ,so ,st4 ,paul     
speaks in the fifth of ,romans1 ,we have
 access to ,god by faith1 not through   
ourselves1 but through ,christ4         
,therefore we must bring ,christ with   
us1 must come with ,him1 must satisfy   
,god by ,him1 and do all that we have to
 transact with ,god through ,him1 and in
 ,his name4 ,that is the thought implied
 here by ,st4 ,peter1 and he would also 
say1 we surely expect this life1        
although we are still on earth4 ,but all
 comes in no other way than through the 
resurrection of ,christ1 since ,he has  
arisen and ascended to heaven1 and is   

seated at the right hand of ,god4 ,for  
on this account ,he ascended1 in order  
to bestow upon us ,his ,spirit1 that we 
might be born again1 and now through    
,him might come to the ,father and say1 
,behold1 ,i come before thee and pray1  
not because ,i rely on my own request1  
but because my ,lord ,christ has gone   
before me and is become my intercessor4 
,these are all glowing words wherever   
there is a heart that believes2 where   
there is not1 all is cold and           
unimpressive4  ,hence we may determine  
what genuine ,christian doctrine or     
preaching is4 ,if the ,gospel is to be  
preached1 it must concern the           
resurrection of ,christ4 ,whoever does  
not preach this is no ,apostle2 for it  
is the head article of our faith4 ,and  
those books are truly the noblest which 
teach and enforce such doctrine1 as was 
said above4 ,so that we may easily      
discover that the ,epistle of ,james is 
no true ,apostolic ,epistle#b for it    
contains scarcely a letter of these     

things in it1 while the greatest        
importance belongs to this article of   
faith4 ,for were there no such thing as 
the resurrection1 we should have neither
 comfort nor hope1 and all beside that  
,christ has endured or suffered would   
have been in vain4  ,footnote #b3 ,the  
well-known views of ,luther in regard to
 the ,epistle of ,james1 and the grounds
 upon which he rejected it from the     
canon of the ,new ,testament1 are       
presented in this passage4 ,he was too  
impatient of the seeming contradiction  
between ,paul and ,james upon the       
subject of faith1 and too hastily       
concluded that they were irreconcilable4
 ,a careful consideration of the scope  
of the argument in the ,epistle of      
,james1 removes the difficulty1 as may  
be seen at large in later commentators4 
,there is no historical reason for      
casting discredit upon the ,epistle of  
,james4 ,the early ,christian writers   
furnish very decided testimony in its   
favor4 ,clement of ,rome has alluded to 

it twice4 ,hermas has not less than     
seven allusions to it1 according to     
,lardner fully sufficient to prove its  
antiquity4 ,origen1 ,jerome1            
,athanasius1 and most of the subsequent 
ecclesiastical writers quote from it1   
and it is found in all the catalogues of
 canonical books published by the       
general and provincial ,councils4 ,but  
an argument of still greater weight is1 
the fact that it is inserted in the     
,syriac version of the ,new ,testament1 
executed at the close of the first1 or  
early in the second century4 ,none      
certainly would question that the       
,jewish believers to whom it was        
addressed would be the best judges of   
its genuineness and authenticity1 and by
 them it was unhesitatingly accepted4   
,therefore one should teach after this  
manner3 ,you perceive that ,christ has  
died for you1 has taken upon ,himself   
sin1 death1 and hell1 and bowed ,himself
 under them4 ,but in no respect were    
they able to crush ,him1 for ,he was too

 strong for them2 but ,he has risen up  
from beneath them1 and has vanquished   
all1 and brought them in subjection to  
,himself2 and to this end1 that you     
might be relieved from them1 and made to
 triumph over them4 ,if you believe1 you
 possess this4 ,all these things1 by our
 own power1 we could not effect2 hence  
it was necessary that ,christ should do 
it1 otherwise ,he had never needed to   
come down from heaven4 ,we can only     
conclude that if one preaches of our own
 works1 that preaching does not agree   
and cannot consist with this4 ,oh1 so   
thoroughly as we ,christians should know
 this6 so clear should the ,epistle be  
to us6   ,v4 #d4 ,to an imperishable and
 undefiled and unfading inheritance4    
,that is1 we hope not for a blessing or 
an inheritance that is far off4 ,but we 
live in the hope of an inheritance that 
is just at hand1 and that is            
imperishable as well as undefiled and   
unfading4 ,this blessing is ours        
henceforth and forever1 although we do  

not now behold it4 ,these are powerful  
and excellent words2 into whosesoever   
mind they enter1 he will1 ,i imagine1   
not be greatly anxious after worldly    
good and pleasure4 ,how can it be       
possible that one who assuredly believes
 this1 should yet cleave to perishable  
possessions and lusts8  ,if worldly good
 is presented in contrast with this1 it 
is at once seen how it all passes away  
and endures but for a time2 but this    
alone lasts forever and will never      
consume away4 ,besides1 that is all     
impure1 and defiles us1 for there is no 
man so devoted that worldly prosperity  
will not soil his purity4 ,but this     
inheritance alone is pure2 whoever has  
it is ever undefiled2 it will not fade2 
it endures and does not corrupt4 ,all   
that is on earth1 however hard it be1 is
 yet changeable and has no permanence4  
,man1 as soon as he grows old1 becomes  
deformed3 but this does not change1 but 
abides forever1 fresh and green4 ,on    
earth there is no pleasure that will not

 at length become irksome1 as we see    
that men grow weary of all things2 but  
with this blessing such is not the case4
 ,this do we possess only in ,christ1   
through the mercy of ,god1 if we        
believe1 and it is freely bestowed upon 
us4 ,for how is it possible that we poor
 wretches should be able to deserve such
 good through our own works as no human 
reason or sense can conceive8   ,that is
 reserved in heaven4 ,certain it is that
 our inheritance is imperishable1       
undefiled and unfading4 ,it is only for 
a little while concealed from us1 until 
we close our eyes and are buried1 when1 
if we believe1 we shall surely find and 
behold it4   ,v4 #e4 ,who are kept by   
the power of ,god through faith unto    
salvation4 ,we wait for this priceless  
inheritance1 he says1 in the hope to    
which we have attained through faith2   
for this is their order of succession3  
,from the word follows faith1 from faith
 is the new birth1 from the new birth we
 pass to hope1 so that we certainly     

expect and are assured of the blessing4 
,so that ,peter has here asserted1 in a 
truly christian manner1 that it must    
take place by faith1 not by our own     
works4  ,but ,st4 ,peter says here1 more
 particularly1 ye are kept by the power 
of ,god--to salvation4 ,but there are   
many people who1 if they hear the       
,gospel1--namely1 that faith alone1     
irrespective of works1 justifies1--break
 in at once and say1 ,yes6 ,i believe   
too6 ,to think their thoughts which they
 themselves conceive1 is faith4 ,yet we 
have also been taught from ,scripture   
that we cannot do the least work without
 ,god's ,spirit2 how then by our own    
power should we be able to do the       
highest work1--namely1 believe8         
,wherefore such thoughts are nothing    
else but a dream and a fiction4 ,god's  
power must be present and work within   
us1 in order that we may believe2 as    
,paul also says1 ,eph4 i41 ,god grant   
you the spirit of wisdom that ye may    
know what is the exceeding greatness of 

,his power toward us who have believed1 
according to the working of ,his mighty 
power1 c4 ,not only is it ,god's will1  
but a power of ,god that is far from    
unimportant4 ,for if ,god produces faith
 in men1 it is certainly as great a work
 as though ,he recreated heaven and     
earth4  ,therefore those fools know not 
what they say1 who ask1 ,how can faith  
alone answer1 while many an one believes
 who yet performs no good work8 ,for    
they imagine their own vain dream is    
faith1 and that faith may exist without 
good works4 ,but we say1 just as ,peter 
says1 that faith is a divine power2 when
 ,god produces faith1 man must be born  
again and become a new creature2 good   
works1 flowing from a purified nature1  
must follow faith4 ,so that we must not 
say to a ,christian who has faith1 ,do  
this or that work1--for he performs of  
himself and unbidden1 mere good works4  
,but this must be said to him1 that he  
is not to deceive himself with a false1 
imaginary faith4 ,wherefore let those   

rude babblers go1 who can say a great   
deal on the subject that is nothing     
after all but mere scum and vain        
prating4 ,of whom ,paul also speaks1 #a 
,cor4 iv41 ,i will come to you and will 
seek out not the speech of those that   
are puffed up1 but the power2 for the   
kingdom of ,god does not stand in word1 
but in power4 ,wherever this power of   
,god is wanting1 there is neither       
genuine faith nor good works4 ,so that  
they are mere liars1 who pride          
themselves on their ,christian name and 
faith and yet lead a wicked life4 ,for  
if it were of ,god's power1 they would  
certainly be otherwise4  ,but what does 
,st4 ,peter mean when he says1 ye are   
kept by the power of ,god to salvation8 
,this is his meaning3 ,so tender and    
precious a matter is that which pertains
 to the faith which the power of ,god   
7that is with us and with which we are  
filled7 produces in us1 that ,he gives  
us a correct1 clear understanding of all
 things that respect salvation1 so that 

we may judge all that is on earth1 and  
say1 this doctrine is true1 that is     
false2 this conduct is right1 that is   
not2 this work is good and acceptable1  
that is evil4 ,and whatever such a man  
determines is just and true1 for he     
cannot be deceived2 but he will be kept1
 and preserved1 and remains1 a judge of 
all doctrines4  ,on the other hand1     
wherever faith and this power of ,god   
are wanting1 there is nothing but error 
and blindness2 there reason suffers     
itself to be led hither and thither1    
from one work to another1 for it would  
gladly reach heaven by its own works1   
and is ever imagining after this sort1  
,yes6 this work will bring you to       
heaven3 do it and you shall be saved4   
,hence there are so many chapters1      
cloisters1 altars1 popes1 monks and nuns
 in the world4 ,into such blindness does
 ,god permit the unbelieving to fall4   
,but he keeps us1 who believe1 in a just
 apprehension1 so that we may not fall  
into condemnation1 but attain to        

salvation4   ,which is ready to be      
revealed in the last time4 ,that is1 the
 inheritance that is appointed for them 
was long ago acquired1 and prepared from
 the foundation of the world1 but now is
 hidden1 as yet covered up1 reserved and
 sealed4 ,but this is only for a little 
while1 when in a moment it shall be     
opened and revealed1 so that we shall   
behold it4   ,v4 #f4 ,in which ye       
rejoice greatly1 though now for a season
 7if need be71 ye are in heaviness      
through manifold temptation4 ,are you a 
,christian1 and do you look for this    
inheritance or this salvation8 then must
 you cleave to this alone1 and despise  
all that is upon earth1 and confess that
 all worldly reason1 wisdom and glory   
are nothing--a thing the world will not 
be able to bear2 wherefore you are to   
expect that men shall condemn you and   
persecute you4 ,thus ,st4 ,peter joins  
faith1 hope1 and the holy cross         
together1 for one follows upon the      
other4  ,and here he gives us a source  

of consolation if we suffer and are     
persecuted4 ,this sadness shall last a  
little while2 afterward ye shall be     
exceeding glad1 for this salvation is   
already prepared for you2 wherefore be  
patient under your sufferings4  ,this is
 moreover a truly christian             
consolation1--not such comfort as human 
doctrines give1 which attempt nothing   
more than to find relief from outward   
ill4 ,i speak not of bodily comfort 7he 
seems to say72 it is no real injury that
 ye have to endure outward ill1 only go 
onward vigorously and be steadfast2     
inquire not how you may be free from the
 trouble1 but think with yourself1 ,my  
inheritance is prepared and held out to 
me2 it is only a short time before my   
suffering must cease4 ,thus we should   
lay aside temporal consolations1 and    
over against them place that eternal    
consolation which we have in ,god4      
,besides1 it is here to be observed that
 the ,apostle continues and tells us in 
what circumstances all this will be1 as 

he will hereafter say in the third      
chapter1 if it be ,god's will4  ,there  
are many people who would storm heaven  
and enter it at once1 wherefore they    
impose a cross upon themselves for their
 own fancied good2 for reason will do   
nothing but propose for ever its own    
works1 that ,god will reject4 ,they     
should not be our own works which we    
select1 but we should wait for whatever 
,god imposes upon us and ordains for us1
 that we may go on and follow wherever  
,he leads us2 so that you are not to run
 after your own pleasure1 in case it    
should be 7that is1 by ,god's           
appointment7 that you are to suffer1 but
 accept it and comfort yourself with the
 salvation which is not temporal but    
eternal4   ,v4 #g1 #h4 ,that the trial  
of your faith 7or that your tried faith7
 be found much more precious than the   
perishable gold1 7that is tried in the  
fire71 to praise1 honor1 and glory1 when
 ,jesus ,christ shall be revealed1 whom 
ye have not seen1 yet love1 in whom ye  

also believe though ye see him not4     
,this should be the end of the cross and
 all kinds of reverses1--to enable us to
 distinguish between false and real     
faith4 ,god lays his hand upon us1      
therefore1 to try our faith and reveal  
it to the world1 so that others may be  
induced to believe1 and we also be      
praised and honored4 ,for just as we    
exalt ,god1 so will ,he in return exalt1
 esteem and honor us1 insomuch that the 
false hypocrites1 who do not walk in the
 right way1 shall be put to shame4      
,scripture throughout likens temptation 
to fire4 ,thus ,st4 ,peter here compares
 the gold that is tried by fire to the  
trial of faith by temptation and        
suffering4 ,the fire does not take away 
from the gold1 but it makes it pure and 
bright1 so that all dross is removed4   
,so ,god has imposed the cross upon all 
,christians1 that they might thereby be 
purified4 ,and it has been well said1   
let faith remain pure as the word is    
pure1 so that we shall depend on the    

word alone1 and trust to nothing else3  
for we need such fire and cross as this 
daily1 because of the old corrupt ,adam4
  ,thus1 it is characteristic of a      
christian life that it should           
continually grow and become more holy2  
for if we are led to faith through the  
preaching of the ,gospel1 then shall we 
be justified and grow in holiness2 but  
while we remain in the flesh we can     
never be fully purified4 ,therefore ,god
 throws us into the midst of the        
fire1--that is1 into suffering1 shame   
and calamity1--so that we may become    
more and more purified1 until we die--a 
point we can attain by no works of our  
own4 ,for how can an outward work make  
the heart inwardly clean8 ,moreover1 if 
faith is to be tried 7purified71 all    
that is additional and false must be    
separated and removed4 ,thence will     
result a noble reward1--praise and glory
 when ,christ shall be revealed4 ,on    
this it follows3   ,v4 #h1 #i4 ,but     
because of your faith1 rejoice with joy 

unspeakable and glorious1 and attain    
also the end of your faith1 even the    
salvation of your souls4 ,an unspeakably
 glorious joy shall that be1 says ,st4  
,peter1 whereof we have honor and       
praise4 ,the world has such a joy that  
we receive nothing from it but shame1   
and of which we are compelled to be     
ashamed4 ,here ,st4 ,peter has evidently
 spoken of future joy1--and there is    
scarcely so clear a passage on the      
subject of the future joy as the one in 
this place1--and still he finds himself 
unable to express it4  ,this is one     
point of the introduction1 in which the 
,apostle has shown what faith in ,christ
 is1 and how we must be tried and       
purified by reverse and suffering when  
,god appoints it for us4--,now follows  
further how this faith is in ,scripture 
constituted and denominated4   ,v4 #aj1 
#aa1 #ab4 ,of which salvation the       
prophets have inquired and searched     
diligently1 who have prophesied of the  
grace that should come unto you2        

searching what or as to what time1 the  
spirit of ,christ which was in them1    
designated and testified beforehand the 
sufferings of ,christ and the glory that
 should follow2 to whom it was revealed1
 that not for their own sake1 but for   
ours1 did they minister that which is   
now preached to you1 by those who have  
preached the ,gospel1 through the ,holy 
,ghost sent down from heaven2 into which
 also the angels desired to look4       
,here ,st4 ,peter directs us back to the
 ,holy ,scriptures1 that we may therein 
see that ,god keeps whomsoever ,he has  
called of us1 for no merit of ours1 but 
of mere grace2 for the whole of         
,scripture is directed to this end1 that
 it may draw us away from our own works 
and bring us to faith4 ,and it is       
necessary that we should study the      
,scriptures carefully that we may be    
well assured of our faith4 ,paul also   
teaches us the same thing in the        
,epistle to the ,romans1 chap4 i41 where
 he says that ,god promised the ,gospel 

before by ,his prophets in the ,holy    
,scriptures4 ,so ,rom4 iii43 that the   
faith whereby we are justified1 is      
testified of through the law and the    
prophets4  ,so we read also in ,acts    
xvii4 how ,paul preached faith to the   
,thessalonians1 leading them to the     
,scripture and explaining it to them1   
and how day by day they had recourse to 
the ,scripture1 and examined whether    
those things which ,paul had taught them
 were so4 ,so likewise ought we to do1  
going back1 and from the ,old ,testament
 learning on what to base the ,new4     
,besides1 we shall there discover the   
promise of ,christ1 as ,christ himself  
also says1 ,john v43 ,search the        
,scriptures1 for it is they that testify
 of me4 ,and if ye believe ,moses1 ye   
must also believe me1 for he wrote of   
me4 ,therefore we should let vain       
babblers go who despise the ,old        
,testament1 and say it is of no further 
use1--since from thence alone must we   
derive the ground of our faith2 for ,god

 sent the ,prophets to the ,jews to this
 end1 that they should bear witness of  
the ,christ that was to come4 ,therefore
 it is that the ,apostles throughout    
convicted and convinced the ,jews out of
 their own ,scriptures that this was the
 ,christ4  ,thus the books of ,moses and
 the prophets are the ,gospel1 since    
they have first preached and written of 
,christ that which the ,apostles        
afterward preached and wrote4 ,yet there
 is a distinction between them4 ,for    
although both1 as to the letter1 have   
been written out on paper1 yet the      
,gospel1 or the ,new ,testament1 cannot 
be said so properly to be written1 but  
to have consisted in the living voice   
which published it1 and was heard       
generally throughout the world4 ,but    
that it should also have been written1  
is an extraneous matter4 ,but the ,old  
,testament was composed only in writing1
 and is therefore called the letter2 and
 the ,apostles give ,scripture this same
 name also1 as it only pointed to the   

,christ that was to come4 ,but the      
,gospel is a living proclamation of     
,christ who has already come4  ,besides1
 there is also a distinction among the  
books of the ,old ,testament4 ,in the   
first place1 there are the five books of
 ,moses1 the foundation of the          
,scriptures1 and which are especially   
called the ,old ,testament4 ,then come  
both histories and books of narration1  
wherein examples of all kinds are       
recorded1 whether of those who held or  
rejected the law of ,moses4 ,in the     
third place1 there are the prophets that
 are based on ,moses1 and what he has   
written they have in clear language more
 fully explained and elucidated4 ,but   
the bearing of all the prophets and of  
,moses is one and the same4  ,but you   
ought to understand also about that     
which men say1 that the ,old ,testament 
is given up and laid by4 ,in the first  
place1 there is that distinction between
 the ,old and ,new ,testament1 as we    
have said above1 that the ,old          

prefigured ,christ1 but that the ,new   
gives us that which was promised first  
in the ,old1 and pointed out to us by   
types4 ,but these types have now ceased1
 because the end which they were to     
subserve has been answered and attained1
 and that which was prefigured by them  
has been fulfilled4 ,so that now there  
should be no further distinctions of    
food1 clothing1 place and time4 ,all are
 alike in ,christ1 in whom all has been 
fulfilled4 ,the ,jews have not been     
saved by this1 for it was not given them
 to this end that it should make them   
holy1 but to foreshadow to them the     
,christ who was to come4  ,besides1 in  
the ,old ,testament ,god introduced a   
twofold government1--an external and an 
internal4 ,there ,he undertook to rule  
,his people1 both inwardly in the heart1
 and outwardly in person and in         
property4 ,therefore ,he gave them such 
a variety of laws1 commingled one kind  
with the other4 ,so it was under the    
government that pertained to the person1

 that a man might give his wife a bill  
of divorce and put her away4  ,but to   
the spiritual government pertained the  
command1 ,thou shalt love thy neighbor  
as thyself4 ,but now ,he rules in us    
only spiritually1 by ,christ2 while the 
government that pertains to the body and
 the outward state1 he exercises through
 the instrumentality of civil           
magistracy4 ,so that when ,christ came  
the external ceased1 and ,god gives us  
direction no more as to the outward     
person1 time and place4 ,but ,he rules  
us only spiritually through the word1 so
 that we may direct as to all that is   
outward1 and be bound in nothing that   
pertains to the body4  ,but what        
pertains to ,his spiritual government   
has not been abandoned1 but stands      
forever1 now as then1--the law of love  
to ,god and our neighbor1 contained in  
the books of ,moses1 which ,god will    
still have sustained1 and by which ,he  
will condemn all the unbelieving4       
,besides1 the figures1 as to their      

spiritual import1 remain2 that is1      
whatever is signified by the outward    
figures1 although the outward part has  
been done away4 ,thus that a man should 
separate from his wife and send her     
away1 because of adultery1 is a figure  
and type which even now is spiritually  
fulfilled2 for thus also has ,god       
rejected the ,jews when they would not  
believe on ,christ1 and has chosen out  
the ,gentiles4 ,so1 also1 ,he does      
still2 if any one will not walk in the  
faith1 ,he suffers him to be excluded   
from the ,christian ,church1 that he may
 be led to reform4  ,of a similar import
 also is this1 that a woman after her   
husband's death must take her husband's 
brother1 and bear him children1 and he  
must suffer himself to be called by his 
name1 and must enter on his possessions4
 ,this1 although it has now ceased1 or  
rather become invalid1 so that it may be
 done or neglected without sin1 is a    
figure which even now has a significance
 in respect to ,christ4 ,for ,he is our 

brother1 for us has died and ascended to
 heaven1 and has commanded us that we1  
through the ,gospel1 should plant the   
seed in our souls and make them         
fruitful1 be named after him1 and enter 
on his possessions4 ,therefore ,i must  
not boast that ,i convert men1 but it   
must all be ascribed to the ,lord       
,christ4 ,it is the same also with all  
the other figures of the ,old           
,testament1 which it would be too       
tedious to specify4  ,but all in the    
,old ,testament which is not external1  
is still in force1 as all those passages
 in the prophets concerning faith and   
love4 ,wherefore ,christ also confirms  
it in ,mat4 vii43 ,all things whatsoever
 ye would that men should do unto you1  
do ye even so to them2 for this is the  
law and the prophets4 ,besides1 ,moses  
and the prophets testify of the ,christ 
that was to come4 ,as1 when ,i preach of
 ,christ that ,he is the only ,saviour  
by whom all must be saved1 ,i may quote 
to sustain me the passage in ,gen4      

xxii43 ,in thy seed shall all nations be
 blessed4 ,thence ,i draw a living voice
 and language4 ,through ,christ1 who is 
,abraham's seed1 must all men be        
blessed4 ,from that it follows1 that we 
were all cursed and condemned in ,adam2 
wherefore it is necessary that we should
 believe on the ,seed1 if we would      
escape condemnation4 ,out of such       
passages may we lay down the ground of  
our faith1 and let it remain1 that we   
may therein see how they bear witness of
 ,christ1 so that our faith may be      
strengthened thereby4 ,that is what ,st4
 ,peter intends now by these words1 in  
which he says3   ,v4 #aj4 ,of which     
,salvation the ,prophets have searched  
and inquired diligently1 who have       
prophesied of the grace that should come
 to you4 ,in this same manner ,paul also
 speaks1 toward the close of the        
,epistle to the ,romans1 of the         
revelation of the mystery which was     
hidden from all ages of the world1 but  
is now revealed and made known through  

the writings of the prophets4 ,and so   
you find in the ,new ,testament many    
passages quoted from the prophets1 by   
which the ,apostles show that all has   
been fulfilled just as the prophets     
foretold4  ,this ,christ ,himself proves
 from the prophet ,isaiah1 ,mat4 xi43   
,the blind see1 the lame walk1 c4 ,as   
though ,he had said1 just as it was     
written there it is taking place now2 so
 also we read in ,acts ix41 of ,paul1   
and in the xviii41 of ,apollos1 how they
 confounded the ,jews1 and convinced    
them out of ,scripture that this was the
 ,christ4 ,for whatever the prophets had
 foretold1 all had now come to pass in  
,christ4 ,so 7,acts xv47 the ,apostles  
show how the ,gospel must be preached to
 the heathen that they might believe4   
,this has also come to pass1 and been   
put in train1 so that the ,jews might be
 convinced and compelled to confess1    
that all had taken place just as        
,scripture had foretold4   ,v4 #aa4 ,and
 have investigated what or at what time 

the ,spirit of ,christ which was in     
them2 ,st4 ,peter would say1 although   
the prophets have not particularly known
 of a set and definite time1 yet have   
they in general testified to all the    
circumstances of time and place2--as1   
that ,christ should suffer1 and what    
death he should die1 and that the       
,gentiles should believe on him3 so that
 one might certainly know by these signs
 when the time had come4 ,the prophet   
,daniel has approached still nearer1 but
 yet speaks somewhat darkly thereof1 as 
to when ,christ should suffer and       
die--when that or this should take      
place4 ,so1 also1 they had a sure       
prophecy that the kingdom of the ,jews  
should cease before ,christ came4 ,but  
the day and exact time when this should 
come to pass was not fixed4 ,for it was 
enough when this time came1 that they   
should thereby know for a surety that   
,christ was not far off4 ,the prophet   
,joel also prophesied of the time when  
the ,holy ,spirit should come1 where he 

says1 ,i will in the last days pour out 
my spirit upon all flesh1 c41 which     
passage ,st4 ,peter quotes in ,acts ii41
 and shows that he speaks of that very  
time and of the particular persons4     
,from all which you perceive how1 with  
great diligence1 the ,apostles exhibit  
throughout the ground and confirmation  
of their preaching and doctrine4 ,the   
,councils and the ,popes now reverse    
this course1 and would deal with us     
apart from ,scripture1 commanding us1 by
 obedience to the church and the terrors
 of excommunication1 that we should     
believe on them4 ,the ,apostles were    
filled with the ,holy ,spirit1 and were 
certain that they were sent by ,christ1 
and preached the true ,gospel2 yet they 
did not exalt themselves1 and did not   
ask men to believe them1 unless they    
conclusively proved from ,scripture that
 it was just as they said1 so that the  
mouth of the unbelieving was stopped1   
insomuch that they could object nothing 
further4 ,and shall we believe those    

grossly unlearned heads who do not      
preach ,god's word at all1 and can do   
nothing else but cry out continually1   
,surely the fathers cannot have been in 
error1 and this has been decided now for
 a long time1 so that it must no more be
 a question8 ,but this we can clearly   
prove from the ,scriptures1 that no one 
can be saved but he who believes on     
,christ1 so that against this they can  
say nothing4 ,but on their side they    
will never be able to prove to us from  
,scripture that he is to be condemned   
who does not fast on this or that day4  
,therefore we ought not and shall not   
believe them4  ,now ,st4 ,peter says    
further3   ,v4 #aa4 ,which spirit       
testified beforehand the sufferings of  
,christ1 and the glory that should      
thereafter be revealed4 ,this may be    
understood of both kinds of             
suffering1--that which ,christ1 and we  
also1 suffer4 ,st4 ,paul calls the      
sufferings of all ,christians the       
suffering of ,christ4 ,for just as the  

faith1 the name1 the word and work of   
,christ are mine1 inasmuch as ,i believe
 on ,him1 so ,his suffering is also     
mine1 since ,i suffer also for ,his     
sake4 ,thus will the sufferings of      
,christ be daily fulfilled in           
,christians1 until the end of the world4
  ,this is then our consolation in all  
the sufferings that we experience1 that 
all that we suffer ,christ shares with  
us1 that ,he accounts it all as ,his own
 suffering4 ,and of this we are assured1
 that speedily after suffering glory    
shall follow4 ,but this we must also    
understand1 that ,christ was not        
glorified before ,he suffered1 so that  
we are to bear our cross with ,him      
first1 that afterward we may share ,his 
joy4  ,all that we now preach1 he says1 
the prophets previously foretold and    
described in the most explicit manner1  
just as the ,holy ,spirit revealed it to
 them4 ,that we so imperfectly          
understand the prophets is1 because we  
do not understand their language1 since 

they have spoken clearly enough4        
,therefore they that are acquainted with
 the language1 and have the ,spirit of  
,god1 which all believers have1 to them 
it is not difficult of apprehension     
since they know the scope of all        
,scripture4 ,but if any one does not    
understand their language1 and has not  
the spirit1 or a christian apprehension1
 it might seem to him as though the     
prophets were drunken and full of new   
wine2 although where we must want one1  
the spirit without the language is      
better than the language without the    
spirit4 ,the prophets have a peculiar   
phraseology1 but the sentiment is the   
same which the ,apostles preach1 for    
both have spoken largely of the         
suffering and of the glory of ,christ1  
as well as of those things that relate  
to faith4 ,as when ,david speaks of     
,christ 7,ps4 xxi471 ,i am a worm and no
 man1 whereby he shows how deeply he is 
cast down and despondent in his         
suffering4 ,likewise1 also1 he writes of

 his people and of the affliction of    
,christians1 in ,psalm xlv43 ,we are    
despised1 and accounted as sheep for the
 slaughter4   ,v4 #ab4 ,that not for    
their own sakes but for ours did they   
minister that which is now preached unto
 you1 by those who have preached the    
,gospel to you1 through the ,holy ,ghost
 sent down from heaven2 that is1 the    
prophets possessed enough thereof to    
know the fact4 ,but that they should    
have left it behind them 7on record7    
calls for our gratitude2 they have      
become our servants1 and have so        
ministered to us1 that we1 through them1
 might go to school and learn the same  
lesson4 ,there we have an argument to   
show that our faith should grow         
stronger1 and we be enabled to arm and  
sustain ourselves against all false     
doctrine4   ,into which also the angels 
desired to look4 ,so great things have  
the ,apostles declared to us1 through   
the ,holy ,spirit1 which descended upon 
them from heaven1 as even the angels    

would gladly look into4 ,when this      
,spirit opens our eyes and makes us see 
what the ,gospel is1 we shall have an   
appetite for it and a joy in it1        
although we cannot behold it with bodily
 eyes1 but must believe that we are     
partakers and fellow-heirs of the       
righteousness1 truth1 salvation and all 
the blessings which ,god has to bestow4 
,for since ,he has given us ,his only   
,son1 that highest good1 ,he will also1 
through ,him1 give us all good things1  
riches and treasures1 whereof the angels
 in heaven have all their joy1 and of   
which they are most desirous4 ,all this 
is offered to us through the ,gospel1   
and if we believe we shall also have a  
like desire for them4 ,but our desire   
for them cannot be as perfect as that of
 the angels1 so long as we live on      
earth2 but it is a good beginning in us1
 if we experience1 through faith1       
something of it4 ,but in heaven it is so
 great that no human heart can conceive 
it2 but if we reach that place we shall 

ourselves feel it4  ,thus you see how   
,st4 ,peter teaches us to arm and equip 
ourselves with ,scripture4 ,for hitherto
 he has described what it is to preach  
the ,gospel1 and shown that as it       
heretofore has been preached by the     
prophets1 so it should still be1 and    
should be preached in like manner4 ,now 
he proceeds farther1 and admonishes us  
in this chapter that we should cleave to
 the same preaching of the ,gospel by   
faith1 and follow after it by love1 and 
therefore says1--   ,v4 #ac-af4 ,gird up
 therefore the loins of your mind2 be   
sober1 and fix your hope firmly on the  
grace which is offered you through the  
revelation of ,jesus ,christ1 as        
obedient children1 not conformable to   
the previous lusts of your ignorance2   
but as ,he who has called you is ,holy1 
be ye also holy in all your conduct1 as 
it is written1 ,be ye holy for ,i am    
,holy4   ,this is an admonition to      
faith1 and the sense is this3 while such
 things are preached to you and bestowed

 upon you through the ,gospel as the    
angels would rejoice and be desirous to 
behold1 rely on them1 and fix your      
confidence thereon with all firmness1 so
 that it shall be a real faith1 and not 
a painted or fictitious fancy or dream4 
,gird up the loins of your mind4 ,here  
,peter speaks of a spiritual girding of 
the mind1 just as one girds his sword to
 the loins of his body4 ,this girding   
has ,christ also enforced1 ,luke xii41  
where he says1 ,let your loins be girt  
about4 ,in some places the ,scriptures  
speak of the loins with reference to    
bodily lust2 but here ,st4 ,peter speaks
 of the loins of the spirit4 ,as to the 
body1 ,scripture speaks of the loins    
with reference to natural generation    
from the father2 as we read1 ,genesis   
xlix41 that from the loins of ,judah    
,christ should come4 ,likewise the      
bodily girding of the loins is the same 
with chastity1 as ,isaiah says1 chapter 
xi41 ,righteousness shall be the girdle 
of his loins1 and faith the girdle of   

his reins4 ,that is1 only by faith is   
wicked lust subdued and restrained4     
,but this spiritual girding1 whereof the
 ,apostle speaks1 means more4 ,as a     
virgin is pure and inviolate in body1 so
 is the soul spiritually inviolate      
through faith1 by which it becomes      
,christ's bride4 ,but if it falls from  
faith into false doctrine1 it must be   
brought to shame4 ,hence ,scripture     
uniformly calls impiety and unbelief1   
adultery and whoredom1--that is1 when   
the soul relies on human doctrines1 and 
thus lets go its hold on faith and      
,christ4 ,this ,st4 ,peter here forbids1
 when he calls on us to gird up the     
loins of our mind2 as though he would   
say1 ye have now heard the ,gospel and  
have come to believe1 therefore see to  
it that ye abide therein1 and do not    
suffer yourselves to be drawn away with 
false doctrine1 so that ye shall not    
waver and run hither and thither with   
works4  ,and here he adopts a peculiar  
mode of speech1 not after the manner of 

,st4 ,paul1 where he speaks of the loins
 of your mind4 ,he calls that mind here 
which we speak of as disposition2 as    
when ,i say1 ,this seems to me right and
 as ,paul speaks1 so we understand it1  
so we are disposed4 ,in this he refers  
especially to faith1 and would say3 ye  
have attained a correct apprehension    
that we must be justified through faith2
 abide in that mind2 gird it up well1   
hold fast thereon1 and suffer not       
yourselves to be torn from it2 then     
shall ye stand well4 ,for many false    
teachers shall come in and set up human 
doctrines that they may pervert your    
understanding and loose the girdle of   
your faith2 wherefore be admonished1 and
 bind it well to your mind4  ,the       
hypocrites who rest on their own works1 
and hence pass a carefully abstemious   
life1 are thus minded1 that ,god must   
bring them to heaven for their works'   
sake2 they are puffed up1 become proud1 
abiding in their own opinion and        
blindness1 like the ,pharisees1 ,luke   

xviii4 ,of whom also ,mary speaks1 in   
the ,magnificat1 where she uses the same
 word that stands here in ,peter1 ,he   
hath scattered the proud in the         
disposition of their hearts1--that is1  
in their own minds4   ,be sober4 ,to be 
sober is of service outwardly to the    
body1 and is the chief work of faith4   
,for though a man has been justified1 he
 still is not secured from evil lusts2  
faith has indeed begun to subdue the    
flesh1 but this is ever bestirring      
itself1 and likewise running riot in all
 sorts of lusts1 which would gladly     
break forth again and act after their   
own will4 ,therefore the spirit must    
daily work to restrain and subdue it1   
and must charge itself therewith1       
without intermission1 and have a care of
 the flesh that it do not destroy faith4
 ,therefore those persons deceive       
themselves1 who indeed say they have    
faith1 and imagining that this is       
enough1 live thenceforth according to   
their own caprice4 ,where the faith is  

genuine it must control the body and    
hold it in check1 so that it shall not  
do what it lusts after4 ,therefore ,st4 
,peter says that we should be sober4    
,yet he would not have us destroy the   
body or weaken it too much1 as we find  
many do who have fasted and tortured    
themselves to death4 ,st4 ,bernard1     
even1 continued for a long time in this 
folly1 although he was truly a holy man1
 for he mortified his body to such an   
extent that his breath was offensive and
 could not be endured4 ,yet he          
afterwards forsook it1 and charged his  
brethren that they should not inflict   
injury upon the body2 for he saw very   
well that he had rendered himself unfit 
to be of service to his brethren4       
,therefore ,st4 ,peter requires nothing 
more than that we should be sober1--that
 is1 mortify the body to such an extent 
as to prevent its being in our          
apprehension too wanton2 for he fixes no
 definite time how long we should fast1 
as the ,pope has done1 but leaves it to 

each1 individually1 to fast so that he  
remain sober and do not burden the body 
with gluttony1 to the end that he remain
 in possession of reason and reflection1
 and consider how far it is necessary   
for him to hold the body in check4 ,for 
it is utterly idle to impose one and the
 same command upon a whole congregation 
and church1 since we are so unlike one  
to the other2 one strong1 another weak  
in body1--so that one must mortify it   
more1 another less1 provided the body is
 to remain sound and in the best state  
for exertion4  ,but another multitude   
mistake here1 determined that they will 
not fast1 and that they may eat flesh1  
and herein are wrong4 ,for these persons
 reject the ,gospel also1 and are       
unprofitable as well as the others2     
doing no more than contemn the ,pope's  
command1 unwilling to gird up their mind
 and spirit1 as ,peter says1 leaving the
 body to its own caprice1 that it may   
become corrupt and wanton4 ,it is well  
to fast2 but that only can be called    

true fasting1 when we give the body no  
more food than is needful for it that it
 may retain its health and endure labor 
and watchfulness--that the old ass do   
not become too obstinate1 and going on  
the ice to dance1 break a bone2 but go  
on subject to control1 and following the
 spirit2 not after the manner of those  
who1 whenever they fast1 fill themselves
 so full of fish and the best wine1 that
 their bellies are puffed out4 ,thus    
,st4 ,peter directs us to be sober1 and 
now says further3   ,and fix your hope  
firmly 7or with all deliberation7 on the
 grace which is offered you4 ,the       
christian faith is of such a nature that
 it plants itself freely on the word of 
,god with entire confidence1 ventures   
freely thereupon1 and goes joyfully     
onward4 ,therefore ,peter would say3    
,the loins of your mind are girt about1 
and your faith is genuine1 when you     
venture it thus on that ,word1 let it   
cost what it will1--property1 honor1    
limb1 or life4  ,thus has he with these 

words in truth well described a genuine 
and unfeigned faith4 ,it must not be a  
corrupt and sleepy faith1 becoming thus 
only a dream1 but a living and active   
reality1 that we may with all           
deliberation devote ourselves to it and 
cleave to the ,word1 so that1 let ,god  
permit it to go with us as it will1 we  
will yet press onward through good and  
ill4 ,thus when ,i come to die ,i must  
venture promptly on ,christ1 lift my    
head boldly1 and rely upon the word of  
,god which cannot deceive me4 ,thus must
 faith go straight forward1 in nothing  
permit itself to be led astray1 and     
subject to scrutiny all that it sees1   
hears and feels4 ,such faith ,st4 ,peter
 requires as consists1 not in thought or
 word1 but in such power as this4       
,again1 ,st4 ,peter says3 ,set your hope
 on the grace which is offered you4     
,that is1 ye have not deserved this     
great grace1 but yet it is freely       
offered you2 for the ,gospel1 which     
reveals this grace1 is no invention or  

discovery of our own1 but the ,holy     
,spirit has sent it down from heaven    
into the world4 ,but what is it that is 
offered to us8 ,this1 that we have      
already heard1 that whosoever believes  
on ,christ and cleaves to the ,word     
possesses ,him1 with all the blessings  
,he has to give1 so that ,he is ,lord   
over sin1 death1 the devil and hell1 and
 is assured of eternal life4 ,this      
treasure is brought to our doors and    
laid in our bosom without our help or   
desert1 yes1 beyond our expectation and 
without our knowledge or thought4       
,therefore the ,apostle would have us   
venture thereon cheerfully1 for ,god1   
who offers us such grace1 will surely   
not deceive us4   ,through the          
revelation of ,jesus ,christ4 ,god      
permits none to make the offer of ,his  
grace except through ,christ4 ,therefore
 no man should attempt to approach ,him 
apart from this ,mediator1 as we have   
already above heard sufficiently4 ,for  
,he will hear no one but him who brings 

,his dear ,son with him1 whom ,he alone 
regards1 and for ,his sake those that   
depend upon ,him4 ,therefore ,he would  
have us confess the ,son1 that we are   
reconciled through ,his blood to the    
,father1 so that we may approach before 
,him4 ,for to this end did ,christ come 
into the world1 assume flesh and blood1 
and joined ,himself to us1 that ,he     
might obtain such grace for us with the 
,father4 ,so1 too1 all the prophets and 
patriarchs have been kept and saved1    
through such faith on ,christ4 ,for they
 all have exercised faith in the promise
 which ,god made to ,abraham1 ,through  
thy seed shall all nations be blest4    
,therefore1 as we have said1 to the     
,jews and to the ,turks1 faith is of no 
avail1 neither to any that rest upon    
their own works and would thereby reach 
heaven4 ,so ,peter says1 this grace is  
offered you1 but it is through the      
revelation of ,jesus ,christ 7or to     
render it more clearly into our         
language71 because that ,jesus ,christ  

has been revealed to you4  ,through the 
,gospel it is made known to us what     
,christ is1 that we may learn of ,him1  
moreover1 that ,he is our ,saviour4 ,he 
rescues us from sin and death1 and helps
 us out of every evil1 reconciles us to 
the ,father1 and1 apart from our own    
works1 justifies and saves us4 ,whoever 
then does not thus confess ,christ must 
be lost2 for although you may know that 
,he is the ,son of ,god1 that ,he died  
and has risen1 and sits at the right    
hand of the ,father1--still you have not
 yet truly known ,christ1 it is all of  
no avail to you2 but you must know and  
believe that ,he has done it all for    
your sake1 if your faith is to help you4
 ,therefore that is a vain1 senseless   
doctrine that has been hitherto preached
 and taught in the great schools1 which 
have had no experience of this          
knowledge1 and have only attained to    
imagine how the curse afflicted ,christ 
our ,lord1 and how ,he sits above in    
heaven unemployed1 and possesses a joy  

with ,himself2 and thus their hearts    
remain barren1 so that faith cannot live
 in them4 ,but ,christ does not stand   
there for ,himself1 but ,he is to be    
preached that ,he is ours4 ,for what    
necessity could there then have been    
that ,he should have come down to earth 
and have shed ,his blood8 ,but since ,he
 has been sent into the world1 as ,he   
says1 ,john iii41 that the world through
 ,him might be saved4 ,he certainly must
 have fulfilled this mission1 because   
,he was sent from the ,father4 ,for this
 sending forth and proceeding from the  
,father is to be understood not only of 
the divine nature1 but also of the human
 nature and of ,his ministry4 ,as soon  
as ,he was baptized this began1 and ,he 
has fulfilled it1 for which end ,he was 
sent and came into the world1 to wit1   
that ,he might preach the truth and     
obtain it for us1 that all who believe  
on ,him shall be saved4 ,thus has ,he   
revealed ,himself1 and presented        
,himself to our knowledge1 and offered  

us grace4   ,v4 #ad4 ,as obedient       
children4 ,that is1 conduct yourselves  
as obedient children4 ,obedience in     
,scripture means faith4 ,but the ,pope1 
with his high schools and cloisters1 has
 even wrested the word from us1 and     
falsely rendered what is recorded in    
,scripture concerning this obedience1 as
 the passage in ,i4 ,kings xv43         
,obedience is better than sacrifice4    
,for while they perceive that obedience 
is highly praised in ,scripture1 they   
have usurped the claim of it to         
themselves1 so that they might blind the
 people1 and that men should think it   
was obedience to their stuff of which   
the ,scripture speaks4 ,thus they would 
bring us away from ,god's word to their 
lies1 and to the obedience of the devil4
 ,whoever hears the word of ,god and    
believes thereon1 is an obedient child  
of ,god4 ,therefore1 whatever is not the
 word of ,god1 tread it under your feet 
and pay no attention to it4   ,not      
conformed to the former lusts of your   

ignorance4 ,that is1 that you should not
 exhibit such ostentation and lead such 
a course of life as before1 and that you
 be not found in the same condition in  
which you formerly were4 ,once you were 
godless1 and lived in lewdness1         
gluttony1 drunkenness1 avarice1 pride1  
anger1 envy and hate1 which was an evil1
 heathen-like state1 and one of         
unbelief1 and when you had gone into    
such a state like the blind1 you have   
not known what you have done4 ,avoid now
 those same evil lusts4 ,here you       
perceive how he makes the charge against
 ignorance1 that all evil proceeds      
therefrom4 ,for where faith and the     
knowledge of ,christ are wanting1 there 
remains mere error and blindness1 so    
that men are ignorant of what is right  
and wrong1 insomuch that the people fall
 into every kind of vice4  ,thus has it 
been hitherto3 where ,christ has been   
kept out of sight and eclipsed1 there   
error has begun to prevail2 and         
throughout the world the question has   

torn its way1 how man may be saved4     
,this is at once a sign of blindness or 
ignorance1 that the true apprehension of
 faith is lost1 and no one knows        
anything more about it4 ,hence the world
 is so full of such various sects1 and  
all are divided1 for every one will     
devise for himself a way to heaven of   
his own4 ,in our misfortune we must be  
continually falling deeper in our       
blindness1 since we cannot help         
ourselves4 ,therefore ,st4 ,peter would 
say3 ,ye have already befooled          
yourselves enough2 now desist therefrom1
 since ye have been instructed and have 
attained to a correct understanding4    
,v4 #ae1 #af4 ,but according as ,he that
 hath called you is holy1 so be ye also 
holy in all your conduct1 as it is      
written1 ,be ye holy for ,i am holy4    
,here ,st4 ,peter quotes a passage from 
the ,old ,testament1 ,lev4 xix41 where  
,god says3 ,be ye holy for ,i am holy2  
that is1 since ,i am your ,lord and     
,god1 and ye are my people1 ye too must 

be as ,i am4 ,for a faithful master     
secures that his people shall be like   
him1 and walk in obedience1 and be      
conformed to the master's will4 ,as then
 ,god our ,master is holy1 so are ,his  
people holy also1 and we are all holy if
 we walk in faith4 ,scripture says not  
much of the saints that have died1 but  
of those who live on the earth4 ,so     
,david puts forth his claim in ,ps4     
lxxxv43 ,lord1 preserve my soul1 for ,i 
am holy4  ,but here our learned men have
 for once perverted the passage1 and    
they say3 the prophet had a particular  
revelation1 in that he called himself   
holy2 whereby they themselves confess   
that they do violence to faith1 and have
 not the revelation of ,jesus ,christ1  
otherwise they would surely be sensible 
of it4 ,for whoever is a ,christian     
experiences within himself such a       
revelation2 but they who do not         
experience it are not ,christians4 ,for 
whoever is a ,christian enters into a   
participation with ,christ our ,lord1 of

 all his good things4 ,since1 then1     
,christ is holy1 he must also be holy1  
or deny that ,christ is holy4 ,hast thou
 been baptized8 then thou hast put on   
the holy garment1 which is ,christ1 as  
,paul says4  ,the word ,holy means that 
which is ,god's own1 and which belongs  
to ,him alone1 or as we render it in    
,dutch 7geweiht71 consecrated4 ,thus1   
,peter here says3 you are merely        
required to give ,god ,his own2         
therefore beware that ye do not suffer  
yourselves to be led back again to      
worldly lusts1 but let ,god alone rule1 
live and work within you2 then shall ye 
be holy1 even as ,he is holy4  ,thus he 
has hitherto described the grace which  
is extended to us through the ,gospel   
and the preaching of ,jesus ,christ1 and
 has taught us how we should therefore  
conduct ourselves1 namely3 that we abide
 in a pure1 inviolate mind of faith1    
since we know that no work that we can  
do or imagine1 can at all help us3 when 
such doctrine as this is preached1      

reason objects1 and says1 ,ah6 if that  
is true1 ,i need not do any good work4  
,and then the great heads fall foul of  
it1 and from a christian condition1     
educe a freedom of the flesh1 imagining 
they may do what they will4 ,these ,st4 
,peter here meets1 and anticipates them1
 and teaches how we are to use our      
christian freedom only towards ,god4    
,for nothing more is needed but faith1  
to the end that ,i should give ,god the 
honor due ,him1 and embrace ,him as my  
,god1 confessing that ,he is just1 true 
and merciful2 such faith sets us free   
from sin and all evil4 ,if now ,i have  
made such a return to ,god1 whatever    
time ,i yet live ,i am to live for my   
neighbor1 so as to serve and help him4  
,the greatest work that follows from    
faith is this3 that with my mouth ,i    
should confess ,christ1 sealing that    
confession with my blood1 and laying    
down my life for it1 if so it be4 ,yet  
,god does not need this work2 only ,i am
 to perform it1 that my faith may       

thereby be tried and known1 so that     
others also may be brought to believe4  
,thereafter follow also other works1    
which must all be directed to this end1 
that ,i may thereby serve my            
neighbor1--all of which ,god must work  
in us2 for it profits not that we should
 lead a carnal life and do whatever we  
please4 ,therefore ,st4 ,peter now says3
   ,v4 #ag-ba4 ,and since ye call on the
 ,father1 who judgeth without respect of
 persons1 according to every man's work1
 pass the time of your sojourning here  
in fear2 and be aware that ye are not   
redeemed with corruptible silver or     
gold1 from your vain conduct in the     
traditions of your fathers1 but with the
 precious blood of ,christ1 as of an    
innocent and unspotted ,lamb1 who indeed
 was provided previously before the     
world began1 but is revealed in these   
last times for you1 who through ,him    
believe on ,god1 who raised ,him from   
the dead1 and hath given ,him dominion1 
that your faith and hope might be in    

,god4   ,so says ,st4 ,peter3 ,ye have  
through faith hereunto attained1 that ye
 are the children of ,god1 and ,he is   
your ,father4 ,and ye have obtained an  
incorruptible inheritance in heaven1 7as
 has been already said47 ,thus nothing  
more now remains1 except that the veil  
be taken away1 and that be uncovered    
which is now concealed1 for which ye are
 still to wait until ye shall behold it4
 ,though ye are now arrived at that     
state in which ye may joyfully call ,god
 your ,father1 yet is ,he so righteous  
that he will reward every man according 
to his works1 and respect not persons4  
,wherefore thou art not to imagine1     
although thou hast that great name so   
that thou art called a ,christian or a  
child of ,god1 that ,he will therefore  
continue thine if thou livest without   
fear1 and thinkest that it is enough    
that thou dost glory in such a name4    
,the world indeed judges by the person1 
since it does not punish all alike1 and 
respects those who are friendly1 rich1  

reputable1 learned1 wise1 and powerful4 
,but ,god regards nothing of this kind2 
it is all alike to him1 be the person as
 great as he may4 ,thus in ,egypt he    
struck the son of ,king ,pharaoh dead1  
as well as the son of the poor miller4  
,therefore the ,apostle would have us   
expect such judgment from ,god1 and     
stand in fear1 so that we do not glory  
in our title that we are ,christian1 and
 thereupon become negligent1 as though  
he would for this reason pass us over   
more readily than others4 ,for in this  
the ,jews were formerly deceived1 who   
boasted that they were ,abraham's seed  
and ,god's people4 ,scripture makes no  
difference in respect to the flesh1 but 
in respect to the spirit4 ,it is true   
that ,christ was to be born of          
,abraham's seed and that a holy people  
should spring from him1 but it does not 
therefore follow that all who are born  
of ,abraham are the children of ,god4   
,he also promised that the ,gentiles    
should be saved1 but he has not said    

that he would save all the ,gentiles4   
,but here now a question arises3 ,when  
we say that ,god saves us alone by      
faith1 without regard to works1 why does
 ,st4 ,peter say that ,he judges not    
according to the person1 but according  
to works8 ,answer4 ,what we have taught 
as to faith alone justifying before     
,god1 is true beyond doubt1 since it is 
so clear from ,scripture that it cannot 
be denied4 ,that which the ,apostle here
 says1 that ,god judges according to the
 works1 is also true2 but we must       
certainly hold1 therefore1 that where   
there is no faith1 there can be no good 
work2 and on the other hand1 that there 
is no faith where there are no good     
works4 ,therefore join together faith   
and good works1 since it is in both that
 the sum of the whole christian life    
consists4 ,as you now live1 so will it  
be with you1 for thereafter ,god will   
judge you4 ,therefore1 although ,god    
judges us according to our works1 still 
it remains true that works are only the 

fruits of faith1 by which we perceive   
when there is faith or unbelief2        
therefore ,god will sentence you from   
your works and convict you1 either that 
you have or have not believed4 ,so it is
 that no one can convict and judge a    
liar1 except from his words4 ,yet it is 
evident that he is not made a liar by   
the word1 but became a liar before he   
spoke the lie1 for the lie must come    
from the heart into the mouth4          
,therefore1 understand this passage     
thus1 in the plainest way3 that works   
are fruits and signs of faith1 and that 
,god judges men according to such fruits
 which must certainly follow it1 so that
 it shall be openly seen whether there  
is faith or unbelief in the heart4 ,god 
will not judge by this whether you are  
called a ,christian1 or have been       
baptized1 but will ask you1 ,art thou a 
,christian8 then tell me where are the  
fruits by which you can evidence your   
faith4  ,therefore ,st4 ,peter goes on  
to say3 ,since ye have such a ,father1  

who judges not after the person1 pass   
the time of your pilgrimage in fear2    
that is1 stand in fear before the       
,father1 not of pain and punishment1--as
 the ,christless1 and even the devil1 is
 afraid1--but lest ,he forsake you and  
withdraw ,his hand2 just as a dutiful   
child is afraid lest he provoke his     
father1 and do something that might not 
please him4 ,such a fear would ,god have
 within us1 that we guard ourselves     
against sin1 and serve our neighbor1    
while we live here upon the earth4  ,a  
,christian1 if he truly believes1       
possesses all the good things of ,god1  
and is ,god's child1 as we have heard4  
,but the time which he yet lives is only
 a pilgrimage3 for the spirit is already
 in heaven by faith1 through which he   
becomes ,lord over all things4 ,but to  
this end ,god permits him yet to live in
 the flesh1 and his body to remain on   
earth1 that he may help others and bring
 them also to heaven4 ,therefore we are 
to use all things on earth as a guest1  

who goes on wearily and arrives at an   
inn where he must tarry over night1 and 
can receive nothing from it but food and
 lodging2 yet does not say that the     
property of the inn is his4 ,so must we 
also proceed in regard to our temporal  
possessions1 as though they were not    
ours1 and we enjoyed only so much of    
them as is needful to sustain the body1 
and with the rest we are to help our    
neighbor4 ,thus the christian life is   
only a night's sojourning2 for we have  
here no abiding city1 but must find it1 
where our ,father is1 in heaven4        
,therefore we should not here live in   
wantonness1 but stand in fear1 says ,st4
 ,peter4   ,v4 #ah4 ,and be aware that  
ye are not redeemed with corruptible    
silver or gold1 from your vain conduct  
in the traditions of your ,fathers1 but 
with the precious blood of ,christ4     
,this should draw you1 he would say1 to 
the fear of ,god1 wherein ye should     
stand1 that ye should remember how much 
it has cost that ye might be redeemed4  

,before1 ye were citizens of the world1 
and were held in subjection to the      
devil1 but now1 ,god has rescued you    
from such a state1 and set you firm in  
another1 so that your citizenship is in 
heaven2 but ye are strangers and guests 
upon earth4 ,and see at how great a cost
 ,god has reclaimed you1 and how great  
the treasure is1 wherewith ye are       
purchased1 and brought into this state1 
to become the children of ,god4         
,wherefore pass your sojourning in fear1
 and see to it that ye do not despise   
such redemption1 and lose the noble1    
precious treasure4  ,what now is the    
treasure wherewith ye are ransomed8 ,not
 corruptible gold or silver1 but the    
precious blood of ,christ the ,son of   
,god3 the treasure is so costly and     
noble1 that no human sense or reason can
 conceive it1 insomuch that only one    
drop of this innocent blood were more   
than enough for the sin of all the      
world3 yet has the ,father been willing 
to dispense his grace so richly upon us1

 and denied ,himself so much as to      
suffer ,christ ,his ,son to shed all    
,his blood for us1 and has bestowed upon
 us the whole treasure4 ,therefore ,he  
would not have us disregard such great  
grace1 and count it as a small matter1  
but continue on our guard1 so as to live
 in fear1 that this treasure be not     
taken away from us4  ,and here it is    
well to remark1 that ,st4 ,peter says1  
ye are ransomed from your vain          
conversation in the traditions of your  
fathers2 for he thereby strikes to the  
ground all the supports whereon we lean 
when we imagine our view must be right  
because it has thus been preserved from 
of old1 and our forefathers all of them 
have so held it1 among whom there were  
certainly wise and pious people4 ,it is 
as much as to say1 all which our fathers
 have ordained and done1 was evil2 what 
from them has been taught you of the    
worship of ,god1 is also evil2 for it   
has cost the ,son of ,god ,his blood to 
redeem the people therefrom2 whatever1  

therefore1 has not been washed in this  
blood1 is all poisoned and cursed by    
reason of the flesh4 ,thence it follows1
 the more a man undertakes to make      
himself righteous and has not ,christ1  
the more only he confounds himself1 and 
sinks deeper in blindness and           
wickedness1 and condemns himself in     
respect to this precious blood4         
,external matters1 important in         
themselves1 are even trifling in        
comparison with this1 that a man should 
teach how we may be justified by works1 
and devise a worship of ,god according  
to our reason2 for thereby the innocent 
blood is most deeply dishonored and     
reviled4  ,the heathen have committed   
many great sins1 in that they have      
prayed to the sun and moon1 which they  
held for the true worship of ,god1      
though this was joined with other sins4 
,but human justification 7justification 
by human works7 is mere reviling of     
,god1 and the greatest of all sins that 
a man commits4 ,so1 also1 that mode of  

life wherewith the world is now busied  
and which it holds as the worship of    
,god1 and piety1 is in ,god's sight more
 provoking than any other sin1 as is the
 priestly and monkish order1 and which  
while it appears fair before the world1 
is yet without faith4 ,therefore whoever
 will not obtain favor before ,god      
through this blood1 it were better for  
him that he should never come into      
,god's presence1 for he thereby only the
 more and more dishonors ,his ,majesty4 
,v4 #ai4 ,as of an innocent and         
unspotted lamb4 ,but here ,st4 ,peter   
explains the ,scripture1--for this      
though so short is an exceedingly rich  
,epistle1--since as soon as he had      
spoken of their vain course in the      
traditions of the fathers1 he finds much
 instruction for us in the prophets--as 
in the prophet ,jer4 xvi43 ,the heathen 
shall come to you from the end of the   
world1 and say1 our fathers have gone   
astray with lies1 as though ,st4 ,peter 
had said1 there the prophets foretold   

that ye should be redeemed from the     
tradition of your fathers4  ,so when he 
says here1 ye are redeemed by the blood 
of ,christ1 as of an innocent and       
unspotted lamb1 he would again refer to 
the ,scripture1 and explain that which  
is contained in the prophets and        
,moses--as ,is4 liii43 ,like a lamb he  
is led to the slaughter4 ,so as to the  
type1 ,ex4 xii41 of the ,paschal ,lamb1 
all this he here explains1 and says1    
this lamb is ,christ2 and as the one of 
old was to be unspotted1 so must this1  
also1 whose blood is shed for us1 be    
unspotted and innocent4   ,v4 #bj4      
,which indeed was provided previously1  
before the world began1 but is revealed 
in these last times for you4 ,that is1  
we have not deserved nor even prayed    
this of ,god1 that the precious blood of
 ,christ should be shed for us1         
therefore we can glory in no respect2   
the glory belongs to none but ,god      
alone4 ,god has promised and revealed or
 made known to us1 not for any merit of 

ours1 that which ,he from all eternity  
had provided and foreordained1 before   
the world was made4 ,in the prophets it 
is indeed promised1 yet dimly and not   
openly2 but now1 since ,christ's        
resurrection and the sending of the     
,holy ,spirit1 it is publicly preached  
and disseminated throughout the whole   
world4  ,this is now the latter age 7the
 last time71 as ,st4 ,peter says1       
wherein we live--now--from the ascension
 of ,christ until the last day4 ,so the 
,apostles and prophets1 and ,christ     
,himself1 also1 call it the last hour2  
not that the last day was to come       
immediately after ,christ's ascension1  
but because after this preaching of the 
,gospel of ,christ no other should ever 
come2 and there will be no further      
revelation or manifestation1 except as  
this is explained and revealed4 ,one    
revelation after another has indeed gone
 forth4 ,therefore ,god says1 ,ex4 vi41 
,by my name ,jehovah was ,i not known to
 them4 ,for the patriarchs1 although    

they knew ,god1 yet at that time had not
 so clear a manifestation of ,him as was
 afterwards put forth through ,moses and
 the prophets2 but now there has no more
 glorious or clear manifestation of ,him
 come into the world than the ,gospel4  
,therefore it is the last2 all          
dispensations have run their course1 but
 the present1--the last1--which is      
revealed to us4  ,besides1 the time     
hereafter is not long to the end of the 
world1 as ,st4 ,peter shows1 ,,ii4 ,pet4
 iii41 where he says3 ,one day is with  
the ,lord as a thousand years1 and a    
thousand years as one day4 ,and so he   
would lead us by this reckoning of time1
 to conclude1 after ,god's method1 that 
it is the last time1 and that the end   
approaches1 but the time which still    
remains is nothing in the sight of ,god4
 ,the salvation is already revealed and 
completed3 ,god permits the world to    
stand yet longer1 merely that ,his name 
may be more widely honored and praised1 
although ,he for ,himself is now fully  

revealed4   ,v4 #ba4 ,for you1 who      
through ,him believe on ,god1 who raised
 ,him from the dead1 and hath given ,him
 dominion that your faith and hope might
 be in ,god4 ,for our sakes1 he says1 is
 the ,gospel revealed4 ,for ,god and the
 ,lord ,christ have not needed it1 but  
have done it for our profit1 that we    
might believe on them2 and that1 not    
through ourselves1 but through ,christ1 
who intercedes for us with the ,father1 
whom ,he has raised from the dead1 that 
,he might be ,lord over all things2 so  
that whoever believes on ,him possesses 
all ,his good things1 and through ,him  
has access to the ,father4 ,thus we have
 faith in ,god1 and a hope through the  
same faith4 ,faith alone must save us1  
but it must be a faith in ,god2 for if  
,god does not help us1 then we are not  
holpen2 so that it is not enough1       
although you had all men's friendship1  
but you must have the friendship of     
,god1 that you may boast that ,he is    
,,your ,father1 and that you are ,his   

child1 and confide in ,him even more    
than in your beloved father and mother1 
that ,he will help you in all your      
troubles1 and this only through the one 
,mediator and ,saviour1 the ,lord       
,christ4 ,such faith comes not 7he says7
 from human power1 but ,god creates it  
in us1 because ,christ has merited it by
 ,his blood2 to whom ,he has given      
glory1 and whom ,he has seated at ,his  
right hand1 that ,he1 by ,god's power1  
should produce faith in us4  ,hitherto  
we have heard ,st4 ,peter admonishing us
 that we should gird up the loins of our
 mind1 that we may remain undefiled and 
live in faith2 then1 also1 that which   
meanwhile is so important1 that we      
should walk in fear and never forget    
that we are called ,christians1 since   
,god is a judge who respects none1 but  
judges one like the other1 without      
distinction of persons4   ,v4 #bb-be4   
,and purify your souls1 through         
obedience of the truth in the ,spirit1  
to unfeigned love of the brethren1 and  

have fervent love toward one another1   
out of pure hearts1 as those who have   
been born again1 not of corruptible seed
 but of incorruptible1 namely1 of the   
living word of ,god1 which endures      
forever4 ,for all flesh is as grass1 and
 all the glory of man like the flower of
 grass4 ,the grass withereth and the    
flower thereof falleth away1 but the    
word of the ,lord endureth forever2 and 
this is the word which is preached unto 
you4   ,paul1 in ,gal4 v41 points out   
the fruits which follow faith4 ,the     
fruits of the ,spirit1 he says1 are joy1
 peace1 long-suffering1 kindness1       
goodness1 faith1 meekness1 temperance4  
,so ,st4 ,peter speaks here of the fruit
 of faith1--to wit1 that we should      
purify our souls1 through obedience to  
the truth in the ,spirit4 ,for where    
there is real faith it brings the body  
in subjection to itself1 and controls   
the fleshly lust2 and although it does  
not entirely destroy it1 yet it makes it
 subject and obedient to the ,spirit1   

and holds it in check4 ,st4 ,paul       
implies the same thing when he speaks of
 the fruits of the ,spirit4 ,it is a    
great achievement that the ,spirit      
should attain control over the flesh1   
and restrain the evil lust which        
descends to us from our parents3 for it 
is not possible that we should succeed  
without grace in leading a chaste life  
in the married state1 to say nothing of 
the unmarried4  ,but why does he say    
then1 purify your souls8 ,he is well    
aware that the desires of the flesh     
remain with us after baptism1 even to   
the grave4 ,therefore it is not enough  
that a person should refrain from works 
and remain pure outwardly1 while he     
permits evil lusts to cleave to his     
heart1 but must thereafter beware that  
the soul be pure1 as well as whatever   
proceeds out of the heart1 and that the 
soul be opposed to these wicked lusts   
and desires1 and continually contend    
therewith1 until it is free from their  
power4  ,and here he adjoins an         

excellent provision3 that we should     
purify our souls1#c through obedience to
 the truth in the ,spirit4 ,much has    
been preached on chastity1 and many     
books have been composed on the subject4
 ,they have said1 we should fast for so 
long a time1 we should not eat flesh1 we
 should not drink wine1 etc41 that we   
may be free from temptation4 ,these     
things may perhaps have aided somewhat  
to that end1 but it has not been enough1
 it has not subdued lust4  ,footnote #c3
 ,make them chaste4  ,so ,st4 ,jerome   
writes of himself1 that he had mortified
 his body to such an extent that he had 
become like a ,moor2 still it had been  
of no avail1 and he had dreamed of being
 at ,rome at a revelry among harlots4   
,st4 ,bernard also subjected himself to 
such austerities1 and so mortified his  
body that it became offensive1 as ,i    
said above4 ,they endured severe        
temptation1 and purposed thus to subdue 
it by external methods4 ,but since it is
 external1 it is only an outward        

plaster1 with no inward application4 ,so
 that it does not suffice to subdue     
lust4  ,but here ,st4 ,peter has        
prescribed an appropriate               
remedy1--namely1 obedience to truth in  
the ,spirit1 as ,scripture also has done
 in other places1--as ,isaiah xi43      
,faith shall be the girdle of his reins4
 ,this is the true plaster that girds   
the reins1 for it must proceed from     
within outward1 not from without inward4
 ,for it has penetrated into the flesh  
and blood1 the marrow and other parts of
 the living system2 it is not outward in
 the dress or clothing4 ,therefore it is
 not to be expected that we should      
subdue lust with outward things2 we may 
weaken the body and destroy it with     
fastings and labors1 but the evil lusts 
are not thereby banished2 yet faith can 
subdue them1 and guard them1 that they  
shall be compelled to give the ,spirit  
place4  ,so likewise speaks the prophet 
,zachariah1 ix41 of the wine which      
,christ has1 whereby the pure grow1 and 

of which he gives them to drink4 ,other 
wine usually invites to wicked lust1 but
 this wine1--that is1 the               
,gospel1--subdues it1 and makes the     
heart chaste4 ,this is what ,st4 ,peter 
speaks of when any one heartily embraces
 the truth1 and is obedient to it in    
spirit4 ,this is the true help and the  
most powerful remedy for it1 since you  
will find none which can still all evil 
thoughts like it2 for if this enters our
 hearts1 evil inclinations quickly      
leave2 let whoever will try it1 he shall
 find it true1 and whoever has tried it1
 knows it well2 but the devil lets no   
one easily attain it1 and comprehend the
 word of ,god so as to delight in it2   
for he well knows how powerful it is to 
subdue evil lusts and thoughts4  ,st4   
,peter1 therefore1 would here say1 if   
you would remain chaste1 then must you  
render obedience to the truth in the    
,spirit1 that is1--we must not only read
 and hear the word of ,god1 but         
apprehend it in our hearts4 ,therefore  

it is not enough that a man should      
preach or hear the ,gospel once1 but he 
must ever press after it and persevere2 
for such grace does the word possess1   
that the more we taste it the more      
delightful it is2 although there is1    
throughout1 one and the same doctrine of
 faith1 yet it cannot be listened to too
 much where the heart is not wanton and 
untamed4   ,to unfeigned love of the    
brethren4 ,to what end1 then1 are we to 
live a chastely holy life8 ,in order    
that we may be saved thereby8 ,no6 but  
in order that we may be useful to our   
neighbor4 ,what am ,i to do that ,i may 
restrain my sin8 ,i am to have obedience
 to the truth in the ,spirit4 ,but why  
am ,i to restrain it8 ,in order that ,i 
may be of service to others1 for ,i must
 first control my body and the flesh by 
the ,spirit1 and thus ,i can afterward  
be of service to others4--,it follows   
further3   ,and have fervent love toward
 one another out of pure hearts4 ,the   
,apostles ,peter and ,paul distinguish  

brotherly love1 and love in general1    
from one another4 ,brotherhood is1 that 
,christians should dwell altogether as  
brethren1 and make no distinctions      
between themselves4 ,for since we all   
have a common ,christ1 one baptism1 one 
faith1 one treasure1 ,i am no better    
than thou2 that which thou hast1 ,i have
 also1 and ,i am just as rich as thou4  
,the treasure is the same1 except that  
,i may have it in a better shape than   
thou1 since ,i may have it lying in     
gold1 but thou in a poor garment4       
,therefore as we have the grace of      
,christ and all spiritual blessings in  
common1 so should we also hold body and 
life1 property and honor1 in common1    
that one should be of service to another
 in all things4  ,here he speaks        
plainly3 in unfeigned brotherly love4   
,the ,apostles love to make use of the  
word1 but have clearly perceived that   
were we called ,christians and brethren 
universally one with another1 it would  
be false1 a feigned or imagined thing1  

and would be only hypocrisy4 ,we have   
many brotherhoods set up in the world1  
but they are vain deceptions and        
corruptions1 which the devil has devised
 and brought into the world1 which are  
only antagonist to the true faith and to
 genuine brotherly love4 ,christ is mine
 as well as ,st4 ,bernard's2 thine as   
well as ,st4 ,francis'2 if one therefore
 should come to you and say1 ,i shall go
 to heaven if ,i belong to this or that 
brotherhood1 then tell him that he is   
deceived2 for ,christ cannot suffer1 and
 will not allow any other than the      
common brotherhood1 which we all have   
one with another2 yet you come here1 you
 fool1 and will set up one of your own4 
,this ,i will readily permit1 that they 
be set up1 not to help the soul1 but as 
some one's endowment1 and thus serve as 
a fund from which they who need shall be
 helped4  ,thus we all of us1 as        
,christians1 have attained a brotherhood
 in baptism1 whereof no saint possesses 
more than ,i or you4 ,for just as costly

 as that one was purchased1 at the same 
price was ,i also purchased4 ,god has   
devoted as much toward me as to the     
greatest saint1 except that he may have 
employed the treasure better1 and may   
have a stronger faith than ,i4  ,but    
love is greater than brotherhood1 for it
 extends even to our enemies1 and       
especially to those who are not worthy  
of love4 ,for as faith performs its work
 where it sees nothing1 so also should  
love see nothing1 and there especially  
exercise its office where there appears 
nothing lovely1 but only disaffection   
and hostility4 ,where there is nothing  
that pleases me ,i should the more seek 
to be pleased4 ,and this spirit should  
go forth fervently1 says ,st4 ,peter1   
from the whole heart1 just as ,god loved
 us when we were not worthy of          
love4--,now follows further3   ,as those
 who have been born again4 ,again we    
should do this1 because we are not what 
we were before 7he says71 but have      
become new creatures4 ,this has not come

 to pass through works1 but is a        
consequence of the new birth4 ,for thou 
canst not make the new man1 but he must 
grow1 or be born2 as a husbandman cannot
 make a tree1 but it must grow1 itself1 
out of the earth1 and as we certainly do
 not become the children of ,adam1      
except as we are born and derive sin    
from our parents4 ,so here it cannot    
come to pass through works that we      
should become the children of ,god1 but 
we must also experience the new birth4  
,this1 therefore1 is what the ,apostle  
would say3 since ye then have become new
 creatures1 ye should conduct yourselves
 otherwise than ye did1 and lead a new  
life4 ,as ye before lived in hate1 ye   
are now to walk in love--in all respects
 the reverse4 ,but how has the new birth
 taken place8 ,this1 also1 follows3     
,v4 #bc4 ,not of corruptible1 but of    
incorruptible seed1 even of the living  
word of ,god which endures for ever4    
,through a seed are we born again1 for  
nothing grows as we see otherwise than  

through seed4 ,did the old birth spring 
from a seed8 then must the new birth    
also spring from a seed4 ,but what is   
this seed8 ,not flesh and blood6 ,what  
then8 ,it is not corruptible1 but an    
eternal word4 ,it is1 moreover1 that    
whereon we live1--food and nourishment4 
,but especially is it the seed whereby  
we are born again1 as he here says4     
,but how does this take place8 ,after   
this manner3 ,god lets the word--the    
,gospel--go forth1 and the seed falls in
 the hearts of men1 and wherever it     
fastens on the heart the ,holy ,spirit  
is present1 and makes a new man2 then   
the man becomes another1 of other       
thoughts1 of other words and works4     
,thus you are entirely changed4 ,all    
that you before avoided you now seek    
out1 and what you before sought after   
that you fly from4 ,in respect to the   
birth of the body1 it is the case that  
when conception takes place the seed is 
changed1 so that it is seed no longer4  
,but this is a seed which cannot be     

changed2 it remains for ever2 it changes
 me1 so that ,i am transformed in it1   
and whatever is evil in me passes away  
from my nature4 ,therefore it is indeed 
a wonderful birth1 and of extraordinary 
seed4--,now ,st4 ,peter says1 further3  
,v4 #bd1 #be4 ,for all flesh is grass1  
and all the glory of man like the flower
 of grass2 the grass withereth1 and the 
flower thereof falleth away1 but the    
word of the ,lord endureth for ever4    
,this passage is taken from the prophet 
,isaiah1 xl41 where the prophet speaks  
in this manner3 ,cry6 what shall ,i cry8
 ,cry thus3 all flesh is grass1 and all 
its glory like a flower of the field2   
the grass withereth and the flower      
falleth away1 but the word of ,god      
endureth for ever4 ,these words ,st4    
,peter introduces here2 for this is1 as 
,i have said1 a rich epistle1 and well  
spiced with ,scripture4  ,thus speaks   
the ,scripture1 then3 ,the word of ,god 
endures for ever4 ,what is flesh and    
blood is corruptible1 like the grass    

which is yet green1 so that it blooms2  
so whatever is rich1 strong1 wise and   
fair1 and thus is flourishing 7which all
 belongs to the bloom71 yet you observe 
its bloom wither2 what was young and    
vigorous will become old and ugly2 what 
is rich will become poor1 and the like4 
,and all must fall by the word of ,god4 
,but this seed cannot perish4--,now     
,peter concludes3   ,this is the word   
which is preached unto you4 ,as though  
he would say1 ye are not to look far in 
order to reach the word of ,god2 ye have
 it before your eyes2 the word is that  
which we preach2 therewith may you      
subdue all evil lusts4 ,you are not to  
seek it from afar2 you have nothing more
 to do than fully to apprehend it when  
it is preached4 ,for it is so near us   
that we may hear it1 as ,moses also     
says1 in ,deut4 xxx43 ,the word that ,i 
command you is not far from thee1 that  
thou must go therefor far away2 ascend  
into heaven or go beyond the sea1 but it
 is near thee1 even in thy mouth and in 

thy heart4 ,it is indeed soon spoken and
 heard4 ,but if it enters our hearts it 
cannot die or perish1 and will not      
suffer you to perish2 as long as you    
cleave to it1 it will cleave to you4    
,as when ,i hear that ,jesus ,christ    
died to take away my sins1 and has      
purchased heaven for me1 and bestows    
upon me all that ,he has1 then ,i hear  
the ,gospel2 the word quickly is gone if
 some one preaches it1 but if it falls  
into the heart and is apprehended by    
faith1 it can never pass away4 ,this    
truth no creature can overthrow2 the    
clearest reasoning avails nothing       
against it2 and if ,i too would strike  
the devil while ,i am in his jaws1 and  
am able to lay hold on this1 ,i must    
oppose him from this and abide fast by  
the word4 ,therefore he well says1 ye   
must look for no other ,gospel than that
 which we have preached to you4  ,so    
,st4 ,paul also says1 in the first part 
of the ,epistle to the ,romans3 ,i am   
not ashamed of the ,gospel1 for it is   

the power of ,god which saves all that  
believe in it4 ,the word is a divine and
 eternal power2 for although the voice  
or speech is soon gone1 yet the         
substance remains1--that is1 the sense1 
the truth1 which is conveyed by the     
voice4 ,as when ,i put a cup to my mouth
 in which wine is contained1 ,i swallow 
the wine1 although ,i do not thrust the 
cup down my throat4  ,so likewise is the
 word which the voice conveys2 it falls 
into our hearts and lives1 while the    
voice remains without and passes away4  
,therefore it is indeed a divine power2 
yea1 it is ,god ,himself4 ,for thus ,he 
speaks to ,moses1 ,exodus iv43 ,i will  
be in thy mouth2 and ,ps4 lxxx43 ,open  
thy mouth wide1 proclaim glad tidings2  
say thou art hungry1 ,i will satisfy    
thee1 ,i will presently speak to thee   
comfortable things4  ,so1 also1 in ,john
 xiv41 ,christ says3 ,i am the way1 the 
truth1 and the life4 ,whoever confides  
in this is born of ,god2 so that this   
seed of our ,lord is itself divine4 ,all

 this goes to teach us that we cannot be
 helped by works4 ,although the word is 
a small matter1 and seems as nothing    
while it proceeds out of the mouth1 yet 
is there such an immense power in it    
that it makes those who confide in it   
the children of ,god4 ,john i4 ,thus    
does our salvation raise us to an       
exalted blessedness4   ,this is the     
first chapter of this ,epistle1 wherein 
you perceive in what a masterly manner  
,st4 ,peter preaches and treats of      
faith1 whence we easily see that this   
,epistle is true ,gospel4 ,now comes the
 second chapter1 that will instruct us  
in matter of works1 how we should       
conduct ourselves toward our neighbor4  
,,chapter ,,ii4   ,v4 #a-e4 ,wherefore  
lay aside all malice1 and all guile1 and
 hypocrisies1 and hatred1 and all evil  
speakings1 and desire the sincere milk  
of the word1 as new-born babes1 that ye 
may grow thereby1 if ye have besides    
tasted that the ,lord is gracious1 to   
whom ye are come as to a living stone1  

which indeed is rejected by men1 but    
before ,god is elect and precious4 ,and 
be ye also as living stones built up    
into a spiritual house1 and a holy      
priesthood1 to offer up spiritual       
sacrifices acceptable to ,god by ,jesus 
,christ4   ,here he begins to show what 
the characteristic and fruit of a       
christian life should be4 ,for we have  
said often enough that a christian life 
consists in two things1--faith toward   
,god and love toward our neighbor4      
,besides1 although christian faith has  
been given us1 yet as long as we live   
many evil lusts remain in the flesh1    
since every saint must be in the flesh1 
but what is in the flesh cannot be      
entirely pure4 ,therefore ,st4 ,peter   
says1 be ye armed1 that ye may guard    
yourselves against the sins which still 
cleave to you1 and strive continually   
against them4 ,for the worst enemies    
that we have hide themselves in our     
bosoms1 and in our very flesh and blood1
 wake1 sleep1 and live with us1 like a  

wicked spirit which we have brought home
 with us and cannot send off4           
,wherefore1 since through faith ,jesus  
,christ is entirely yours1 and ye have  
obtained salvation and all ,his         
blessings1 let it be your aim henceforth
 to lay aside all wickedness1 or all    
that is evil1 and all guile1 so that no 
one act toward another deceitfully or   
falsely2 as with the world it has become
 a common expression to say1 the world  
is full of falsehood1 which is indeed   
so4 ,but we ,christians should not act  
with such deceit1 but uprightly and with
 pure hearts1 toward men as toward ,god1
 fairly and justly1 so that none take   
the advantage of another in sale1       
purchase or promise1 and the like4      
,likewise also ,st4 ,paul says to the   
,ephesians1 ch4 iv41 ,lay aside lying1  
and speak truth every one with his      
neighbor4 ,truth is1 that yea be yea1   
and nay1 nay1--but hypocrisy1 when any  
one represents himself by his outward   
mien as being what he is not in his     

thoughts4 ,for solemn is the obligation 
that we should show ourselves to be what
 we are at heart4 ,a ,christian should  
so act that he could permit all men to  
see and know what he thinks in his      
heart4 ,let him1 then1 in all his walk  
and conduct1 be anxious only to praise  
,god1 and serve his neighbor1 and be    
afraid of no one2 and let every one be  
in heart what he is in appearance1 and  
not act a feigned part1 whereby he shall
 make others gape with wonder4          
,furthermore1 ,st4 ,peter says that we  
should lay aside hatred and evil        
speaking4 ,here he fitly takes up the   
common vices among men1 in their        
intercourse with one another4 ,this evil
 speaking is exceedingly common and     
injurious1--is soon done1 insomuch that 
none of us is aware of it4 ,therefore he
 says1 be on your guard1 if ye already  
have a christian spirit1 that ye may    
know what are the fruits of this spirit4
   ,v4 #b4 ,and desire the sincere milk 
of the word1 as new-born babes4 ,here he

 institutes a comparison1 and would     
say1--ye are like those new-born babes  
who seek nothing but the milk3 like     
them1 striving for the breasts and milk1
 so be ye also eager for the word2      
endeavor for it1 have an appetite for   
it1 that ye may suck in the             
intelligible1 sincere milk4  ,these     
words are1 indeed1 figurative2 for he   
did not mean literal milk1 or literal   
sucking1 as he does not speak of a      
literal birth4 ,but he speaks of another
 milk which belongs to the mind1 which  
is spiritual1 which is procured by the  
soul1 which the heart must draw in4 ,it 
must be1 moreover1 sincere 7or          
unfalsified71 not as the custom is1 to  
sell false wares2 since there is truly  
strong obligation1 and great necessity1 
that to the new-born and young          
,christian1 the milk should be given    
pure1 and not corrupted4 ,but this milk 
is nothing but the ,gospel1 which is    
also the same with seed1 whereby we are 
conceived and born1 as we have heard    

above4 ,yet it is also the food which   
nourishes us when we arrive at maturity2
 it is also the harness wherewith we    
equip and clothe ourselves1--yea1 it is 
all these in common4 ,but whatever is   
appended to it is human doctrine1       
whereby the word of ,god is falsified2  
therefore the ,holy ,spirit would have  
it so that every ,christian shall see to
 it1 what he sucks for milk1 and shall  
himself learn to decide in regard to all
 doctrines4  ,but the breasts which     
yield this milk1 and which the babes    
suck1 are the preachers in the christian
 ,church4 ,as the bridegroom says to the
 bride1 in ,cant4 iii41 ,thou hast two  
breasts like two young roes2 they are as
 though they were hung with a bundle of 
myrrh2 as the bride says1 ,cant4 i41 ,my
 beloved is like a bundle of myrrh that 
lies continually between my breasts4    
,that is1 we should ever preach ,christ4
 ,the bridegroom must resort to the     
breasts2 so that it is unjust1 and the  
milk will be corrupt1 if we do not      

preach ,christ alone4  ,there is this1  
besides3 when it is preached that       
,christ died for us1 and rescued us from
 sin1 death1 and hell1--this is         
delightful and sweet1 like milk2 but    
after this1 the cross also must be      
preached1 that we are to suffer1 as we  
have done2 and this is a strong draught1
 it is strong wine4 ,therefore1         
,christians should have at first given  
them the weakest drink1--that is1 milk4 
,for it cannot be preached in its       
simplicity1 except ,christ be preached  
first of all2 which is not bitter1 but  
is mere sweet1 rich grace1 from which   
you receive yet no smart4 ,this is the  
sincere milk of the word4  ,but here    
,st4 ,peter has supported himself by    
,scripture1 as he is throughout rich    
from the ,scriptures4 ,in the ,old      
,testament it is written1 both in       
,exodus xxiii41 and ,deuteronomy xiv41  
,thou shalt not seethe the kid in its   
mother's milk4 ,for what reason did ,god
 permit that to be written8 ,of what    

concern to ,him was it that no suckling 
should be killed while as yet it sucks  
milk8 ,because ,he would thereby give us
 to understand that which ,st4 ,peter   
here teaches2 and it is as much as if he
 had said1 preach gently to the young   
and weak ,christians2 let them be       
carefully fed1 and thrive in the        
knowledge of ,christ2 burden them not   
with strong doctrine1 for they are as   
yet too young1 but after they have      
become strong1 let them then be         
slaughtered and sacrificed on the cross4
  ,so1 also1 we read in ,deut4 xxiv41   
,if any one have recently taken a wife1 
then he need not go out to war for the  
first year1 lest he should be           
slain1--but abide at home cheerfully    
with his wife4 ,all goes to this point1 
that we should bear for a time with them
 that are young ,christians1 and proceed
 tenderly with them4 ,but when they have
 grown1 ,god brings them to the holy    
cross1 lets them even die like other    
,christians1 so that then the kid is    

slain4--,now follows further3   ,v4 #b1 
#c4 ,that ye may grow thereby1 if ye    
have besides tasted that the ,lord is   
gracious4 ,it is not enough that we     
should hear the ,gospel once2 we must   
ever be anxious for it1 that we may     
grow4 ,after faith has become strong1 we
 may provide and eat each kind of food4 
,but to those who have not heard the    
,gospel1 this is not said2 they know    
neither what is milk or what is wine4   
,therefore he adds1 if ye have besides  
tasted that the ,lord is gracious2 as   
though he had said1 whoever has not     
tasted it1 to him it is not a thing of  
the heart1 to him it is not sweet2 but  
they who have tried it1 who grow by the 
food and by the word1 to them it tastes 
pleasant and is sweet4  ,but it is said 
to be tasted1 when ,i believe with my   
heart that ,christ has given ,himself   
for me1 and has become my own1 and my   
sin and misery are ,his1 and ,his life  
also is mine4 ,when this reaches my     
heart1 then it tastes2 for how can ,i   

but receive joy and gladness therefrom8 
,i am heartily glad1 as though some good
 friend should bestow on me a hundred   
florins4 ,but as to him whose heart it  
does not reach1 he cannot rejoice       
himself therewith4 ,but they taste it   
best who lie in the straits of death1 or
 whom an evil conscience oppresses2 for 
in that case hunger is a good cook1 as  
we say1 that makes the food have a good 
relish4 ,for the heart and conscience   
can hear nothing more soothing1 when    
they feel their misery2 after this they 
are anxious1 they smell the provision   
afar off and cannot be satisfied4 ,so   
also speaks ,mary1 in the ,magnificat3  
,the hungry also has he filled with good
 things4 ,but that hardened class who   
live in their own holiness1 build on    
their own works1 and feel not their sin 
and misery1 they taste this not4        
,whoever sits at table and is hungry1 he
 relishes all1 readily2 but to him who  
is previously full1 nothing relishes1   
but he can only murmur at the most      

excellent food4 ,therefore the ,apostle 
says1 if ye have besides tasted that the
 ,lord is gracious4 ,but it is as though
 he had said1 ,if ye have not tasted it1
 then ,i preach to you in vain4--,he    
further says3   ,v4 #d4 ,to whom ye art 
come as to a living stone4 ,here he     
falls back again upon the ,scripture1   
and quotes the prophet ,isaiah1 chap4   
xxviii41 where he also says3 ,hear now  
what ,god says to you1 scorners3 ye say1
 we have made a league with death and   
with hell1 and have made lies our trust4
 ,therefore thus saith the ,lord1 ,i lay
 in the foundation of ,zion an elect1   
precious corner stone1 a sure           
foundation1 etc4  ,this passage ,paul   
has also quoted1 and it is an important 
passage of ,scripture1 for ,christ is   
the precious head-stone which ,god has  
laid1 on which we must be built4  ,and  
observe how ,st4 ,peter quotes the      
expression1 and shows the stone to      
signify ,christ4 ,just as ,isaiah had   
spoken of setting confidence upon ,him1 

,st4 ,peter likewise says1 it is as much
 as trusting in ,him2 thus is ,scripture
 truly explained4 ,the builders lay the 
foundation stone where it may stand sure
 and firm1 that it may bear up the whole
 building4 ,so ,christ1 the living      
stone1 bears up the whole building2 and 
it is called the building1 in order that
 we1 bound one to another1 may set our  
confidence and security on ,him4   ,v4  
#d4 ,which indeed is rejected of men1   
but before ,god is elect and precious4  
,here he brings forward a passage of the
 prophet ,david1 in ,ps4 cxvii43 ,the   
stone which the builders rejected has   
become the corner stone1 and it is      
wonderful in our eyes4 ,which passage   
,christ also refers to in ,mat4 xxi4 ,so
 ,peter1 in ,acts iv41 where he says3   
,this is the stone which ye builders    
rejected4 ,ye are builders1 he says3 for
 they taught the people1 went about with
 great speeches1 laid down many laws1   
but made mere work-saints and           
hypocrites4 ,then ,christ comes and     

tells them1 ye are hypocrites and broods
 of vipers2 pronounces upon them many   
terrible judgments2 judges them as      
sinners1 and not as great saints1 so    
that they could not endure it2 they even
 reject ,him--say to ,him1 ,you are a   
heretic2 do you caution that a man      
should not do good works8 ,ay6 you must 
die4 ,therefore ,peter says1 here1 this 
is the corner stone which indeed was    
rejected of men1 whereon ye must be     
built by faith4 ,this is now wonderful  
in our eyes1 as the prophet says2 it    
seems strange to us1 and where the      
,spirit does not teach it1 it is utterly
 incomprehensible4 ,therefore he says1  
in ,god's eyes the stone is elect1 and  
an extremely precious stone2 it is of   
great importance also that it takes away
 death1 satisfies for sin1 and rescues  
from hell1 besides that it freely       
bestows heaven4   ,v4 #e4 ,and be ye    
also as living stones1 built up into a  
spiritual house4 ,how can we build      
ourselves up8 ,by the ,gospel and that  

which is preached4 ,the builders are the
 preachers2 the ,christians who hear the
 ,gospel are they who are built1 and the
 stones which are to be fitted on this  
corner stone2 so that we are to repose  
our confidence on ,him1 and let our     
hearts stand and rest upon ,him4 ,i must
 therefore take heed to myself that ,i  
have the form which this stone has1 for 
if ,i am laid upon ,him by faith1 then  
,i must also bear such marks and        
fashioning as ,he had1 and every one    
else with me4 ,it is the fruit of faith 
and a mark of love1 that we all be      
fitted one to another1 and all thus     
become one building4 ,to the same end1  
also1 ,st4 ,paul speaks on this subject1
 although in a different manner1 ,i4    
,cor4 iii43 ,ye are the temple of ,god4 
,the house of stone or wood is not ,his 
house3 ,he will have a spiritual        
house1--that is1 the christian          
congregation1 wherein we are all alike1 
in one faith1 one like the other1 and   
all laid and fitted one to the other1   

and locked into one another by love1    
without any wickedness1 deceit1         
hypocrisy1 hatred and slanders1 as ,he  
has said4   ,and a holy priesthood4     
,there he casts down the outward and    
bodily priesthood1 which had existed    
before under the old dispensation1 as   
also the outward ,church1 which he takes
 entirely away1 as though he had said1  
,that outward institution with the      
priesthood has all ceased1 wherefore    
another priesthood now begins1 and      
another sacrifice is offered1 even one  
that is entirely spiritual4 ,we have had
 much disputing on this point1          
maintaining that those who are now      
called the clergy are not priests in the
 sight of ,god2 and this is confirmed   
out of this passage of ,st4 ,peter4     
,therefore apprehend it well1 and if one
 should meet you with the objection1 and
 attempt to show1 as some have done1    
that ,he speaks of a twofold            
priesthood1--of outward and spiritual   
priests1--then bid him lay aside his    

vain speeches that he may see clearly1  
and take nieswort#a that he may clear   
his brains4 ,st4 ,peter says1 also1 ,ye 
are to build yourselves up into a       
spiritual or holy priesthood4 ,ask now  
those priests whether they are holy3    
their life clearly shows1 as we see1    
that this wretched set is plunged into  
avarice1 fornication1 and all manner of 
vice4 ,whoever has this priesthood must 
certainly be holy4 ,whoever is not holy1
 he does not possess it4 ,therefore ,st4
 ,peter speaks here only of one kind of 
priesthood4  ,footnote #a3 ,aromatic    
snuff4  ,we ask further1 whether he     
makes a distinction between spiritual   
and worldly1 since the clergy are now   
called spiritual1 and other ,christians 
worldly8  ,yet they must confess1 no    
thanks to them1 that ,st4 ,peter here   
speaks to all those that are            
,christians1 even to those who lay aside
 all wickedness1 deceit1 hypocrisy and  
malice1 etc41 and are like new-born     
children1 and drink the pure milk3 so   

that their lie must bite itself in their
 mouth1 since it stands forth a thing   
not to be gainsaid1 that ,st4 ,peter    
speaks to all that are ,christians2     
whence it is clear that they lie1 and   
that ,st4 ,peter says nothing of their  
priesthood1 which they have fancied and 
arrogate to themselves alone2 wherefore 
our bishops are nothing but             
,nicholas-bishops1 and as is their      
priesthood so are also their laws1      
sacrifices and works4 ,it might be an   
excellent play to act out in the deep   
night1 except that under the mask the   
divine name is reviled4  ,therefore     
those alone are the holy and spiritual  
priesthood1 who are true ,christians and
 built upon this stone4  ,for since     
,christ is the bridegroom1 and we all of
 us are the bride1 so then the bride has
 all which the bridegroom has1 even ,his
 own body2 for if ,he gives ,himself to 
the bride1 ,he gives ,himself for what  
,he is1 and on the other hand the bride 
gives herself to ,him4 ,now ,christ has 

been anointed the high and most exalted 
priest by ,god ,himself2 has also       
sacrificed ,his own body for us1 which  
is the office of the high priest2       
besides1 ,he prayed on the cross for us4
 ,again1 ,he has also preached the      
,gospel1 and taught all men to know ,god
 and ,himself4  ,these three offices has
 ,he also given to all of us3 therefore1
 since ,he is a priest and we are his   
brethren1 so all ,christians have it in 
their power and charge1 and an          
obligation rests upon them1 to preach   
and to come before ,god1 and that one   
should entreat for another and offer    
himself up to ,god2 and provided that   
any one begin to preach the word of ,god
 or address it to others1 he is then a  
priest4   ,to offer up spiritual        
sacrifices acceptable to ,god through   
,jesus ,christ4 ,as to spiritual        
offerings1 it is not necessary that we  
should present them to the ,pope2       
neither is sacrifice such as it was in  
the ,old ,testament1 when men were      

required to sacrifice the tenth of all  
they had4 ,such outward sacrifices and  
priesthood have all now ceased1 and all 
has become new and spiritual4 ,the      
priest is ,christ2 and we all1 since ,he
 has sacrificed ,his own body1 must     
offer up ourselves4 ,here is now        
fulfilled all that was typified by      
outward sacrifices in the ,old          
,testament1 since they have all passed  
away1 and all of them may be said       
compendiously to preach the ,gospel4    
,whoever preaches this exercises and    
carries out all that former--strikes the
 calf dead1--that is1 kills the carnal  
mind and the old ,adam4 ,for this       
stubborn nature in flesh and blood must 
be slain by the ,gospel2 thus do we     
permit ourselves to be offered upon the 
cross and to die4 ,herein is exercised  
the true priest's office1 in that we    
sacrifice to ,god that wicked rogue1 the
 corrupt old dolt 7of our nature72 if   
the world does it not1 we must do it    
ourselves2 but it must in the end be all

 removed1 whatever we have of the old   
,adam1 as we heard above in the first   
chapter4 ,this is the only sacrifice    
that pleases and is acceptable to ,god4 
,from this you may perceive whereto our 
foolish and blind leaders have brought  
us1 and how this text has been kept     
under the bench4 ,now you may say1 ,if  
that is true1 that we are all priests   
and ought to preach1 what sort of an    
institution is there8 must there then be
 no distinction among the people1 and   
are the women1 also1 to be priests8     
,answer4 ,in the ,old ,testament it is  
permitted to no priest to wear the      
tonsure4 ,not that it is wrong in       
itself2 a person might very well suffer 
himself to be shorn if he chose1 but it 
is reason that none make a distinction  
between himself and common              
,christians1--a thing which faith will  
not permit4 ,so that they who are now   
called priests are all laymen like the  
others1 and only some1 for the office'  
sake1 are selected out of the ,church to

 preach4 ,thus there is only an outward 
distinction for the office' sake1       
inasmuch as one is called of the        
,church2 but before ,god there is no    
difference1 and some individuals are    
selected from the multitude1 in order   
that they may bear and exercise the     
office which they all have2 not that one
 is more elect than another4 ,therefore1
 no one should rise up of himself and   
preach in the ,church1 but one is to be 
selected and instituted out of the      
congregation1 who may be removed when it
 is desirable4  ,yet have these men     
assumed a position of their own2 as     
though directed by ,god1 they have      
arrogated to themselves such license1   
that almost in the heart of christendom 
there is a greater distinction than that
 which exists between us and the ,turks4
 ,when you look upon ,christians you    
must observe no distinction1 and you are
 not to say1 this is a man or a woman1 a
 servant or a master1 old or young2 as  
,paul tells us1 ,gal4 iii43 ,they are   

all one and a purely spiritual people4  
,so that all alike are priests1 all     
alike may proclaim ,god's word1 except  
that a woman is not to speak in the     
,church2 but let the men preach1 because
 of the command that they are to be     
subject to their husbands--as ,st4 ,paul
 teaches us1 ,i4 ,cor4 xiv43 ,such order
 ,god permits to remain1 but makes no   
distinction of the election4 ,but where 
there are no men1 but women only1 as in 
the ,nun's ,cloisters1 there a woman may
 be selected to preach4  ,this is now   
the true priesthood1 which consists in  
those three points as we have           
heard1--namely1 that we sacrifice       
spiritually2 that we pray for the       
,church2 that we preach4 ,whoever will  
do this1 he is a priest1 as all are     
bound to be1 inasmuch as they should    
preach the word1 pray for the ,church1  
and offer themselves up before ,god4    
,let those fools then go who call the   
institution of the priests spiritual1   
who yet bear no other office but just to

 wear the tonsure and to be anointed4   
,if the being shorn and anointed makes a
 priest1 then might ,i easily shear an  
ass and anoint him1 so that he should be
 a priest also4  ,finally1 ,st4 ,peter  
says1 that we are to offer up spiritual 
sacrifices1 acceptable to ,god through  
,jesus ,christ4 ,since ,christ is the   
corner stone whereon we are laid1 it    
must be only through him that we are to 
treat with ,god1 as we have heard       
sufficiently above2 for ,god does not   
look upon my cross even though ,i       
torture myself to death1 but he looks   
upon ,christ through whom my works are  
acceptable before ,god1 which otherwise 
would not be worth an alms of a straw's 
value4 ,therefore ,scripture calls      
,christ properly a precious corner stone
 which imparts its virtue to all who    
through faith are built upon it4 ,so1   
also1 ,st4 ,peter teaches us in this    
passage how ,christ is the living       
stone--what ,christ is2 and the figure  
is a fine one1 since it is easy to      

understand by it how we are to believe  
on ,christ4--,it follows1 now1 further3 
,v4 #f-aj4 ,therefore it is contained in
 ,scripture1 ,behold ,i lay in ,zion an 
elect precious corner stone1 and whoever
 believeth on ,him shall not be put to  
shame4 ,to you therefore who believe1   
,he is precious1 but to the unbelieving1
 the stone which the builders rejected  
is made a corner stone1 and a stone of  
stumbling and a rock of offence1 even to
 those that stumble at the word and     
believe not thereon1 whereunto they were
 appointed4 ,but ye are the chosen      
generation1 the royal priesthood1 the   
holy nation1 the peculiar people1 that  
ye should show forth the praise of him  
who has called you out of darkness into 
his wonderful light3 who once were not a
 people1 but are now the people of ,god1
 to whom ,god did not show mercy1 but   
7now have obtained mercy7 to whom ,he is
 now merciful4   ,i have before said1   
that ,st4 ,peter has enriched and       
fortified his ,epistle well with        

,scripture1 just as all preachers should
 do1 in order that their foundation may 
rest entirely on the word of ,god4 ,here
 also he introduces four or five texts1 
one upon another4 ,the first he has     
taken from the prophet ,isaiah1 word for
 word1 that ,christ is a precious corner
 stone or foundation1 and is the very   
passage which we have just treated of   
and somewhat explained4 ,it is truly an 
eminent proof text of the doctrine of   
faith1 which is to be laid down as a    
foundation when we are to preach in a   
place where ,christ has not been        
preached before4 ,for it must be        
confessed that ,christ is the stone on  
which faith should be built and should  
stand4  ,but that the prophet does not  
speak in this place of a material stone 
is evident from this1 that it afterward 
follows1 whoever believes on ,him shall 
not be made ashamed4 ,if ,i am to       
believe on ,him1 it must be a stone in a
 spiritual sense4 ,for how am ,i to     
believe on stone and wood8 ,besides1 ,he

 must be truly ,god1 since1 in the first
 commandment1 ,god has forbidden that we
 should believe on anything else1 but on
 ,him only4 ,since then this stone is   
laid as a foundation on which we are to 
trust1 it must be ,god ,himself4 ,on the
 other hand1 ,he cannot be ,god alone1  
but must also therewith be like man1    
because ,he must be a part of the       
building1 and not merely a part1 but the
 head4 ,if a man then erects a building1
 one stone must be like the other1 that 
each have the complexion1 nature1 and   
form of the other3 therefore1 since we  
are built on ,christ1 he also must be   
like us1 and of the same nature with the
 other stones that rest upon ,him1 even 
a real humanity as we all have4 ,thus   
does the ,scripture1 by simple and few  
words1 express so great a matter1 even  
the entire summa of our faith1 and in   
such brief words comprises more than any
 man can express4  ,now what this that  
builds us up is1 ,i have already        
said--namely1 faith1 whereby we are laid

 on ,christ1 and repose our trust upon  
this stone1 and thus become like ,him2  
and then this also must follow1 that the
 building must be fitted one part to the
 other1 for the other stones must all be
 laid and placed upon this stone4 ,that 
is1 of course1 that love is a fruit of  
faith4  ,but why does the prophet call  
,him a foundation stone8 ,for this      
reason3 that no man can build a house   
except he lay one stone first as a      
foundation1 for the other stones in the 
building cannot stand except on the     
foundation stone4  ,so we must all of us
 rest on ,christ1 and confess ,him for a
 foundation stone4 ,therefore we are not
 to pride ourselves that the stone must 
receive something from us1 but we must  
receive blessing from it alone2 for we  
do not bear it up1 but it bears us up1  
and upon ,him lies sin1 death1 hell1 and
 all that we have to bear4 ,so that all 
this--and whatever jars against         
us--cannot injure us if we have been    
placed on this foundation4  ,for if we  

remain resting on him1 and leave        
ourselves upon ,him1 we must then remain
 where ,he is2 just as natural stones   
must be left on their foundation stone4 
,besides1 the prophet calls ,him a      
corner stone4 ,the ,holy ,spirit has a  
way of ,his own of saying much in few   
words4 ,christ is a corner stone because
 he has brought ,gentiles and ,jews     
together who were at dead enmity one    
with another1 and thus the ,christian   
,church has been gathered of both       
classes1 whereof the ,apostle ,paul     
writes largely4 ,the ,jews gloried in   
the law of ,god1 and that they were     
,god's people1 and so despised the      
heathen4 ,but now ,christ has come1 has 
taken away their boasting from the      
,jews1 and called us who were ,gentiles2
 and thus he has made us both one1 by   
one faith1 and ,he has so dealt with us 
that we both must confess that we have  
nothing of ourselves1 but are all       
sinners1 and only must expect           
righteousness and heaven from ,him1 and 

that we ,gentiles may as justly claim   
that ,christ has come to help us1 as the
 ,jews2 wherefore ,he is the corner     
stone that joins both together in one1  
so that it becomes one building and one 
house4  ,this1 now1 is the conclusion to
 which the prophet comes3 ,whoever      
believes on ,him shall not be put to    
shame4 ,when the ,holy ,spirit says1    
that they shall not be ashamed who      
believe on ,christ1 he gives us to      
understand what he has in view1--to wit1
 that he has already published and      
confirmed the sentence1 that the whole  
world must be confounded and put to     
shame4 ,yet he would draw forth some out
 of the multitude1 so that no one may   
escape the shame but he who believes on 
,christ4 ,so ,christ explains ,himself  
in the last of ,mark3 ,whoever believes 
and is baptised shall be saved2 but he  
who believes not shall be damned2 in    
which words1 moreover1 ,he accords with 
the prophets4 ,so that ,peter said well 
in the first chapter1 that the prophets 

sought out the time1 and diligently     
inquired after the salvation and        
concerning the future grace that was    
previously promised4 ,so now ,christ is 
to be preached1 that ,he it is who has  
rescued us from this shame into which we
 were all plunged4  ,now let any one    
come forward who chooses1 and exalt     
free-will1 and defend human ability4    
,though you should commingle together   
all human works and doctrines1 and      
whatever springs from man1 you have     
enough in this single passage to        
overthrow it all1 so that it must all   
fall like dry leaves from the tree4     
,for it is doomed that whatever does not
 rest upon this stone1 that is already  
lost4 ,he does not suffer that you      
should attain anything by works4 ,with  
such simplicity speaks forth the ,spirit
 and the ,divine ,majesty1 that it      
despises no one1 yet with such authority
 that it overcomes all things4 ,who1    
then1 will set himself against it1 or   
who will not be terrified by it8        

,therefore ,god would have us entirely  
despair as it regards ourselves1 and    
appropriate to ourselves only the       
blessings which ,he has1 and build on   
that foundation which no creature can   
overthrow2 so that no one should trust  
in his own righteousness1 but on        
,christ's righteousness1 and on all that
 ,christ has4 ,but what is it to rest   
upon ,his righteousness8 ,nothing else  
but that ,i should despond in regard to 
myself1 and think with myself1--my      
righteousness1 my truth1 must go to     
pieces1 and what is built thereon2 while
 ,his righteousness1 ,his truth1 ,his   
life1 and all the blessings which ,he   
has1 are eternal4 ,there lies the       
foundation on which ,i stand2 whatever  
stands not on this foundation1 will all 
necessarily fall4 ,but he who lets      
himself fall back on this1 he alone     
shall not be put to shame1 and shall    
rest safe1 so that no violence shall    
ever injure him at all4 ,therefore      
,christ must be not only a stone1 but   

,god will lay ,him also as a foundation 
on which we should confide4 ,god has    
said this1 who cannot lie4  ,now this   
stone is not subservient to itself1 but 
suffers itself to be trodden on1 and    
buried in the earth so that it cannot be
 seen1 and the other stones lie upon it 
and can be seen4 ,wherefore1 it is given
 to us that we should partake of ,him1  
and rest upon ,him1 and believe that    
what ,he has shall all be ours1 as what 
,he has procured2 that ,he has done it  
for us2 so that ,i may say1--this is my 
own property and treasure1 over which my
 conscience can exult4--,but ,st4 ,peter
 says further3   ,v4 #g1 #h4 ,to you1   
therefore1 who believe1 ,he is precious2
 but to the unbelieving1 the stone which
 the builders rejected has become a     
corner stone1 and a stone of stumbling  
and a rock of offence4 ,this exceedingly
 precious stone1 says ,peter1 is indeed1
 to some1 precious and honorable4 ,but  
on the other hand1 it is also to many   
not precious1 but despised1 and a stone 

of stumbling4 ,how is this8 ,the        
,scripture ascribes to it a twofold     
aspect1 inasmuch as there are some that 
believe thereon1 and1 on the other hand1
 many who do not believe thereon4 ,to   
them who believe1 is ,he precious2 so   
that my heart must be glad if ,i repose 
my confidence and trust upon ,him4      
,therefore he says1--to you that        
believe1 ,he is precious2 that is1 ye   
are greatly dependent on ,him2 for      
although ,he in ,himself is precious and
 excellent1 yet this may be of no       
service or help to me4 ,therefore ,he   
must be precious to us for this reason1 
because ,he gives us so many precious   
blessings2 as an excellently precious   
stone1 which does not retain its virtue 
in itself1 but breaks forth and imparts 
all its powers1 so that ,i have all that
 it is4  ,but the unbelieving hold ,him 
not as such a precious stone1 but reject
 ,him1 and stumble upon ,him1 because   
,he is not pleasing to them1 but        
obnoxious and hateful2 although ,he is  

yet delightful in ,himself4 ,these are  
not only the great1 openly avowed       
sinners1 but much more those great      
saints who rest on their free-will1 on  
their own works and righteousness1 who  
must stumble on this stone and run upon 
it4 ,now ,god pronounces the sentence1  
that they who rest thereon1 without     
works1 come to be justified through     
faith alone2 but these do not attain    
thereto1 for they would be justified by 
their own righteousness1 as ,st4 ,paul  
says1 ,rom4 x4  ,therefore this has     
become the stone1 says ,st4 ,peter1     
which the builders rejected4 ,and here  
he dovetails the ,scriptures into one   
another1 but explains the passage which 
he quoted above from the cxvii4 ,psalm1 
,the stone which the builders rejected1 
has become the corner stone4 ,who the   
builders are1 ,i have sufficiently      
shown3 even those who taught1 preached  
the law1 and would justify men by works2
 who agree with ,christians1 as summer  
and winter with each other2 therefore   

those preachers who preach of works1    
reject this stone4  ,besides this1 he   
quotes another passage still1 from the  
prophet ,isaiah1 chap4 viii4 ,the       
prophet has there described that which  
was to take place1 as ,st4 ,peter here  
does1 and speaks thus3 ,the ,lord shall 
be your fear1 who shall be to you for   
holiness2 but for a stone of stumbling  
and a rock of offence shall ,he be1 to  
both houses of ,israel4 ,this is the    
sense of the prophet3 ,the ,lord shall  
be to you for holiness1--that is1 ,he   
shall be hallowed in your hearts2 ye are
 to have no other sanctification1       
neither this nor that1 except as ye     
believe4 ,to the others1 ,he shall be a 
stone whereon they shall stumble and be 
offended4  ,but what1 now1 is this      
offence and perplexity1 or stumbling8   
,this is it3 when we preach ,christ1 and
 say1 ,see why this stone is laid for a 
foundation1 that you1 wholly desponding 
and despairing in yourself1 might hold  
your works and your own righteousness as

 a merely condemned thing1 and might    
place your confidence upon ,him alone1  
and believe1 that ,christ's             
righteousness may become your           
righteousness2 when those men hear this1
 they revolt at it1 stumble and vex     
themselves1 and say1 ,how8 do you mean  
to say that virginity1 and masses1 and  
the like good works1 amount to nothing8 
,it is the devil that bids you say that6
 ,for they cannot understand1 in this   
matter1 that their claims are not good2 
they think they have done well in the   
sight of ,god2 quote passages to prove  
it from the ,scriptures1 and say1 ,god  
has commanded that we should perform    
good works4 ,if we dispute this1 they   
begin and cry out1 ,heretic6 ,heretic6  
,fire6 ,fire6 ,so that they cannot      
endure this stone1 and they stumble     
against it4 ,so inconsistent are they   
one with another1 that upon this stone  
they must stumble2 as ,christ says1     
,matt4 xxi41 ,have ye not read in       
,scripture1--the stone which the        

builders rejected is become the corner  
stone8 7and it follows7 and whosoever   
shall fall upon this stone shall be     
dashed in pieces1 and on whom it shall  
fall1 it shall grind him to powder4     
,therefore1 do as ye will1 ye cannot    
dishonor the stone2 it is laid1 and it  
will continue to lie4 ,whoever1 then1   
will run upon it and dash himself       
thereon1 must necessarily be broken4    
,that is the stumbling and the vexation 
whereof ,scripture has much to say4     
,thus the ,jews stumble to this day     
against this stone1--and this will not  
cease until the last day shall come2    
then shall this stone fall upon all the 
unbelieving and grind them to powder4   
,wherefore1 although ,christ is such an 
elect1 precious stone1 ,he must yet be  
called a stone of offence and stumbling1
 by no fault of ,his4 ,and just as the  
,jews did1 we continue to do at the     
present day2 for as they gloried in the 
name of ,god1 that they were ,god's     
people1 so it is the case now1 that men1

 under the name of ,christ and the      
christian church1 deny ,christ1 and     
reject the precious stone4 ,he has come 
that they might reject their works2 but 
this is a thing they cannot suffer1 and 
they reject ,him4 ,therefore it follows3
   ,who stumble at the word and believe 
not thereon1 whereunto they were        
appointed4 ,if they are told that their 
works are not good and are of no avail  
before ,god1 they cannot and will not   
hear it4 ,now ,god has laid down ,christ
 as a foundation1 whereon they should   
have been placed1 and through ,him have 
obtained complete salvation2 and ,he has
 caused ,him to be preached throughout  
the whole world1 that they1 through the 
proclamation of the ,gospel1 might be   
grounded on ,him4 ,yet would they not   
receive ,him1 but rejected ,him1 and    
remain in their own nature and works2   
for if they suffered themselves to rest 
upon ,him1 then would their own honor1  
riches1 and power fall1 insomuch that   
they would never rise again4--,st4      

,peter says further3   ,v4 #i4 ,but ye  
are the chosen generation1 the royal    
priesthood1 the holy nation1 the        
peculiar people4 ,there he gives        
,christians a true title1 and has quoted
 this passage from ,moses1 ,deut4 vii41 
where he says to the ,jews1 ,ye are a   
holy people to the ,lord your ,god1 and 
the ,lord your ,god has chosen you as   
his peculiar people out of all the      
nations that are on the earth4 ,so1 ,ex4
 xix41 he says3 ,ye shall be my         
possession before all peoples1 and shall
 be to me a kingdom of priests and a    
holy people4 ,there you see where       
,peter's words are from4 ,as ,i have    
said before1 so ,i say again1 that it   
should be understood how ,scripture is  
wont to speak of priests4 ,let no one be
 troubled as to those whom the people   
call priests2 let every one call them as
 he pleases1 but abide thou by the pure 
word of ,god1 and what this calls       
priests do thou call priests also4 ,we  
could well endure it that those should  

call themselves priests whom the bishops
 and the ,pope consecrate1 and let them 
call themselves as they will1 only see  
to it that they do not call themselves  
priests of ,god1 for they cannot quote a
 word from ,scripture in proof of it4   
,but should they claim that in this     
passage he speaks of them1 answer them  
as ,i have instructed you above1 and ask
 them to whom ,st4 ,peter is here       
speaking1--so shall they of necessity be
 made ashamed2 for it is certainly clear
 and plain enough that he speaks to the 
whole congregation1 to all ,christians1 
in that he says1 ye are the chosen      
generation and the holy people1 since he
 has hitherto spoken of none but of     
those who are built upon this stone and 
believe4 ,therefore it must follow1 that
 whoever does not believe is no priest4 
,if they say1 then1 ,ah6 we must explain
 the passage just as the holy fathers   
have interpreted it2 then do you say1   
,let the fathers and teachers1 whoever  
they may be1 explain as they will1 yet  

,st4 ,peter1 who has received greater   
testimony from ,god than they1 besides  
being more ancient1 tells me so and so1 
therefore ,i will hold with him4 ,the   
passage1 moreover1 needs no gloss1 for  
he speaks in express words of those that
 believe4 ,now those are not the only   
believers who are anointed and wear the 
tonsure2 therefore we will readily grant
 them that they call themselves by this 
name1 for the question is not what they 
permit themselves to do2 but the dispute
 is here1--whether they are styled      
priests in ,scripture1 and whether ,god 
calls them by this name4 ,there may be  
some selected out of the ,church1 who   
are its officers and ministers1 and     
appointed to this end1 that they should 
preach in the ,church and administer the
 sacraments2 but we are all priests     
before ,god if we are ,christians4 ,for 
since we are built upon this stone1     
which is our high priest before ,god1 we
 must also possess all that ,he has4    
,therefore ,i would be glad to find this

 word priests becoming as common as it  
is for us to be called ,christians4 ,for
 it is all the same1--priest1 baptized1 
,christian4 ,as little as ,i would      
suffer that those who are anointed and  
shorn should call ,christians           
un-baptized1 so little would ,i endure  
that they only should be regarded as    
priests4 ,yet have they arrogated it    
entirely to themselves4 ,so too they    
have named that the church which the    
,pope and his cardinals rule over1 but  
,scripture refutes this4 ,therefore mark
 this well1 that you may know how to    
establish the distinction as to how ,god
 names us priests1 and how men call     
themselves such4  ,for we must yet again
 state that this word priest should     
become as common as the word ,christian4
 ,for to be a priest belongs not to an  
office that is external1 it is only such
 a service as has to do with ,god's     
presence4  ,so we conclude that we are  
all kings4 ,priests and kings are all   
spiritual names1 as ,christians1 saints1

 the ,church4 ,and just as you are not  
called a ,christian because you have    
much gold or wealth1 but because you are
 built upon this stone and believe on   
,christ1 so you are not called a priest 
because you wear a tonsure or long robe1
 but for this reason1 that you come into
 ,god's presence4 ,likewise you are not 
a king because you wear a gold crown1   
and have many lands and people subject  
to you1 but because you are lord over   
all things1 death1 sin1 and hell4 ,for  
you are as really a king as ,christ is a
 king1 if you believe on ,him4 ,still   
,he is not a king as the kings of this  
world are1 wears no crown of gold1 rides
 forth with no great splendor and large 
equipage4 ,but ,he is a king over all   
kings1--one who has authority over all  
things1 and at whose feet all must lie4 
,as ,he is a lord1 so also am ,i a lord2
 for what ,he possesses that have ,i    
also4  ,but perhaps some one may object4
 ,st4 ,peter says here1 also1 that      
,christians are kings1 while we have it 

before our eyes that they are not all   
kings1 so that this passage is not to be
 understood as though ,he spoke of all  
in the ,church4 ,for whoever may be a   
,christian1 he certainly is not a king  
in ,france or a priest at ,rome4 ,but   
when ,i ask whether the ,king of ,france
 is also a king in the sight of ,god1   
this he passes over1 for ,god will not  
judge by the crown4 ,on earth1 indeed1  
and before the world1 he is indeed a    
king1 but when death comes then his     
kingdom is gone1 for then he must lie at
 the feet of those that believe4 ,we are
 speaking of an eternal kingdom and     
priesthood1 inasmuch as every one who   
believes is in truth a king before ,god2
 but who does not know that we are not  
all shorn and anointed priests8 ,but    
because those men have been anointed1   
they are not therefore priests in the   
sight of ,god1 just as they are not     
kings before ,god because they have been
 crowned4 ,crowned kings and anointed   
priests are of the world1 and are made  

by men2 the ,pope may make as many such 
priests as he chooses1 but far be it    
that he should make one a priest before 
,god1 for these ,god himself will make4 
,therefore1 when ,st4 ,peter says here1 
ye are the royal priesthood1 it is as   
much as though he had said1 ye are      
,christians4 ,would you now know what   
sort of a title1 and authority1 and     
glory1 ,christians have3 you learn it   
here1 that they are kings and priests1  
and a chosen people4--,but what this    
priest's office is1 follows after3      
,that ye should show forth the praises#b
 of ,him that hath called you out of    
darkness into ,his wonderful light4     
,this belongs to the office of a priest1
 that he be a messenger of ,god1 and    
receive from ,god himself the command to
 preach ,his word4 ,the praises1 7says  
,st4 ,peter17 that is1 the wonderful    
work that ,god has performed in you1 in 
that he brought you out of darkness into
 light1 you are to proclaim1--which is  
the office of the ,high ,priest4 ,and   

this is the way in which your preaching 
is to be discharged1 that one brother   
proclaim to another the powerful work of
 ,god3 how ye have been ransomed from   
sin1 death1 hell1 and all evil1 by ,him1
 and have been called to eternal life4  
,thus shall you also instruct others how
 they may come also to the same light4  
,for your whole duty is discharged in   
this1 that you confess what ,god has    
done for you2 and then let this be your 
chief aim1 that you may make this known 
openly1 and call every one to the light1
 whereto ye have been called4 ,where you
 see people who are ignorant1 you are to
 direct and teach them as you have      
learned1 namely1 how a man may be saved 
through the virtue and power of ,god1   
and pass from darkness to light4        
,footnote #b3 ,in the ,german1 tugend or
 virtue4  ,and here you observe that    
,st4 ,peter plainly says1 that there is 
only one single light1 and concludes    
that all our reason1 however            
sharp-sighted it is1 is mere darkness2  

for although reason may count one1 two1 
three1 and also discern what is black or
 white1 great or small1 and judge       
outwardly of other matters1 still it    
cannot understand what faith is4 ,herein
 it is stark blind1 and if all men      
should put their shrewdness together1   
they could not understand a letter of   
this divine wisdom4 ,therefore ,st4     
,peter speaks here of another light1    
that is truly wonderful2 and tells us   
earnestly1 all alike1 that we are all in
 darkness and blindness if ,god hath not
 called us to his true light4           
,experience teaches us this1 also4 ,for 
when it is preached that we cannot come 
before ,god by our works1 but must have 
a mediator1 who may come into ,god's    
presence and may reconcile us to him1   
reason must confess that she never could
 have known such a thing2 so that if she
 would understand it she must have      
another light and knowledge4 ,therefore 
all that is not of ,god's word and faith
 is darkness4 ,for here reason gropes   

like a blind man1--is ever changing from
 this to that1 and knows not what it    
does4 ,but if we speak in this manner to
 the worldly1 learned1 or wise1 they    
begin to cry out and bluster against it4
 ,therefore ,st4 ,peter is a bold       
,apostle indeed1 in that he dares make  
that darkness that all the world calls  
light4  ,so we see that the first and   
most eminent office which we as         
,christians are to discharge is1 that we
 should make known the praise of ,god4  
,what then are the praiseworthy things  
and the noble deeds which ,god has put  
forth8 ,they are1 as we have often said1
 that ,christ1 through the power of     
,god1 has wounded death1 chained hell1  
subdued sin and brought us to eternal   
life3 these are praises so great that by
 no man are they possibly to be         
conceived2 we can only be silent4       
,therefore it is of no avail that to us 
,christians human doctrines should be   
preached1 but we should be taught of    
such a power as subdues the devil1 sin  

and death4 ,and here ,st4 ,peter has    
once more brought together many         
proof-texts1 and it is throughout common
 with him thus to heap passage on       
passage1 for all the prophets speak of  
this1 that ,god's name and honor1 and   
his arm or power should be honored and  
extolled1 and that he would perform such
 a work that the whole world would sing 
and speak of it4 ,of this are the       
prophets in all places full4 ,on this   
same ,st4 ,peter here expatiates4       
,besides1 they have spoken much of light
 and darkness1 that we must be          
enlightened with ,god's light1 thereby  
showing that all human reason is        
darkness4--,st4 ,peter says1 further3   
,v4 #aj4 ,ye who once were not a people1
 but are now a people of ,god1 to whom  
,god did not show mercy1 but to whom he 
is now merciful4 ,this passage is found 
written in the prophet ,hosea1 chap4    
ii41 and ,st4 ,paul has also quoted it  
in ,rom4 ix43 ,i will make those to be  
called my people1 who were not my       

people4 ,the import of all is this3     
,almighty ,god chose his people ,israel 
as a peculiar people1 and manifested his
 great power in their behalf1 and gave  
them many prophets1 and performed many  
wonderful works toward them1 that ,he   
from that people might permit ,christ to
 become man2 and for the children's sake
 has it all taken place4 ,therefore they
 are called in ,scripture the people of 
,god4 ,but the prophets have extended   
this further1 and said that this        
election should be more comprehensive1  
and should even include the ,gentiles4  
,therefore ,st4 ,peter says here1 ye are
 now the people of ,god1 who once were  
not the people of ,god4 ,hence it is    
evident that he wrote the epistle to the
 ,gentiles and not to the ,jews4        
,thereby he shows that the passage out  
of the prophet has been now             
fulfilled--that they are now a holy     
people--they have the property1         
priesthood1 kingdom1 and all which      
,christ has1 if they believe4--,it      

follows further1 in ,peter3   ,v4       
#aa-ab4 ,dearly beloved1 ,i admonish you
 as strangers and pilgrims1 abstain from
 fleshly lusts which war against the    
soul1 and lead an honest life among the 
,gentiles1 so that they1 if they slander
 you as evildoers1 may see your good    
works1 and praise ,god when it shall    
come to that day4   ,st4 ,peter here    
uses a somewhat different mode of speech
 from ,st4 ,paul1 who would not speak in
 the same manner1 as we shall hear3 for 
every ,apostle has his own way of       
speaking1 just as each prophet has also4
 ,he has hitherto been firmly laying    
down his foundation of the christian    
faith1 which may serve as his text4 ,now
 he proceeds and teaches how we should  
conduct ourselves toward all men4 ,this 
is the true method of preaching1 that   
faith should be first set forth1--what  
it does1 and what its power and nature  
are1 even that it gives fully to us     
everything that is necessary to holiness
 and salvation1--that we can do nothing 

except by faith1 and through this we    
have all which ,god has4 ,god has thus  
proceeded with us and given to us all   
that is ,his1 and has ,himself become   
our own1 so that we have1 through faith1
 all things that are good and needful   
for us4 ,what then are we to do8 ,are we
 to live in indolence8 ,it were far     
better that we should die1 though we had
 all4 ,but while we live here we should 
act in our neighbor's behalf1 and give  
ourselves to him for his own1 as ,god   
hath given ,himself to us4 ,thus faith  
saves us1 but love leads us to give to  
our neighbor whenever we have enough to 
give4 ,that is1 faith receives from     
,god2 love gives to our neighbor4 ,this 
matter is spoken of in few words1 yet   
much may easily be preached thereon1 and
 it may be further extended than it has 
here been by ,st4 ,peter4  ,this is now 
the sense of the ,apostle1 when he says1
 ,dear brethren1 ,i admonish you as     
strangers and as pilgrims4 ,since1 then1
 you are one with ,christ1 form one     

household1 and ,his goods are yours1    
your injury is ,his injury1 and ,he     
takes as ,his own all that you possess2 
therefore you are to follow after ,him1 
and conduct yourselves as those who are 
no more citizens of the world4 ,for your
 possessions lie not upon the earth1 but
 in heaven2 and though you have already 
lost all temporal good1 you still have  
,christ1 who is more than all else4 ,the
 devil is the prince of this world and  
rules it2 his citizens are the people of
 this world2 therefore1 since you are   
not of the world1 act as a stranger in  
an inn1 who has not his possessions with
 him1 but procures food1 and gives his  
gold for it4 ,for here it is only a     
sojourning1 where we cannot tarry1 but  
must travel further4 ,therefore we      
should use worldly blessings no more    
than is needful for health and appetite1
 and therewith leave and go to another  
land4 ,we are citizens in heaven2 on    
earth we are pilgrims and guests4       
,abstain from fleshly lusts that war    

against the soul4 ,i will not determine1
 here1 whether ,st4 ,peter speaks of    
outward impurity1--or as ,st4 ,paul's   
language is1 all that is called         
carnal1--whatever man does without      
faith1 while he is in the body and a    
carnal life4 ,i hold1 indeed1 that ,st4 
,peter had a somewhat different mode of 
speech1 yet do not think that he uses   
the word soul1 as ,st4 ,paul does1 for  
spirit2 but ,st4 ,peter has given in    
more to the common ,greek word1 than    
,st4 ,paul4 ,yet much stress is not to  
be laid upon this3 let it be understood 
of all kinds of lusts1 or all kinds of  
carnal desire or impurity4 ,but this at 
least he would teach us1 that no saint  
on earth can be fully perfect and holy4 
,yet the high schools have even trodden 
the passage under their feet1 nor do    
they understand it2 they think it is    
said only of sinners1 as though the     
saints had no more wicked lusts         
remaining4 ,but whoever will study      
carefully into the ,scriptures1 must    

note a distinction1 because the prophets
 sometimes speak of the saints in an    
obvious way1 as though they were        
perfectly holy in every respect2 while  
on the other hand they speak also of    
them as having evil lusts and being     
troubled with sins4  ,in regard to those
 two positions1 those persons cannot see
 their way4 ,understand1 then1 that     
,christians are divided into two        
parts1--into an inward nature which is  
faith1 and an outward which is the      
flesh4 ,if we look upon a ,christian as 
it respects faith1 then he is pure and  
entirely holy2 for the word of ,god has 
nothing impure in it1 and wherever it   
enters the heart that depends upon it1  
it will make that also pure4 ,because1  
in respect to faith all things are      
perfect3 according to that1 we are kings
 and priests and the people of ,god1 as 
was said above4 ,but since faith exists 
in the flesh1 and while we yet live on  
earth we feel at times evil             
dispositions1 as impatience and fear of 

death1 c4  ,these are all the fault of  
the old man1 for faith is not yet       
mature1 has not attained full control   
over the flesh4  ,this you may          
understand from the parable in the      
,gospel1 ,luke x41 of the man who went  
down from ,jerusalem to ,jericho and    
fell among thieves1 who beat him and    
left him lying half dead1 whom the      
,samaritan afterward took up1 and bound 
up his wounds1 and took care of him1 and
 saw to it that he should be nursed4    
,there you perceive that this man1 since
 he is to be attended upon1 is not sick 
unto death1--his life is safe2 all that 
is wanting is1 that he should be        
restored to health4 ,life is there1 but 
he is not completely restored1 for he   
lies yet in the hands of the physicians 
and must yet give himself up to be      
healed4 ,so it is with us as respects   
the ,lord ,jesus ,christ2 we are assured
 of ,eternal life1 yet we have not      
complete health2 something of the old   
,adam still remains in the flesh4       

,similar also is the parable in the     
xiii4 of ,matthew1 where ,christ says1  
the kingdom of heaven is like leaven    
which a woman takes and mingles in the  
meal until it is leavened throughout4   
,when the meal is made into dough1 the  
leaven is all in it1 but it has not     
penetrated and worked through it1 but   
the meal lies working1 until it is      
leavened throughout1 and no more leaven 
need be added4 ,thus though you have    
what you should have1 through faith1    
whereby you apprehend the word of ,god1 
yet it has not penetrated throughout1   
wherefore it must continue to work till 
you are entirely renewed4 ,in this way  
you are to discriminate in regard to the
 ,scriptures1 and not mangle them as the
 ,papists do4  ,therefore ,i say1 when  
you read in ,scripture of the ,saints1  
that they were perfect1 understand it   
thus3 that they as to faith were        
entirely pure and without sin1 but the  
flesh still remained1 that could not    
have been entirely holy4 ,therefore     

,christians desire and pray that the    
body or the flesh be mortified1 that it 
may be entirely pure4 ,this those who   
teach otherwise have neither experienced
 nor relished1 which leads them to speak
 just as they imagine and conceive by   
reason2 wherefore they must err4 ,in    
regard to this1 those great saints who  
have written and taught much1 have      
greatly stumbled4 ,origen has not a word
 of it in his books4 ,jerome never      
understood it4 ,augustine1 had he not   
been driven to contend with the         
,pelagians1 would have understood it as 
little4 ,when they speak of the saints1 
they extol them as highly as if they    
were something different from1 and      
better than1 other ,christians3         
certainly as though they had not felt   
the power of the flesh and complained   
thereof as well as we4  ,therefore ,st4 
,peter says here1 as ye would be pure   
and have complete sanctification1       
continue to contend with your evil      
lusts4 ,so also ,christ says in the     

,gospel of ,john xiii43 ,whoever is     
washed1 must also wash his feet2 it is  
not enough that his head and hands be   
clean1 therefore he would yet have them 
wash their feet4  ,but what does ,st4   
,peter mean1 in that he says1 refrain   
from the lusts that war against the     
soul8 ,this is what he would say3 ,you  
are not to imagine that you can succeed 
by sports and sleep4 ,sin is indeed     
taken away by faith1 but you have still 
the flesh which is impulsive and        
inconsiderate2 therefore take good care1
 that ye overcome it4 ,by strong effort 
must it be2 you are to constrain and    
subdue lust1 and the greater your faith 
is1 the greater will the conflict be4   
,therefore you should be prepared and   
armed1 and should contend therewith     
without intermission4 ,for they will    
assault you in multitudes1 and would    
take you captive4  ,hence ,st4 ,paul    
says1 also1 ,rom4 vii43 ,i have a desire
 toward the law of ,god after the inward
 man2 but ,i find another law in my     

members1 which opposes itself to the law
 in my spirit1 and takes me captive1    
that ,i cannot do as ,i would1--as      
though he had said1 ,i fight indeed     
against it1 but it will not finally     
yield4 ,therefore ,i would gladly be    
free1 but in spite of my wishing it1 it 
may not come to pass4 ,what then am ,i  
to do8 ,wretched man that ,i am1 7says  
he17 who shall deliver me from the body 
of this death4 ,in this same manner1    
also1 all the saints cry out4 ,but those
 people who are without faith1 the devil
 leads in such a way that he permits    
them only to enter on sinful courses1 to
 follow him and make no opposition4 ,but
 as to the others1 he thinks1 ,i have   
already taken them captive by unbelief4 
,i will permit them then to go so far   
only1 as to do no great sin and have no 
great assault and be kept from swearing 
and knavery4  ,but believers have always
 opposition enough1--they must ever     
stand in the 7attitude of7 struggle4    
,those who are without faith and have   

not the ,spirit1 do not feel this1 nor  
do they have such an experience2 they   
break away and follow their wicked      
lusts2 but as soon as the ,spirit and   
faith enter our hearts1 we become so    
weak that we think we cannot beat down  
the least imaginations and sparks 7of   
temptation71 and see nothing but sin in 
ourselves1 from the crown of the head1  
even to the foot4 ,for before we        
believed1 we walked according to our own
 lusts1 but now the ,spirit has come and
 would purify us1 and there arises a    
conflict4 ,here the devil1 the flesh1   
and the world1 oppose themselves to     
faith2 whereof the prophets complain1   
here and there1 in the ,scriptures4     
,wherefore ,st4 ,peter here means1 that 
the strife does not take place in       
sinners1 but in believers1 and gives us 
an encouragement1 inasmuch as when we   
are on our guard against wicked lusts1  
we are repelling them4 ,if thou1 then1  
hast wicked thoughts1 thou shouldest not
 on this account despair2 only be on thy

 guard1 that thou be not taken prisoner 
of them4 ,our teachers have proposed to 
relieve the matter in this way 7by      
directing17 that men should torture     
themselves until they had no more evil  
thoughts1 that they might be at last    
bold and free4 ,but you are to          
understand1 if you are a ,christian1    
that you must experience all kinds of   
opposition and wicked dispositions in   
the flesh4 ,for wherever there is faith1
 there come a hundred evil thoughts1 a  
hundred strugglings more than before2   
only see to it that you act the man1 and
 not suffer yourself to be taken        
captive2 and continue to resist1 and    
say1 ,i will not1 ,i will not4 ,for we  
must here confess1 that the case is much
 like that of an ill-matched couple1 who
 are continually complaining of one     
another1 and what one will do the other 
will not4  ,that may yet be called a    
truly christian life that is never at   
perfect rest1 and has not so far        
attained as to feel no sin1 provided    

that sin be felt1 indeed1 but not       
favored4 ,thus we are to fast1 pray1    
labor1 to subdue and suppress lust4 ,so 
that you are not to imagine that you are
 to become such a saint as these fools  
speak of4 ,while flesh and blood        
continue1 so long sin remains2 wherefore
 it is ever to be struggled against4    
,whoever has not learned this by his own
 experience1 must not boast that he is a
 ,christian4  ,hitherto we have been    
taught1 that when we made confession1 or
 joined ourselves to some spiritual     
institution1 we were at once pure and   
needed no longer to contend with sin4   
,they have said1 moreover1 that baptism 
purifies and makes holy1 so that nothing
 evil remains in the person4 ,then they 
have thought1 now will ,i have a        
pleasing rest1 but the devil has come   
and assaulted them worse than before4   
,therefore understand the thing well1   
though you confess and permit yourselves
 to receive absolution1 you must do even
 as the soldier1 who in battle runs upon

 the points 7of the javelins72 whenever 
the critical moment approaches1 and the 
conflict rages1 compelling him to strike
 right bravely1 as if to repel outrage1 
then he must draw out his sword and lay 
about him2 but while the strife         
threatens only1 so long must there be   
untiring vigilance4 ,so1 although you   
have been baptized1 be on your guard1   
inasmuch as you are not safe for an hour
 from the devil and from sin1 even      
though you think you will have no more  
assaults4  ,therefore a christian life  
is nothing else but a conflict and      
encampment1 as the ,scripture says2 and 
therefore the ,lord our ,god is called  
the ,lord of ,sabaoth1--that is1 a ,lord
 over the hosts4 ,so also1 ,dominus     
potens in praelio--the ,lord mighty in  
battle4  ,and thereby ,he shows how     
powerful ,he is1 that ,he permits ,his  
people to be exposed in the conflict and
 rush upon the points 7of the javelins74
 ,yet so that while the trumpets are    
ever sounding ,he is ever observant1    

7saying7 beware here1 beware there2     
thrust here1 strike there4 ,besides1 it 
is a lasting conflict1 in which you are 
to do all that you can1 so that you may 
strike down the devil by the word of    
,god4 ,we must therefore ever make      
resistance1 and call on ,god for help1  
and despond of all human powers4--,now  
follows further3   ,v4 #ab4 ,and lead an
 honest life1 that those who have       
slandered you1 as evil-doers1 may see   
your good works and praise ,god4 ,mark  
now what an excellent order ,st4 ,peter 
has observed4 ,he has already taught us 
what we should do in order to subdue the
 flesh with all its lusts4 ,now he      
teaches us again why this should be4    
,why should ,i subdue my flesh8 that ,i 
may be saved8 ,no1 but that ,i may lead 
an honest life before the world4 ,for   
this honest life does not justify us1   
but we must first be justified and      
believe before we attempt to lead an    
honest 7pious7 life4 ,but as to outward 
conduct1 this ,i am not to direct to my 

own profit1 but that the unbelieving may
 thereby be reformed and attracted1 that
 they through us may come to ,christ2   
which is a true mark of love1 though    
they slander and asperse us1 and hold us
 as the worst wretches4 ,therefore we   
should exhibit such an excellent course 
of action1 that men shall be compelled  
to say1 ,certainly they cannot be       
blamed4  ,we read that when the emperors
 reigned1 and persecuted the            
,christians1 no fault could be found    
with the latter1 except that they called
 on ,christ and considered ,him as ,god4
 ,so ,pliny writes in his letter to     
,trajan1 the ,emperor1 that he knew of  
no wrong that the ,christians did1      
except that they came together every    
morning1 early1 and sang songs of praise
 in order that they might honor their   
,christ and receive the sacrament2      
besides this1 none could bring any      
charge against them4 ,therefore ,st4    
,peter says3 ,ye must endure to have men
 asperse you as evil-doers1 and for this

 reason you are to lead such a life that
 you shall do no man injury1 and in this
 manner you shall bring about their     
reformation4 ,till that day arrive2 that
 is1 ye must endure it as long as men   
reproach you1 till all shall be set     
forth and revealed1 so that it shall be 
seen how unjust they have been toward   
you1 and that they must glorify ,god on 
your account4 ,so ,st4 ,peter continues3
   ,v4 #ac-ag4 ,submit yourself to every
 ordinance of man for the ,lord's sake1 
whether to the king as supreme1 or to   
governors1 as those that are sent by    
,him for the punishment of evil-doers   
and to the praise of those that do well4
 ,for this is the will of ,god1 that by 
well-doing ye may silence the ignorance 
of foolish men4 ,as free1 and not as    
though ye had your freedom as a cover of
 wickedness1 but as the servants of     
,god4 ,be respectful toward every man4  
,love the brotherhood2 fear ,god2 honor 
the king4   ,in such a beautiful order  
does ,st4 ,peter proceed1 and teaches us

 how we should conduct ourselves in all 
things4 ,hitherto he has spoken in a    
general manner of the conduct that      
belongs to every condition4 ,now he     
begins to teach how we should act toward
 civil magistracy4 ,for since he had    
said enough as to the first matter1 of  
our duty to ,god and ourselves1 he now  
adds how we are to conduct toward all   
men4  ,and now he would say1 in the     
first place1 and before all else1 since 
ye have done all that was necessary that
 ye might attain to a true faith and    
hold your body in subjection1 let this  
now be your first business1 to obey the 
magistracy4  ,this1 which ,i have here  
rendered in the ,dutch1 every ordinance 
of man1 is in the ,greek ,greek3 ktiois1
 and in ,latin creatura4 ,this thing has
 not been understood by our learned men4
 ,the ,dutch language well expresses    
what the word means1 where it is said1  
we are to obey what the ruler enacts    
7creates74 ,so he uses the word here as 
though he said1 what the magistracy     

enacts 7creates7 yield obedience to4    
,for to enact 7create7 is to lay down a 
command and ordinance2 it is a human    
creation4 ,but they have hence inferred 
that creatura means an ox or an ass1 as 
the ,pope also speaks of it4 ,if this   
were ,peter's meaning1 then we should   
need to become subject even to a slave4 
,but he here means a human ordinance1   
law or command1--and what they enact we 
are to do4  ,what ,god makes1           
authorizes1 and requires1--that is ,his 
ordinance1 as that we should believe4   
,so1 also1 that is a human and secular  
creation which is constituted by        
commands1 as external government must   
be4 ,to this we are to be subject4      
,therefore understand the expression as 
meaning1 creatura humana1 quod creat et 
condit homo 7what man makes and         
constructs74   ,for the ,lord's sake4   
,we are not bound to obedience to the   
sovereign power for its own sake1 he    
says1 but for ,god's sake1 whose        
children we are2 and we should be drawn 

to this1 not that we may thereby acquire
 a merit1--for what ,i do for ,god's    
sake1 ,i must freely do as an act of    
service3 moreover1 ,i would do from mere
 cheerfulness1 what ,his heart desires4 
,but why should we be obedient to the   
magistracy for ,god's sake8 ,because it 
is ,god's will that evil-doers should be
 punished1 and those that do well should
 be protected1 that there may be concord
 in the world4 ,so we should demand that
 there be civil peace1 which ,god       
requires2 but the majority are          
unbelieving1 so that ,he has enacted and
 ordained1 in order that the world might
 not go to anarchy1 that the magistracy 
should bear the sword and restrain the  
wicked1 in order that if they are not   
disposed to be at peace1 they may be    
compelled to it4 ,this ,he executes     
through the magistracy1 so that the     
world may be ruled to the good of all4  
,whence you see that if there were none 
wicked1 there would be no need of       
magistracy2 wherefore he says1 to the   

punishment of evil-doers1 and to the    
praise of those that do well4 ,the just 
should have the honor of it when they do
 right1 since they exalt and crown      
worldly magistracy1 insomuch that others
 may take example from them1--not that  
any one may thereby merit any thing     
before ,god4 ,such is ,paul's language1 
also1 in ,rom4 xiii43 ,the power is not 
established to the fear of those that do
 well1 but for the evil2 therefore1 if  
thou wouldst not be afraid of the power1
 do well4   ,v4 #ae4 ,for this is the   
will of ,god1 that by well-doing ye     
should silence the ignorance of foolish 
men4 ,in these words ,st4 ,peter        
silences those vain babblers who glory  
in their christian name1 and prevents   
them from coming forward and saying1    
,since faith is sufficient for a        
,christian1 and works do not justify1   
what is then the necessity of being     
subject to the civil power1 and paying  
tribute and taxes8 ,and he tells them   
thus1 that although we have no need of  

it1 we ought readily to do it to please 
,god1 so that the mouth of those enemies
 of ,god who asperse us may be stopped1 
and they be able to bring up nothing    
against us1 and be compelled to say that
 we are honest1 obedient people4 ,so we 
read of many saints1 that they were     
summoned to war1 under heathen rulers1  
and slew the enemy1 yet were subject and
 obedient 7to those that summoned them71
 as we ,christians are bound to be to   
the magistracies1 although it is now    
maintained that we could not be         
,christians if we lived among the       
,turks4  ,now you may perhaps say here1 
,but still ,christ has commanded that we
 should not resist evil1 but if any one 
strike us on one cheek we are to turn   
the other also2 how1 then1 can we strike
 and execute others8 ,answer3 the       
heathen formerly objected in like manner
 to the ,christians1 and said1 if such  
and such should come to pass1 your      
government must be suppressed4 ,but we  
reply1 it is true that ,christians for  

themselves should not resist the evil1  
neither should they revenge themselves  
when they are injured1 but endure       
injustice and violence1 so that they    
cannot be severe even toward those who  
do not believe4 ,but the magistracy of  
the sword is not thereby forbidden2 for 
although honest ,christians have no need
 of the sword and law 7since they live  
so that none can complain of them1 do no
 man wrong1 but treat every one kindly  
and cheerfully1 endure all that is done 
to them71 yet the sword must be borne on
 account of the unchristian1 that these1
 when they injure others1 may be        
punished1 so that the general peace     
shall be preserved and the just be      
protected4 ,thus ,god has provided      
another rule1 that they who would not of
 themselves be restrained from evil1    
might be so compelled by the power that 
they should do no injury4 ,therefore    
,god has established magistracy for the 
sake of the unbelieving1 insomuch that  
even christian men might exercise the   

power of the sword1 and come under      
obligation thereby to serve their       
neighbor and restrain the bad1 so that  
the good might remain in peace among    
them4 ,and still the command of ,christ 
abides in force1 that we are not to     
resist evil4 ,so that a ,christian1     
although he bears the sword1 does not   
use it for his own sake nor to revenge  
himself1 but only for others2 and1      
moreover1 this is a mark of christian   
love1 that with the sword we support and
 defend the whole ,church1 and not      
suffer it to be injured4 ,christ teaches
 those only who1 while they believe and 
love1 obey also4 ,but the greater       
multitude in the world1 as it does not  
believe1 obeys not the command4         
,therefore they must be ruled as        
unchristian1 and their caprice be put   
under restraint2 for if their power was 
suffered to obtain the upper hand1 no   
one could stand before them4  ,thus     
there are two kinds of government in the
 world1 as there are also two kinds of  

people1--namely1 believers and          
unbelievers4 ,christians yield          
themselves to the control of ,god's     
word2 they have no need of civil        
government for their own sake4 ,but the 
unchristian portion require another     
government1 even the civil sword1 since 
they will not be controlled by the word 
of ,god4 ,yet if all were ,christians   
and followed the ,gospel1 there would be
 no more necessity or use for the civil 
sword and the exercising of authority2  
for if there were no evil-doers there   
certainly could be no punishment4 ,but  
since it is not to be expected that all 
of us should be righteous1 ,christ has  
ordained magistracy for the wicked1 that
 they may rule as they must be ruled4   
,but the righteous ,he keeps for        
,himself1 and rules them by ,his mere   
word4  ,therefore christian government  
is not opposed to the civil1 nor is     
civil magistracy opposed to ,christ4    
,civil government does not cease by     
,christ's ministry2 but it is an outward

 thing1 like all other offices and      
institutions4 ,and as these exist       
distinct from ,christ's office1 so that 
an unbeliever may exercise them just as 
well as a ,christian1 so it is also with
 the exercise of the civil sword1 since 
it neither makes men ,christian or      
unchristian4 ,but of this ,i have spoken
 often enough elsewhere4--,it follows1  
further3   ,v4 #af4 ,as free1 and not as
 though ye had your freedom as a cover  
for wickedness1 but as the servants of  
,god4 ,this is said especially for us1  
who have heard of christian freedom1    
that we may not go on and abuse this    
freedom2 that is to say1 under the name 
and show of christian freedom do all    
that we lust after1 so that from this   
freedom shall spring up a shamelessness 
and carnal recklessness1 as we see even 
now takes place1 and had begun even in  
the ,apostle's times1 as is easily      
discovered from the epistles of ,st4    
,peter and ,st4 ,paul1 when men did what
 the great multitude do now4 ,we have   

now1 again1 through the grace of ,god1  
come to the knowledge of the truth1 and 
we know that that is mere deception     
which popes1 bishops1 priests and monks 
have hitherto taught1 laid down and     
enforced2 and our conscience is         
enlightened and has become free from    
human ordinances and from all the       
control which they have had over us1 so 
that we are no longer obliged to do what
 they have commanded under peril of our 
salvation4 ,to this freedom we must now 
hold fast1 and never suffer ourselves to
 be robbed of it2 but for this very     
reason we should be carefully on our    
guard not to make this freedom a cloak  
of our shame4  ,the ,pope has here      
proceeded unrighteously in aiming to    
force and oppress men by his laws4 ,for 
among a christian people there should   
and can be no compulsion1 and if the    
attempt is made to bind the conscience  
by outward laws1 faith and the christian
 life are soon suppressed2 for ,christ's
 are only to be led and ruled in the    

spirit1 since they know that they1      
through faith1 already have all whereby 
they are to be saved1 and stand in need 
of nothing more to this end1 and        
henceforth are under obligation to do   
nothing more than good to their         
neighbor1 helping him with all they     
have1 as ,christ has helped them1 and   
moreover that all the works which they  
do should be done freely and without    
constraint1 and flow forth from willing 
and happy hearts2 this is grateful to   
,god1 exalts and praises ,him for the   
blessings that have been received4 ,so  
,st4 ,paul writes 7,i4 ,tim4 i471 ,that 
for the righteous no law is made1 for   
they do freely of themselves1 and       
unsummoned1 all that ,god requires4     
,since now such enforcement of human    
doctrines is rejected and christian     
freedom is preached1 the reckless       
spirits that are without faith coincide 
with it1 and thereby would become good  
,christians1 inasmuch as they keep not  
the law of the ,pope1 claiming this     

freedom which relieves them from        
obligation to it2 and yet they observe  
not that which true christian freedom   
requires1--namely1 to do good to their  
neighbor with cheerfulness1 and         
irrespective of its being commanded1 as 
real ,christians do4 ,thus they make    
christian freedom just a cloak1 under   
which they work only their shame1 and   
disgrace the noble name and title of    
that freedom which ,christians have4    
,this ,st4 ,peter here forbids1 for this
 is what he would say3 although ye are  
free in all external matters 7if ye are 
,christians71 and should not be forced  
by laws to subject yourselves to the    
control of worldly rule1 since for the  
righteous no law is given 7as we have   
said71 yet ye should do it of           
yourselves1 voluntarily and without     
compulsion1--not that ye must be held in
 obedience by necessity1 but in order to
 please ,god1 and for the advantage of  
your neighbor4 ,this also ,christ did   
,himself1 as we read in ,matt4 xvii41   

that he paid tribute when he need not   
have done it1 but was free1 and ,lord   
over all things4 ,so likewise he        
subjected ,himself to ,pilate and       
permitted ,himself to be judged1 while  
as yet ,he said to him1 ,you could have 
had no power or authority over me except
 it had been given you from above1 in   
which words ,he gave confirmation to the
 authority to which ,he meanwhile       
subjected ,himself1 that ,he might      
please ,his ,father4  ,whence you see   
that that multitude has no claim to     
christian freedom who will do nothing1  
neither what the world nor what ,god    
requires1 but abide in their            
insubordinate disposition1 although they
 make their boast of the ,gospel4       
,though we be free from all laws1 we    
must yet have respect to weak and       
ignorant ,christians1 since this is a   
work of love4 ,hence ,paul says1 ,rom4  
xiii43 ,owe no man anything1 but to love
 one another4 ,therefore let him who    
would glory in his freedom1 do first    

what a ,christian should do3 let him    
first do good to his neighbor1 and      
thereafter make use of his freedom in   
such a way as this4 ,when the ,pope1 or 
even any one1 imposes his authority upon
 him1 and would force him to obey it1   
let him say1 ,my good fellow1 ,pope1 ,i 
will not do it1 for this reason1 because
 you choose to make a command of it1 and
 invade my freedom4#c ,for we are to    
live in freedom as the servants of ,god1
 7so ,st4 ,peter here says17 not as     
servants of man4 ,yet in case any one   
desires that of me in which ,i can be of
 service to him1 ,i will cheerfully do  
it out of good will1 not scrupulous     
whether it have been commanded or not1  
but for the sake of brotherly love1 and 
because ,god also requires that ,i      
should do good to my neighbor4 ,thus ,i 
will not be forced to become subject to 
worldly princes and lords1 but what ,i  
do ,i will do of my own self1--not      
because they command me1 but for service
 to my neighbor4 ,of this kind should   

all our works be1 springing forth from  
affection and love1 and all having      
respect to our neighbor1 since we have  
no need on our own account to do good   
works4 ,it further follows3  ,footnote  
#c3 ,in the views presented by ,luther1 
in this connection1 we have a distinct  
enunciation of the noble principles of  
the ,non-conformists of                 
,england--principles which were familiar
 to the great ,reformers and to the     
early ,puritans4 ,they could not admit  
any human authority to invade the domain
 of divine legislation4 ,to a conformity
 in externals which did not require them
 to admit the right of the civil        
magistracy to enact laws for the church1
 they were willing to yield as far as   
was necessary to edification4 ,but when 
the command issued from the ruling      
power1 in usurpation of the prerogative 
of the great and only head of the       
church1 and obedience was to be         
construed as acquiescence in such       
usurpation1 their reply was kindred in  

tone and spirit to that which ,luther   
here puts into the lips of a christian  
man in answer to ,papal arrogance4   ,v4
 #ag4 ,be respectful toward every man4  
,this is not a command1 but a faithful  
admonition4 ,we are each of us assuredly
 under obligation1 although we are free2
 for this freedom does not extend to    
evil-doing1 but merely to well-doing4   
,now we have repeatedly said1 that every
 ,christian1 through faith1 attains to  
all that ,christ has ,himself1 and is1  
moreover1 ,his brother4 ,therefore1 as  
,i give all honor to the ,lord ,christ1 
so also should ,i do toward my neighbor4
 ,this consists1 not merely in outward  
behavior1 that ,i should bow to him1 and
 things of that sort1 but much more3    
that inwardly in my heart ,i should     
highly regard him1 as ,i also highly    
regard ,christ4 ,we are the temple of   
,god2 as ,st4 ,paul says1 ,i4 ,cor4     
iii41 for the spirit of ,god dwelleth in
 us4 ,if now we bend the knee before a  
place of worship1 or a picture of the   

holy cross1 should we not do it far more
 before a living temple of ,god8#d      
,footnote #d3 ,one is reminded here of  
the noble reply of that ,english martyr1
 ,john ,bradford1 when he was required  
to bow down to a wooden cross4          
,stretching out his arms1 as he stood   
before his tyrannical judges1 he        
exclaimed1 ,why1 here is a living cross1
 and ,god made it2 yet would ,i not     
worship even that4  ,so ,st4 ,paul      
teaches us1 also1 in ,romans xii41 that 
each should esteem the other better than
 himself1 so that each should place     
himself below the other1 and give him   
the preference4 ,the gifts of ,god are  
manifold and various1 so that one is in 
a more exalted position than another2   
but no one knows who is most exalted in 
the sight of ,god1 for he may easily    
raise hereafter to the highest place one
 who here occupies the meanest position4
 ,therefore should every one1 however   
high he be exalted1 humble himself and  
honor his neighbor4   ,v4 #ag4 ,love the

 brotherhood4 ,i have spoken above of   
the distinction which the ,apostles make
 between love in general1 and brotherly 
love4 ,we are required even to love our 
enemies3 this is common christian love4 
,but brotherly love is1 that we         
,christians should love one another as  
brethren1 and communicate one to        
another1 since we all alike have our    
blessings from ,god4 ,this is the love  
which ,st4 ,peter here particularly     
requires4   ,fear ,god2 honor the ,king4
 ,he says not that we are to have great 
regard of lords and kings1 but still    
that we are to honor them1 although they
 are heathen1 as ,christ also did1 and  
those prophets who fell at the feet of  
the ,king of ,babylon4 ,but here perhaps
 you will say1 hence1 you perceive1 that
 we are to be obedient to the ,pope and 
are to fall at his feet4 ,answer3       
,certainly1 if the ,pope attains to     
temporal power and conducts himself like
 another sovereign1 we are to be        
obedient even to him1 as when he speaks 

after this manner3 ,i forbid you wearing
 the cowl or tonsure2 besides1 on this  
day you are to fast1 not that it is of  
any avail before ,god1 nor is necessary 
to salvation1 but because ,i1 as a      
temporal ruler1 require it4 ,but in case
 he goes further1 and says1 ,this1 in   
,god's place1 ,i forbid your doing--this
 you are also to receive as though it   
came from ,god ,himself1 and are to     
observe it under pain of excommunication
 and deadly sin1 then you are to say1   
,pardon1 my master1 ,i will not do it4  
,to the power we are to be subject1 and 
are to do what it bids1 while it does   
not bind the conscience and only forbids
 in respect to outward things1 even     
though it should proceed tyrannically   
towards us2 for if any one will take    
away thy coat1 let him take thy cloak   
also4 ,but if it invade the spiritual   
domain and constrain the conscience1    
over which ,god only must preside and   
rule1 we certainly should not obey it1  
but rather even slip our neck out from  

under it4  ,temporal authority and      
government extend no further than to    
matters which are external and respect  
the body4 ,but the ,pope not only       
arrogates this to himself1 but would    
seize upon the spiritual also2 and yet  
he has nothing of it1 for his commands  
have respect to nothing but clothing1   
food1 canonries and prebends--a matter  
which belongs neither to civil nor      
spiritual control4 ,for how is the world
 benefitted by these things8 ,besides1  
it is impious to make sins and good     
works to consist in such matters1 where 
they do not belong2 wherefore ,christ   
cannot suffer it4 ,but civil government 
he can well tolerate1 since it does not 
encumber itself with the matters of sins
 and good works1 and spiritual concerns1
 but has to do with other things1--as   
protecting and fortifying cities1       
building bridges1 imposing taxes1       
gathering tribute1 extending protection1
 guarding the land and the people1 and  
punishing the evil-doers4 ,therefore1 to

 such a prince1 while he imposes no     
ordinance upon the conscience1 a        
,christian may readily render obedience1
 and he does it unconstrainedly1 since  
he is free of all things4  ,therefore1  
whenever an emperor or a prince asks me 
what my faith is1 ,i shall tell him1 not
 because he commands it1 but because ,i 
am under obligation to confess my faith 
publicly before every man4 ,but in case 
he should go further1 and command me    
that ,i should believe thus or so1 then 
,i shall tell him3 ,my good sir1 do you 
attend to your civil government2 you    
have no authority to intrude on ,god's  
domain1 wherefore ,i certainly shall not
 obey you4 ,you cannot yourself tolerate
 invasion into your sovereignty3 if any 
one against your will passes the limits1
 you shoot him down with musketry4 ,do  
you imagine then that ,god will tolerate
 it1 that you should thrust ,him from   
,his throne and seat yourself in ,his   
place8 ,st4 ,peter calls civil          
magistracy only a human ordinance4 ,so  

that they 7the magistracy7 have no power
 to step into ,god's ordinances and to  
make laws against faith4 ,but of this we
 have said enough4 ,it follows now1     
further1 in the ,epistle3   ,v4 #ah-bj4 
,servants1 be subject to your masters   
with all fear1 not only to the good and 
gentle1 but also to the froward4 ,for   
this is thankworthy1 when any one1 for  
conscience toward ,god1 endures grief1  
suffering wrongfully4 ,for what praise  
is it1 if ye endure buffeting for your  
faults8 ,but if ye for well-doing suffer
 and endure1 this is well-pleasing with 
,god4   ,st4 ,peter has thus far taught 
us how we should be subject to the civil
 power1 and give it honor4 ,wherefore we
 have stated how far its authority      
extends1 that it may not arrogate to    
itself in matters which pertain to      
faith4 ,this is said of magistracy in   
general1 and is a doctrine for every one
 7to receive74 ,but now he proceeds1 and
 speaks of such power as does not extend
 itself over a community1 but only over 

individuals4 ,here he first teaches how 
domestic servants should conduct        
themselves toward their masters1 and    
this is the substance of it3  ,household
 servants are just as really ,christians
 as any other class1 if1 like others1   
they have the word1 faith1 baptism1 and 
all such blessings2 so that1 before     
,god1 they are just as great and high as
 others4 ,but1 as to their outward state
 and before the world1 there is a       
difference1 since they occupy a lower   
station1 and must serve others4         
,wherefore1 since they are called into  
this state by ,god1 they should let it  
be their business to be subject to their
 masters1 and have respect and esteem   
for them4 ,of this the prophet ,david   
gives a fine illustration1 and shows how
 they are to serve1 ,ps4 cxxiii43 ,as   
the eyes of the servant to the hand of  
his master1 and as the maiden looks to  
the hand of her mistress1 so are our    
eyes directed to ,thee4--,that is1      
servants and maidens should perform with

 humility and care what the master or   
the mistress requires4 ,this is the will
 of ,god1 and therefore it should       
cheerfully be done4 ,of this you may be 
certain and assured1 that it pleases    
,god and is acceptable to ,him1 when you
 do this in faith4 ,wherefore1 since    
these are the best works which you can  
do1 you are not to run far after others4
 ,what your master or mistress commands 
you1 that ,god ,himself has commanded   
you4 ,it is not a human command1        
although it is made by man4 ,so that you
 are not to scruple as to the master you
 have1 be he good or bad1 kind1 or      
irritable and froward2 but think thus1  
let the master be as he will1 ,i will   
serve him1 and do it to honor ,god1     
since ,he requires it of me1 and since  
my ,master1 ,christ1 became a servant   
for my sake4  ,this is the true doctrine
 which is ever to be urged1 which now1  
alas6 is buried in silence and is lost4 
,but no one regards it except those who 
are ,christians1 for the ,gospel        

preaches only to those who receive it4  
,wherefore1 if you will be a child of   
,god1 purpose in your heart to render   
such service as ,christ ,himself bids   
you4 ,as also ,st4 ,paul teaches1 in    
,eph4 vi41 ,ye servants1 be obedient to 
your masters that are upon earth1 as to 
the ,lord ,christ2 not with eye-service 
only1 as men-pleasers1 but as servants  
of ,christ2 that ye obey from the heart1
 for ,god's sake1 with cheerfulness4    
,consider that ye serve the ,lord1 and  
not man4 ,so1 also1 he says1 in ,col4   
iii41 ,for ye serve the ,lord ,christ4  
,ah6 if the popes1 monks and nuns were  
in such a state as this1 how would they 
thank ,god and rejoice6 ,for none of    
them can say1 ,god has commanded me to  
celebrate mass1 sing matins1 pray the   
seven times1 and the like1--for         
,scripture does not contain a word on   
the subject2 so that if they are asked  
whether they are confident and assured  
that their state pleases ,god1 then they
 say1 ,no6 ,but if you ask a little     

maid-servant why she scours the key or  
milks the cow1 she can say1 ,i know that
 the thing ,i do pleases ,god1 for ,i   
have ,god's word and commandment4 ,this 
is a great blessing1 and a precious     
treasure of which no one is worthy4 ,a  
prince should thank ,god for it1 if he  
might do the same4 ,it is true1 he can  
do in his state what ,god               
requires1--namely1 punish the wicked4   
,but when1 and how rarely1 does it      
happen that he can discharge such a duty
 aright6 ,but in this state it is all so
 ordered1 that you may know that when   
you do what you are bidden1 it pleases  
,god4  ,god does not look to the work1  
how small it is2 but to the heart that  
serves him in such little things4 ,but  
in this it happens as in other matters3 
what ,god has commanded1 no one         
performs2 what men enact and ,god does  
not ordain1 every one complies with4    
,but1 say you1 ,ah6 how is this8 ,what  
if ,i have such a strange and irritable 
master as no one can thankfully serve1  

for many such may be found8 ,to this    
,st4 ,peter answers1 ,are you a         
,christian and desirous to please ,god1 
you are not to inquire as to that matter
 how strange and froward your master is1
 but ever direct your eyes to this1 and 
observe what ,god bids you4 ,so that you
 are to reason after this manner3 ,i    
will in this way serve my ,master1      
,christ1 who requires it of me that ,i  
be subject to this froward master4 ,if  
,god should command you to wash the     
devil's feet1 or those of the merest    
wretch1 you are to do it2 and this work 
would be just as much a good work as the
 highest of all1 when ,god calls you to 
it4 ,therefore you are to have no regard
 to the person1 but only to what ,god   
requires2 and in this case the least    
work is more to be preferred in ,god's  
sight1 when rightly performed1 than all 
the popes' and monks' works in one heap4
 ,but whomsoever this does not incite1  
that it is ,god's will1 and is          
acceptable to ,him1 the work will be of 

no avail to him4 ,better than it is you 
cannot make it1 worse than it is you    
cannot leave it4 ,and therefore this is 
to be done with all fear1 7as ,st4      
,peter says17 that it may be rightly    
proceeded with1 since it is not the     
command of men1 but of ,god4  ,and here 
,st4 ,peter speaks particularly of      
servants according to the circumstances 
of those times1 when they were held as  
property1 such as are to be found still 
in some places1 and are exchanged like  
cattle1 who are ill-treated and beaten  
of their masters2 and the masters had   
such license that they were not punished
 although they put their servants to    
death4 ,wherefore it became necessary   
that the ,apostles should carefully     
admonish and comfort such servants1 that
 they might serve their hard masters1   
and endure it1 though suffering and     
injustice were imposed upon them4       
,whoever is a ,christian must also bear 
a cross2 and the more you suffer        
wrongfully1 the better it is for you2   

wherefore you should receive such a     
cross from ,god cheerfully1 and thank   
,him for it4 ,this is the right kind of 
suffering1 that is well-pleasing to     
,god4 ,for what a thing would it be1    
that you should be cruelly beaten and   
had well deserved it1 yet would glory in
 your cross8 ,therefore ,st4 ,peter     
says3 ,when ye suffer and are patient   
for well-doing1 this is well-pleasing   
with ,god1--that is to say1 acceptable  
and exceedingly grateful in the sight of
 ,god1 and a real service of ,god4      
,observe1 here are those truly precious 
good works described1 which we are to   
do2 and we like fools have trodden this 
doctrine under foot1 and have invented  
and devised other works2 so that we     
should lift up our hands1 thank ,god1   
and rejoice that we at length have such 
knowledge4--,now it follows1 further3   
,v4 #ba-be4 ,for thereunto are ye       
called1 since ,christ also hath suffered
 for us1 and left us an example1 that ye
 should follow in ,his steps2 who did no

 sin1 and in ,his mouth was found no    
guile2 who1 when ,he was reviled reviled
 not again1 when ,he suffered ,he       
threatened not1 but committed it to ,him
 that judgeth righteously2 who ,himself 
hath borne our sins in ,his own body on 
the tree1 that we might be without sin  
and live to righteousness2 by whose     
stripes ye are healed4 ,for ye were as  
sheep going astray1 but ye are now      
returned to the ,shepherd and ,bishop of
 your souls4   ,thus it is1 as we have  
said1 that the servant should resolve in
 his heart and be induced cheerfully to 
do and suffer what is required of him1  
since his ,master1 ,christ1 has done so 
much for him4 ,hence they are to reason 
thus3 since my ,master has thus become  
my servant1--a thing to which ,he was   
not obliged1--and has given up body and 
life for me1 why should not ,i serve    
,him in return8 ,he was perfectly holy  
and without sin1 yet has ,he so greatly 
humbled ,himself1 and has shed ,his     
blood for me1 and has died that ,he     

might take away my sin4 ,how then shall 
not ,i also endure somewhat if it       
pleases ,him8 ,whoever reflects on this 
must be a stone if it does not move him2
 for when the ,master goes forward and  
steps in the mire1 the servant should   
cheerfully follow ,him4  ,therefore ,st4
 ,peter says1 ,hereunto are ye called4  
,whereto8 ,that ye should suffer        
wrongfully like ,christ4 ,as though he  
would say1 ,if you will follow after    
,christ you must not dispute and        
complain greatly1 though you are        
unjustly treated1 but endure the same   
and count it for the best1 since ,christ
 has suffered all without guilt of ,his 
own4 ,he did not even defend ,his       
integrity when ,he stood before the     
judges4 ,so that you are to neglect this
 right1 and only say1 ,deo gratias1 for 
this am ,i called that ,i should endure 
injustice2 for what should ,i complain  
of when my master did not complain8     
,and here ,st4 ,peter has quoted some   
words from the prophet ,isaiah1--namely1

 these1 ,chap4 liii43 ,who did no sin1  
neither was deceit found in ,his mouth1 
also1 by whose stripes ye are healed4   
,christ was so pure that not an evil    
word was ever on ,his tongue4 ,he       
deserved that all should fall at ,his   
feet1 and bear ,him in their hands4     
,although ,he had power and the right to
 avenge ,himself1 he yet permitted      
,himself to be derided1 insulted1       
reviled1 and besides all1 put to death1 
and never opened ,his mouth4 ,why then  
should you not endure it also1 when you 
are nothing but sin8 ,you ought to      
praise and thank ,god that you are      
counted worthy of this1--that you should
 be like ,christ2 and not murmur nor be 
impatient though you be made to suffer1 
since the ,master did not revile nor    
threaten in return1 but even prayed for 
his enemies4  ,but perhaps you say1     
,how8 ,am ,i then to give that which is 
due to those who treat me unjustly1 and 
say of them1 they have done well8       
,answer4 ,no6 but this is what you are  

to say3 ,i will from my heart cheerfully
 suffer it1 although ,i have not        
deserved it1 and you do me injustice for
 my ,master's sake1 who also has endured
 injustice for me4 ,you are to commit it
 to ,god1 who is a righteous judge1 and 
will richly reward it1 just as ,christ  
committed it to ,his ,heavenly ,father4 
,he who has borne our sins in ,his own  
body 7says ,st4 ,peter72 that is1 he has
 not suffered for himself1 but for our  
welfare4 ,we who have crucified him by  
our sins1 are far from that condition   
ourselves4 ,wherefore1 if you are a     
pious ,christian1 you are to follow     
after your ,master1 and mourn for those 
who make you suffer1 and even pray for  
them1 that ,god will not punish them2   
for they do far more injury to their own
 souls than to your body4 ,if you lay   
this to heart1 you shall easily forget  
your suffering1 and suffer cheerfully4  
,for we are to consider that we were    
once in such a ,christless state as     
those1 but have now1 through ,christ1   

been converted1 as ,st4 ,peter concludes
 and says3   ,v4 #be4 ,ye were like     
sheep going astray1 but ye are now      
returned to the ,shepherd and ,bishop of
 your ,souls4 ,this1 however1 is a      
passage from the prophet ,isaiah1 who   
speaks after this manner3 ,we have all  
gone astray like sheep1 and every one   
has gone in his own way4 ,but now have  
we obtained a ,shepherd1 says ,st4      
,peter4 ,the ,son of ,god has come for  
our sake1 that ,he might be our         
,shepherd and ,bishop2 ,he gives us ,his
 ,spirit1 feeds us1 and leads us by ,his
 word1 so that we now know how we are   
helped4 ,therefore1 when you confess    
that through ,him your sins have been   
taken away1 then you become ,his sheep1 
and ,he becomes your herdsman4 ,just as 
,he is thy ,bishop1 so art thou ,his    
,soul4 ,this is1 then1 the comfort which
 all ,christians have4 ,thus we have two
 chapters in this ,epistle1 wherein ,st4
 ,peter has in the first place taught   
the true faith1 then the true works of  

love1 and has spoken of two kinds of    
works4 ,first1 what we all generally    
should practice toward civil government1
 then how domestics should conduct      
themselves toward their masters4 ,and   
what ,st4 ,peter says here of servants1 
extends1 also1 to some other            
persons1--namely1 artizans1             
day-laborers1 and all kinds of hired    
servants4 ,now he goes on to teach us   
further1 how husband and wife should    
conduct themselves toward one another in
 a christian manner4     ,,chapter      
,,iii4   ,v4 #a-f4 ,likewise ye wives be
 in subjection to your own husbands1 so 
that they who do not obey the word may  
be won without the word1 through the    
conduct of their wives1 when they see   
your chaste conversation coupled with   
fear4 ,whose adorning is not outward1 in
 the braiding of the hair1 and the      
wearing of gold1 or the putting on of   
apparel1 but the hidden man of the      
heart1 in that which is incorruptible1 a
 meek and quiet spirit1 which is1 in the

 sight of ,god1 of great price4 ,for    
thus also did the holy women of old     
adorn themselves1 who hoped in ,god and 
were subject to their husbands4 ,as     
,sarah was obedient to ,abraham and     
called him master1 whose daughters ye   
are1 if ye do well1 and fear not of any 
terror4   ,here ,st4 ,peter speaks      
especially of wives1 who at that time   
had heathen and unbelieving husbands4   
,and on the other hand1 he speaks of    
believing husbands who had heathen      
wives2 for it often occurred while the  
,apostles preached the ,gospel among the
 heathen1 that one was a ,christian and 
the other not4 ,if it then was commanded
 that the wife should be subject to the 
husband1 how much more must it be so    
ordered now4 ,therefore it is the       
woman's duty1 ,st4 ,peter would say1 to 
be subject to her husband1 although he  
is a heathen and unbeliever2 and he     
gives the reason why this should be so4 
,v4 #a1 #b4 ,so that even they who      
believe not on the word1 may be won     

without the word1 through their wives'  
conduct1 when they see your chaste      
conversation coupled with fear4 ,that   
is1 when a man sees that his wife       
proceeds and conducts herself with such 
propriety1 then he is drawn toward      
obedience1 and holds the state of a     
,christian to be one that is truly      
blessed4 ,and although it is not        
directed to women to preach1 yet should 
they so conduct themselves in their     
demeanor and conversation that they may 
thereby attract their husbands toward   
obedience3--as we read of the mother of 
,st4 ,augustine1 who converted her      
husband1 who had been a heathen1 before 
his death1 and so afterward her son     
,augustine4 ,still it is an external    
thing1 which1 as it is not to be        
performed in order to our justification 
for obedience1 does not save you1 for   
you may perhaps find an obedient wife   
who is yet unbelieving1 but you should  
do it for this reason1 that you may     
thereby benefit your husband4 ,for thus 

has ,god ordained 7,gen4 iii47 when ,he 
says to the woman1 thou shalt submit    
thyself to thy husband1 and he shall be 
thy master1 which is also the punishment
 which he has imposed on the woman4 ,but
 such is 7,i say7 the outward           
conduct--that which belongs to the body1
 not to the spirit4  ,but this is a     
great thing1 to know what works we      
should do to please ,god4 ,by this rule 
are we to run1 just as we see that the  
world runs1 by the rule that it has     
falsely devised4 ,it is a high1 noble   
blessing which a wife may have when she 
so conducts herself as to be subject to 
her husband1 inasmuch as she is saved1  
and her works please ,god2 what can be a
 happier experience8 ,therefore whoever 
wishes to be a christian wife is to     
reason after this manner3 ,i will not   
pay regard as to what sort of a husband 
,i have1 whether he be a heathen or a   
,jew1 righteous or wicked2 but to this  
,i will pay regard1 to the fact that    
,god has placed me in the marriage      

state1 and ,i will be subject and       
obedient to my husband4 ,then all her   
works are precious if she stands in such
 obedience4  ,but where the influence of
 attraction is not employed1 nothing    
else will avail3--for you never will    
succeed by blows in making a wife pious 
and submissive4 ,if you strike one devil
 out you will strike two devils in1 as  
they say4 ,oh6 if people who are in the 
marriage state knew this1 how uprightly 
would they walk2 but no one does        
cheerfully what ,god has commanded1 but 
all run after that which men have       
invented4 ,this command ,god has wished 
to be so carefully observed1 that he    
authorized husbands to make void the    
vows which their wives made if they were
 displeasing to them1 as we read in     
,num4 xxx41 so that all might go on     
peacefully and quietly at home4 ,this is
 one point4 ,now the ,apostle directs   
further how a woman should conduct      
herself toward other people4   ,v4 #c1  
#d4 ,whose adorning1 let it not be      

outward1 in braiding of the hair1 and   
wearing of gold1 and putting on of      
apparel1 but of the hidden man of the   
heart1 in that which is incorruptible1 a
 meek and quiet spirit1 which in ,god's 
sight is precious4 ,this treasure1 which
 is internal1 should be possessed not   
only by the wife1 but by the husband4   
,but here possibly some one might ask   
whether that which ,st4 ,peter here says
 of ornament is commanded or not4 ,we   
read of ,esther1 that she wore a golden 
crown and precious ornaments1 decking   
herself as a queen4 ,so also of ,judith4
 ,but near by it is recorded1 that she  
despised the ornament and wore it from  
necessity4 ,so that we say this much1   
that a woman should be so disposed as   
not to care for this adorning2 yet1     
inasmuch as people convinced on the     
subject of ornament1 cease not from the 
use of it1 such is their habit and      
nature1--a christian wife should despise
 it4 ,but if the husband requires it1 or
 there is a reasonable cause for her    

adorning herself1 it may well be done4  
,but in such a way should she be        
adorned1 as ,st4 ,peter here says1 as to
 be inwardly attired in a meek and quiet
 spirit4 ,you are vainly enough adorned 
when you are adorned for your husband2  
,christ will not suffer it that you     
should be adorned to please others1 and 
that you should be called a vain harlot4
 ,therefore you are to see to it1 that  
you wear about in your heart the hidden 
treasure and precious adorning1 in that 
which is incorruptible1 as ,st4 ,peter  
says1 and lead a pure1 merciful1        
temperate life4#a  ,footnote #a3 ,here  
the ,apostle pulls off from christian   
women their vain outside ornaments2 but 
is not this a wrong to spoil all their  
dressing and fineness8 ,no2 he doth this
 only to send them to a better wardrobe3
 there is much profit in the            
change4--,leighton on ,i4 ,peter4  ,it  
is good evidence that there is not much 
of the spirit there1 where so much is   
expended on ornaments1 but this will be 

trodden under foot where faith and the  
spirit are present1 and these will say1 
like ,queen ,esther1 ,lord1 thou knowest
 that ,i regard with aversion the crown 
which ,i wear on my head1 and that ,i am
 compelled thus to adorn myself4 ,if    
this was not required to be done of me  
out of love to my king1 ,i would much   
rather trample it under foot4 ,where the
 wife is of such a disposition1 she will
 so much the more please her husband4   
,therefore they are to take this into   
consideration 7says ,st4 ,peter71 that  
they adorn the inward man1 where there  
is to be a quiet spirit1 one that cannot
 be ruffled2 not only that they do not  
run into excess1 so that they may be    
kept from confusion and shame1 but1 his 
meaning is1 that they should beware that
 the soul remain unruffled1 and in the  
true faith1 and that this be not        
forsaken4 ,thus is derived a heart such 
as does not break forth and busy itself 
as to how it shall appear before the    
world4 ,such a heart is a precious thing

 in the sight of ,god4 ,if a woman were 
to adorn herself with pure gold1        
precious stones and pearls1 even to her 
feet1 it would be exceedingly splendid4 
,but you cannot attach so much to a     
woman that it shall be preferable to    
that superior ornament of the soul which
 is precious in ,god's sight4 ,gold and 
fine stones are precious in the world's 
esteem1 but before ,god they are an     
ill-savor4 ,but she is truly and nobly  
adorned in the sight of ,god1 who goes  
forth with a meek and quiet spirit2 and 
since ,god himself accounts it precious1
 it must be a noble thing4 ,a christian 
soul has all that ,christ has1 for      
faith1 as we have said1 brings us all   
the blessings of ,christ in common4     
,this is a great and precious treasure1 
and such an ornament as none can        
sufficiently prize4 ,god himself makes  
much account of it4 ,thus the husband   
should withdraw and dissuade the wife   
from ornament1 so long as she is        
inclined to it4 ,when a christian wife  

gives ear and reflects1 and determines  
thus1 ,i will not care for ornament1    
since ,god does not regard it1--but if  
,i must wear it1 ,i will do it to please
 my husband1 then is she truly adorned  
and attired in spirit4 ,hereupon ,st4   
,peter now gives us an example of holy  
women1 that he may draw wives to a      
christian conduct1 and says3   ,v4 #e4  
,for after this manner did holy women of
 old time adorn themselves1 who set     
their hope on ,god and were subject to  
their husbands1 as ,sarah obeyed        
,abraham and called him lord4 ,as these 
women adorned themselves1 he would say1 
so do ye also1 as ,sarah was obedient to
 her husband ,abraham1 and called him   
her lord4 ,so ,scripture speaks1 ,gen4  
xviii41 where the ,angel came to        
,abraham and said1 ,within a year shall 
,sarah have a son2 then she laughed and 
spoke thus3 ,now that ,i am old1 and my 
,lord is old also1 shall ,i yet have    
pleasure8 ,this passage ,st4 ,peter has 
justly noticed and adduced in this      

place2 for she would not have called    
,abraham thus her lord if she had not   
been subject to him and had him before  
her eyes4 ,therefore1 he says1 further3 
,v4 #f4 ,whose daughters ye are1 if ye  
do well and stand in fear of no terror4 
,what does he mean by that8 ,this is    
what he means4 ,it is usually the nature
 of women to be troubled and frightened 
about everything1 since they are so much
 occupied with charms and superstition1 
while one teaches the other1 that it is 
not to be told what illusions they have4
 ,this should not be the case with a    
christian woman1 but she should go      
forward securely1 yet not be so         
superstitious1 and run about here and   
there--pronounce here a blessing1 there 
a blessing--inasmuch as it concerns her 
to let ,god direct2 and she is to       
remember it cannot go ill with her1 for 
as long as she knows her condition1 that
 her state is pleasing to ,god1 what    
will she then have to fear8 ,though your
 child die1 though you are sick1 it is  

well if it pleases ,god2 if you are in a
 state which pleases ,god1 what better  
can you desire8 ,this1 then1 is what is 
preached to wives4 ,now follows the duty
 of husbands3   ,v4 #g4 ,likewise1 ye   
husbands1 dwell with them according to  
reason1 giving honor to the wife as to  
the weaker vessel1 and as being heirs   
together of the grace of life1 that your
 prayers be not hindered4   ,the woman  
is also ,god's instrument or vessel1 he 
says1 for ,god uses her to this end1    
that she may bear children1 give them   
birth and nourishment1 and watch over   
them1 and rule the household4 ,such work
 is the wife to do4 ,so that she is     
,god's instrument and vessel1 which ,he 
has created and instructed to this end4 
,for this reason is the husband to      
respect his wife4 ,therefore1 ,st4      
,peter says1 ,ye husbands1 dwell with   
your wives according to reason1 not that
 ye are to rule over them with a        
headstrong will4 ,they are1 indeed1 to  
obey the law of the husband2 what he    

bids and commands1 that is to be done2  
but he is also to see to it that he     
walks soberly and according to reason   
with his wife1 so as to give her that   
respect and honor which belongs to her  
as ,god's weaker vessel4  ,the husband  
is also ,god's instrument1 but he is    
stronger1 while the wife is weaker      
bodily1 as well as timid and more easily
 dispirited2 therefore1 you are so to   
conduct and walk in respect to her1 that
 she may be able to bear it4 ,you must  
proceed in this case just as with other 
instruments wherewith you labor2 just as
 when you would have a good sickle1 you 
must not hack upon the stone with it4   
,on this subject no rule can be laid    
down4 ,god leaves the matter to each    
individually1 that he shall treat his   
wife in accordance with reason1         
according to the circumstances of each  
woman3 for you are not to use the       
authority which you have1 according to  
your own will1 for you are her husband  
for this very purpose1 that you may help

 to guide and support her1--not that you
 should destroy her4 ,hence none can lay
 you down a rule with exact limitations2
 you must understand yourself how you   
are to proceed in accordance with       
reason4  ,thus we have now heard in     
regard to husbands1 also1 what good     
works those who please ,god are to      
perform1--namely1 that they dwell with  
their wives1 endear themselves to them1 
and walk soberly with them4 ,things     
cannot always go on as you would be glad
 to have them4 ,therefore do you see to 
it that you act like a husband1 and have
 so much the more discretion1 when it is
 lacking in the wife1 while you are to  
connive at some matters1 tolerate and   
pardon some things1#b and give to the   
wife1 also1 her honor4  ,footnote #b3   
,not disclosing the weaknesses of the   
wife to others1 nor observing them too  
narrowly himself1 but hiding them both  
from others1 and his own eyes1 by love3 
not seeing them further than love itself
 requires4--,leighton4  ,this honor has 

been explained1 ,i hardly know how4     
,some have interpreted it thus3 that the
 husband should procure food1 drink1 and
 clothing for the wife1 and should      
nourish her4 ,some have referred it to  
marriage duties4 ,i hold this to be the 
meaning1 as ,i have said1 that the      
husband should treat the wife as        
consists with her being a ,christian1   
and a vessel or instrument of ,god4 ,and
 thus they are both to conduct3 the wife
 is to hold the husband in honor1 and on
 the other hand also the husband is to  
give to the wife her honor4 ,if matters 
were thus directed1 they would go on    
harmoniously1 in peace and love4 ,yet   
where this course is wanting1 there will
 be more disgust in the marriage state4 
,hence it comes to pass1 when man and   
wife take one another from nothing but  
lust1 and imagine they will have        
happiness and the gratification of      
appetite1 that they experience mere     
heart-anguish4 ,but if you have a regard
 to ,god's work and will1 then may you  

live christianly in marriage1--not like 
the heathen1 who know not what ,god     
requires4   ,as heirs together of the   
grace of life4 ,the husband is not to   
dwell on this1 that the wife is weak and
 fragile1 but on this1 that she also is 
baptized1 and has the same that he      
has1--all blessings in ,christ4 ,for    
inwardly we are all alike1 and there is 
no difference between man and woman1 but
 as to the outward condition1 it is     
,god's pleasure that the husband rule1  
and the wife be subject to him4   ,that 
your prayers be not hindered4 ,what does
 ,st4 ,peter mean by that8 ,this is his 
meaning2 if you do not act in accordance
 with reason1 but will find fault1 and  
murmur1 and proceed arbitrarily1 and in 
this give occasion for error1 so that   
neither can overlook another's fault1   
and take all for the best1 then will you
 be unable to pray1 and say1 ,father1   
forgive us our sins as we forgive4 ,by  
prayer we are to strive against the     
devil1 therefore we must be subject one 

to another4 ,these are the truly        
precious good works which we are to do4 
,if this is preached and understood1 we 
shall all have our homes full of good   
deeds4--,thus we have heard how a       
,christian should conduct himself in all
 varieties of condition1 but especially 
in his relations to others4 ,it follows 
now1 further1 how we all1 in common one 
with another1 should lead1 as to our    
outward condition1 a christian life4    
,v4 #h-ab4 ,finally1 be ye all          
like-minded1 have compassion one of     
another1 be compassionate1 affectionate 
as brethren1 heartily kind1 courteous4  
,render not evil for evil1 or railing   
for railing1 but on the contrary1       
blessing2 and know1 that ye are hereunto
 called1 that ye should inherit the     
blessing4 ,for whoso loveth life and    
would see prosperity1 let him refrain   
his tongue1 that it speak not evil1 and 
his lips that they bear no guile4 ,turn 
thyself from evil and do good1 seek out 
peace and pursue it4 ,for the eyes of   

the ,lord behold the righteous1 and ,his
 ears are open to their prayer1 but the 
face of the ,lord is against them that  
do evil4   ,all this is said only to    
this end1 that we should have mutual    
love one to another4 ,for here that     
which the ,scripture sometimes expresses
 in few words1 is much enlarged upon4   
,st4 ,peter would say1 the summa        
summarum as to how you are to treat one 
another in your outward conduct is1 that
 ye be like-minded4 ,this matter the    
,apostles ,peter and ,paul often bring  
forward1 and this much is said1 that we 
all should have one mind1 one spirit1   
one thought2 what seems to one right and
 good1 let this also seem to another    
right and good4 ,it is an important1    
note-worthy matter1 that should be well 
understood2 ,st4 ,paul has spoken much  
particularly upon it4  ,we cannot all of
 us do the same kind of work1 but every 
one must labor each for himself1--a     
husband in a different sphere from the  
wife1 a servant in a different sphere   

from the master1 and so throughout4 ,and
 it is a foolish thing to preach that we
 should all do one work1 as those       
senseless preachers have done who preach
 the legends of the saints1--that these 
saints have done that work1 those1      
another1 and then insist and say we     
should do the same4  ,it is doubtless   
true that ,abraham did a good work1     
highly to be esteemed1 when he offered  
up his son1 since this was particularly 
commanded him of ,god4 ,when the heathen
 did the same and would sacrifice their 
children likewise1 this was an act of   
cruelty in the sight of ,god4 ,so1 also1
 ,king ,solomon did well in building the
 temple1 and ,god justly rewarded him   
for it4 ,and our blind fools1 now1 would
 also do the same1#c and preach that we 
must build churches and temples for     
,god1 while ,god has given us no command
 on the subject4 ,so it now comes to    
pass1 that men busy themselves with a   
single kind of employment1 and have many
 views in it directly in opposition to  

the ,gospel4  ,footnote #c3 ,luther here
 doubtless refers to what he regarded as
 the foolish project of the ,pope in    
attempting to build the church of ,st4  
,peter1 at ,rome1--the project which    
sent ,tetzel into ,germany1 and made the
 sale of indulgences so common and      
obnoxious4--,trans4  ,but this is what  
should be taught1 that there should be a
 single aim and many employments1 one   
heart and many hands3 all should not    
follow one business1 but every one      
should attend to his own2 otherwise     
there will not remain unity of aim and  
heart4 ,as to what is external1 it must 
be permitted to remain of a manifold    
character1 so that every one abide in   
that which has been committed to him1   
and the work that he has in hand4 ,this 
is a true doctrine1 and it is           
exceedingly necessary that it should be 
well understood2 for the devil expends  
his care particularly on this1 and has  
brought things into such a state1 that  
judgment is passed on the employment1   

and every one thinks that his own should
 be counted better than another's2 hence
 it has come to pass1 that men are so   
disunited one with another1 monks       
against priests1 one ,order against     
another1 for every one has wished to do 
the best work3 thus they must satisfy   
themselves1 and they have given         
themselves up to the ,order1 and think  
this ,order is better than that4 ,there 
is that of the ,augustines against that 
of the ,preaching ,monks1 that of the   
,carthusians against the ,barefooted    
,friars1 and nowhere is there greater   
want of unanimity than among the        
,orders4  ,but if it has been taught    
that1 in the sight of ,god1 no          
employment is better than another1 but  
that through faith all are alike1--then 
will all hearts remain united1 and we   
are all alike mutually disposed1 and    
shall also say1--the ,order1 or the mode
 of life which the bishop leads1 is in  
,god's sight no more accounted of than  
that which a poor man leads2 the mode of

 life which the nun leads is no better  
than that which a married woman leads2  
and the same in respect to all varieties
 of condition4  ,but this they will not 
hear to1 but every one maintains his own
 for the best1 and says1 ,ah6 how much  
better and more important is my state1  
in the ,order1 than the state of a      
common man4  ,thus to have one aim is1  
that every one should regard his own    
employment like the others1 and that the
 condition of the married woman is just 
as good as that of the virgin1 as all   
are indeed alike in the sight of ,god1  
who judges according to the heart and   
faith1 not by the person or according to
 the works2 so that we1 also1 are to    
judge as ,god judges1 and then are we of
 one mind1 and unanimity remains in the 
world1 and hearts remain unestranged1 so
 that there is no deriding on account of
 the external condition2 all this ,i    
hold to be excellent1 and am well       
satisfied with every man's employment1  
whatever it be1 if it only be not sinful

 in itself4  ,of this ,st4 ,paul also   
speaks1 #b ,cor4 xi41 ,i fear lest as   
the serpent beguiled ,eve1 so your minds
 should be corrupted from the simplicity
 that is in ,christ ,jesus1--that is1   
lest the devil so beguile you1 and      
pervert and divide that simplicity of   
aim which you have4 ,so1 ,phil4 iv41    
,the peace of ,god1 which passeth all   
understanding1 keep your hearts and     
minds through ,jesus ,christ4 ,why does 
the ,apostle lay so much stress on the  
aim of the mind8 ,because it all        
consists in this1 that when ,i am       
brought to cherish a false aim1         
everything is already lost2 as in case  
,i am a monk1 and have adopted such a   
view as that my works are of more worth 
in the sight of ,god than others1 and   
say1 ,god be thanked that ,i have become
 a monk2 my state is now far preferable 
to the common one of marriage3 in which 
case1 from such a view there must spring
 a proud spirit1 and it cannot fail that
 ,i should count myself more righteous  

than another1 and should despise other  
people while ,i deceive myself4 ,for a  
married woman1 if she abides in faith1  
is better in the sight of ,god than ,i  
am with the ,order ,i belong to4 ,so    
that when this is understood1 that faith
 brings with it all that a ,christian   
ought to have1 we all of us have one aim
 and view1 and there is no difference   
among works4  ,wherefore we are thus to 
understand this passage of ,st4 ,peter1 
that he means the aim of the soul1--not 
that which refers to outward            
matters1--and an internal view or plan  
which aspires to those things that are  
esteemed with ,god2 so that both the    
doctrine and the life be one1 and ,i    
hold that for excellent which you hold  
as excellent1--and again1 that is       
well-pleasing to you which is           
well-pleasing to me1 as ,i have said4   
,this sense of things is possessed by   
,christians1 and to this view we should 
hold fast1 that it may not be perverted1
 as ,st4 ,paul says2 for when the devil 

has corrupted it1 he has forced the     
castle of true purity1 and all then is  
lost4   ,v4 #h4 ,be ye compassionate1   
affectionate as brethren1 heartily kind1
 courteous4 ,to be compassionate is1    
that one should make himself a sharer   
with another1 and have a heart to feel  
his neighbor's necessity4 ,when         
misfortune overtakes him you are not to 
think1--,ah6 it is right1 it is no more 
than he should have1 he has well        
deserved it4 ,where there is love1 it   
identifies itself with its neighbor2 and
 when it goes ill with him1 the heart   
feels it as though it were its own      
experience4 ,but to be brotherly        
7affectionate as brethren7 is this much1
 that one should regard another as his  
own brother4 ,this certainly may be     
easily understood1 for nature itself    
teaches it2 by which you see what those 
that are truly brothers are1 that they  
are united more heartily together than  
any friends even4 ,so ought we1 as      
,christians1 to act2 for we are all     

brethren by baptism1--so that after     
baptism even father and mother are      
brother and sister1 for ,i have the same
 blessing and inheritance that they have
 from ,christ1 through faith4           
,heartily kind1--,viscerosi4 ,this word 
,i cannot explain except by giving an   
illustration4 ,observe how a mother or a
 father act toward their child1--as when
 a mother sees her child enduring       
anguish1 her whole inward being is      
moved1 and her heart within her body2   
whence is derived that mode of speech   
that occurs in many places in           
,scripture4 ,of this we have an example 
in ,i4 ,kings iii41 where two women     
contended before ,king ,solomon for a   
child1 and each claimed the child4 ,and 
when the king would discover which was  
the real mother of the child1 he must   
appeal to nature1 whereby he detects it2
 and he said to the two women1 ,you say 
that the child is yours1 while you say  
also that it is yours3 well1 then1 bring
 hither a sword and divide the child    

into two parts1 and give one part to    
this woman1 and another to that4 ,thus  
he attained knowledge as to which was   
the real mother2 and the text tells us  
that she was inwardly affected with     
anxiety for the child1 and said1 ,no6   
no6 rather give the child whole to this 
woman1 and let it live4 ,then the king  
pronounced his decision and said1 ,that 
is the true mother2 take the child and  
give it to her4 ,hence you may          
understand what this word heartily      
means4  ,this is what ,st4 ,peter would 
say3 that we should conduct ourselves   
toward one another like those that are  
truly friends by blood1 as with them the
 whole heart is moved1 the life1 the    
pulse1 and all the powers2 so here1     
also1 the course should be heartily     
kind1 and motherly1 and the heart should
 be thoroughly penetrated4 ,such a      
disposition should one christian man    
bear towards another4 ,but the standard 
is indeed set high2 few will be found   
who bear such a hearty love to their    

neighbor1--as when it is seen that a    
necessity is imposed that they should   
have an affection like that which a     
mother has for a child1--such that it   
presses through the heart and through   
every vein4 ,hence you see what the     
monks' and nuns' state of life is2 how  
far it is removed from such hearty love3
 if all they have were to be smelted    
together in one man1 not one drop of    
such christian love as this would be    
found in it4 ,wherefore let us look to  
ourselves and be jealous over ourselves1
 whether we can find in ourselves such a
 kind of love4 ,this is a short lesson  
and quick spoken1 but it goes deep and  
spreads itself wide4  ,courteous1 is1   
that we lead outwardly a gentle1        
pleasing1 lovely behaviour1--not merely 
that we should sympathize one with      
another1 as a father and mother for     
their child1 but also that we should    
walk in love and gentleness one with    
another4#d ,there are some men rough and
 knotty1 like a tree full of knots1--so 

uncivil1 that no one will readily have  
anything to do with them4 ,hence it     
happens that they are usually full of   
suspicion1 and become soon angry2 with  
whom none of their own choice are       
familiar4 ,but there are gentle people1 
who interpret all for the best1 and are 
not suspicious2 do not permit themselves
 to be soon irritated2 can at least     
understand something as well meant2 such
 persons as are called ,candidos4 ,this 
virtue ,st4 ,paul names ,greek3         
chrestotes1 as it is often praised by   
him4  ,footnote #d3 ,the least          
difficulties and scruples in a tender   
conscience should not be roughly        
encountered2 they are as a knot in a    
silken thread1 and require a gentle and 
wary hand to loose them4--,leighton4    
,now consider the ,gospel1 which        
portrays the ,lord ,christ so           
distinctly1 that we may trace this      
virtue especially in ,him3 now the      
,pharisees assault ,him1 and now again1 
others1 that they might take ,him1--yet 

,he does not suffer ,himself to become  
enraged4 ,and although the ,apostles    
often stumble1 and act a foolish part   
here and there1 ,he nowhere assails them
 with angry words1 but is ever          
courteous1 and attracts them toward     
,himself1 so that they remained with    
,him cheerfully and heartily1 and walked
 with ,him4 ,this likewise we see among 
kind friends and societies on earth1    
wherever there are two or three good    
friends1 who have a good understanding  
one with another3 though one acts a     
foolish part1 the other can readily     
pardon him4 ,there is represented in    
some measure that which ,st4 ,peter here
 intends1 although it is not perfectly  
set forth1 for this courteousness is to 
be considered obligatory upon every one 
individually4 ,hence you see the true   
nature of love1 and how excellent a     
people ,christians should be4 ,the      
angels in heaven live with one another  
thus1 and so should it also1 in justice1
 be on earth2 but rarely does it take   

place4  ,as ,st4 ,peter has already     
said1 that the man servant and the maid 
servant1 the husband and wife1 should so
 conduct themselves that each should    
attend to that business of his own which
 he is to discharge1 so would ,he have  
us all do generally1 one with another4  
,therefore1 if you would be certain and 
assured that you are doing an excellent 
deed1 that is pleasing to ,god1 set     
yourself in ,god's name in opposition to
 whatever has been preached in the      
devil's name1 whereby the world walks   
and seeks to merit heaven4 ,for how can 
you be better assured that you are      
acceptable with ,god1 than when you     
observe1 as he here says1 the works     
which a man should do1 the conduct which
 every one should lead1 that he be      
compassionate1 brotherly affectionate1  
heartily kind1 courteous8 ,in this he   
says nothing of those fool-works whereof
 we have been taught2 says not1 build   
churches1 found masses1 be a priest1    
wear a cowl1 vow chastity1 c42 but this 

is his language3 ,see to it that you be 
courteous4 ,these are truly precious1   
golden deeds1 precious stones and       
pearls1 which are well pleasing to ,god4
  ,but with this the devil cannot rest  
content1 for he knows that thereby his  
interests are thrown to the ground2     
therefore he devises what he can to     
suppress such doctrine1 incites monks   
and priests to cry out1 ,do you say that
 our matters are nothing at all8 that is
 for you to talk like the devil4 ,but   
reply to them then1 ,do you not know    
that there must be good works1 whereof  
,st4 ,peter here speaks1--to wit1 that  
we be brotherly affectionate1 heartily  
kind1 and courteous8 if these are the   
best1 as must be confessed1 you must be 
false in regard to your works1 if you   
think they are better4 ,i am really     
astonished that such blindness could    
come upon us2 for ,thomas1 the preaching
 monk1 has written1 and says1           
shamelessly1 that monks and priests are 
in a better state than ordinary         

,christians4 ,this the high schools have
 confirmed1 and men have been           
,doctorated for it4 ,after them the     
,pope and his multitude have gone1 and  
have exalted those to be saints1 who    
teach such doctrine4  ,therefore        
understand this1 as ,i have said1--for  
,christ ,himself and all ,his ,apostles 
have so taught1--if you would do the    
most excellent good works1 and be in the
 best condition of life1 you will find  
them nowhere else but in faith and love2
 that is the highest state of all4 ,so  
that it must be an error1 when they     
choose to say1 their state is better    
than faith and love2 for if it be better
 than faith1 it is better than ,god's   
word1 but if it be better than ,god's   
word1 it is better than ,god ,himself4  
,therefore ,paul has truly said1 that   
,anti-,christ should exalt himself      
before ,god4 ,be informed in this way so
 as to judge of these things2 where love
 and friendship are wanting1 there1     
certainly1 all works are condemned and  

trodden under foot4 ,thus we see why    
,st4 ,peter has so confidently          
expatiated on the external character of 
a truly christian life1 as he taught us 
above1 in a masterly manner1 how the    
inward 7spiritual7 life should be       
ordered toward ,god4 ,wherefore this    
epistle is to be regarded as a truly    
golden epistle4 ,whereupon it follows1  
further3   ,v4 #i4 ,render not evil for 
evil1 nor railing for railing1 but on   
the other hand blessing1 and know that  
ye are called thereunto1 that ye should 
inherit the blessing4 ,but this is a    
still further illustration of love1     
showing how we should act toward those  
that injure and persecute us4 ,if any   
one does you evil--this is his          
meaning--do him good2 if any one rails  
at and curses you1 then you are to bless
 and wish him well2 for this is an      
important part of love4 ,o ,lord ,god6  
what a rarity such ,christians are6 ,but
 why should we return good for evil8    
,because1 says he1 ye are called        

thereunto that ye should inherit the    
blessing1 so that ye should suffer      
yourselves to be attracted towards it4  
,in the ,scriptures we ,christians are  
called a people of blessing1 or a       
blessed people4 ,for thus said ,god to  
,abraham1 ,gen4 xii43 ,in thy seed shall
 all nations of the earth be blessed4   
,since ,god has so richly shed down this
 blessing upon us1 in that ,he takes    
away from us all the malediction and the
 curse which we have derived to         
ourselves from our first parents1 as    
well as that which ,moses suffered to go
 forth upon the disobedient1 so that we 
are now filled with blessing1 we ought  
so to conduct ourselves that it shall be
 said of us1 ,that is a blessed people4 
,so that this is what the ,apostle here 
means3 ,see1 ,god has shown you ,his    
favor1 and has taken away from you the  
curse1 and the reviling wherewith you   
have dishonored ,him2 ,he neither       
imputes nor punishes1 but has bestowed  
upon you such rich grace and blessing1  

while ye were only worthy of all        
malediction1 inasmuch as ye reviled ,god
 without intermission 7for where there  
is unbelief the heart must ever curse   
,god73 do ye also as has been done      
toward you2 curse not1 rail not1 do     
well1 speak well1 even though you are   
treated ill1 and endure it where you are
 unrighteously used4 ,hereupon he quotes
 a passage out of the xxxiii4 ,ps41     
where the prophet ,david speaks thus3   
,v4 #aj4 ,whoso will love life and see  
good days1 let him keep his tongue from 
evil1 and his lips that they do not     
deceive4 ,that is1 whoever would have a 
pleasure and a joy in life1 and would   
not die the death1 but see good days1 so
 that it shall go well with him1 let him
 keep his tongue that it speak not evil1
 not only in respect to his friends1 for
 that is a small virtue and a thing     
which even the wickedest of all may do1 
even snakes and vipers1--but also1 he   
says1 maintain a kind spirit1 and keep  
your tongue silent even against your    

enemies1 though you are even incited    
thereto--though you have cause to rail  
and speak evil4  ,besides1 keep your    
lips1 he says1 that they do not deceive4
 ,there are probably many who give good 
words1 and say good morning to their    
neighbor1 but they think in their heart1
 ,the devil take you4 ,these are people 
who have not inherited the blessing2    
they are the evil fruit of an evil tree4
 ,therefore ,st4 ,peter has introduced a
 passage which refers to works1 even to 
their root1--that is1 what springs from 
within out of the heart4#e ,furthermore1
 the passage in the prophet says3       
,footnote #e3 ,a guileful heart makes   
guileful tongue and lips4 ,it is the    
workhouse where is the forge of deceits 
and slanders1 and other evil speakings2 
and the tongue is only the outer shop   
where they are vended1 and the lips the 
door of it4 ,so then such ware as is    
made within1 such and no other can be   
set out4 ,that which the heart is full  
of1 runs over by the tongue4--,leighton4

   ,v4 #aa4 ,let him turn away from evil
 and do good1 let him seek peace and    
pursue after it1 for the eyes of the    
,lord behold the righteous4 ,the world  
considers this as satisfaction when one 
man does injustice to another1 that his 
head should be cut off4 ,but this brings
 one none the nearer to peace4 ,for no  
king1 even1 ever attained to be in peace
 before his enemies4 ,the ,roman empire 
was so powerful that it struck down all 
that set itself against it2 still for   
all this it could not be preserved4     
,therefore this method is of no avail   
toward reaching peace1 for though a man 
should prostrate and silence his foe1   
ten and twenty rise up again after it1  
till at length he is compelled to yield4
 ,but he who seeks after the true peace1
 and moreover would find it1 let him    
restrain his tongue2 let him turn away  
from evil and do good3 this is a course 
different from that which the world     
pursues4 ,to turn from evil and to do   
good is1 that when a man hears evil     

words1 he be able to overlook the       
wickedness and injustice4 ,seek thus    
after peace1 so shall you find it2 when 
your enemy has wasted his breath and    
done all that he can1 if you hear him1  
but rail and rant not back1 he must     
subdue himself by his own violence4 ,for
 thus ,christ also on the cross subdued 
his enemies1 not by the sword or by     
violence4 ,therefore is it a saying1    
which should be written with gold1 where
 it says1 ,striking back again makes    
hatred1 and whoever strikes back again  
is unjust4 ,thence it must follow that  
not to strike back again makes peace4   
,but how can this be8 ,is it then a     
thing not human8 ,certainly it does not 
accord with human nature2 but if you in 
this manner suffer unjustly and do not  
strike back again1 but let the matter   
go1 it shall come to pass as hereafter  
follows3   ,v4 #ab4 ,the eyes of the    
,lord are over the righteous1 and his   
ears are open to their cry1 but the face
 of the ,lord is against those that do  

evil4 ,if you do not revenge yourself   
and do not repay evil with evil1 there  
is the ,lord in heaven above who cannot 
tolerate wrong1 wherefore he that does  
not strike back must have his right4    
,these ,he beholds2 their prayer reaches
 ,his ear2 ,he is our protector and will
 not forget us1 while if we cannot      
escape from ,his eyes1 we should comfort
 ourselves with the thought3--that is1  
this should induce a christian man to   
endure all injustice with patience1 and 
not return evil4 ,if ,i properly        
reflect1 ,i see that the soul which does
 me wrong must burn forever in          
hell-fire4 ,therefore a christian heart 
should speak on this wise3 ,dear        
,father1 since this man falls so sadly  
under ,thy wrath and so miserably throws
 himself into hell-fire1 ,i pray that   
,thou wouldest forgive him1 and do to   
him even as ,thou hast done toward me   
since ,thou hast rescued me from        
condemnation4 ,but how comes this8      
,thus3 while ,he graciously looks down  

upon the righteous1 ,he also looks      
angrily at the wicked1 wrinkles ,his    
brow and turns it in indignation upon   
them2 when we know then that ,he looks  
upon us graciously and upon them with   
disfavor1 we ought to suffer ourselves  
to pity and mourn for them1 and pray for
 them4 ,furthermore1 ,st4 ,peter says3  
,v4 #ac-af4 ,and who is he that will    
harm you1 if ye follow after that which 
is good4 ,blessed are ye if ye suffer   
for righteousness' sake1 and be not     
afraid for their terror1 neither be     
troubled1 but sanctify the ,lord ,god in
 your hearts4 ,but be ready always to   
give an answer to every man who asks the
 reason of the hope that is in you1 with
 meekness and fear1 and have a good     
conscience1 so that they who speak of   
you as evil-doers may be put to shame1  
that they have falsely accused your good
 conduct in ,christ4   ,if we follow    
after that which is good1--that is1 do  
not reward evil with evil1 but are      
heartily kind and courteous1 etc41 then 

there is none that can injure us4 ,for  
though our honor1 life and property     
should be taken away1 we are still      
uninjured4 ,hence we have a blessing    
that is incomparable1--one that none can
 take from us4 ,those who persecute us  
have nothing but prosperity on earth1   
but thereafter1 eternal condemnation1   
while we have an eternal1 incorruptible 
good1 although we lose a small temporal 
blessing4   ,v4 #ad4 ,blessed are ye if 
ye suffer for righteousness' sake4 ,not 
only1 he says1 can no one injure you if 
ye suffer for ,god's sake1 but blessed  
are ye also1 and ye should rejoice that 
ye are to suffer1 as ,christ also says  
in the sixth of ,matthew3 ,happy are ye 
when men deride and persecute you for my
 sake1 and speak every kind of evil     
against you1 falsely2 rejoice1 and be   
exceeding glad4 ,whoever then apprehends
 this1 that it is the ,lord speaks such 
things1 and so tenderly speaks comfort  
to his heart1 he stands well2 but to    
whom this does not bring strength1 it   

makes him sad and complaining1--he may  
well remain unstrengthened4   ,but be   
not afraid of their terror1 neither be  
troubled1 but sanctify ,god in your     
hearts4 ,here ,st4 ,peter quotes a      
passage from ,isaiah viii41 where he    
says3 ,be not afraid of their terror1   
nor be frightened1 but sanctify the     
,lord in your hearts1 and let ,him be   
your fear and your dread4 ,there we have
 a great support and reliance1 whereon  
we may trust1 assured that no one can   
injure us4 ,let the world terrify1 defy 
and threaten as long as it will1 it must
 have an end1 but our confidence and joy
 shall have no end2 thus we shall have  
no fear on account of the world1 but    
shall be courageous1 while before ,god  
we shall humble ourselves and be afraid4
  ,but how does ,st4 ,peter mean that we
 should sanctify ,god2 how can we       
sanctify ,him2 must ,he not sanctify us8
 ,answer4 ,so it is that we pray1 even  
in the ,our ,father1 hallowed be ,thy   
name1 that we may sanctify ,his name1 as

 ,he ,himself also sanctifies ,his name4
 ,therefore it comes to this3 in your   
hearts1 says ,st4 ,peter1 ye are to     
sanctify ,him2 that is1 if the ,lord our
 ,god appoints anything for us1 be it   
good or evil1 bring it weal or woe1 be  
it shame or honor1 prosperity or        
adversity1 ,i am not only to consider it
 as good1 but even as holy1 and say1    
this is nothing but a precious blessing 
that ,i am unworthy of1 that comes to   
me4 ,so the prophet says1 ,ps4 cxliv41  
,the ,lord is righteous in all ,his     
ways1 and holy in all ,his works4 ,if ,i
 give ,god praise in regard to such     
matters1 and consider such doings good1 
holy1 and excellent1 then ,i sanctify   
,him in my heart4 ,but they who scruple 
accounts1 and complain that they are    
treated unjustly1 and say ,god sleeps1  
and will not help the just and restrain 
the unjust1 these dishonor ,him1 and    
account ,him neither just nor holy4 ,but
 whoever is a ,christian1 should        
attribute righteousness to ,god and     

unrighteousness to himself--should      
account ,god holy and himself unholy1   
and say that ,he in all ,his deeds and  
works is holy and just2 this is what he 
requires4 ,so also speaks the prophet   
,daniel1 iii43 ,o ,lord1 in all that    
,thou hast done towards us1 hast ,thou  
done in accordance with right and true  
judgment4 ,for we have sinned2 therefore
 be the shame ours1 but the honor and   
the praise ,thine4 ,if we sing1 ,deo    
gratias1 and ,te ,deum laudamus1 and    
say1 ,god be praised and blessed1 when  
misfortune overtakes us1 that is called 
by ,peter and ,isaiah a true hallowing  
of the ,lord4 ,but ,he does not by this 
require that you should say that he has 
done right and well who has injured you1
 for it is an entirely different        
judgment between ,god and me1 and       
between me and thee4 ,i may have within 
me anger1 hatred1 and wicked lusts1     
whereby ,i intend your damage1 while you
 are yet still uninjured1 and have      
nothing against me2 but in ,god's sight 

,i am unjust1--therefore ,he does right 
if ,he punishes me2 ,i have well        
deserved it4 ,if he does not punish me  
in that case1 ,he shows me favor1 and   
thus is right in every way4 ,but it does
 not therefore follow1 that he does     
right who persecutes me1 for ,i have not
 done injustice to him as ,i have done  
in the sight of ,god4 ,if ,god sends the
 devil or wicked people upon you to     
punish you1 ,he uses them to this end1  
that they may execute ,his              
righteousness2 so wicked wretches and   
injustice itself become a blessing4  ,so
 we read in ,ezekiel1 xxix41 of ,king   
,nebuchadnezzar1 where ,god says by the 
prophet1 ,knowest thou not that he is   
,my servant1 and has served ,me8 ,now1  
says he1 ,i must give him his hire1 ,i  
have not paid him as yet2 well1 then1 ,i
 will give him ,egypt1 and that shall be
 his hire4 ,the king had no right to the
 land1 but ,god had a right to it1 so   
that ,he might punish it through him2   
for1 in order that even wicked wretches 

might serve ,him1 and eat not their     
bread in vain1 ,he gives them enough1   
lets them serve ,him even to this end1  
that they persecute ,his saints4 ,here  
reason is at fault1 and thinks ,he does 
well and right when ,he remunerates them
 only here2 gives them much land1 and   
does it simply for this1 to make them   
,his executioners1 and persecutors of   
pious ,christians4  ,but when you endure
 and sanctify ,god1 and say1 ,just      
,lord1 then you do well1 while ,he casts
 them into hell and punishes them       
because they have done wickedly1 but    
takes you into ,his favor and gives     
you--,eternal ,salvation4 ,therefore let
 ,him manage them2 ,he will give a just 
reward4  ,of this we have an example in 
holy ,job1 when all his cattle and all  
his sons were slain1 and his property   
was taken away2 when he said1 ,the ,lord
 gave and the ,lord hath taken away2 as 
it was well pleasing to ,god1 so has it 
been ordered1 therefore praised be ,his 
name4 ,and when his wife came1 deriding 

him1 and railed at him1 and said3 ,see6 
what hast thou now1 abiding in thine    
integrity8 ,curse ,god and die3 then he 
answered her--,thou hast spoken like a  
foolish woman3 are we to receive good at
 ,god's hands1--why should we not also  
receive evil from ,him1 for ,he hath    
done as it hath pleased ,him8 ,god hath 
given1 and ,god hath taken away1 he     
says2 not ,god has given it1 the devil  
hath taken it away1 while yet it was the
 devil that did it4 ,this man truly     
sanctified the ,lord2 therefore is he so
 highly praised and exalted of ,god4 ,it
 follows1 further3   ,v4 #ae4 ,but be   
always ready to give an answer to every 
man that asketh you1 the reason of the  
hope that is in you4 ,we must here      
acknowledge that ,st4 ,peter addressed  
these words to all ,christians1 clergy  
and laity1 male and female1 young and   
old1 of whatever state or condition they
 may be4 ,from thence it will follow    
that every ,christian should know the   
ground and reason of his faith1 and be  

able to maintain and defend it where it 
is necessary4 ,but up to this time1 the 
idea that the laity should read the     
,scriptures has been treated with       
derision4 ,for in this matter the devil 
has hit on a fine measure1 in tearing   
the ,bible out of the hands of the      
laity1--and this is what he has thought3
 ,if ,i can keep the laity from reading 
the ,scripture1 ,i will then bring the  
priests over from the ,bible to         
,aristotle1 so that gossip they what    
they will1 the laity must hear just what
 they set forth2 while if the laity     
should read the ,scripture1 the priests 
must study it too1 in order that they   
may not be detected and overcome4 ,but  
look you now at what ,st4 ,peter tells  
us all1 that we should give answer and  
show reason for our faith4 ,when you    
come to die ,i shall not be with you1   
neither will the ,pope2 and if you know 
but this one reason of your hope1 and   
say1 ,i will believe as the ,councils1  
the ,pope and the ,fathers believed1    

then the devil will answer1 ,yes6 but   
how if they were in error8 ,then will he
 have won1 and will drag you down to    
hell4 ,therefore must we know what we   
believed1--namely1 what ,god's word is1 
not what the ,pope and holy ,fathers    
believe or say4 ,for you must not put   
your faith at all in persons--but on the
 word of ,god4  ,so when any one        
assaults you1 and like a heretic asks   
why you believe that you shall be saved 
through faith--here is your answer3     
,because ,i have ,god's word and the    
clear declarations of ,scripture4 ,as   
,st4 ,paul says1 ,the just shall live by
 faith1 and ,st4 ,peter1 where he speaks
 of ,christ1 the living stone1 quoting  
from the prophet ,isaiah1 ,whosoever    
believeth on him shall not be           
confounded2 thereon do ,i build1 and    
know that the word will not deceive me4 
,but if you will speak like other fools1
 ,yes1 we will hear how the council     
decides1 and with that we will abide1   
then are you lost4 ,wherefore you should

 say1 ,why do ,i then ask what this one 
or that believes or decides2 if they    
speak not the word of ,god1 ,i will hear
 nothing of it4  ,do you say1 then1 it  
is so confusedly difficult a thing1 that
 no one knows what he should believe1   
and so one must wait till it is         
determined what one shall hold8 ,answer4
 ,then will you go to the devil the     
while2 for if it comes to the pinch1 and
 you should die and not know what you   
should believe1 neither ,i nor any one  
else could help you4 ,therefore you must
 know for yourself1 and turn to no one  
else1 and cling fast to the word of     
,god1 if you would escape hell4 ,and for
 such as cannot read1 it is necessary   
that they should learn and retain some  
clear texts out of the ,scriptures--one 
or two at least1 and on this ground     
abide firmly4 ,as for instance that of  
,gen4 xii41 where ,god says to ,abraham1
 ,in thy seed shall all the nations of  
the earth be blessed4 ,if you have      
learned that1 you may stand thereon and 

say1 ,though ,pope1 bishop1 and all the 
councils stood yonder and said          
otherwise1 yet do ,i declare this is    
,god's word1 that ,i can rely on1 and   
that does not deceive me4 ,whoever will 
be blessed1 must be blessed through the 
seed1 and whoever is blessed is ransomed
 from the curse--that is1 from sin1     
death and hell4 ,therefore it follows1  
from the text--whoever will not be      
blessed through the seed1 he must be    
lost4 ,so that my works or good deeds   
can help nothing to my salvation4  ,to  
the same end also is the passage out of 
,peter1--,whoever believeth on this     
stone shall not be ashamed4 ,if any one 
now come upon you and demand a reason of
 your faith1 reply--,there stands the   
foundation which cannot fail me1 and so 
,i ask nothing beside1 what ,pope or    
bishop teach or decide4 ,were they true 
bishops1 then would they teach the      
ground of faith that they knew was      
common to all ,christians4 ,yet they    
rush on and cry out1 ,the laity must not

 be suffered to read the ,scriptures4   
,so if any one asks you whether you will
 have the ,pope for a head1 say at once1
 ,i will hold him for a head--a head of 
wickedness and profligacy4 ,and for this
 ,i have a passage of ,st4 ,paul1 ,i4   
,tim4 iv43 ,there shall come the devil's
 teachers forbidding to marry1 and      
commanding to abstain from meats which  
,god has created4 ,that too has the     
,pope forbidden1 as is the case now4    
,therefore is he ,antichrist4 ,for what 
,christ commands and teaches1 that he   
transgresses4 ,what ,christ makes free1 
that the ,pope binds--,christ says1 it  
is not sin1 while the ,pope rejoins1 it 
is sin4  ,thus should one now learn to  
give a reason and answer for his faith4 
,for though not now1 yet at death will  
it come to pass1 that the devil will    
come forward and say1 ,why have you     
charged the ,pope as ,antichrist8 ,if   
you are not prepared and ready to show  
reason1 then has he won4 ,it is as much 
as though ,st4 ,peter had said1 ,if ye  

will now be faithful1 ye must henceforth
 endure much persecution4 ,but in this  
persecution must you have a hope1 and   
must look for ,eternal life4 ,if one    
asks you why you hope for it1 then you  
must have the word of ,god1 on which you
 can build4  ,but the sophists also have
 perverted the text1 as though one was  
to convince heretics with reason1 and   
out of the natural light of ,aristotle2 
therefore 7say they7 it is here rendered
 in the ,latin1 ,rationem reddere1 as if
 ,st4 ,peter had thought it should be   
done with human reason4 ,because1 say   
they1 the ,scriptures are far too       
inconclusive that from them we should   
silence heretics4 ,the method by which  
7according to them7 it must be shown    
that the faith is a right one1 must     
agree with reason1 and come forth from  
the brain2 whereas1 our faith is above  
reason1 and subject to ,god alone4      
,therefore1 if the people will not      
believe1 then should you be silent2 for 
you are not responsible for compelling  

them to hold the ,scriptures as the word
 or book of ,god4 ,it is enough that you
 give your reason therefrom4 ,but if    
they take exceptions1 and say1 ,you     
preach that one should not hold to man's
 doctrine1 while ,peter and ,paul1 and  
,christ even1 were men3 when you hear   
people of this stamp1 who are so blind  
and obtuse that they deny that this is  
,god's word1 or doubt of it1 then be    
silent--speak no more with them1 and let
 them go--only say1 ,i will give you my 
reasons out of ,scripture4 ,if you will 
believe that1 it is well2 if not1 ,i    
will give you no others4 ,but do you    
say1 ,must ,god's word be treated with  
such shame8 ,leave that to ,god4 ,so you
 see that this matter should be well    
apprehended1 and we should know how to  
meet those who now rise up and present  
such objections4--,it follows3   ,with  
meekness and fear4 ,that is1 if you are 
examined and questioned of your faith1  
you should not answer with haughty      
words1 and proceed in the matter with   

contempt and violence1 as if you would  
tear up a tree by the roots1 but with   
such fear and humility as if you stood  
before ,god's tribunal1 and were there  
to give answer2 for if it were now to   
happen that you should be examined      
before king and princes1 and had well   
prepared yourself a long time therefor  
with replies1 and thus thinking with    
yourself1 ,deliberate1 ,i will answer   
him correctly1 then shall it be a happy 
experience for you1--though the devil   
take the sword out of your hands1 and   
give you a blow1 so that you stand in   
shame1 and have put on your armor in    
vain1 and he can fairly take out of your
 hands the reply you have carefully     
composed1 so that it fails you even     
though you have it fairly in your mind1 
because he has beforehand tracked out   
your thoughts4 ,even this ,god suffers  
to take place1 that he may subdue your  
pride and make you humble4  ,so1 if you 
would avoid such an experience1 you must
 stand in fear1 and not rely on your own

 strength1 but on the word and promise  
of ,christ1 ,matt4 x4 #ai--;,but when   
they deliver you up1 take no thought how
 or what ye shall speak1 for it shall be
 given you in that same hour what ye    
shall speak2 for it is not ye that      
speak1 but the ,spirit of your ,father  
which speaketh in you4 ,it is right1    
when you are to answer1 that you should 
prepare yourself well with passages out 
of ,scripture2 but beware that you do   
not insist thereon with a proud spirit1 
since ,god will even take the most      
forcible reply out of your mouth and    
memory1 though you were previously      
prepared with all your replies4         
,therefore1 fear is proper4 ,and so1 if 
you are summoned1 then may you answer   
for yourself before princes and lords1  
and even the devil himself4 ,only beware
 that it be not the vanity of men1 but  
the word of ,god4   ,v4 #af4 ,having a  
good conscience1 that whereas they speak
 evil of you as of evil-doers1 they may 
be ashamed that falsely accuse your good

 conversation in ,christ4 ,of this ,st4 
,paul has already spoken above4 ,we     
cannot disregard it4 ,if we will follow 
the ,gospel1 then must we be despised   
and condemned by the world1 so that men 
shall hold us as contemptible rabble4   
,but let the devil and all the world    
rave and rage--let them abuse as they   
will1 yet they shall at last be made to 
understand1 with shame1 that they have  
injured and defamed us1 when that day   
shall arrive1--as ,st4 ,peter has said  
above1--in which we shall be secure1 and
 stand up with a good conscience4 ,these
 are1 in every respect1 suitable and    
forcible replies1 which can comfort us  
and make us courageous1 and yet go on   
circumspectly1 with fear4   ,v4 #ag1    
#ah4 ,for it is better1 if the will of  
,god be so1 that ye suffer for          
well-doing than for evil-doing4 ,for    
,christ also hath once suffered for our 
sins1 the just for the unjust1 that he  
might bring us to ,god1 being put to    
death in the flesh1 but quickened by the

 ,spirit4   ,it will not1 then1 be the  
case that they who shall reach heaven   
shall have prosperity on earth1 while   
even those who do not arrive at heaven  
may not have prosperity4 ,for that which
 ,god said to ,adam is imposed on all   
men--,in the sweat of thy brow shalt    
thou eat thy bread2 and to the woman3   
,in sorrow shalt thou bring forth       
children4 ,since1 now1 adversity is     
imposed in common upon us all1 how much 
more must we bear the cross if we would 
attain to eternal life4 ,therefore1 he  
says1 since ,god will have it so1 it is 
better that ye suffer for well-doing4   
,they who suffer for evil-doing have an 
evil conscience1 and have double        
punishment4 ,but ,christians have only  
the half of it4 ,outwardly1 they have   
suffering2 but inwardly1 comfort4  ,yet 
has he here set a limit1--as he also has
 said above1--if a case should occur of 
such severity as the ,donatists         
experienced1 of whom ,augustine writes1 
who took such a resolution that1 stung  

by their sufferings1 they committed     
suicide1 and threw themselves into the  
sea4  ,it is not the will of ,god that  
we seek out1 and even invite1 calamity4 
,go thou on in faith and love4 ,if the  
cross comes1 take it up2 if it comes    
not1 seek not for it4  ,therefore these 
modern spirits commit sin1 in that they 
lash and beat themselves1 or subject    
themselves to torture1 and so would     
storm heaven4  ,this has ,paul also     
forbidden1 in ,col4 iii41 where he      
speaks of such saints as walk in a      
self-chosen spirituality and humility1  
and spare not their body4 ,we should    
also restrain the body that it do not   
become too wanton1 yet not so as to     
destroy it2 and we should submit to     
suffer if another sends suffering upon  
us1 but not of our own choice fall      
therein4 ,that will be the question3 if 
it is ,god's will--if he has appointed  
it--for then it is better2 while you are
 also more happy and fortunate that you 
suffer for well-doing4   ,v4 #ah4 ,since

 also ,christ has once suffered for     
us--the just for the unjust4 ,there ,st4
 ,peter presents us1 once for all1 the  
example of our ,lord1 and points us     
evermore to ,christ's sufferings1 that  
we all of us alike should follow his    
example1 so that he need not present a  
particular exemplar for the estate of   
every individual4 ,for just as ,christ  
is held forth as an example to all in   
the whole ,church1 so it is the duty of 
every individual in the ,church1--each  
for himself1 of whatever state he       
is1--to copy thereafter1 in his whole   
life1 as it is set before him2 and he   
will speak after this manner3 ,christ   
was righteous2 yet1 for well-doing1 has 
suffered on our account1 who were       
unjust2 yet he sought not the cross1 but
 waited till it was ,god's will that he 
should drink the cup2 and it is ,he that
 is our pattern1 whom we are to imitate4
 ,thus ,st4 ,peter here adduces this one
 example1 to this end especially1 that  
he may thus designate that by which     

every estate is to be instructed2 and   
now he goes on to declare more fully the
 suffering of ,christ4  ,but1 more      
particularly1 he says here1 ,christ has 
suffered once for us2 that is1 ,christ  
has borne many sins upon himself1 but he
 has not done it in such a way as to die
 for every individual sin2 but at once1 
for all together1 has done enough to    
remove the sins of all who come to ,him 
and believe on ,him--who are now freed  
from death1 even as ,he is free4   ,the 
righteous for the unrighteous1 he says4 
,as though he had said1 much rather     
should we suffer1 since we die for the  
righteous who had no sin4 ,but ,he has  
died for the unrighteous1 and for the   
sake of our sins4   ,that ,he might     
present us to ,god4 ,this is all said to
 teach the peculiar end of ,christ's    
sufferings2 namely1 that ,he died1--not 
for ,his own sake1--but that ,he might  
present us to ,god4 ,how is that        
consistent3 has ,he not offered up      
,himself8 ,answer3 ,it is true that ,he 

has offered up ,himself upon the ,cross 
for us all who believe on ,him1 but at  
the same time ,he offers up us with     
,himself1 since all they who believe on 
,him must suffer also with ,him1 and be 
put to death after the flesh as ,he was4
 ,yet ,god has taught us1 that they are 
alive in the spirit and yet dead in the 
flesh1 as ,he afterwards says4 ,but are 
we a sacrifice with ,him8 ,then1 as ,he 
dies1 so we are to die according to the 
flesh2 as ,he lives spiritually1 so do  
we also live in the spirit4   ,being put
 to death in the flesh1 but quickened by
 the spirit4 ,the word flesh is common  
in ,scripture1 as is also the word      
spirit1 and the ,apostles usually       
present the two in contrast4 ,the sense 
is this3 that ,christ1 through ,his     
sufferings1 is taken out of this life   
that consists in flesh and blood1 as a  
man on earth who lives by flesh and     
blood1--walks and stands1 eats1 drinks1 
sleeps1 wakes1 sees1 hears1 grasps1 and 
feels1--and1 in brief1 whatever the body

 does while it is sensible2 to all this 
,christ has died4 ,this is what ,st4    
,paul calls a natural body1--that is1   
the animal life4 ,in the flesh1 not     
after the flesh1--that is1 in the       
natural functions which the body        
exercises1 to such life is ,he dead3 so 
that this life has now ceased with ,him1
 and ,he is now removed to another life 
and quickened after the spirit1 passed  
into a spiritual and supernatural life1 
that comprises in itself the whole life 
that ,christ now has in soul and body4  
,so that he has no more a fleshy body1  
but a spiritual body4  ,thus shall it be
 with us at the last day1 when spiritual
 life shall succeed to flesh and blood2 
for my body and yours will live without 
food and drink1--will not procreate1 nor
 digest1 nor grow wanton1 and the like1 
but we shall inwardly live after the    
spirit1--and the body shall be purified 
even as the sun1 and yet far brighter1  
while there probably will be no natural 
flesh and blood1 no natural or corporeal

 labor4  ,this is the language of ,st4  
,paul thereon1 ,i4 ,cor4 xv43 ,the first
 man ,adam was made in natural life1 and
 the last in spiritual life4 ,and it    
follows1 ,as we have the image of the   
natural man1 so shall we also bear the  
image of the spiritual man4 ,from ,adam 
we derive all our natural functions1 so 
far as concerns our unreasoning animal  
nature as to the fine senses4 ,but      
,christ is spiritual1--flesh and blood  
not according to the outward sense2 ,he 
neither sleeps nor wakes1 and yet knows 
all things1 and is present in the ends  
of the earth4 ,like ,him shall we be    
also1 for ,he is the first fruits1 the  
earnest and first born 7as ,paul says7  
of the spiritual life2 that is1 ,he is  
the first who has risen again and       
entered upon a spiritual life4 ,thus    
,christ lives now after the spirit2 that
 is1 ,he is really man1 but has a       
spiritual body4 ,therefore we should not
 here question how we may distinguish   
flesh and spirit from one another1 but  

understand that the body and flesh are  
spiritual1 and the spirit is in the body
 and with the body4 ,for ,st4 ,peter    
does not say here that the ,holy ,spirit
 has raised ,christ up1 but he speaks   
more generally2 as when ,i say the      
spirit1 the flesh1 ,i do not mean the   
,holy ,spirit1 but that which is within 
us1 that which the spirit impels1 and   
that which proceeds from the spirit4 ,it
 follows1 now3   ,v4 #ai-ba4 ,by which  
same ,he also went and preached to the  
spirits in prison1 who aforetime were   
disobedient1 when the long-suffering of 
,god waited in the days of ,noah1 while 
the ark was preparing1 in which a few1  
that is1 eight souls1 were saved by     
water4 ,which now also saves you through
 baptism1 which is typical by it2 not   
the putting away of the filth of the    
flesh1 but the union of a good          
conscience with ,god1 through the       
resurrection of ,jesus ,christ1 who has 
ascended to heaven1 and is seated at the
 right hand of ,god1--and angels1 and   

principalities1 and powers1 are subject 
to ,him4   ,this is a strange text1 and 
a more obscure passage1 perhaps1 than   
any other in the ,new ,testament1 for ,i
 do not certainly know what ,st4 ,peter 
means4 ,at first sight1 the words import
 as though ,christ had preached to the  
spirits1--that is1 the souls which were 
formerly unbelieving at the time ,noah  
was building the ark2 but that ,i cannot
 understand1 ,i cannot even explain it4 
,there has been no one hitherto who has 
explained it4 ,yet if any one is        
disposed to maintain that ,christ1 after
 that ,he had suffered on the ,cross1   
descended to these souls and preached to
 them1 ,i will not dispute it4 ,it might
 bear such a rendering4 ,but ,i am not  
confident that ,st4 ,peter would say    
this4 ,yet the words may well be        
understood in this sense1--that our     
,lord1 after ,his ascension into heaven1
 came and preached in spirit1 yet so    
that ,his preaching was not in the body4
 ,for ,he speaks not with bodily voice2 

,he does no more what pertains to the   
natural functions of the body4 ,whence  
it must also follow1 as it seems1 that  
inasmuch as ,he preached to the spirits 
in that same spiritual body1 such       
preaching must also be a spiritual      
preaching1 so that ,he did not go there 
in body and with oral preaching4 ,the   
text does not require us to understand  
that ,he went down to the spirits and   
preached to them at the time of ,his    
death4 ,for this is his language1 by    
which same1-- namely1 when ,he had been 
put to death in the flesh and made alive
 after the spirit1--that is1 when ,he   
had unclothed ,himself of ,his fleshly  
existence and had passed into a         
spiritual being and life1 just as ,he   
now is in heaven1--thus ,he went and    
preached4 ,now ,he certainly could not  
have gone to hell1 after ,he had taken  
to ,himself such a new existence2       
wherefore we must understand that ,he   
has done it after ,his resurrection4    
,while the words only require that he be

 considered as speaking here of         
spiritual preaching1 we may rest in this
 view1 that ,st4 ,peter speaks of the   
office that ,christ performs by means of
 external preaching4 ,for ,he commanded 
the ,apostles personally to preach the  
,gospel4 ,but with the word preached ,he
 comes ,himself1 and is spiritually     
present there1 and speaks and preaches  
to the people in their hearts2 just as  
the ,apostles speak the word orally and 
in body to the ears1 so ,he preaches to 
the spirits that lie captive in the     
prison-house of the devil4 ,so that this
 also should be understood spiritually1 
like the preaching4  ,but here the      
expression follows1 to the spirits which
 aforetime were unbelieving1 c4 ,we     
should observe1 in accordance with the  
divine account1 that in that state of   
existence in which ,christ is at        
present1 those who have lived aforetime 
and those that are living now1 are alike
 to ,him1 for ,his control extends      
itself alike over dead and living3 and  

in that life1 the beginning1 middle and 
end of the world are all in one4 ,but   
here on earth it has properly a measure1
 so that one age passes on after        
another1 the son succeeds the father1   
and so it continues4 ,but to give an    
illustration3 ,if a high wood lies      
before you1 or you look upon it as it   
stretches along in length before you1   
you cannot well overlook it2 but if it  
lies near before you1 and you stand     
above it and can look down directly upon
 it1 then you have it in full view4 ,so 
it is1 that here on earth we can form no
 conception of this life 7,i speak of71 
for it passes on 7piecemeal as it were7 
foot by foot1 to the last day4 ,but as  
to ,god1 it all stands in a moment4 ,for
 with ,him a thousand years are as one  
day1 as ,st4 ,peter says1 in the next   
,epistle4 ,thus the first man is just as
 near to ,him as the last that shall be 
born1 and ,he sees all at once1 just as 
the human eye can bring together two    
things widely separated at a single     

glance4 ,so the sense here is this1 that
 ,christ preaches no more in person1 but
 is present with the word and preaches  
to spirits1 spiritually1 in the heart4  
,yet you are not to understand that ,he 
preaches in this manner to all spirits4 
,but to what spirits has he preached8   
,to those who aforetime were            
unbelieving4 ,this is the figure of     
speech which is called ,synecdoche4     
,that is1 from a part the whole 7ex     
parte totum71--that is to say1 not to   
these very spirits1 but to those who are
 like them1 and are just as unbelieving 
as they4 ,thus must we look away from   
this outward1 to that inward life4      
,that is the best rendering1 as ,i      
think1 of those words of ,st4 ,peter2#f 
still ,i will not too strenuously insist
 upon it4 ,this at least ,i can scarcely
 believe1 that ,christ descended to     
those souls and preached to them2 while 
the ,scripture is against it1 and       
declares that every one1 when he arrives
 there1 must receive according as he has

 believed and lived4 ,besides1 while it 
is uncertain what is the state of the   
dead1 we cannot easily explain this     
passage as one that refers to it4 ,but  
this is certain1 that ,christ is present
 and preaches in the heart1 wherever a  
preacher of ,god's word speaks to the   
ear4 ,therefore may we safely draw to   
this conclusion3 let him to whom a      
better understanding is manifest1 follow
 the same4  ,footnote #f3 ,the view     
generally taken by ,protestant          
expositors of this passage is1 that the 
preaching here referred to took place in
 the days of ,noah1 by means of himself 
or others who were inspired by ,god to  
teach and warn4 ,their interpretation   
would be in effect1--,for ,christ also  
suffered for our sins1 the just for the 
unjust 7that he might bring us to ,god71
 being put to death in the flesh1 but   
quickened by the ,spirit 7of ,god74 ,by 
which ,spirit also he went 7formerly7   
and preached to the spirits 7now7 in    
prison2 which were disobedient1 when    

once the long-suffering of ,god waited1 
in the days of ,noah1 7#abj years17     
while the ark was preparing1 wherein    
few1--that is1 eight souls1--were saved 
by or through water4  ,this is the      
summary of the sense which ,i have      
exhibited3 ,christ has ascended to      
heaven and preached to the              
spirits1--that is1 to human souls2 among
 which human souls have been the        
unbelieving1 as in the times of ,noah4  
,v4 #bj4 ,it continues1--when once the  
long-suffering of ,god waited in the    
days of ,noah1 while the ark was        
preparing1 wherein few1 that is1 eight  
souls1 were saved by water4 ,thus does  
,st4 ,peter bring us into the           
,scriptures1 that we may study therein2 
and gives us an illustration out of     
them1 from the ark of ,noah1 and        
interprets this same figure4 ,for it is 
pleasant to have one bring forward      
illustrations from such figures1 as ,st4
 ,paul also does when he is speaking1   
,gal4 iv41 of the two sons of ,abraham1 

and the two women2 and ,christ1 in ,john
 v41 of the serpent which ,moses had    
erected in the wilderness4 ,such        
comparisons1 when well drawn1 are       
delightful2 wherefore ,st4 ,peter       
introduces this here1 that we may be    
able to comprehend faith under a        
pleasing image4  ,but he would also tell
 us1 that as it happened when ,noah was 
preparing the ark1 so it takes place    
now4 ,as he took refuge in the ark which
 swam upon the waters1 so1 it is to be  
observed1 must you also be saved in     
baptism4 ,just as that water swallowed  
up all that was then living1 of man and 
beast1--so baptism also swallows up all 
that is of the flesh and corrupt nature1
 and makes spiritual men4 ,but we rest  
in the ark1 which means the ,lord       
,christ1 or the christian ,church1 or   
the ,gospel that ,christ preached1 or   
the body of ,christ1 on which we rest by
 faith1 and are saved as ,noah in the   
ark4 ,you also perceive how the image   
comprises in brief what belongs to faith

 and to the cross1 to life and death4   
,where there are only those that follow 
,christ1 there is surely a christian    
,church1 where all that springs from    
,adam1 and whatever is evil1 is removed4
   ,v4 #ba4 ,the like figure whereunto1 
even baptism1 doth now save us2 not the 
putting away of the filth of the flesh1 
but the answer of a good conscience     
toward ,god4 ,but you are not kept and  
saved by merely washing away the filth  
of the flesh1 that the body be clean1 as
 was the practice of the ,jews2 such    
purification has no further value4 ,but 
the answer of a good conscience toward  
,god1--that is1 that you feel your      
conscience to be rightfully at peace    
within you1 that it stands in harmony   
with ,god1 and can say1 ,he has promised
 to me that which ,he will fulfil1 for  
,he cannot lie4 ,if you shall rely upon 
and cleave to ,his word1 then shall you 
be preserved4 ,faith1 alone1 is the band
 whereby we shall be held2 no outward   
work which you can do will suffice4     

,through the resurrection of ,christ    
,jesus4 ,this ,st4 ,peter adjoins1 in   
order to explain that faith which rests 
on the fact that ,christ died1 descended
 to hell1 and has risen again from the  
dead4 ,had ,he continued subject to     
death1 it would not have advantaged us2 
but since ,he has risen and sits at the 
right hand of ,god1 and suffers this to 
be proclaimed to us so that we may      
believe on ,him1 we have a union with   
,god1 and a sure promise1 whereby we    
shall be saved as ,noah in the ark4     
,thus has ,st4 ,peter given to the ark a
 spiritual significance throughout1     
within which is not flesh and blood1 but
 a good conscience toward ,god1--and    
that is faith4   ,v4 #bb4 ,who is gone  
into heaven1 and is on the right hand of
 ,god2 angels1 and authorities1 and     
powers1 being made subject unto ,him4   
,this he says for the enlightening and  
strengthening of our faith4 ,for it was 
necessary that ,christ should ascend to 
heaven and become ,lord over all        

creatures and powers universally1 that  
,he may bring us thither1 and make us   
conquerors4 ,this is said for our       
consolation1 that we may know that all  
powers1 whether they be in heaven or    
earth1 must serve and aid us1 even death
 and the devil1--since all must become  
subservient1 and lie at the feet of the 
,lord ,christ4 ,this closes the third   
chapter4 ,the fourth follows4           
,,chapter ,,iv4   ,v4 #a4 ,forasmuch1   
then1 as ,christ hath suffered for us in
 the flesh1 arm yourselves likewise with
 the same mind2 for he that hath        
suffered in the flesh hath ceased from  
sin4   ,st4 ,peter continues still in   
the same strain4 ,just as he hitherto   
has admonished us generally that we     
should suffer1 if it be the will of     
,god1 and has set ,christ before us as  
an example1--so he now confirms it more 
broadly1 and repeats it again1 saying1  
,while ,christ1 who is our captain and  
head1 has suffered in the flesh and     
presented us an example1 7besides that  

,he has ransomed us from our sins17 we  
also should imitate ,him1 and prepare   
ourselves1 and put on the same armor4   
,for in the ,scriptures the life of the 
,lord ,christ1 and especially his       
suffering1 is presented before us in a  
twofold manner4  ,sometimes as a gift1  
as ,st4 ,peter has already exhibited it 
in the third chapter2 and to those      
first1 who are built up and instructed  
in the faith that we are ransomed1 and  
our sins taken away by the blood of     
,christ2 and so he is a gift and        
bestowment upon us1 which none can      
receive except by faith4 ,whereof he    
speaks where he says1 ,christ has once  
suffered for our sins4 ,that is         
certainly the grand doctrine1 and the   
most precious one of the ,gospel4       
,again1 ,christ is set before us and    
offered to us as an example and pattern 
for us to follow4 ,for if we only       
receive ,christ1 through faith1 as a    
free gift1 we shall go farther and do   
ourselves as ,he has done for us1 and   

imitate ,him in ,his whole life and     
sufferings4 ,in this manner ,st4 ,peter 
presents it here4 ,but he does not speak
 here particularly of those marks of the
 love which leads us to befriend our    
neighbor1 and do good1 which are called1
 specifically1 good works 7for he had   
said enough of this above71 but of such 
evidences as concern our personal       
experience1 and are of service in       
strengthening our faith1 that sin may be
 put to death in the flesh1 and we      
thereby become of so much better service
 to our neighbor4 ,for if ,i control my 
body so that it be not lustful1 then can
 ,i leave my neighbor1 his wife or      
child1 at peace2 while if ,i subdue hate
 and envy1 ,i shall become so much      
better prepared to be kind and friendly 
toward my neighbor4  ,we have repeated  
often enough already that we are        
justified through faith1 and thus have  
the ,lord ,christ as ours2 still we must
 also do good works and show kindness to
 our neighbor4 ,for we are never        

entirely purified while we live on      
earth1 and every one still finds in his 
body evil lusts4 ,the believer indeed   
prays for the death of sin and the gift 
of heaven1 but is not yet become        
entirely and completely strong2 but as  
,christ described the ,samaritan1 who   
was not yet healed1 but was laid under  
restrictions and directions that he     
might become sound1 so it is also with  
us4 ,if we believe1 then is our sin     
restrained1--that is1 the disease which 
we have derived from ,adam1 and we begin
 to recover4 ,but it is the case1 in one
 more1 in another less1 that in         
proportion as one mortifies and subdues 
the flesh1 so much does his faith       
increase4 ,so that if we have these two 
things1 faith and love1 our future      
experience will be1 that we shall       
continue to drive sin before us till we 
die4  ,therefore ,st4 ,peter says1 arm  
yourselves with the same mind2 that is1 
take up a firm purpose1 and strengthen  
yourselves with the mind which you      

receive from ,christ2 for1 if we are    
,christians1 then must we also say1 ,my 
,master has suffered and spilt ,his     
blood for me1 and has died for my sake4 
,should ,i then be so base as not to    
love ,him8 ,while the ,master runs upon 
the spears' points in the conflict1 how 
much more should the servant advance    
with joy8 ,thus do we awaken a courage  
such that we press onward1 and arm      
ourselves in our own minds so as        
joyfully to persevere4  ,the word flesh 
refers in ,scripture not only outwardly 
to the body1 but includes all that is   
derived from ,adam4 ,as when ,god says1 
in ,gen4 vi43 ,my ,spirit shall not     
always strive with men1 for they also   
are flesh2 and ,isaiah1 chap4 xl41 ,all 
flesh shall see the ,salvation of       
,god1--that is1 it shall be revealed for
 all men4 ,so we also make confession in
 our own form of faith1 ,i believe in   
the resurrection of the flesh1 that is1 
that men shall rise again4 ,so man      
uniformly throughout is called flesh1 as

 he lives here in this state of being4  
,the marks of the flesh are carefully   
recounted1 one after another1 in ,paul's
 ,epistle to the ,galatians v41 not only
 the gross carnal works1 as             
lasciviousness1 but also the highest and
 most reckless blasphemies1 as idolatry 
and heresy1 which belong not only to the
 flesh1 but to the reason4 ,we must     
understand1 therefore1 that man1 with   
his intellectual nature1--and with      
respect both to that which is inward and
 that which is outward--that is1 the    
body and spirit1--has the appellation of
 flesh2 and this1 because with all his  
faculties1 internal and external1 he    
seeks only that which is carnal1 and can
 serve to gratify the flesh4 ,st4 ,peter
 says here1 too1 that ,christ suffered  
in the flesh1 while it is certain that  
,his suffering extended further than to 
the body merely1 for ,his soul suffered 
the greatest anguish1 as is said by the 
prophet ,isaiah4  ,in the same way1     
also1 you are to understand that which  

follows1 in the passage before us3      
,whoever hath suffered in the flesh hath
 ceased from sin4 ,for this implies not 
only such things as the death and the   
torture of the body1 but whatever can   
work misery to man--whatever he endures 
through calamity and necessity4 ,for    
there are many people who are sound in  
body1 and yet inwardly experience much  
heart-sorrow and anguish4 ,if it comes  
upon us for ,christ's sake1 it is       
serviceable and profitable4 ,for whoever
 suffers in the flesh 7says he7 ceases  
from sin1 and therefore the ,holy ,cross
 is profitable1 that sin may thereby be 
subdued2 since it requires you to       
mortify lust1 envy and hate1 and other  
wickedness4 ,therefore ,god has imposed 
the ,holy ,cross upon us that ,he might 
urge and constrain us to believe1 and   
extend the hand of kindness one to the  
other4 ,hereupon it follows3   ,v4 #b4  
,that he henceforth1 in the time that   
still remains for him in the flesh1     
should live not according to the lusts  

of men1 but the will of ,god4   ,we     
should henceforth1 as long as we live1  
hold the flesh captive through the      
,cross1 and by mortifications1 so as to 
do that which pleases ,god1 and not with
 the idea that we should or can deserve 
anything by it4 ,not according to the   
lusts of men 7says he71--that is1 that  
we should not do that to which we might 
yet be tempted by others2 for we are not
 to be conformed to this world1 as ,paul
 says1 ,rom4 xii4 ,what the world       
demands of us we must refuse4   ,v4 #c4 
,for the time past of our life is enough
 to have wrought the will of the        
,gentiles1 when we walked in            
lasciviousness1 lusts1 excess of wine1  
revellings1 banquetings and abominable  
idolatries4   ,we have already gone     
altogether too far1 that before our     
believing we have so shamefully spent   
our life in accordance with the will of 
the ,gentiles1 which is the same with   
lusts of men4 ,therefore as long as life
 continues we should see to it that we  

do that which is well-pleasing to ,god2 
for we have our enemy in our flesh1 the 
one that is the real knave--not gross   
matter merely1 but more particularly    
blindness of mind1 which ,paul calls    
carnal wisdom1--that is1 the policy of  
the flesh4 ,if we have subdued this     
depravity1 that other is carefully to be
 constrained1 which does our neighbor   
injury in so secret a manner as not to  
be observed4  ,st4 ,peter calls that    
lasciviousness that is accompanied with 
outward gestures or words by which evil 
intentions are expressed1 though the    
deed itself be not performed1 and it is 
that which is unchaste to the sight and 
hearing1 upon which afterward the lust  
and the act also follow4 ,thereupon     
there succeeds such idolatry as is      
abominable4 ,and we may easily bring all
 this upon us1 for when we have lost    
faith we have certainly lost ,god1 also1
 and may fall into more abominable      
idolatries than the heathen1 if we view 
the matter aright4   ,v4 #d-e4 ,and it  

surprises them that ye run not with them
 to the same excess of disorderly life1 
and they calumniate you1 who must give  
account to ,him that is ready to judge  
the living and the dead4   ,that is1 ye 
have hitherto lived after the manner of 
the heathen1 but since you have now     
forsaken it1 it appears strange to men1 
and seems shameful and foolish1 and they
 say1 ,what great fools they are to     
withdraw themselves from all worldly    
good and gratification4 ,but let it seem
 strange to them2 let them libel you2   
they shall yet be compelled to give in  
their account2 wherefore leave it to    
,him that will judge righteously4   ,v4 
#f4 ,for to this end also was the       
,gospel preached to the dead1 that they 
should be judged according to men in the
 flesh1 but live to ,god in the spirit4 
,here we have1 however1 a strange and   
remarkable text4 ,the words clearly     
declare that the ,gospel is preached not
 only to the living1 but also to the    
dead1 and adds besides1 in order that   

they may be judged according to men in  
the flesh4 ,now they certainly have not 
flesh1 which can be understood only of  
the living4 ,it is a wonderful passage1 
however understood3 whether it should be
 made to refer to us1 or to concern     
something foreign1 ,i do not know1 yet  
this is my understanding of it4 ,we are 
not to be anxious how ,god will condemn 
the heathen who died many centuries ago1
 but only how ,he will judge those that 
are now living2 so that the passage     
should be considered as spoken of men on
 earth4  ,but as to the word flesh1 you 
are to understand1 as ,i said above1    
that the entire man is called flesh1    
according as he lives1 just as he also  
is called in respect to his whole       
nature1 spiritual1 while he follows     
after that which is spiritual4 ,still   
there is also a commingling of the two  
things with one another1 just as ,i say 
of a man who is wounded1 that he is     
whole and yet is wounded2 and so1 too1  
though the sound part is greater than   

the wounded part1 still he is spoken of 
only with reference to the injured part 
as wounded2 and such1 too1 is the method
 of the ,spirit here3 therefore he says1
 that they as to their outward being are
 condemned1 but inwardly1 as respects   
the spirit1 are preserved in life4  ,but
 how does that1 where ,he says that they
 live1 agree with that which he         
subjoins1 that they are dead8 ,i will   
explain it according to my              
understanding1 yet not so as to limit   
the ,holy ,ghost in that he calls the   
unbelieving dead4 ,for ,i cannot accept 
the sense that to those that are dead   
and perished1 the ,gospel has been      
preached4 ,this1 then1 would be what    
,st4 ,peter means1 that the ,gospel has 
been freely published and universally   
spread abroad1 concealed neither from   
dead nor living--neither from angels nor
 yet from devils1 and preached not      
secretly in a corner1 but so publicly   
that all creatures might hear it that   
have ears to hear1 as ,christ gave      

command in the last of ,mark3 ,go ye    
forth and preach the ,gospel to all     
creatures4 ,if1 therefore1 it is        
preached in such a manner1 there will   
those be found who are condemned after  
the flesh1 but live after the spirit4   
,v4 #g4 ,but the end of all things is at
 hand4 ,this is also a remarkable       
passage1 for already nearly #aejj years 
are passed since then4 ,st4 ,peter      
preached that the time is neither near  
nor brief1 yet he says1 that the end of 
all things is at hand2 as ,john also    
declares in his first epistle1 chap1    
ii41 ,it is the last hour4 ,if it were  
not the ,apostle's language1 we might   
say it was contradictory3 but by this we
 must firmly abide1 that the ,apostle   
has truth with him4 ,yet what he means  
here he shall explain himself in the    
second epistle1 where he tells us why   
the time is said to be near1 and says3  
,one day is with the ,lord as a thousand
 years1 and a thousand years as one day2
 of which ,i have spoken above4 ,so that

 we must explain it in this manner1 that
 it shall not be as long hereafter to   
the end of the world as it has been from
 the beginning to the present time4 ,and
 it is not to be expected that one      
should live two or three thousand years 
after the birth of ,christ1 so that the 
end shall come before we look for it4   
,wherefore he further adds3   ,v4 #g1   
#h4 ,be ye therefore sober1 and watch   
unto prayer4 ,and above all things have 
fervent charity among yourselves3 for   
charity shall cover the multitude of    
sins4   ,here you perceive the reason   
why we are to watch and be sober2       
namely1 that we may be prepared to pray 
for ourselves and our neighbors4 ,since 
charity cannot be fervent unless you    
keep the body in subjection1 that       
charity may have place within you4 ,here
 ,st4 ,peter has quoted a passage from  
the book of ,proverbs1 ch4 x4 #ab4 ,hate
 stirreth up strife1 but love covereth  
the multitude of sins4 ,and this is what
 ,st4 ,peter means3 ,subdue your flesh  

and lusts3 unless you do it1 you will   
easily offend one another1 and yet not  
easily be able to forgive one another4  
,take care1 therefore1 that you subdue  
the wicked lusts1 so you shall be able  
to show charity one to another1 and to  
forgive1 for charity covereth sins4     
,this passage has been explained to the 
prejudice of faith1 inasmuch as they    
tell us3 ,you say that faith alone makes
 us righteous1 and that no one through  
works may be free from sin4 ,why then do
 ,solomon and ,peter1 as in this        
passage1 say1 love covers sins8 ,answer4
 ,whoever has hatred toward another1    
says ,solomon1 ceases not to stir up    
strife and bitterness4 ,but where there 
is love1 it covers sins and cheerfully  
forgives4 ,where there is wrath1 or in  
other words1 where there is an          
intractable man1 reconciliation is not  
permitted2 he remains full of wrath and 
hate4 ,on the other hand1 a man who is  
full of love is he whom one cannot      
enrage1 however much injury may be done 

him2 he perceives it all1 but does as   
though he saw it not4 ,so that the      
covering is spoken of as regards our    
neighbor1 and not as it respects ,god4  
,nothing shall cover up sin before ,god 
for you1 except faith4 ,but my love     
covers the sin of my neighbor2 and just 
as ,god with ,his love covers my sins1  
if ,i believe1 so too should ,i cover my
 neighbor's sins4 ,therefore ,he says1  
,ye should have charity one to another1 
that one may cover the other's sins4    
,and love covers not only one1 two1 or  
three sins1 but the multitude of sins2  
cannot suffer and do too much2 covers up
 all4 ,so ,st4 ,paul also speaks and    
teaches in accordance with this passage1
 ,i4 ,cor4 xiii4 #g4 ,charity beareth   
all things1 believeth all things1 hopeth
 all things1 endureth all things4 ,it   
has respect to the best good of all1 can
 suffer all1 and take for the best      
whatever shall be imposed upon it4      
,there follows1 further3   ,v4 #i4 ,be  
hospitable one to another without       

grudging1 and minister one to another1  
as every one has received the gift4 ,he 
is said to be hospitable who cheerfully 
acts the host4 ,when the ,apostles went 
abroad one with another and preached1   
and sent their younger brethren here and
 there1 it was necessary that one should
 lodge the other4 ,how well would it be1
 even now1 that men should preach from  
one place to another1 from city to city1
 from house to house1--and without      
remaining too long in one place1 might  
see to it that where one was weak he    
should be helped1 and where one had     
fallen down he should be lifted up1 and 
things of that sort4 ,st4 ,peter directs
 that this should take place without    
murmuring2 that no one should suffer it 
to seem too much for him4 ,this is also 
a work of love1 as it follows           
immediately afterward1 that we should   
minister to one another6 ,wherewith8    
,with the gifts of ,god which every one 
has received4 ,the gospel directs that  
every one be the servant of the other1  

and beside1 see to it that he abide in  
the gift which he has received1 which   
,god has bestowed upon him2 that is1 the
 state1 whatever it be1 whereunto he has
 been called4  ,god's will is not that a
 lord should serve his servant1 that the
 maid be as the mistress1 and a prince  
serve the beggar2--for he will not break
 down magistracy4 ,but his meaning is1  
that men should serve one another       
spiritually1 with their hearts3 although
 you are a high and great lord1 yet     
should you employ your power to this    
end1 that you may therewith serve your  
neighbor4 ,thus should every one hold   
himself for a servant2 the lord may     
still remain a lord1 and yet hold       
himself1 in his own esteem1 no better   
than the servant3 so that he even       
cheerfully would become a servant if it 
were ,god's ordering2 and the same is   
applicable to other conditions4   ,v4   
#aj4 ,as good stewards of the manifold  
grace of ,god4 ,god has not bestowed    
upon us all like grace2 therefore should

 every one inquire to what he has been  
appointed1 and what kind of gift has    
been bestowed upon him4 ,when he        
discovers this1 let him use it for the  
service of his neighbor1 as ,st4 ,peter 
further explains1 and says3   ,v4 #aa4  
,if any man speak1 let him speak as the 
word of ,god4 ,that is1 if any one has  
the grace that enables him to preach and
 teach1 let him teach and preach4 ,as   
,st4 ,paul says1 also1 ,rom4 xii4 #c3   
,that no one think more of himself than 
he ought to think1 but every man        
according as ,god has dealt to him the  
measure of faith4 ,for as we have many  
members in one body and all members have
 not the same office1 so we1 being many1
 are one body in ,christ1 and every one 
members one of another2 and have many   
gifts1 differing according to the grace 
that has been given unto us4 ,and then  
follows1 ,has any one a prophecy1 let it
 be in accordance with faith2 ,has any  
one a ministry1 let him wait on his     
ministering3 ,does any one teach1 let   

him wait on his teaching4 ,he teaches   
the same doctrine also elsewhere1 in his
 ,epistles to the ,corinthians and      
,ephesians4  ,for this reason has ,god  
distributed various gifts among men     
which should be employed to this intent 
alone1 that one should minister         
therewith to another1 especially those  
who are in authority1 be it in          
preaching1 or some other ministry4  ,now
 ,st4 ,peter says1 here1 ,if any one    
speak1 let him speak as the word of     
,god4 ,this point is worthy of special  
remark1 that no one is to preach        
anything but what he is sure is the word
 of ,god4 ,there ,st4 ,peter has shut up
 the ,pope's mouth1 and lo6 he will be  
,st4 ,peter's successor1 so cunningly   
has he managed it4 ,further3   ,v4 #aa4 
,if any one ministers1 let him do it as 
of the ability which ,god giveth4 ,that 
is1 whoever rules in the christian      
church and has an office or ministry for
 the care of souls1 he is not to proceed
 as he may choose1 and say1 ,i am       

sovereign lord1 ,i must be obeyed2 what 
,i do shall remain established4 ,god    
requires that we should do no otherwise 
than as he directs4 ,so that since it is
 ,god's work and ordinance1 let a bishop
 do nothing except he be sure that ,god 
sanctions it1 that it is either ,god's  
word or work4  ,and besides1 inasmuch as
 ,god will not permit that we should    
regard as a matter of sport what we do  
with the christian church1 we must stand
 in such an assurance as this1 that ,god
 speaks and works through us1 and that  
our faith may also say1 ,that which ,i  
have spoken and done1 ,god also has     
spoken and done2 on this ,i will even   
die4  ,and yet if ,i am not certain of  
the matter1 then my faith will rest upon
 the sand when the devil assaults me4   
,thus here it is emphatically forbidden 
us to receive the command of any bishop1
 unless it is also the case1 that he is 
certain that he does what ,god does1 and
 can say1 ,i have ,god's word and       
command for it4 ,where that is wanting1 

we must hold him for a liar4  ,for ,god 
has prescribed that our conscience must 
rest on the bare rock4 ,this is said    
also of government in general1 that no  
one might follow his own darkness1 and  
that nothing might be done of which he  
was not sure that ,god would sanction   
it4 ,whence you perceive how ,st4 ,peter
 so long ago thrust down to the ground  
the government of ,popes and bishops1 as
 we have it at the present day4 ,now    
follows3   ,v4 #aa4 ,that ,god in all   
things may be glorified through our     
,lord ,jesus ,christ1 to whom be praise 
and dominion for ever and ever2 ,amen4  
,for this reason it is1 you are to be so
 confident1 7he means71 that ,god speaks
 and does all that you speak and do4    
,for if you perform a work of which you 
are not sure that ,god has done it1 you 
cannot praise and give thanks4 ,but     
where a man is certain of it1 in that   
case he may praise and thank ,him for   
,his word and works' sake1 though he    
should be belied and held up for        

derision4 ,therefore it is a shameful   
and ruinous thing that in ,christendom  
any one should govern in opposition to  
the word and works of ,god4 ,therefore1 
from necessity1 has ,st4 ,peter         
subjoined that in which he instructs how
 government should be ordered among     
christian people4 ,then follows1        
further3   ,v4 #ab4 ,beloved1 be not    
surprised at the fiery trial which is to
 try you1 as though some strange thing  
happened unto you4 ,that is a mode of   
speech not common in our language4 ,but 
,st4 ,peter uses this very phraseology1 
in order to remind us of that concerning
 which the ,holy ,scripture speaks4 ,for
 the ,scripture is accustomed to speak  
of suffering as though it were a furnace
 full of fire and heat4 ,st4 ,peter has 
spoken in the same manner1 above1 in the
 first chapter3 ,that the trial of your 
faith be found far more precious than   
the perishing gold that is tried by     
fire4 ,we may also read in the prophet  
,isaiah1 chap4 xlviii41 ,god says3 ,i   

have tried thee in the furnace of       
affliction2 and ,ps4 xvi41 ,with fire   
hast thou tried me2 and ,ps4 xxv41      
,lord1 thou wilt consume and destroy my 
nerves and my heart2 also1 ,ps4 lxv41   
,we have passed through fire and water4 
,thus the ,scriptures are accustomed to 
illustrate what we call suffering1 by   
burning or trial by fire4 ,this is ,st4 
,peter's conclusion1 that we should not 
suffer ourselves to be surprised1 or to 
think it strange and wonderful that the 
heat or fire should meet us1 whereby we 
are tried1 just as gold is when it is   
melted in the fire4  ,when faith begins1
 ,god does not neglect it2 ,he lays the 
cross upon our back in order to         
strengthen us and make our faith mighty4
 ,the ,gospel is a powerful word1 but it
 cannot enter upon its work without     
opposition1 and no one can be sure that 
it possesses such power1 but he who has 
experienced it4 ,where there is         
suffering and the cross1 there its power
 may be shown and exercised4 ,it is a   

living word1 and therefore it must      
exercise all its energy upon the dead4  
,but if there is no such thing as death 
and corruption1 there is nothing for it 
to do1 and none can be certain that it  
possesses such virtue1 and is stronger  
than sin and death4 ,therefore1 he says1
 are you tried2 that is1 ,god appoints  
for you no flame or heat 7in other      
words1 cross and suffering1 which make  
you glow as in a furnace71 except to try
 you1 whether you rely upon ,his word4  
,thus it is written1 ,wisdom x41 of     
,jacob1 ,god appointed for him a severe 
conflict1 that he might learn by        
experience that divine wisdom is the    
strongest of all things4 ,that is the   
reason why ,god imposes the cross on all
 believers1 that they may taste and     
prove the power of ,god which through   
faith they have possessed4   ,v4 #ac4   
,but be ye partakers of the sufferings  
of ,christ4 ,st4 ,peter does not say    
that we should feel the sufferings of   
,christ1 that thereby we should be      

partakers with ,him through faith1 but  
would say this3 just as ,christ has     
suffered1 so are you to expect to suffer
 and be tried4 ,if you do thus suffer1  
then do you therein have fellowship with
 the ,lord ,christ4 ,if we would live   
with ,him1 we must also die with ,him4  
,if ,i wish to sit with ,him in ,his    
kingdom1 ,i must also suffer with ,him1 
as ,paul also says1 repeatedly4   ,v4   
#ac4 ,rejoice1 that in the time of the  
revelation of ,his glory1 ye may be glad
 with exceeding joy4 ,though you should 
be brought to torture and the flames1   
you would still be happy4 ,for though   
there be pain as to the body1 there     
shall yet be a spiritual joy1 inasmuch  
as you are to be happy forever4 ,for    
this joy springs here from suffering1   
and is everlasting4 ,yet whoever cannot 
bear his sufferings cheerfully1 and is  
dissatisfied1 and chooses to contend    
with ,god1 he shall endure1 both here   
and hereafter1 eternal torment and      
suffering4 ,thus we read of holy        

martyrs1 that they have submitted       
cheerfully to torture1 thus opening the 
way to eternal enjoyment2 as for        
instance1 of ,st4 ,agatha1 that she went
 as joyfully to prison as though it had 
been to a dance4 ,and the ,apostles went
 also with joy1 and thanked ,god that   
they were counted worthy to suffer for  
,christ's sake4   ,in the time of the   
revelation of ,his glory4 ,christ does  
not permit ,himself as yet to be seen as
 a ,lord1 but is still a sharer with us 
in our labors4 ,so far as ,he is        
,himself concerned1 ,he is truly such1  
but we who are ,his members1 are not    
,lords as yet4 ,still we shall yet be   
,lords1 when ,his glory at the last day 
shall be revealed before all men1       
brighter than the sun4   ,v4 #ad4 ,if ye
 be reproached for the name of ,christ1 
happy are you4 ,christ is a hateful name
 with the world2 whoever preaches of    
,him must endure to have the most       
esteemed on earth slander and revile his
 name4 ,but this in our times is more   

strange and unseemly1 that they who     
persecute us bear also the name of      
,christ2 they say they are ,christians  
and baptized1 yet in fact renounce and  
persecute ,christ4 ,this is indeed a sad
 strife4 ,they hold the same name as    
tenaciously as we do1 against us4 ,for  
this reason we greatly need             
consolation1--although the most discreet
 and pious follow after us1--that we may
 abide firmly and remain cheerful4 ,but 
how8   ,v4 #ad4 ,for the ,spirit of     
glory and of ,god resteth upon you4 ,on 
their part ,he is evil spoken of1 but on
 your part ,he is glorified4 ,ye 7he    
says7 have within you a ,spirit1 that   
is1 the ,spirit of ,god and of glory1   
such as makes you glorious4 ,but this   
does not take place on earth1 but it    
shall take place when the glory of      
,christ shall be revealed at the last   
day4 ,besides1 ,he is not only a ,spirit
 that makes us glorious1 but one which  
we also regard as glorious in ,himself4 
,for it belongs peculiarly to the ,holy 

,spirit to purify and glorify1 even as  
,he has made ,christ pure and glorious4 
,now the same ,spirit 7he says7 rests   
upon you2 and forasmuch as ye bear the  
name of ,christ1 it is slandered by     
them4 ,for ,he must endure to be reviled
 and slandered1 to the highest degree4  
,therefore it is not you who receive the
 reviling2 it belongs to the ,spirit1   
which is a ,spirit of glory3 be not     
anxious2 ,he will regard it and raise   
you to honor4 ,this is the consolation  
which we as ,christians have1 that we   
may say1 ,that word is not mine1 this   
faith is not mine1 they are all the work
 of ,god3 whoever reviles me reviles    
,god1 as ,christ says in ,matthew x41   
,whoever receiveth you receiveth me2 and
 on the other hand1 ,whoever reviles you
 reviles me4 ,st4 ,peter1 therefore1    
would say1 ,know that the ,spirit which 
you have is strong enough easily to     
punish ,his enemies2 as ,god says also  
in ,ex4 xxiii41 ,if thou wilt hearken to
 my commandments1 ,i will be the enemy  

of thine enemies4 ,and the ,scripture   
often repeats it1 that the enemies of   
the saints are the enemies of ,god4 ,if 
we only have experience that we are     
,christians1 and believe1 we shall not  
be ashamed1 but the reviling is directed
 more especially against ,god ,himself4 
,therefore1 he says1 be ye cheerful and 
happy1 for that opposition is to the    
,spirit1 which is not yours1 but ,god's4
 ,now he adds an admonition3   ,v4 #ae1 
#af4 ,but let no one suffer as a        
murderer1 or a thief1 or an evil-doer1  
or a busy-body in other men's matters2  
but if any man suffer as a ,christian1  
let him not be ashamed1 but let him     
glorify ,god on this behalf4 ,he would  
say1 now1 ,you have heard how you are to
 suffer1 and conduct yourselves under   
it1 but beware that it do not come upon 
you because you have deserved it on     
account of your evil deeds1 but for     
,christ's sake4 ,yet this is not now the
 case with us1 for we must suffer1      
notwithstanding the fact that those who 

persecute us bear also the name of      
,christ1 so that no one can die because 
he is a ,christian1 but only as an enemy
 of ,christ1 and even they who persecute
 him say they are real ,christians1 and 
say1 too1 that he is blessed who dies   
for ,christ's sake4 ,here the ,spirit   
alone must determine1 since you must    
know that you are a ,christian in the   
sight of ,god4 ,god's tribunal is a     
secret one1 and when ,he has uncovered  
the matter1 ,he will judge no more      
according to the name1 since at that    
time the name of the most exalted must  
vanish away4  ,now1 ,st4 ,peter says1   
,if ye suffer in this manner1 be ye not 
ashamed1 but glorify ,god4 ,here he     
makes the suffering and anguish the more
 welcome1 because it is great1 insomuch 
that we praise ,god through it1 and     
because we are not worthy of it4 ,yet   
now all will shrink therefrom4 ,of what 
advantage is it to embrace the cross in 
monasteries8 ,the cross of ,christ does 
not save me4 ,i must1 indeed1 believe in

 ,his cross1 but ,i must myself bear my 
own cross4 ,his suffering must ,i       
experience inwardly1 if ,i would possess
 the true treasure4 ,let ,st4 ,peter's  
bones be holy1 yet how does it help you8
 ,you and your bones should be holy1    
too1 which can take place only when you 
suffer for ,christ's sake4   ,v4 #ag4   
,for the time is come that judgment must
 begin at the house of ,god2 and if it  
first begin at us1 what shall the end be
 of them that obey not the ,gospel of   
,god8 ,he here brings two passages from 
the prophets together in one4 ,as to the
 first1 ,jeremiah says1 xxv43 ,behold1  
,i send my judgments upon the city which
 is called by my name2 and if first of  
all ,i afflict my dearly beloved        
children who believe on me1 who first of
 all must suffer and past through the   
fire1 do ye who are my enemies1 ye who  
do not believe1 suppose that ye shall   
escape punishment8 ,so in chap4 xlix4 he
 says3 ,they whose judgment was not to  
drink the cup1 have assuredly drunken1  

and thinkest thou that thou art he that 
shall not drink8 ,that is1 ,i strike my 
beloved1 that you may see how ,i shall  
treat my enemies4 ,observe here the     
force of the words3 if ,god holds his   
saints in such esteem1 yet has been     
willing to have them judged and exposed 
with such severity1 what will then be   
done with the others8  ,so also         
,ezekiel1 chap4 ix41 saw armed men with 
their swords1 who were to slay all1 to  
whom ,god said1 begin at my sanctuary4  
,that is what ,st4 ,peter means in this 
place4 ,therefore he says1 the time is  
come1 as the prophets have foretold1    
when judgment must begin with us4 ,when 
the ,gospel is preached1 ,god arrests   
and punishes sin1 since it is ,he that  
kills and makes alive4 ,the pious he    
gently strokes1 and first of all is the 
rod of kind correction3 but what then   
will be done with those that do not     
believe8 ,as though he had said1 if ,he 
proceeds with such severity toward ,his 
own children1 you may infer what must be

 the punishment of those who do not     
believe4   ,v4 #ah4 ,and if the         
righteous scarcely be saved1 where shall
 the ungodly and the sinner appear8     
,this passage is also taken from the    
book of ,proverbs1 chap4 ii4 #ca43 ,if  
the righteous be recompensed in the     
earth1 where shall the godless abide8   
,the same thing also is said here by    
,st4 ,peter4 ,the righteous can hardly  
be saved and only just escapes4 ,the    
righteous is he who believes1 yet in his
 faith1 even1 he has trouble and labor  
in order to persevere and be saved1 for 
he must pass through the fire4 ,where   
then will he be found who has not faith8
 ,if ,god gives thus to faith a shock   
that makes it tremble1 how can he abide 
steadfast who is without faith8 whence  
he concludes3   ,v4 #ai4 ,wherefore let 
them that suffer according to the will  
of ,god1 commit their souls to ,him as a
 faithful creator1 in well-doing4 ,that 
is1 they to whom ,god appoints          
suffering1 that they have not themselves

 sought out and invited1 should commit  
their souls to his charge4 ,these are   
they that do good1 abide in good works1 
fall not away because of suffering1     
commit themselves to their ,creator1 who
 is faithful4 ,this is to us a great    
consolation4 ,god created thy soul      
without thy care or cooperation1 while  
as yet thou wast not2 so is he also able
 to preserve it4 ,therefore commit      
thyself to ,him1 yet in such a way that 
it be joined with good works4 ,not that 
you are to think1--now ,i will not be   
afraid to die2 you must see to it that  
you are a true ,christian and prove your
 faith by your works4 ,but if you go on 
so venturously1 it will be wise to      
examine how it will go with you4 ,this  
is the last admonition which ,st4 ,peter
 gives to those that suffer for         
,christ's sake4 ,we pass now to         
,,chapter ,v4   ,v4 #a-d4 ,the elders   
which are among you ,i exhort1 who am   
also an elder1 and a witness of the     
sufferings of ,christ1 and partaker of  

the glory which shall be revealed4 ,feed
 the flock of ,christ which is among    
you1 and take the oversight of it1 not  
by constraint1 but willingly1 not for   
the love of vile gain1 but of a ready   
mind1 not as ,lords over the heritage1  
but be ye examples for the flock4 ,thus 
when the ,chief ,shepherd shall appear1 
ye shall receive the enduring crown4    
,there ,st4 ,peter gives a direction for
 the behaviour of such as are to preside
 over the people in the spiritual       
government4 ,he has already said in the 
last chapter1 that no one should teach  
or preach anything1 unless he be sure   
that it is the word of ,god1 so that our
 conscience may stand on the firm rock4 
,for this is imperative on us as        
,christians1 that we must be assured    
what is well-pleasing to ,god1 or not4  
,where this is wanting none can be a    
,christian4 ,afterward he taught us1    
that whatever work or office any one    
might have1 he should discharge it as   
though ,god wrought in it4 ,but the     

present passage refers particularly to  
the bishops or pastors as to what their 
fitness and conduct should be4 ,but here
 you must pause and learn the meaning of
 the words4 ,the expression presbyter or
 priest is a ,greek word1 rendered in   
,dutch an elder1 just as in ,latin these
 were called senators2 that is1 a number
 of aged1 careful men of much           
experience4 ,so ,christ also has called 
his officers and his council1 who bear  
spiritual rule2 that is1 who are to     
preach and provide for some christian   
church4 ,therefore you must not mistake1
 though they are called at the present  
day by a different title1 priests4 ,for 
of those who are now called priests1    
,scripture knows nothing4 ,put the real 
state of things as it now comes to pass 
out of sight1 and apprehend the matter  
thus3 that ,st4 ,peter and the other    
,apostles1 when they arrived at a city  
where there were faithful people or     
,christians1 have selected there some   
few aged men of honorable standing1     

having wife and children1 and being     
well-grounded in the ,scriptures4 ,these
 were called presbyters4 ,after this    
,peter and ,paul call them ,episcopos1  
that is1 bishop4 ,so that priest and    
bishop are one and the same thing4 ,of  
this we have a fine example in the      
legend of ,st4 ,martyn1 where an        
individual1 with several companions1    
arrives in ,africa at a certain place1  
and perceives a man lying there in a    
hovel1 whom they took for a husbandman1 
though they knew not who he was4        
,afterwards1 when the people had come   
together at that place1 this very man   
arose and preached1 when they perceived 
that it was their pastor or bishop2 for 
at that time they were not distinguished
 from other people by their peculiar    
kind of clothing and attendance4  ,those
 elders1 says ,st4 ,peter1 who are to   
care for and to oversee the people1 do  
,i admonish1 who am also one4 ,hence you
 clearly perceive that they whom he     
calls elders1 have been in the ministry 

and have preached1 since he speaks of   
himself also as an elder4 ,and here ,st4
 ,peter humbles himself--does not say   
that he was a ,lord1 although he might  
have had authority for it since he was  
an ,apostle of ,christ1 and speaks of   
himself not only as a fellow-elder1 but 
also as a witness of the sufferings that
 were in ,christ4 ,as though he had     
said1 ,i do not merely preach1 but am a 
partaker with ,christians1 even         
suffering ,christians4 ,thereby he shows
 that wherever ,christians are they must
 suffer and be persecuted4 ,such is a   
genuine ,apostle4 ,if such a ,pope or a 
bishop were to be found among these men 
that bear the title at the present day1 
we would gladly kiss his feet4   ,and   
partaker of the glory which shall be    
revealed4 ,this is something still more 
exalted1 and evidently a bishop must not
 lightly say it4 ,for here ,st4 ,peter  
claims to be a saint4 ,he was certain   
that he should be saved1 for he had     
strong assurance1 as when ,christ said1 

,i have chosen you--yet it had cost much
 pains ere the ,apostles attained it4   
,they must first be humbled and wickedly
 derided4 ,now1 although he knew that he
 was a partaker of salvation1 still he  
is not proud1 neither does he exalt     
himself1 although he is a saint4 ,but   
what were the elders therefore to do8   
,it follows3   ,v4 #b4 ,feed the flock  
of ,christ which is among you4 ,christ  
is the chief ,shepherd1 and has many    
shepherds under ,him1--as also many     
herds of sheep which ,he has committed  
to ,his shepherds1 here and there1 as   
,st4 ,peter writes in this place1 in    
many lands4 ,what are these shepherds to
 do8 ,they are to feed the flock of     
,christ4 ,this the ,pope has arrogated  
to himself1 and thus claims that he is  
sovereign lord1 and will dispose of the 
sheep as he chooses4 ,we know very well 
what feeding is1--namely1 that the      
shepherd should distribute provision and
 set food before the sheep1 that they   
may thrive4 ,besides1 they are to guard 

lest the wolves come and rend the       
sheep1--that is1 that they may not      
assault and worry them4  ,now ,st4      
,peter says1 particularly1 the flock of 
,christ1 as though he should say3 ,do   
not imagine that the flock is yours1 ye 
are only servants4 ,but our bishops     
speak with all confidence the reverse of
 this4 ,they say1 you are my sheep4 ,but
 we are ,christ's sheep2 for so he said 
above1 ,ye are now returned to the      
,shepherd and ,bishop of your souls4    
,the bishops are ,christ's servants1 and
 their business is to guard ,christ's   
sheep1 and feed them4 ,therefore to feed
 them is nothing else but to preach the 
,gospel1 whereby souls are nourished1   
made fat and fruitful1--since the sheep 
thrive upon the ,gospel and the word of 
,god4 ,this is alone the office of a    
bishop4 ,so ,christ says also to ,peter1
 ,feed my sheep1--that is1 the sheep    
which you are to feed1 are not yours1   
but mine4 ,yet from this they have      
inferred the doctrine that the ,pope has

 external power over all ,christendom1  
and yet none of them preaches to you one
 word out of the ,gospel2 and ,i fear   
that since ,st4 ,peter's times there has
 been no ,pope that has preached the    
,gospel4 ,there has certainly been none 
who has written and left anything behind
 him in which the ,gospel was contained4
 ,saint ,gregory1 the ,pope1 was        
certainly a holy man1 but his sermons   
are not worth a farthing2 so that it    
would seem that the ,see of ,rome has   
been under the special curse of ,god4   
,it is very possible that some ,popes   
may have endured martyrdom for the      
,gospel's sake2 but nothing has been    
written of them to show that it was the 
,gospel4 ,and yet they go on and preach 
that they must feed the flock2 and yet  
they do nothing but bind and destroy the
 conscience1 by laws of their own1 while
 they preach not a word of ,christ4  ,it
 is probable1 indeed1 that among all    
,christians many might be found1 both   
men and women1 as able to preach as     

those who are thus employed4 ,but       
certainly among all these multitudes    
there are many people who have not this 
ability4 ,and therefore some one must be
 selected to strengthen them1 so that   
the wolves shall not come and tear the  
sheep4 ,for a preacher must not only    
feed the sheep1 so as to instruct them  
how they are to be good ,christians1    
but1 besides this1 must guard against   
the wolves1 lest they attack the sheep  
and lead them astray with false         
doctrine1 and introduce error such as   
the devil would not find fault with4    
,but there are many people to be found  
at the present day1 quite ready to      
tolerate our preaching of the ,gospel1  
if we would not cry out against the     
wolves and preach against the prelates4 
,but though ,i were to preach the simple
 truth1 and feed the sheep and give them
 good instruction1 still it is not      
enough unless the sheep be guarded and  
protected1 so that the wolves do not    
come and carry them off4 ,for what is it

 that is built1 if ,i throw out one     
stone and see another thrown into its   
place8 ,the wolf can very readily endure
 to have the sheep well fed2 he had     
rather have it so1 that they may be fat4
 ,but this he cannot endure1 the hostile
 bark of the dogs4 ,therefore is it a   
most important matter1 if well          
considered1 that we should truly feed   
the flock1 as ,god has commanded it4    
,the flock1 he says1 which is among     
you1--that is1 which is with you1 not   
that they are to lie at your feet4 ,and 
oversee them not by constraint1 but     
willingly1 not out of love for vile     
gain4 ,there he has expressed1 in a     
single word1 what the prophet ,ezekiel  
writes1 chap4 xxxiv41 of shepherds or   
bishops4 ,and this is the meaning3 you  
are not only to feed them1 but also pay 
attention and be carefully faithful     
where it is called for and there is     
need4 ,and here he uses a ,greek word1  
,episcopountes1--that is1 being bishops1
 and it comes from the word             

,episcopos1--that is1 rendered in       
,dutch1 an overseer1 a guardian1 who is 
on the watch or look-out1 and takes     
notice of what every one around him     
wants4 ,observe1 then1 how a bishop and 
an elder are one and the same thing4 ,so
 that that is false which they now say1 
that the bishop's office is a dignity1  
and that he is a bishop who wears a     
pointed hat on his head4 ,it is not a   
dignity1 but a ministry2 so that he who 
has it should oversee and provide for   
us1 and be our guardian1 so as to know  
what is generally needed2 that when one 
is weak and has a troubled conscience1  
he should then give help and comfort2   
when one falls1 that he should raise him
 up1 and things of this sort2 so that   
the people of ,christ may sufficiently  
be cared for1 both in soul and body4    
,for this reason1 ,i have often said1   
that if a proper form of government was 
to be now established1 there must in    
such a case be in one city as many as   
three or four bishops1 who should have  

the oversight and care of the ,church1  
providing for the general wants4  ,and  
here ,st4 ,peter touches on two points  
which might well appall any one from    
taking the charge over a people4 ,in the
 first place1 there are some to be found
 who are truly devoted1 yet yield       
reluctantly to becoming preachers2 for  
it is a wearisome office for any one to 
have the general oversight1--how the    
sheep live1 so as to direct and help    
them1--since there must be oversight and
 watchfulness night and day1 that the   
wolf do not break in2 so that body and  
life must be devoted to it4 ,therefore  
he says1 you are not to do it of        
constraint4 ,true it is1 that no one    
should force himself uncalled into the  
ministry2 but if he is called and       
required for it1 he should enter it     
willingly1 and discharge what his office
 demands4 ,for they who do it from      
constraint1 and who have no appetite and
 love for it1 will not properly         
discharge it4  ,but there are others1   

worse than these1 who stand up before   
the people and thereby seek their own   
gain1 so as to feed their own belly4    
,these men are anxious for the wool and 
milk of the sheep2 they ask no questions
 about the food1--just the course of our
 bishops now1--a thing that has become  
almost everywhere a scandal and a shame1
 for in a bishop it is especially       
scandalous4 ,for this reason both the   
apostles ,peter and ,paul1 as well as   
the prophets also1 have repeatedly      
spoken of it4 ,so ,moses says1 ,you know
 that ,i have coveted no man's cattle4  
,the prophet ,samuel1 also1 ,you know   
that ,i have taken of you no man's ass  
or ox4 ,for if he whose duty it is to   
feed the flock is anxious merely for    
wealth and gain1 he will in a short time
 become a wolf himself4   ,v4 #b4 ,but  
of a ready mind4 ,that is1 that a bishop
 have an appetite and inclination       
thereto4 ,this is the character of those
 who willingly minister1 and do not seek
 the wool of the sheep4 ,thus we have   

two kinds of false shepherds3 the one1  
those who serve unwillingly2 the other1 
those who do it gladly1 but for the sake
 of avarice4--,further1 he says3   ,v4  
#c4 ,not as lords over the heritage4    
,this is the character of those who rule
 willingly enough for honor's sake1 in  
order that they may rise high1 and      
become powerful tyrants4 ,therefore he  
admonishes them that they should not act
 as though the people was subject to    
them1 so that they might be gentlemen1  
and might do as they chose4 ,for we have
 a ,master1 who is ,christ1 who rules   
over our spirits4 ,the bishops are to do
 no more than feed the sheep4 ,here ,st4
 ,peter has broken down and condemned   
all that rule which the ,pope now       
maintains1 and clearly determines that  
they have not power to give one word of 
additional command1 but that they are to
 be only servants1 and say1 ,thus saith 
,christ thy ,master1 therefore you are  
to do it4 ,so ,christ also speaks3 ,the 
kings of this world have dominion1 and  

men call them who are in authority their
 gracious lords2 but you are not to be  
like them4 ,now the ,pope speaks the    
reverse1--,ye shall rule and have       
authority4   ,v4 #c-d4 ,but be ye an    
example for the flock2 so shall ye1 when
 the ,chief ,shepherd shall appear1     
receive the enduring crown4 ,that is1   
see to it that you go before them at    
their head1 and exhibit such a conduct  
that your life may be an example to the 
people1 and they may follow after you4  
,but our bishops say to the people1 ,go 
there and do so and so2 and they sit on 
cushions and play the gentleman1        
imposing burdens on us which they will  
not bear themselves1 while they will not
 preach a word1 and call others to      
account if they have not done it for    
them4 ,but if it should be required of  
them1 they would soon be weary of their 
dignity4  ,therefore ,st4 ,peter does   
not appoint any temporal reward for     
bishops4 ,as though he would say1 ,your 
office is so great that it never can be 

rewarded here1 but ye shall receive an  
eternal crown1 which shall follow it1 if
 ye truly feed the sheep of ,christ4    
,this is the admonition which ,st4      
,peter gives to those who are to care   
for souls1 from whence you may          
confidently infer and clearly prove1    
that the ,pope1 along with his bishops1 
is ,antichrist1 or an enemy of ,christ1 
since he does nothing of that which ,st4
 ,peter here requires1 and neither      
teaches nor practices it himself1 but   
even acts the counterpart1 and will not 
only not feed the sheep or let them be  
fed1 but is himself a wolf and tears    
them1 and yet makes it his boast that he
 is the vicar of the ,lord ,christ4 ,he 
certainly is that1 for since ,christ is 
not there1 he1 like the devil1 sits and 
rules in ,christ's place4  ,whence it is
 necessary carefully to remember these  
plain texts and others like them1 and to
 hold them up against the ,pope's       
government1 so that when any one asks or
 questions you1 you may be able to      

answer and say1 ,christ said and        
practised so and so2 the ,pope teaches  
and practices directly the opposite4    
,since they are opposed to one another  
one of them must be false2 but certainly
 ,christ is not4 ,whence ,i conclude    
that the ,pope is a liar and the real   
,antichrist4  ,in this way must you be  
prepared with ,scripture1 so that you   
can not only challenge the ,pope as     
,antichrist1 but know how to prove it   
clearly1 so that you could die secure of
 it1 and withstand the devil even in    
death4--,it follows1 further3   ,v4 #e4 
,likewise1 ye younger1 submit yourselves
 unto the elders4 ,we have now the last 
admonition in this chapter4 ,st4 ,peter 
would have such order in the christian  
church1 that the young should follow the
 old1 so that all may go on             
harmoniously2 those beneath submissive  
to those above them4 ,if this were now  
to be enforced1 we should not need many 
laws4 ,he would strictly have it so that
 the younger shall be directed according

 to the understanding of the older1 as  
these shall best judge that it shall be 
for the praise of ,god4 ,but ,st4 ,peter
 presumes that such elders are to be    
instructed and established in the ,holy 
,ghost4 ,for should it happen that they 
are themselves fools1 and without       
understanding1 no good government could 
originate with them2 but if they are    
persons of good understanding1 then it  
is well that they should rule the youth4
 ,but ,st4 ,peter is not speaking here  
of civil1 but of church government1 that
 the elders should rule those that are  
spiritually younger1 whether they be    
priests or even old men4   ,be ye all of
 you subject one to another1 and therein
 manifest humility4 ,here he turns and  
modifies his command1 directing each to 
be subject one to another4 ,but how is  
that consistent1 that the elders should 
rule1 and yet all should be subject one 
to the other8 ,are we then to overturn  
what has been said8 ,some one perhaps   
would give such a gloss as this1 that   

,st4 ,peter spoke above of the          
elders1--here he speaks of the younger4 
,but we shall let the words stand1      
granting that they are spoken generally2
 as ,paul also says in ,rom4 xii41 ,that
 each in honor prefer one another4 ,the 
younger should be subject to the old1   
yet in such a manner that the latter    
shall not regard themselves as masters1 
but even should submit and follow1 where
 a younger is more judicious and        
learned2 just as ,god in the ,old       
,testament often selected young men1    
provided they were more wise than the   
old4  ,so ,christ also teaches1 in ,luke
 xiv43 ,when thou art bidden1 sit not   
down in the highest place1 lest a more  
honorable than thou be bidden1 and then 
he that bade thee and him come and say  
to thee1 give this man place2 and thou  
begin with shame to take the lower      
place2 but when thou art bidden1 go and 
sit down in the lowest place1 that when 
he that bade thee cometh1 he may say    
unto thee3 ,friend1 go up higher2 and   

then he introduces the passage as it is 
found in many places3 ,he who exalteth  
himself shall be humbled1 and he that   
humbleth himself shall be exalted4      
,therefore should the younger be subject
 to the elder1 and yet the elder on the 
other hand should be so disposed that   
each one in his heart shall hold himself
 as the least4 ,were this done we should
 have delightful peace1 and all would go
 well on earth4 ,this1 therefore1 says  
he1 should we do1 exhibit humility4     
,for ,god resisteth the proud but giveth
 grace to the humble4 ,that is1 those   
who will not give place ,god casts down2
 and on the other hand1 he exalts those 
who humble themselves4 ,it is a common  
expression--would to ,god he lived like 
common folks4   ,v4 #f4 ,humble         
yourselves therefore under the mighty   
hand of ,god4 ,since ,god requires that 
each should be subject to the other2 if 
it is done willingly and cheerfully1 he 
will exalt you4 ,but if you will not do 
it willingly1 you shall do it from      

constraint4 ,he will cast you down4     
,that ,he may exalt you in his own time4
 ,it seems1 when ,god suffers his own   
children to be cast down1 as though he  
would at length desert them4 ,therefore 
he says3 ,do not mistake on this        
account1 and suffer yourself to be      
blinded1 but be confident1 since you    
have a sure promise that it is ,god's   
hand and will4 ,therefore should you not
 regard the time1 however long it be1   
that you are brought low2 for though ,he
 has cast you down1 ,he will yet lift   
you up4 ,hence it follows3   ,v4 #g4    
,cast all your cares upon ,him1 for ,he 
careth for you4 ,you have such a promise
 as this1 whereby you may rest secure   
that ,god doth not forsake you1 but     
careth for you4 ,therefore let all your 
cares go1 and cast your burden on ,him4 
,these words are exceedingly precious2  
how could ,he have made them more sweet 
or tender8 ,why does ,he employ so great
 allurement8 ,it is in order that no one
 might easily despond and give up his   

purpose4 ,therefore ,he gives us such   
consolation as this3 that ,god not only 
looks upon us1 but cares also for us1   
and has a heartfelt regard for our lot4 
,he further says3   ,v4 #h4 ,be sober1  
be vigilant1 for your adversary the     
devil goeth about as a roaring lion1    
seeking whom he may devour4 ,here he    
gives us a warning1 and would open our  
eyes1 and it would be well worthy that  
the text should be written in golden    
letters4 ,here you perceive what this   
life is1 and how it is described1 so    
that we might well be ever wishing that 
we were dead4 ,we are here in the       
devil's kingdom1 just as in case a      
pilgrim should arrive at an inn1 where  
he knew that all in the house were      
robbers2 if he must enter there he will 
yet arm himself in the best way he can  
devise1 and will sleep but little3 so   
are we now on earth1 where the prince is
 an evil spirit1 and has the hearts of  
men in his power1 doing by them as he   
will4 ,it is a fearful thought if we    

properly regard it4 ,therefore ,st4     
,peter would warn us to take heed to    
ourselves1 and act the part of a        
faithful servant1 who knows the state of
 things here4 ,for this reason he says3 
be sober1 for they who indulge          
themselves here in eating and drinking1 
and are like fat swine1 are such as can 
be fitted for nothing useful4 ,therefore
 must we have ever by us such a talisman
 as this4  ,and be vigilant 7he says71  
not only as to the spirit but also as to
 the body4 ,for a vitiated body1 prone  
to sleep when it eats and drinks itself 
full1 will give the devil no opposition1
 though it belong even to those swine   
who have a faith and spirit4  ,wherefore
 should we then be sober and vigilant8  
,because your enemy the devil goeth     
about as a roaring lion1 seeking whom he
 may devour4 ,the evil spirit1 sleeps   
not--is cunning and wicked4 ,he has     
purposed with himself that he will      
assault us1 and he knows the right trick
 therefor2 goes about like a lion that  

is hungry1 and roars as though he would 
gladly devour all4 ,here ,st4 ,peter    
gives us an important admonition1 and   
forewarns us of our enemy1 that we may  
protect ourselves against him2 as ,paul 
also says1 we are not ignorant of the   
devices of the wicked spirit4 ,that     
going about tends to make us heedless1  
and thereupon follow wrath1 hatred1     
pride1 lust1 contempt of ,god4  ,and    
here observe especially1 that he says   
the devil goeth about4 ,he does not pass
 before your eyes1 when you are armed   
against him1 but looks out before and   
behind you1 within and without1 where he
 may attack you4 ,if he now meets you   
here1 he will quickly return there1 and 
attack you in another place2 he changes 
from one side to the other1 and employs 
every kind of cunning and art that he   
may bring you to fall2 and if you are   
well prepared in one place1 he will     
quickly fall in upon another2 and if he 
cannot overthrow you there1 then he     
assaults you somewhere else1 and so     

never gives it up1 but goes round and   
round1 and leaves no rest to any one4   
,if we then are fools and do not regard 
it1 but go on and take no heed1 then has
 he as good as seized upon us4  ,let    
every one now look to this2 surely each 
shall trace something of this in his own
 experience4 ,he that has examined knows
 it well4 ,therefore it is so sad for us
 that we go about so heedlessly4 ,if we 
rightly regard it1 we should cry out1   
death rather than life4 ,job has spoken 
thus3 ,man's life on earth is nothing   
but an encampment1 a mere conflict and  
strife4 ,why then does ,god thus leave  
us in life and misery8 ,in order that   
faith may be exercised and grow1 and    
that hastening out of this life1 we may 
have a desire of death1 and an anxiety  
to depart4   ,v4 #i4 ,whom withstand1   
firm in the faith4 ,sober you should be1
 and vigilant1 but to this end1--the    
body must be in a proper frame4 ,yet    
with all this1 the devil is not routed2 
this only suffices to afford the body   

less occasion for sin4 ,the true sword  
is this1 that ye be strong and firm in  
the faith4 ,if you in heart grasp hold  
of the word of ,god and maintain your   
hold by faith1 then the devil cannot    
gain the advantage1 but will be         
compelled to fly4 ,if you can say1 ,this
 has my ,god said--on this ,i stand1    
then shall ye see that he will quickly  
depart1 and ill-humor1 evil lusts1      
wrath1 avarice1 melancholy and doubt1   
will all vanish4 ,but the devil is      
artful1 and does not readily permit you 
to come to this1 and so assaults you in 
order to take the sword out of your     
hand2 if he can make you full1 so that  
your body is unguarded and inclined to  
wantonness1 then will he quickly wrench 
the sword from your grasp4 ,thus ,he    
served ,eve3 she had ,god's word2 if she
 had continued to depend on it she would
 not have fallen1 but when the devil saw
 that she held the word so loosely1 he  
tore it from her heart1 so that she let 
it go and he triumphed4  ,thus ,st4     

,peter has sufficiently instructed us   
how to contend with the devil4 ,it      
requires not much running hither and    
thither2 is besides a work that you can 
do1 yet no longer than you depend       
through faith on the word of ,god4 ,if  
he comes and would drive you into       
despondency because of sin1 only seize  
hold of the word of ,god that speaks of 
the forgiveness of sin1 and venture     
yourself thereon2 then will he be       
compelled quickly to let you alone4 ,st4
 ,peter says1 moreover3   ,knowing that 
the same afflictions are accomplished in
 your brethren that are in the world4   
,that is1 be not surprised that you must
 meet opposition from the devil2 but    
comfort yourselves1 inasmuch as ye are  
not alone1 but there are others besides 
you who must endure such suffering1 and 
reflect that you have your brethren to  
share with you in the strife4  ,there   
now you have the ,epistle in which you  
have sufficiently heard a truly         
christian doctrine2 in what a masterly  

manner he has described faith1 love1 and
 the ,holy ,cross2 and how he instructs 
and warns us as to how we should contend
 with the devil4 ,whoever comprehends   
this ,epistle1 has doubtless enough1 so 
that he needs nothing more but that ,god
 teach him richly from that which       
likewise overflows in the other books4  
,but that is besides nothing different  
from this2 for here the ,apostle has    
forgotten nothing which it is necessary 
for a ,christian to know4  ,finally1 he 
does what every faithful preacher should
 do1 in that he not only takes care to  
feed the sheep1 but also cares and prays
 for them2 and concludes with a prayer  
that ,god may give them grace and       
strength1 that they may understand and  
retain the word4   ,v4 #aj4 ,but the    
,god of all grace who hath called us    
unto ,his ,eternal glory by ,christ     
,jesus1 after that ye have suffered a   
while1 make you perfect1 establish1     
strengthen1 settle you4 ,that is the    
wish wherewith he commits them to       

,god--,god1 who alone bestows grace1 and
 not a single grace1 but all grace      
richly in one1 who has called you       
through ,christ that ye might have      
,eternal glory1 not through any desert  
of your own1 but for ,christ's sake2 if 
ye have ,him1 ye have through faith1    
without merit of yours1 ,eternal glory  
and salvation1 which will prepare you1  
that you may be strong1 grow1 and stand1
 and that ye may be able to accomplish  
much2 and to this end ,he will          
strengthen and establish you1 that ye   
may be able to bear and suffer all4     
,v4 #aa4 ,to him be praise and power for
 ever and ever1 ,amen4 ,praise is the   
sacrifice that we as ,christians should 
offer up to ,god4 ,he only adds1 in     
conclusion3   ,v4 #ab4 ,by your faithful
 brother ,silvanus1 7as ,i suppose71    
have ,i written briefly1 to admonish and
 manifest that this is the true grace of
 ,god wherein ye stand4 ,although ,i    
well know 7he would say7 that you have  
heard this before and know it well1 so  

that you do not need that ,i should     
teach it unto you1 yet have ,i written  
this to you 7as those that are truly    
,apostles should do71 that ,i might also
 admonish you that you abide therein1   
since you are tried and exercised2 and  
you are not to imagine that ,i preach   
any otherwise than as you have already  
heard4   ,v4 #ac4 ,the ,church that is  
at ,babylon greets you4 ,such was the   
practice of writing in the ,epistles the
 farewell4 ,the ,church at ,babylon1    
says he1 greets you4 ,i suppose1 but am 
not fully confident1 that he here meant 
,rome1 for it has been generally        
supposed that the ,epistle was written  
from ,rome4 ,still1 there were two      
,babylons1--one in ,chaldea1 the other  
in ,egypt1 which is now ,al ,cair4 ,but 
,rome is not called ,babylon1 except    
figuratively1 in the sense1 as was said 
above1 of thronging corruption4 ,thus1  
,babel means1 in the ,hebrew1 a         
confusion4 ,so1 perhaps1 he has called  
,rome a confusion1 or ,babel1 since     

there was also such disorderly conduct1 
and a confused multitude of all kinds of
 shameful practices and vices2 and      
whatever in the whole world was         
scandalous had flown together there4 ,in
 this same1 he says1 is a church        
gathered of such as are ,christians1 who
 greet you4 ,but ,i will readily leave  
every one to hold it as he will1 for no 
importance attaches to it4   ,my son1   
,marcus1 also4 ,some say that he here   
means ,mark1 the ,evangelist1 and calls 
him his son1 not literally1 but         
spiritually1--as ,paul calls ,timothy   
and ,titus his sons1 and says to the    
,corinthians that he has begotten them  
in ,christ4   ,v4 #ad4 ,greet ye one    
another with a kiss of charity4 ,this   
custom has now passed away4 ,in the     
,gospel we read distinctly that ,christ 
received his disciples with a kiss1 and 
such was then a practice in those lands4
 ,of this kiss1 ,st4 ,paul often speaks1
 also4   ,peace be with you all that are
 in ,christ ,jesus4 ,amen4 ,that is1 who

 believe in ,christ4 ,this is the adieu 
wherewith he commits them to            
,god4--,thus we have concluded this     
first ,epistle4 ,god grant ,his grace1  
that we may hold and keep it4 ,amen4    
,,the ,,second ,,epistle ,,general ,,of 
,,st4 ,,peter4     ,,preface4   ,st4    
,peter wrote this ,epistle because he   
saw how the true1 pure doctrine of faith
 had become falsified1 darkened and     
suppressed4 ,and he has wished to meet a
 two-fold error1 springing from a wrong 
understanding of the doctrine of faith1 
and guard against it in both directions2
 namely1 that we should not ascribe to  
works the power of making us righteous  
and acceptable before ,god1 though these
 works belong to faith2 and1 on the     
other hand1 that no one should think    
that there may be faith without good    
works4 ,for if any one preaches         
concerning faith1 that it justifies us  
without any addition of works1 the      
people say1 ,one need do no works1 as we
 see it in our daily experience2 and1 on

 the other hand1 when they fall on works
 and exalt them1 faith must be          
prostrated1 so that the middle way is   
one to be retained with difficulty1     
where there are not preachers of the    
right kind4  ,now1 we have ever taught  
this doctrine1 that to faith we are to  
ascribe all things1 one as well as      
another2 that it alone makes us just and
 holy in the sight of ,god4 ,moreover1  
that if faith is present1 out of it good
 works must and should proceed1 since it
 is even impossible that we should pass 
this our life quite indolent1 and do no 
works4 ,thus ,st4 ,peter in this        
,epistle would also teach us1 and thus  
meet those who perhaps out of the former
 ,epistle might have received the wrong 
apprehension that it sufficed for faith1
 though we should at the same time do no
 work4 ,and against this the first      
chapter especially aims1 wherein he     
teaches that believers should try       
themselves by good works1 and become    
assured of their faith4  ,the second    

chapter is against those who exalt works
 merely1 and depreciate faith4          
,therefore he admonishes them against   
the false teachers who should come1 who1
 through the teachings of men1 should   
destroy faith entirely4 ,for he clearly 
saw what a cruel trial there would yet  
be in the world1 as had even then       
already begun2 as ,st4 ,paul says1 ,,ii4
 ,thes4 ii41 ,the mystery of iniquity   
already works4  ,thus is this ,epistle  
written as a warning for us1 that we    
prove our faith by our good works1 and  
yet that we trust not to our works4     
,,chapter ,i4   ,v4 #a4 ,simon ,peter1 a
 servant and ,apostle of ,jesus ,christ1
 to those who have attained like faith  
with us1 in the righteousness which our 
,god gives1 and our ,saviour1 ,jesus    
,christ4 ,such is the subscription and  
the superscription of this ,epistle1    
that we may know who writes it1 and to  
whom he writes it1 even to those who    
have heard the word of ,god and abide in
 the faith4 ,but what sort of a faith is

 this8 ,in the righteousness 7says he7  
which ,god gives4 ,thus he grants       
justification to faith alone1--as ,st4  
,paul1 also1 in ,rom4 i4 ,in the ,gospel
 is that righteousness revealed which   
avails with ,god1 which comes from      
faith2 as it stands written3 ,the just  
shall live by faith4 ,thus ,st4 ,peter  
would admonish them that they should be 
armed1 and not let the doctrine of faith
 be torn away1 which they have now      
apprehended and thoroughly known4  ,and 
to this end he adjoins1 in the          
righteousness which ,god gives1 that he 
may separate from it all human          
righteousness4 ,for by faith alone are  
we righteous before ,god2 wherefore     
faith is called a righteousness of ,god1
 for with the world it is of no account2
 yea1 it is even condemned4   ,v4 #b4   
,grace and peace be multiplied among    
you1 through the knowledge of ,god and  
,jesus ,christ our ,lord4 ,this is the  
greeting usually prefixed to the        
,epistles2 and it amounts to this3 ,i   

wish you1 in place of my service for    
you1 to increase in grace and peace1 and
 grow ever richer and richer in the     
grace which comes from the knowledge of 
,god and the ,lord ,christ1--that is1   
which none can have but he who has the  
knowledge of ,god and ,jesus ,christ4   
,the ,apostles1 and the prophets also1  
in the ,scripture1 are ever setting     
forth the knowledge of ,god4 ,as        
,isaiah1 xi3 ,they shall not injure or  
destroy in my whole mountain1 for the   
land is filled with the knowledge of    
,god1 as the land is covered with the   
water4 ,that is1 so overflowingly shall 
the knowledge of ,god break forth1 as   
when a mass of water gushes up and      
rushes forth and swallows up a whole    
land4  ,thence shall such peace then    
follow1 that no one shall wrong another1
 or make him suffer4  ,but this is not  
to know ,god1 that you should believe as
 the ,turks1 ,jews1 and devils believe1 
that ,god has created all things1 or    
even that ,christ was born of a virgin1 

suffered1 died1 and rose again2 but this
 is the true knowledge1 whereby you hold
 and know that ,god is thy ,god and     
,christ is thy ,christ1 which the devil 
and the false christians could not      
believe4 ,so that this knowledge is     
nothing else but a true christian faith2
 for if you thus know ,god and ,christ1 
you will then confide in them with your 
whole heart1 and trust them in good and 
ill1 in life and death4 ,such trust evil
 consciences cannot possess4 ,for they  
know no more of ,god1 except that ,he is
 a ,god of ,st4 ,peter and all the      
saints in heaven4 ,but as their own ,god
 they know ,him not1 but hold ,him as   
their task-master and angry judge4 ,to  
have ,god1 is to have all grace1 all    
mercy1 and all that man can well        
receive2 to have ,christ1 is to have the
 ,saviour and ,mediator1 who has brought
 us to say that ,god is ours1 and has   
obtained all grace for us with ,him4    
,this also must be implied1 that ,christ
 is yours and you are ,his1 then have   

you a true knowledge4 ,a woman that     
lives unmarried can well say that a man 
is a husband1 but this can she not say1 
that he is her husband4 ,so may we all  
well say1 this is a ,god1 but this we   
cannot say all of us1 that ,he is our   
,god1 for we cannot all trust upon ,him 
nor comfort ourselves as ,his4 ,to this 
knowledge belongs also that which the   
,scripture calls faciem et vultum       
domini1 the face of the ,lord1 whereof  
the prophets speak much2 who ever sees  
not the face of the ,lord knows ,him    
not1 but sees only ,his back1--that is1 
an angry and ungracious ,god4  ,and here
 you perceive1 that ,st4 ,peter does not
 set himself particularly to write of   
faith1 since he had already done that   
sufficiently in the ,first ,epistle1 but
 would admonish believers that they     
should prove their faith by good works2 
for he would not have a faith without   
good works1 nor works without faith1 but
 faith first and good works on and from 
faith4 ,therefore1 he says1 now1 also3  

,v4 #c4 ,according as ,his divine power 
7whatever serves for life and godliness7
 is abundantly given us4 ,this is the   
first point1 where ,peter essays to     
describe what sort of blessings we have 
received through faith from ,god1 even  
that to us 7since we have known ,god by 
faith7 there is given every kind of     
divine power4 ,but what sort of power is
 it8 ,it is such power as serves us     
toward life and godliness2 that is1 when
 we believe1 then we attain this much1  
that ,god gives us the fullness of ,his 
power1 which is so with and in us1 that 
what we speak and work1 it is not we    
that do it1 but ,god ,himself does it4  
,he is strong1 powerful1 and almighty in
 us1 though we even suffer and die1 and 
are weak in the eyes of the world4 ,so  
that there is no power nor ability in us
 if we have not this power of ,god4     
,but this power of ,god which is in us1 
,st4 ,peter would not have so explained1
 as that we might make heaven and earth1
 and should work such miracles as ,god  

does2 for how would we be advantaged by 
it8 ,but we have the power of ,god      
within us so far as it is useful and    
necessary to us4 ,therefore1 the        
,apostle adjoins1 and says1 whatever    
serves for life and godliness2 that is1 
we have such power of ,god that by it we
 are eminently favored with grace to do 
good and to live forever4   ,through the
 knowledge of ,him who hath called us4  
,such power of ,god1 and such rich      
grace1 come from no other source but    
from this knowledge of ,god2 for if you 
count ,him for a ,god1 ,he will deal    
also with you in all things as a ,god4  
,so ,paul also says1 ,i4 ,cor4 i41 ,ye  
are in all points enriched in every kind
 of word and knowledge1 even as the     
preaching of ,christ is made powerful in
 you1 so that ye have henceforth no     
want4 ,this is now the greatest thing of
 all1 the noblest and most needful that 
,god can give us1--so that we are not to
 receive all that is in heaven and on   
earth2 for what would it help you1      

though you were able to go through fire 
and water1 and do all kinds of wonderful
 works1 and had not this8 ,many people  
who perform such miracles shall be      
condemned4 ,but this is wonderful above 
all things else1 that ,god gives us such
 power1 that thereby all our sins are   
forgiven and blotted out1 death1 the    
devil and hell1 subdued and vanquished2 
so that we have an unharassed conscience
 and a happy heart1 and fear for        
nothing4   ,through ,his glory and      
virtue4 ,how does that call come1       
whereby we are called of ,god8 ,thus3   
,god has permitted the holy ,gospel to  
go forth into the world and be made     
known1 though no man had ever before    
striven for it1 or sought or prayed for 
it1 of ,him4 ,but ere man had ever      
thought of it1 ,he has offered1         
bestowed1 and beyond all measure richly 
shed forth such grace1 so that ,he alone
 has the glory and the praise2 and we   
ascribe to ,him alone the virtue and the
 power1 for it is not our work1 but ,his

 only4 ,wherefore1 since the calling is 
not of us1 we should not exalt ourselves
 as though we had done it1 but render to
 ,him praise and thanksgiving1 because  
,he has given us the ,gospel1 and       
thereby granted us power and might      
against the devil1 death1 and all evil4 
,v4 #d4 ,whereby are given unto us      
exceeding precious and great promises4  
,st4 ,peter adjoins this1 that he may   
explain the nature and method of faith4 
,if we know ,him as ,god1 then do we    
have through faith that eternal life and
 divine power wherewith we subdue death 
and the devil4 ,though we see and grasp 
it not1 yet is it promised to us4 ,we   
really have it all1 though it does not  
yet appear1 but at the last day we shall
 see it present before us4 ,here it     
begins in faith2 though we have it not  
in its fullness1 we have yet the        
assurance that we live here in the power
 of ,god1 and shall afterward be saved  
forever4  ,whoever has this faith has   
the promise2 whoever does not believe   

possesses it not1 and must be lost      
forever4 ,how great and precious a thing
 this is1 ,peter explains further1 and  
says3   ,so that ye by the same might   
become partakers of the divine nature1  
while ye flee from the corrupting lusts 
of the world4 ,this we have1 he says1   
through the power of faith1 that we     
should be partakers and have association
 or communion with the divine nature4   
,this is such a passage that the like of
 it does not stand in the ,new or ,old  
,testament1 although it is a small      
matter with the unbelieving that we     
should have communion with the divine   
nature itself4 ,but what is the divine  
nature8 ,it is eternal truth1           
righteousness1 wisdom2 eternal life1    
peace1 joy1 happiness1 and whatever good
 one can name4 ,whoever then becomes    
partaker of the divine nature1 attains  
all this1--that he is to live forever1  
and have eternal peace1 delight and joy1
 and is to be perfectly pure1 just1 and 
triumphant over the devil1 sin and      

death4 ,therefore ,st4 ,peter would say 
this much3 ,as little as any one can    
take away from ,god1 that ,he should not
 be eternal life and eternal truth1 just
 as little shall any one take it away   
from you4 ,whatever one does to you he  
must do to ,him1 for whoever would crush
 a ,christian must crush ,god4  ,all    
this1 that word1 the divine nature1     
implies1 and he also used it to this    
end1 that he might include it all2 and  
it is truly a great thing where it is   
believed4 ,but1 as ,i said above1 this  
is merely instruction1 in which he does 
not lay down a ground of faith1 but sets
 forth what great1 rich blessings we    
receive through faith2 wherefore he     
says1 that ye shall have all if ye so   
live as to prove your faith1 whereby ye 
flee worldly lusts4 ,so he speaks1 now1 
further3   ,v4 #e4 ,give then all your  
diligence1 and add to your faith1       
virtue4 ,here ,st4 ,peter takes up the  
admonition1 that they should prove their
 faith by good works4 ,since such great 

blessing is bestowed upon you through   
faith 7he would say71 that ye really    
have all that ,god is1 do this besides3 
be diligent1 and not sluggish2 add to   
your faith1 virtue2 that is1 let your   
faith break out before the world1 so as 
to be zealous1 busy1 powerful1 and      
active1 and to do many works2 let it not
 remain idle and unfruitful4 ,ye have a 
good inheritance and a good field1 but  
see to it that ye do not let thistles   
and weeds grow upon it4   ,and to       
virtue1 discrimination4 ,discrimination 
or knowledge is1 in the first place1    
that one should manifest an outward     
conduct1 and the virtue of faith1 in    
accordance with reason4 ,for we should  
so far bridle and check the body1 that  
we may be sober1 vigorous1 and fitted   
for good works2 not that we should      
torture and mortify ourselves as some   
famous saints have done4 ,for though    
,god is likewise opposed to the sins    
that remain in the flesh1 yet does ,he  
not require that for this reason you    

should destroy the body4 ,its           
viciousness and caprice you should guard
 against1 but yet you are not to ruin or
 injure it1 but give it its food and    
refreshment that it may remain sound and
 in living vigor4  ,in the second place1
 discrimination means that one should   
lead a life carefully exact1 and act    
with discretion in regard to outward    
things1 as food and things of that      
sort1--that one should not act in these 
things unreasonably1 and that he should 
give his neighbor no provocation4   ,v4 
#f4 ,and to discrimination1 temperance4 
,temperance is not only in eating and   
drinking1 but it is regularity in the   
whole life and conduct1 words1 works1   
manners2 that we should not live too    
expensively1 and should avoid excess in 
ornament and clothing2 that none come   
out too proudly1 and make too lofty a   
show4 ,but in regard to this ,st4 ,peter
 will not fix any rule1 measure1 or     
limit1 as the ,orders have prescribed   
for themselves1 who have wished to do   

all by rule1 and have framed statutes   
which must be exactly observed4 ,it is a
 thing not to be tolerated in           
,christendom1 that men should require by
 laws that there be a common rule on    
temperance2 for people are unlike one to
 another2 one is of a strong1 another is
 of a weaker nature2 and no one in all  
things is at all times situated as      
another4 ,therefore every one should see
 to himself how he is situated1 and what
 he can bear4   ,and to temperance1     
patience4 ,thus would ,st4 ,peter say3  
though ye lead a temperate and discreet 
life1 ye are not to think that ye shall 
live without conflict and persecution4  
,for if ye believe1 and lead a fair     
christian life1 the world will not let  
it alone2 it must persecute and hate    
you1 in which you must show patience1   
which is a fruit of faith4   ,and to    
patience1 godliness4 ,that is1 that we  
in all our outward life1 whatever we do 
or suffer1 should so conduct ourselves  
that we may serve ,god therein1 not     

seeking our own honor and gain1 but that
 ,god alone may be glorified thereby2   
and that we should so demean ourselves  
that men may take knowledge that we do  
all for ,god's sake4   ,v4 #g4 ,and to  
godliness1 brotherly love4 ,in this ,st4
 ,peter obliges us all to extend a      
helping hand one to another1 like       
brethren1 so that one should protect    
another1 and none hate nor despise nor  
injure another4 ,this is also an evident
 proof of faith1 whereby we show that we
 have the godliness of which he has     
spoken4   ,and to brotherly love        
7charity71 common love4 ,common love    
extends to both friend and enemy1 even  
to those who do not show themselves     
friendly and brotherly towards us4 ,thus
 ,st4 ,peter has here comprehended in   
few words whatever pertains to the      
christian life1 and whatever are the    
works and fruits of faith1 discretion1  
temperance1 patience1 a ,god-fearing    
life1 brotherly love1 and kindness to   
every one4   ,v4 #h4 ,for if such dwell 

richly in you1 it will not permit you to
 be idle or unfruitful in the knowledge 
of our ,lord ,jesus ,christ4 ,that is1  
if ye do such works1 then are ye on the 
right path1 then do ye have a real      
faith1 and the knowledge of ,christ     
becomes active and fruitful in you4     
,therefore see to it that ye be not such
 as beat the air4 ,restrain your body1  
and act toward your neighbor even in    
such a manner as ye know that ,christ   
has done toward you4   ,v4 #i4 ,but to  
whomsoever such is wanting1 he is blind1
 gropes with the hand1 and has forgotten
 the purifying of his former sins4      
,whoever has not such a preparation of  
the fruits of faith1 gropes like a blind
 man here and there1 rests in such a    
life that he knows not what his state   
is1 has not real faith1 and has of the  
knowledge of ,christ nothing more than  
that he can say he has heard it4        
,therefore he goes along and gropes like
 a blind man on the way1 in an          
unconscious life1 and has forgotten that

 he was baptized and his sins were      
forgiven him1 and is unthankful1 and is 
an idle1 negligent man1 who suffers     
nothing to go to his heart1 and neither 
feels nor tastes such great grace and   
blessing4  ,this is the admonition which
 ,st4 ,peter gives to us who believe1 to
 urge and enforce those works by which  
we shall evidence that the true faith is
 in us4 ,and1 besides1 this ever remains
 true1 that faith alone justifies2 where
 this then is present1 there works must 
follow4--,what follows further1 now1 is 
meant to strengthen us4   ,v4 #aj4      
,wherefore1 dear brethren1 give so much 
the more diligence to make your calling 
and election sure4 ,the election and    
eternal foreknowledge of ,god is indeed 
in itself sure enough1 so that man does 
not need to make that sure4 ,the calling
 is also effectual and sure4 ,for       
whoever hears the ,gospel1 and believes 
thereon1 and is baptized1 he is called  
and saved4 ,since we then are also      
thereunto called1 we should apply so    

much diligence 7says ,peter71 that our  
calling and election may be assured with
 us also1 and not only with ,god4 ,this 
is now such a mode of scriptural        
expression as ,st4 ,paul uses1 ,eph4    
ii41 ,ye were strangers to the covenant 
of promise1 so that ye had no hope and  
were without ,god in the world4 ,for    
although there is no man1 neither bad   
nor good1 over whom ,god does not reign1
 since all creatures are ,his1 yet ,paul
 says he has no ,god who does not know1 
love1 and trust ,him1 although he had   
his being in ,god ,himself4 ,so here1   
also2 although the calling and election 
are effectual enough in themselves1 yet 
with you it is not yet effectual and    
assured1 since you are not yet certain  
that it includes you4 ,therefore ,st4   
,peter would have us make such calling  
and election sure1 by good works4  ,thus
 you see what this ,apostle attributes  
to the fruits of faith4 ,although they  
are due to our neighbor1 that he may be 
benefited by them1 still the fruit is   

not to be wanting1 that faith may       
thereby become stronger1 and do more and
 more of good works4 ,besides1 this is  
quite another kind of power from that of
 the body1 for that grows weary and     
wastes away if it is used and urged     
somewhat too far3 but as to this        
spiritual power1 the more it is used and
 urged1 the stronger it becomes2 and it 
suffers injury if it is not exercised4  
,for this reason did ,god introduce     
,christianity at the first in such a    
manner as ,he did1 driven and tried by  
the wrestling of faith1 in shame1 death1
 and bloodshed1 that it might become    
truly strong and mighty1 and that the   
more it was oppressed the more it might 
rise above it4 ,this is ,st4 ,peter's   
meaning in this place1 that we should   
not let faith rust and lie still1 since 
it is so ordained that it is ever made  
more and more strong by trial and       
exercise1 until it is assured of its    
calling and election1 and cannot fail4  
,and here is also a bound set as to how 

we should proceed with reference to     
election4 ,there are many light-minded  
persons who have not felt much of the   
power of faith1 who fall in this matter1
 stumbling upon it2 and they trouble    
themselves at first with it1 and by     
reason would satisfy themselves whether 
they are elected1 so that they may be   
assured whereon they stand4 ,but desist 
from this1 at once2 it is a thing that  
cannot be apprehended 7grasped74 ,but if
 you will be assured1 you must reach it 
by the way which ,st4 ,peter here       
strikes out for you4 ,if you choose     
another for yourself1 you have failed   
already1 and your own experience must   
teach you so4 ,if faith is properly     
exercised and tried1 then are you at    
last assured of the fact that you cannot
 fail1 as now further follows3   ,for if
 ye do these things ye shall never fall4
 ,that is1 ye are to stand fast1 not    
stumble nor sin1 but go onward          
thoroughly upright and active1 and all  
shall go well with you4 ,but if you     

would set it right by your reasonings1  
the devil will soon throw you into      
despair and hatred of ,god4   ,v4 #aa4  
,and so shall an entrance be ministered 
unto you abundantly1 into the           
everlasting kingdom of our ,lord and    
,saviour ,jesus ,christ4 ,this is the   
way by which we enter the kingdom of    
heaven4 ,therefore1 no one should       
propose1 by such dreams and reasonings  
concerning faith as he has invented in  
his heart1 to enter therein4 ,there must
 be a living1 active1 tried faith4 ,god 
help us6 ,how have our deceivers        
written1 taught and spoken against this 
text1 yet whoever has even the least    
measure and only a spark of faith1 shall
 be saved when he comes to die4  ,if you
 would pry into this matter1 and in this
 way attain such faith quickly and      
suddenly1 you will then have waited too 
long4 ,yet you are to understand well1  
that they who are strong have enough to 
do1 although we are not to despair even 
of such as are weak1 for it may indeed  

well happen that they shall endure1     
though it will be sorely and hardly1 and
 will cost much striving2 but whoever   
carefully sees to it in his life1 that  
faith is invigorated and made strong by 
good works1 he shall have an abundant   
entrance1 and with calm spirit and      
confidence go into that life to come1 so
 that he shall die comfortably1 and     
despise this life1 and even triumphantly
 go on1 and with gladness hasten to     
that4 ,but those1 who would come in     
otherwise1 shall not enter thus with    
joy2 the door shall not stand open to   
them so wide2 they shall1 moreover1 not 
have such an abundant entrance1 but it  
shall be1 narrow and a hard one1 so that
 they tremble1 and would rather their   
life-day should be in weakness1 than    
that they should die4   ,v4 #ab4        
,wherefore ,i will not be negligent to  
remind you always of such things1       
although ye know them1 and are          
established in this present truth4 ,that
 is the same that we also have often    

said1 although ,god has now let such a  
great light go forth through the        
revelation of the ,gospel1 so that we   
know what true christian life and       
doctrine is1 and see how all ,scripture 
insists upon it1 yet this 7light7 we are
 not to neglect but use daily1 not for  
doctrine1 but for the sake of           
remembrance4 ,for there is a twofold    
office in the christian church1 as ,st4 
,paul says1 ,rom4 xii43 ,if any one     
teaches1 let him wait on teaching2 if   
any one admonishes1 let him wait on     
admonition4 ,to teach1 is when any one  
lays down the ground of faith1 and sets 
it forth to those who have no knowledge 
of it4 ,but to admonish1 or as ,peter   
here says1 to remind1 is to preach to   
those who know and have heard the matter
 already1 so that they are seized hold  
of and awakened1 in order that they     
should not be heedless1 but go onward   
and prosper4 ,we are all beladen with   
the old sluggard load1 with our flesh   
and blood1 that chooses for ever the    

byroad1 and keeps us ever subject to its
 load1 so that the soul easily falls    
asleep4 ,therefore we are ever to urge  
and shake it1 as a master urges his     
servants1 lest they become sluggish1    
although they know very well what they  
should do2 for while we must pursue this
 course for our temporal support1 far   
more must we do it in this case in      
spiritual matters4   ,v4 #ac4 ,for ,i   
count it proper1 so long as ,i am in    
this tabernacle1 to awaken and remind   
you4 ,here ,st4 ,peter calls his body a 
tabernacle wherein the soul dwells2 and 
it is a phrase like that where in the   
first ,epistle he speaks of the body as 
a vessel or an instrument4 ,so ,st4     
,paul also speaks1 ,,ii4 ,cor4 v43 ,we  
know that if our earthly house of this  
tabernacle were broken down1 that we    
have a house built by ,god1 a house not 
made with hands1 eternal in heaven1 and 
for the same we long earnestly1 for our 
dwelling which is from heaven4 ,for as  
long as we are in this tabernacle we    

earnestly long1 c4 ,also1 but yet we are
 consoled and know that while we are at 
home in the body we are absent from the 
,lord1 but we have far greater desire to
 be out of the body and to be at home   
with the ,lord4 ,there the ,apostle     
,paul speaks also of the body as a      
house1 and makes two homes1 and two     
sojournings4 ,so ,peter speaks here of  
the body as a tabernacle wherein the    
soul rests1 and he makes it mean enough2
 he will not call it a house1 but a hut 
or pent-house1 such as shepherds have4  
,great is the treasure1 but small is the
 house in which it lies and dwells4     
,v4 #ad1 #ae4 ,for ,i know that ,i must 
soon lay off my tabernacle1 even as the 
,lord ,christ hath showed me4 ,but ,i   
will take care that ye by all means1    
after my departure1 may keep such things
 in your remembrance4 ,here ,peter      
testifies of himself that he has become 
assured of eternal life1 and to him ,god
 had shown beforehand when he should    
die2 but this took place for our and our

 faith's sake1 for there must have been 
some such persons as knew assuredly that
 they were elected1 who should lay down 
and settle faith1 that we might know    
that they preached not the doctrine of  
men1 but the word of ,god4 ,but ere they
 have come to such an assurance1 ,god   
has thoroughly proved them first1 and   
purified them4 ,thus ,peter now says1 ,i
 will not only remind you with the      
living voice1 but set such things also  
in writing1 and charge you1 through     
others1 that ye ever hold them in       
remembrance1 through my life and after  
my death1 and not let them go4 ,there   
see how great anxiety the ,apostle had  
for souls2 yet1 alas6 it has helped     
nothing4   ,v4 #af-ah4 ,for we have not 
followed cunningly devised fables1 when 
we have made known unto you the power   
and coming of our ,lord ,jesus ,christ1 
for we have been witnesses of ,his      
majesty1 when ,he received from ,god the
 ,father honor and praise1 by a voice   
which came to ,him from the excellent   

glory1 this is my well-beloved ,son1 in 
whom ,i am well pleased2 and this voice1
 which came from heaven1 we heard1 when 
we were with ,him on the holy mount4    
,there ,st4 ,peter touches upon the     
history written in the ,gospel1 ,matt4  
xvii41 how ,jesus took to ,himself three
 of his disciples1 ,peter1 ,james and   
,john1 and led them aside up a high     
mountain1 and was glorified before them1
 and ,his face shone like the sun1 and  
,his clothing was white as the light1   
and there appeared to ,him ,moses and   
,elias1 who spoke with ,him1 while a    
light cloud overshadowed them1 and a    
voice out of the cloud said1 ,this is my
 beloved ,son1 in whom ,i am well       
pleased2 hear ye ,him4 ,when the        
disciples heard that1 they fell on their
 faces1 and were very much afraid4 ,but 
,jesus went to them1 roused them up1 and
 said1 stand up1 be not afraid2 then    
they lifted up their eyes1 and saw no   
one but ,jesus only1 and when they went 
down from the mountain ,he charged them 

that they should tell no one of this    
sight till ,he arose from the dead4  ,so
 ,st4 ,peter would now say1 that which  
,i preach to you of ,christ and of ,his 
coming1 this ,gospel that we preach1 we 
have not devised or yet imagined1 nor   
taken it from cunning fabulists who know
 how to speak brilliantly of all things 
7such as at that very time the ,greeks  
were71 for it is mere fable1 and fancy1 
and idle babbling that they cunningly   
give forth1 and wherein they would be   
wise1--such we have not listened to1 nor
 have we followed them2 that is1 we     
preach not what is from the hands of    
men1 but are sure that it is of ,god1   
and have become so through our eyes and 
ears2--that is to say1 ,when we were    
with ,christ upon the mountain1 and saw 
and heard ,his glory2 for ,his glory was
 this1 that ,his face shone like the    
sun1 and ,his clothing was as white as  
snow2 besides1 we heard a voice from the
 highest ,majesty1 ,this is my beloved  
,son2 hear ye ,him4  ,so confident      

should every preacher be1 and not be in 
doubt thereon1 that he has ,god's word1 
that he could even die for it1 since it 
is worth our life4 ,now there is no man 
so holy that he must needs die for the  
doctrine which he has taught of himself2
 wherefore it is inferred here that the 
,apostles have had assurance from ,god  
that their ,gospel was ,god's word4 ,and
 here it is also shown that the ,gospel 
is nothing else than the preaching of   
,christ4 ,therefore we should hear no   
other preaching1 for the ,father will   
have no other4 ,that is my dear ,son1   
,he says2 hear ,him4 ,he is your        
,teacher--as though ,he had said1 ,when 
ye hear ,him1 then ye have heard me4    
,wherefore ,peter now says1 we have     
preached ,christ and made ,him known to 
you1 that ,he is ,lord1 and rules over  
all things1 and all power is ,his2 and  
that whosoever believes on ,him has     
likewise such power4 ,such things we    
have not ourselves devised1 but have    
seen and heard them through ,god's      

revelation1 by which ,he has charged us 
that we should hear ,christ4  ,but why  
does ,paul separate from one another the
 power and the coming of ,christ8 ,the  
power consists1 as we have heard above1 
in that ,he is mighty over all things2  
that all must lie at ,his feet2 and this
 shall continue as long as the world    
stands4 ,while we are flesh and blood1  
and live upon the earth1 so long shall  
,christ's kingdom flourish1 even to the 
last day4 ,then shall come another      
period1 when ,he shall give up the      
kingdom to ,god the ,father1 whereof    
,st4 ,paul speaks1 ,i4 ,cor4 xv43       
,christ the first fruits2 afterwards    
those that belong to ,christ1 who are   
,his at ,his coming4 ,afterward is the  
end1 when ,he shall answer for the      
kingdom to ,god and the ,father4 ,also3 
,but when all shall be subject to ,him1 
then shall the ,son also be subject to  
,him who subdued all for ,him4  ,how8   
,is then the kingdom not ,god the       
,father's now8 ,is not all subject to   

,him8 ,answer3--,st4 ,paul explains     
himself in the same place1 and says3 ,so
 that ,god may be all in all2 that is1  
whatsoever any one shall need or should 
have1 that ,god will be2 as ,st4 ,peter 
has told us above1 that we should be    
partakers of the ,divine nature4        
,wherefore we shall also have all that  
,god has1 and all that is needful for us
 we shall have in ,him1--wisdom1        
righteousness1 strength and life1--a    
truth which we now believe1 hearing it  
merely1 and having it in the word of    
,god4 ,but then shall the word cease1   
when our souls shall be enlarged and see
 and feel it all as a present thing4    
,this is what ,st4 ,paul means1 and ,st4
 ,peter also3 that the power of         
,christ's kingdom now proceeds2 now ,he 
gives the word1 and thereby1 through    
,his humanity1 reigns over the devil1   
sin1 death1 and all things4 ,but at the 
last day this shall be made clear4      
,therefore1 although ,god ever rules1   
still it is not yet manifest to us4 ,he 

clearly beholds us1 but we behold ,him  
not4 ,therefore must ,christ surrender  
up to ,him the kingdom1 so that we also 
shall see it1 while we then shall be    
,christ's brethren and ,god's children4 
,thus ,christ received from ,god honor  
and glory 7,st4 ,peter here says7 when  
the ,father made all things subject to  
,him1 and made ,him ,lord1 and glorified
 ,him by this voice1 in which ,he says1 
,this is my well-beloved ,son1 in whom  
,i am well pleased4  ,by this ,st4      
,peter would confirm his doctrine and   
preaching1 that it might be known whence
 it came4 ,but this experience was no   
more than that he had heard this1 and   
was able to preach of it4 ,but the ,holy
 ,spirit must also come and strengthen  
him1 that he may believe in it1 and     
preach and confess it cheerfully4 ,the  
former thing belongs only to the office 
of the preacher1 not to the soul2 but   
this belongs to the ,spirit4   ,v4 #ai4 
,we have also a sure word of ,prophecy1 
and ye do well in that ye give heed to  

it1 as to a light that shines in a dark 
place1 till the day break and the       
morning star rise in your hearts4 ,there
 ,st4 ,peter grasps right hold upon the 
matter1 and would say this much3 all    
that ,i preach is to subserve this end1 
that your conscience may be assured1 and
 your heart may stand firm on this1 and 
not let itself be torn therefrom1 and   
that thus both ,i and you may be certain
 that we have ,god's word4 ,for it is an
 important matter as respects the       
,gospel that we should receive and hold 
it clean and pure1 without addition and 
false doctrine4 ,therefore ,peter begins
 henceforth to write against human      
doctrines4  ,but why does he say we have
 a sure word of prophecy8 ,answer3 ,i   
hold1 indeed1 that we shall have no more
 prophets1 such as the ,jews had in     
former times in the ,old ,testament4    
,but a prophet eminently should he be   
who preaches of ,jesus ,christ4         
,therefore1 although many prophets in   
the ,old ,testament have foretold       

concerning things to come1 yet they came
 and were sent by ,god1 for this reason 
especially1 that they should foretell   
,christ4 ,those1 then1 who believe on   
,christ are all prophets1 for they have 
the true head-article that the prophets 
should have1 although they have not the 
gift of making known things to come2 for
 as we1 through the faith of our        
,master1 are ,christ's brethren1 are    
kings and priests1 so are we prophets   
also1 all of us through ,christ4 ,for we
 can all say what belongs to salvation  
and ,god's honor and a christian life1  
besides of future things1 so much as    
this is necessarily known to us1 viz41  
that the ,last ,day shall come1 and that
 we shall rise from the dead2 besides1  
we understand the whole substance of    
,scripture4 ,whereof ,paul also says1   
,i4 ,cor4 xiv43 ,ye can all prophecy1   
one after another4  ,this now1 is1 what 
,peter says3 we have such a word of     
prophecy as is sure in itself2 see to it
 only that it be sure to you2 and ye do 

well in paying heed to it3--as though he
 should say3 ,it will be a thing of     
necessity to you to hold firmly by it2  
for it is in regard to the ,gospel as   
though one were imprisoned in the house1
 in the midst of the night1 when it was 
stock dark4 ,then it were a matter of   
necessity that one should kindle a      
light1 till the day came when he could  
see4 ,eminently such is the ,gospel in  
the midst of the night and darkness1 for
 all human reason is mere error and     
blindness1 while the world is even      
nothing else but a kingdom of darkness4 
,in this darkness has ,god now kindled a
 light1 even the ,gospel1 whereby we may
 see and walk1 while we are on the      
earth1 till the morning dawn comes and  
the day breaks4  ,thus this text is also
 strongly against all human doctrine2   
for since the word of ,god is the light 
in a dark and gloomy place1 it follows  
that all besides is darkness4 ,for if   
there were another light besides the    
word1 ,st4 ,peter would not have spoken 

as he has4 ,therefore look not to this1 
how gifted those men are with reason who
 teach any other doctrine1 however      
grandly they put it forth2 if you cannot
 trace ,god's word in it1 then be in no 
doubt as to its being mere darkness4    
,and let it not disturb you at all that 
they say they have the ,holy ,spirit4   
,how can they have ,god's ,spirit if    
they do not have ,his word8 ,wherefore  
they do nothing else but call darkness  
light and make the light darkness1 as   
,isaiah says1 chap4 v4  ,this is ,god's 
word--even the ,gospel--that we are     
ransomed by ,christ from death1 sin and 
hell3 whoever hears that1 he has this   
light and has kindled this lamp in his  
heart1 even that by which we may see the
 one that enlightens us1 and teaches us 
whatever we should know4 ,but where this
 is not1 there we rush on1 and by       
matters and works of our own device     
would find out the way to heaven4       
,whereof1 by your light1 you can judge  
and see that it is darkness4 ,wherefore 

since they have not the light1 neither  
would receive it1 they must remain in   
darkness and blindness4 ,for the light  
teaches us all that which we ought to   
know and what is necessary to           
salvation--a thing which the world by   
wisdom and reason knows not4 ,and this  
light we must still have and depend     
upon1 even to the last day4 ,then shall 
we have no more need of the word1 just  
as we put out the lamp when the day     
breaks4   ,v4 #bj1 #ba4 ,and this ye    
should know first of all1 that no       
prophecy of the ,scripture is of any    
private interpretation2 for prophecy    
came not aforetime by the will of man1  
but holy men of ,god spake as they were 
moved by the ,holy ,spirit4 ,here ,peter
 falls upon the matter of false         
doctrine3 since ye know this1 he says1  
that we have the word of ,god1 abide    
thereon1 and suffer yourselves not to be
 drawn from it by others that teach     
falsely1 though they come and give forth
 that they have the ,holy ,spirit4 ,for 

this ye should know first of all 7the   
second matter he would speak of         
afterward71 that no prophecy of the     
,scripture is of any private            
interpretation2 by this be directed1 and
 do not think that ye shall explain the 
,scripture by your own reason and       
wisdom4  ,in this the private           
interpretation of ,scripture by all the 
fathers is thrown down and rejected1 and
 it is forbidden to build on such       
interpretation4 ,though ,jerome1 or     
,augustine1 or any one of the fathers   
have explained it of himself1 yet would 
not we have it from him4 ,peter has     
forbidden you to explain it of yourself 
at all4 ,the ,holy ,spirit will explain 
it ,himself1 or it shall remain         
unexplained4 ,if now any one of the holy
 fathers can prove that he has his      
explanation from the ,scriptures1 which 
give assurance that it should be so     
explained1 then it is right2 where this 
is not the case1 ,i for one shall not   
believe him4 ,thus ,peter lays hold on  

the boldest and best teachers2 wherefore
 we should rest assured that none is to 
be believed who sets the ,scripture     
forth where he of himself opens and     
explains it4 ,for there can be no true  
sense obtained by private               
interpretation4 ,here have all the      
teachers and fathers who have explained 
the ,scripture stumbled1 so far as they 
are extant to us4 ,as when they refer   
the passage of ,christ1 ,matt4 xvi43    
,thou art ,peter1 and on this rock will 
,i build my church1 to the ,pope4 ,that 
is a human1 self-invented explanation2  
therefore1 no one is to believe them1   
for they cannot prove out of the        
,scripture that ,peter is ever spoken of
 as ,pope4 ,but this we can prove1 that 
the rock is ,christ and faith1 as ,paul 
says4 ,this explanation is the right    
one2 for of this we are sure1 it has not
 been invented by men1 but drawn from   
,god's word4 ,now what is found written 
and foretold in the prophets1 says      
,peter1 that men have not searched out  

nor invented2 but holy and pious men    
have spoken it from the ,holy ,spirit4  
,thus this is the first chapter1 wherein
 ,st4 ,peter has first of all taught us 
what those really good works are whereby
 we must give proof of our faith4 ,in   
the second place1 that no man in        
,christendom should preach anything but 
,god's word alone4 ,the reason why it   
should be so is no other1 as we have    
said1 except that men should preach that
 word which shall remain forever1       
whereby souls may be won1 and eternal   
life4 ,now there follows a just         
admonition1 which ,christ and ,paul and 
all the ,apostles have also given1 that 
each should look out for himself and    
guard against false teachers4  ,it is   
especially necessary for us to observe  
it carefully1 so that we shall not      
suffer that right and authority which   
all ,christians have1 to be torn from   
us1 to judge and decide on all          
doctrines2 and shall not let it come to 
this1 that we first wait till the       

,councils determine what we are to      
believe1 and then follow that4 ,this we 
are now to look at4     ,,chapter ,,ii4 
,v4 #a4 ,but there were false teachers  
also among the people1 as also among you
 there shall be false teachers4 ,this is
 what ,st4 ,peter would say3 ,all       
prophecy must proceed from the ,holy    
,spirit1 even to the end of the world1  
just as it has gone forth from the      
beginning of the world1 so that nothing 
shall be preached but what is ,god's    
word4 ,yet it has ever so happened1 that
 close upon the true prophets and word  
of ,god1 there have been false teachers1
 and so also it shall continue4         
,therefore1 since ye have ,god's word1  
ye should take heed to yourselves that  
ye do not have false teachers besides4  
,this is a sufficient admonition1 and it
 cannot fail where the true word of ,god
 is preached2 that close upon it false  
teachers also should rise up4 ,the      
reason is this1--not every one lays hold
 on the word1 and believes thereon1     

although it is preached to all4 ,they   
who believe thereon1 follow it1 and hold
 it fast2 but the greater part1 they who
 do not believe1 receive a false sense  
therefrom1 whence they become false     
teachers4 ,this matter we have not      
seriously considered1 nor have we       
attended to this warning2 but we have   
gone astray1 and whatever has been      
preached that we have done4 ,thereon we 
have stumbled and fallen1 and been led  
away by delusion1 as though the ,pope1  
with his priests and monks1 could not   
err4 ,thus those that should have been  
on their guard against such things1 have
 been the first that have urged them    
upon us4 ,so that we are not free from  
blame1 though we have a wrong belief1   
and follow after false teachers3 it     
shall be of no help to us1 that we have 
not known1 since we were warned         
beforehand4 ,besides1 ,god has bidden us
 that we should each determine what this
 or that one preaches1 and give account 
thereof2 if we do not1 then are we lost2

 wherefore it concerns every one's own  
soul's salvation to know what ,god's    
word is1 and what false doctrines are4  
,such warnings against false teachers   
are1 besides1 very frequent1 here and   
there1 throughout the ,scripture4 ,st4  
,paul1 ,acts xx41 gives just such an    
admonition in his preaching1 when he    
blesses those of ,ephesus and gives them
 his farewell2 and he speaks in this    
manner3 ,i know that after my departure 
there shall come in among you grievous  
wolves1 who shall not spare the flock2  
yea1 there shall even of your own selves
 arise men who shall teach corrupt      
doctrine1 who shall draw disciples after
 them4 ,christ proclaims it also in     
,matt4 xx43 ,if anyone shall say to you 
7he says71 lo6 here is ,christ1 or lo6  
there1 then are ye not to believe it2   
for there shall arise false ,christs and
 false prophets1 and great signs and    
wonders shall they do1 that shall lead  
into error1 if it were possible1 even   
the elect4 ,and again1 ,paul1 ,i4 ,tim41

 iv43 ,the ,spirit speaks expressly that
 in the last times some shall depart    
from the faith1 and cleave to erring    
spirits and doctrines of the devil by   
which they speak lies in hypocrisy4 ,as 
forcefully as such admonition has gone  
forth1 so careful should we have been2  
yet it has been of no avail4 ,the       
admonition has been kept silent1 and    
thus we have still wandered1 and        
suffered ourselves to be led astray4    
,now let us see who those false teachers
 may be1 of whom ,peter here speaks4 ,i 
think that ,god has ordained by special 
counsel that our teachers should have   
been called doctors1 that it might be   
seen whom ,peter means4 ,for he as much 
as uses the word here2 false            
doctors1--that is1 false teachers1 he   
says1--not false prophets or false      
apostles4 ,in this he fairly hits the   
high schools1 where such a class of men 
is made1 and whence all the preachers   
have come forth into the world2 so that 
there is not even a city under the      

,popedom1 which does not have such      
teachers made in the high schools4 ,for 
all the world thinks that they are the  
fountain1 the streams of which are to   
teach the people4 ,this is a desperate  
error1 since no more cruel thing has    
ever come upon the earth than has come  
forth from the high schools4 ,therefore 
,peter says1 that such vain1 false      
teachers are to be2 but what shall they 
do8 ,this follows further3   ,who shall 
privily introduce damnable heresies4 ,he
 calls them damnable heresies 7sects71  
or states and orders1 because whosoever 
is persuaded into them is already lost4 
,these shall they secretly bring in1 he 
says1 not that they shall preach that   
the ,gospel and the ,holy ,scriptures   
are false1 for that would have worked   
quite against them1--but these names1   
,god1 ,christ1 faith1 church1 baptism1  
sacrament1 they shall still hold1 and   
suffer to continue4 ,but under these    
names they bring forward and set up     
something of another sort4 ,for there is

 a great difference1 whether ,i say this
 man preaches against this doctrine or  
in accordance with it4 ,when ,i preach  
thus1 that ,christ is the ,son of ,god  
and truly man1 and whoever believes on  
,him shall be saved1--that is right     
preaching and the true ,gospel4 ,but if 
one preaches that ,christ is not the    
,son of ,god1 nor truly man1 moreover   
that faith does not save1 it is said in 
plain contradiction to it4 ,whence ,st4 
,peter speaks not 7for this is what our 
high schools1 priests and monks do not  
attempt71 except of those associate     
doctrines which they introduce through  
the true doctrine4 ,as when they speak  
after this manner1--it is true that     
,christ was ,god1 and is man2 that ,he  
died for our sins1 and no one can be    
saved who does not believe upon ,him4   
,but that belongs only to the common    
estate 7of ,christians72 but we will set
 up a more complete one1 in which men   
shall vow chastity1 poverty1 and        
obedience1 as well as fast1 endow       

institutions1 c4 ,whoever does this     
shall go full tide up to heaven4 ,where 
now men preach and hear such things as  
that there is nothing better and more   
saving than virginity and obedience1 and
 that the monk and the priest are in a  
higher and more perfect estate than     
mankind in general1 there is nothing    
said against the pure christian doctrine
 directly1 nor are faith and baptism    
denied1 nor that ,christ is the         
,saviour4 ,but yet there is such        
doctrine brought in with them1 leading  
men away from the right path1 that they 
build upon their own life and works1 and
 hold nothing more in regard to ,christ1
 but just these words3 we believe that  
,christ is the ,son of ,god1 and man2   
that ,he died and rose again2 that ,he  
is the ,saviour of the world1 c4 ,but   
they repose no faith in ,him1 for if    
they did that1 they would not rest an   
hour upon their life4  ,thus they have  
also preached and said among the people3
 ,ye are ,christians already1 but that  

is not enough2 ye must also do such and 
such works1 build churches and          
cloisters1 found masses and vigils1 c4  
,the great multitude has tumbled into   
this notion1 and thought it was right4  
,hereby ,christendom is divided and     
separated into as many sects1 almost1 as
 there are states and people4  ,but this
 is what men should have preached and   
taught3 ,ye are ,christians indeed1 and1
 just as well as those a hundred miles  
away1 ye have all of you one ,christ1   
one baptism1 one faith1 one spirit1 one 
word1 one ,god2 so that no work that man
 can do helps to make a ,christian4     
,thus1 were men included in a common    
faith1 there would be no difference     
before ,god1 but one would be as        
another4 ,this unity have they rent     
asunder1 in that they say1 ,you are a   
,christian1 but you must do works in    
order that you may be saved2 and thus   
they lead us away from faith to works4  
,therefore ,st4 ,peter says1 if we will 
explain it right1 nothing but this3     

there shall come high schools1 doctors1 
priests and monks1 and all classes of   
men1 who shall bring in ruinous sects   
and orders1 and shall lead the world    
astray by false doctrines4 ,such are    
those whom he means here1 for they all  
hold to the notion that their state and 
,order saves them1 and they cause men to
 build and trust thereon2 for where men 
do not hold to this view1 they carefully
 keep clear of entering them4   ,and    
shall deny the ,lord who bought them4   
,oh1 say they1 we do not deny the ,lord 
at all6 ,but if any one says1 ,since you
 are ransomed by ,christ1 and ,his blood
 blots out your sin1 what will you blot 
out by your mode of life8 ,then they    
say1 ,ah6 faith does not do it alone1   
works must also aid towards it4 ,thus   
they confess the ,lord ,christ indeed   
with their mouth1 but with their hearts 
they quite deny him4 ,see how admirably 
,st4 ,peter expresses it4 ,they deny the
 ,master1 he says1 who has bought them3 
they should be under ,him as under a    

master whose own they were4 ,but now1   
though they believe indeed that ,he is  
their master and has purchased the whole
 world by ,his blood1 yet they do not   
believe that they are bought1 and that  
,he is their master2 and they say ,he   
has indeed bought and ransomed them1 but
 then this is not enough1--we must first
 by our works expiate the sin and make  
satisfaction for it4 ,but we say1 if you
 yourself take away and blot out your   
sin1 what has ,christ then done8 ,you   
certainly cannot make two ,christs who  
take away sin4 ,he should and must be   
the only one that puts away sin4 ,if    
that be true1 then ,i cannot understand 
how ,i am myself to cancel my own sin4  
,if ,i do it1 ,i can neither say nor    
believe that ,he takes it away4 ,and it 
is the same thing with denying ,christ2 
for although they hold ,christ to be    
their master1 they deny that ,he has    
bought them4 ,they believe1 indeed1 that
 ,he sits above in heaven and is ,lord2 
but that which is ,his peculiar office1 

to take away sin1 this they take from   
,him1 and ascribe it to their own works4
 ,thus they leave to ,him nothing more  
than the name and title2 but ,his work1 
,his power1 and ,his office1 they will  
have themselves4 ,so that ,christ has   
truly said1 ,many shall come in my name1
 and say1 ,i am ,christ1 and shall      
seduce many4 ,for they are this         
preeminently1 not who say1 ,i am called 
,christ1 but ,i am ,he2 for they seize  
to themselves the office that belongs to
 ,christ1 thrust ,him from ,his throne1 
and seat themselves thereon4 ,this we   
see before our eyes1 insomuch that no   
one can deny it4 ,therefore ,st4 ,peter 
calls them damnable or ruinous heresies1
 for they run all of them straight to   
hell2 so that ,i suppose that among a   
thousand1 hardly one is saved4 ,for     
whoever shall be saved therein must say 
this much3 ,my obedience1 my chastity1  
c41 do not save me2 my works do not take
 away any sin from me4 ,but how many    
there are who have these views1 and     

remain in such a damnable state6   ,and 
shall bring upon themselves quick       
damnation4 ,that is1 their condemnation 
shall quickly overtake them2 although it
 is plain that ,god forbears long1 yet  
,he will come soon enough4 ,but it is   
not a thing that respects the body1 that
 we should be able to see it with our   
eyes1 but just as the fifty-fourth      
,psalm says1 ,they shall not live out   
half their day2 that is1 death shall    
seize upon them ere they themselves     
suspect1 so that they shall say1 like   
,hezekiah1 ,is4 xxxviii41 ,i have said  
in the midst of my life1 ,i must go down
 into the grave2 as though they should  
say1 ,o ,lord ,god1 is death already    
here8 ,for those men who do not live by 
faith1 who are never more and more weary
 of life1 the longer they live the      
longer they would live1 and the holier  
they seem the more terrible will death  
be to them1 especially to those who have
 scrupulous consciences and cruelly urge
 and vex themselves by works1 for it is 

not possible to vanquish death by human 
powers4 ,where faith is wanting1 the    
conscience must tremble and despair4    
,where faith is strong1 death comes too 
slow2 while1 on the other hand1 he comes
 to the unbelieving always too soon1 for
 there is no end to the thirst and love 
of life4  ,this is what ,peter means    
here3 these people who set up such      
sects1 and so deny ,christ1 must come to
 die with the greatest unwillingness1   
trembling and desponding2 for they can  
have no other thought but this1 ,who    
knows whether ,god will be gracious to  
me and will forgive my sins8 and they   
remain forever in such doubt1 who knows 
it1--who knows it8 and their conscience 
is never at peace4 ,the longer they thus
 continue1 the more terrible is death to
 them2 for death cannot first be        
subdued1 till sin and an evil conscience
 have been taken away4 ,so will their   
condemnation come upon them hastily1 so 
that they must abide in eternal death4  
,v4 #b4 ,and many shall follow their    

destruction4 ,it may be seen before our 
eyes1 that it has come to pass just as  
,st4 ,peter first declared4 ,there has  
been not a father or mother who has not 
wished to have a priest1 monk1 or nun1  
from among their children4 ,thus one    
fool has made another2 for when people  
have seen the misfortune and misery that
 are found in the marriage state1 and   
have not known that it is a safe estate1
 they have wished to do the best for    
their children1 to help them to a happy 
life and freedom from wretchedness4 ,so 
that ,st4 ,peter has foretold here      
nothing else but just that the world    
should become full of priests1 monks1   
and nuns4 ,thus youth1 and the best that
 are in the world1 have run with the    
multitude to the devil4 ,st4 ,peter says
 it1 alas6 only too truly1 that many    
should follow them to this destruction4 
,by whom the way of truth shall be      
blasphemed4 ,this1 too1 is a thing that 
may be seen before our eyes4 ,to        
blaspheme is to libel1 damn1 and curse2 

as when one condemns the christian      
estate as error and heresy4 ,if one now 
should preach and say that their course 
is against the ,gospel1 because they    
lead men away from faith to works1 then 
they go about and cry1 ,thou art cursed1
 thou leadest the world astray4 ,and    
they blaspheme even yet more1 in        
perverting what ,christ has said1 and   
saying no6 to it4 ,as when they1 out of 
that which ,christ has bidden1 make     
nothing but a story1 so that they forbid
 what ,christ would have left free1 and 
make that sin which ,he makes none1     
besides condemning and burning whoever  
preaches against it4 ,the way of truth  
is a well-ordered life and walk1 in     
which there is no fraud nor hypocrisy1  
such as that faith is in which all      
,christians walk4 ,this they cannot     
bear2 they blaspheme and condemn it1 so 
as to praise and sustain their ,order   
and sect4   ,v4 #c4 ,and through        
avarice1 with feigned words shall they  
make merchandise of you4 ,this is       

specially the way of all false teachers1
 that they preach from avarice1 that    
they may fill their belly1 just as we   
see that not one of them has held a mass
 or vigil gratis4 ,so1 too1 there is    
never a cloister or monastery built1    
whereto there must not fall a full      
measure of tribute4 ,so1 too1 there is  
not a cloister in the world that serves 
the world for ,god's sake4 ,it is all of
 it done merely for gold4 ,but if any   
one really preaches faith1 that does not
 bring in much gold2 for then1 all      
pilgrimages1 indulgences1 cloisters1 and
 monasteries1 to which more than half   
the wealth of the world has been devoted
 and given1 must cease2 whereof none has
 any use but the priests and monks only4
  ,but how do they act to get the gold  
into their own hands8 ,with feigned     
words1 says ,peter1 shall they make     
merchandise of you4 ,for they have      
selected the word by which they make    
money of the people1 for this very      
purpose1 as when they say1 ,if you give 

the dear ,virgin1 or this or that saint 
so many hundred florins1 you do a most  
excellent good work1 and merit so much  
indulgence and forgiving of sin1 and    
ransom as many souls from purgatory4    
,this and the like are just carefully   
feigned words1 to the end that they may 
shave us of our gold2 for in all this   
there is really no desert1 nor grace1   
nor blotting out of sin4 ,still they    
explain the noble words of ,scripture   
all of them in such a way1 that they may
 traffic with them for gold4 ,so1 also1 
there has come of the holy1 gracious    
,sacrament1 nothing else but a traffic1 
for they do nothing with it but smear   
the people's mouth1 and scrape their    
gold from them4 ,observe1 then1 whether 
,st4 ,peter has not drawn and painted   
our clergy to the life4   ,whose        
judgment now of a long time lingereth   
not1 and their damnation slumbereth not4
 ,they shall not drive this on at       
length1 nor carry it out1 7he would     
say72 for when they urge it most        

strongly1 their sentence and            
condemnation shall fall upon them4 ,even
 now it goes forth2 they shall not      
escape it1--as ,st4 ,paul also says1    
,,ii4 ,tim4 iii43 ,their folly shall be 
revealed to all1 so that they shall be  
put to shame2 ,god grant that they may  
be converted and come out from their    
dangerous state1 when they hear and     
understand it1 for though there are some
 who have not been seduced into this    
state1 yet is it in itself nothing but a
 mere pernicious sect4  ,thus ,st4      
,peter has attempted to describe the    
shameful1 godless life that should      
succeed to the genuine doctrines of the 
,gospel1 which the ,apostles preached4  
,now he goes further1 and sets before us
 three terrible examples--of the angels1
 of the whole world1 and of ,sodom1 how 
,god condemned them1--and speaks thus3  
,v4 #d4 ,for if ,god spared not the     
angels that sinned1 but has thrust them 
down to hell in chains of darkness1 and 
given them over to be reserved for      

judgment4 ,by these words ,st4 ,peter   
terrifies those who live so gay and     
secure as we see those do who cleave to 
that which the ,pope has enacted1 in    
that they are so confident and shameless
 that they would tread every one under  
foot4 ,therefore he would say this much3
 ,is it not great presumption on their  
part that they go on so eagerly1 and    
would bring every thing to pass by their
 own head1 as though ,god should yield  
to them1 and spare them1 who yet spared 
not the angels8 ,as though he had said1 
these examples should justly terrify    
even the saints1 when they see such a   
severe sentence in that ,god has not    
spared those high spirits and noble     
beings who are far more learned and wise
 than we1 but has thrust them into      
chains of darkness2--such is the severe 
sentence and condemnation whereto ,he   
has ordained them1 in which they are    
held bound and imprisoned1 so that they 
cannot flee away out of the hands of    
,god1 since they have been cast into    

outer darkness1 as ,christ says in the  
,gospel4  ,and here ,st4 ,peter shows   
that the devils have not yet their final
 punishment1 but still go about in a    
hardened1 desperate state1 and look     
every moment for their judgment1 just as
 a man that is condemned to death is    
perfectly desperate1 hardened1 and more 
and more wicked4 ,but their punishment  
has not yet overtaken them1 but they are
 now only bound and reserved for it4    
,this is the first example4--,now       
follows the second3   ,v4 #e4 ,and      
spared not the old world1 but saved     
,noah1 the eighth person1 a preacher of 
righteousness1 and brought the flood    
upon the world of the ungodly4 ,this is1
 moreover1 a fearful example1 such      
indeed that there is not a more bitter  
one in the ,scripture4 ,one might almost
 despair in view of it1 who was even    
strong in faith4 ,for when such language
 and such a sentence go to a man's      
heart1 and he thinks of it1 that so he  
too ought to die1 he must tremble and   

despond1 if he is not well prepared1    
since among so many in the whole world1 
no one but these eight only were saved4 
,but how have they deserved it1 that    
,god by such a severe sentence should   
have drowned all1 one with another1 in  
one mass1 husband and wife1 master and  
servant1 young and old1 beast and bird8 
,because they led such a wicked life4   
,noah was a pious man and a preacher of 
righteousness1 and had already lived    
five hundred years1 before the flood1   
when ,god commanded him to build an     
ark1--on which he wrought a hundred     
years thereafter2 and he led throughout 
a uniformly godly life4 ,whence you may 
judge what a cross he had to bear1 and  
in what care and anxiety the pious man  
stood1 when he must needs show1 by words
 and works1 that he was a ,christian4   
,for it cannot be allowed that faith    
should conceal itself1 and not break out
 before men by words and well-doing4 ,so
 this man1 alone1 perhaps1 long before  
,god bade him build the ark1 exercised  

the preacher's office1 and spread the   
word of ,god not in one place1 but1     
beyond doubt1 through many lands4 ,so   
that he must thus have suffered much and
 great persecution even1 inasmuch as he 
is specially 7as ,peter says7 sustained 
and kept by ,god1 or he would soon have 
been overwhelmed and slain2 for he must 
thus needs bear upon himself much envy  
and hate1 and make even many high1 wise 
and holy people his enemies4 ,had the   
matter not been helped1 then the world  
would have despised the word of ,god1   
and been ever growing more wicked4 ,when
 they had now driven on their wickedness
 to great length1 ,god said1 ,my ,spirit
 shall not always strive with men1 since
 they are flesh2 yet will ,i give them  
the term of an hundred and twenty years4
 ,besides1 ,i will destroy from the     
earth the men whom ,i have created1 from
 man even to the reptile1 7,i will      
destroy them74 ,these words he preached 
and enforced daily1 and began to build  
the ark as had been commanded him2 and  

he labors on it a hundred years4 ,but   
the people laughed at him1 and were only
 so much the more obstinate and foolish4
 ,but what the sin was for which ,god   
destroyed the world1 the text of ,gen4  
vi4 tells us1 that the children of      
,god1--that is1 those who came of holy  
parents1 and were instructed and brought
 up in the faith and in the knowledge of
 ,god1 sought after the daughters of    
men1 since they were fair1 and took for 
their wives whom they would4 ,thereafter
 they came from this to be powerful     
tyrants1 who did everything that they   
chose after their own caprice2 wherefore
 ,god punished the world and destroyed  
it by the flood4   ,v4 #f4 ,and reduced 
the cities of ,sodom and ,gomorrah to   
ashes1 overthrowing and condemning them4
 ,this is the third example drawn from  
the destruction of those five cities1   
,gen4 xix4 ,whereof also the prophet    
,ezekiel speaks1 in chap4 xvi41         
addressing the city of ,jerusalem3 this 
was the sin of ,sodom thy               

sister1--pride1 fullness of bread1      
luxury and idleness1 and that to the    
poor they did not reach out the hand1   
and have lifted themselves up1 and have 
wrought such shameful cruelty before me 
that ,i have even destroyed them4 ,for  
,sodom was a land1 like the garden of   
the ,lord1 as ,moses says1 and a rich   
mine of costly oil and wine and all     
things1 so that every one would think1  
here dwells ,god4 ,for this they were   
secure1 and led such a shameful life as 
,moses has written of4 ,such sin breaks 
out only where there is an assurance    
that they have enough to eat and drink  
and to spare1 and idleness is joined    
therewith2 just as we still see1 the    
richer cities are the more shamefully do
 men live in them2 but where there is   
hunger and cumber there the sins are so 
much the fewer4 ,therefore ,god permits1
 in regard to those that are ,his1 that 
their education should be severe1 that  
they may remain pure4  ,these are the   
three fearful examples whereby ,st4     

,peter threatens those that are godless4
 ,and as he insists upon it so1 we must 
hold that this is its import4 ,and it is
 spoken especially of the spiritual     
order--pope1 cardinals1 bishops1        
priests1 monks and nuns1 and all who    
hang upon them4 ,these are1 as it were1 
angels in the ,apostles' stead1         
appointed to this very end1 that they   
should preach and make known ,god's     
word2 for an angel is a messenger1 or   
one sent1 who discharges his message by 
word of mouth1 for which reason         
preachers are called in ,scripture      
angels1--that is1 messengers of ,god4   
,such angels should our clergy be4 ,but 
as these angels of old fell off from    
,god1 and set themselves above ,god1 and
 wished to be their own masters1 so     
these do also1 and have nothing but just
 the name of messengers1 as those have  
the name alone of angels4 ,so these     
also1 as they have gone off from ,god1  
shall be held in chains of darkness and 
reserved to condemnation2 as he has said

 above1 that their sentence does not    
linger1 nor their damnation slumber1    
although punishment has not as yet      
overtaken them4  ,beside1 they are like 
that former world1 who1 although they   
heard the prophets and the word of ,god1
 yet blasphemed and reviled them2 and as
 ,moses writes1 took to themselves wives
 according to their pleasure1 whomsoever
 they would1 and became great and       
powerful tyrants4 ,observe1 then1       
whether all that which ,moses wrote of  
those is not now taking place4 ,these   
are the great scamps that live in       
revelry1 oppress the world by their     
tyranny1 and no one must ask of them why
 they play the fool4 ,whomsoever they   
will they take for wife or daughter1 in 
spite of any one's complaining2 for if  
any one finds fault with it they are    
themselves judges1 and there is no one  
who can win their cause of them4        
,therefore whatever they can devise to  
bring into their hands by oppression or 
fines1 that also they execute4 ,and if  

any one should seize upon it1 they then 
say1 it is the spiritual possession of  
the churches2 it is exempt1 and no one  
must lay hands on it4 ,and as to those  
who preach ,god's word1 they punish them
 to the taking away their life1 and     
declare ,god's sentence on those that   
laugh at them2 they will not hear the   
word1 and they persecute the very       
preachers of righteousness1 and1        
remaining great and mighty lords1 would 
retain their title1 so that they may be 
called spiritual1 like those that are   
,god's children1 yet rule with full     
power in all obstinacy2 but they must at
 last be subdued and destroyed4 ,but the
 others who preach ,god's word shall be 
kept and sustained4  ,thirdly3 as the   
land where the cities of ,sodom and     
,gomorrah were was a mine of fat1 and   
all had enough of what the earth could  
bear1 thereby the people became         
indolent1 glutted themselves with food  
and drink1 and to none of the poor did  
they reach out the hand4 ,such is the   

case also with our ,spiritual ,estate1  
who possess generally the best land1 the
 best castles and cities1 and the       
greatest rents and tribute1 while they  
have enough also to eat and drink4      
,besides1 there is not a more indolent  
class of people on earth1 that lives    
without anything of care or labor1 and  
is fed by the sweat of the poor4 ,but   
what indolence brings along we may see  
before our eyes4 ,the ,pope forbids them
 to take a married wife1 so that if they
 then keep their concubines and have    
children they must give gold to the     
bishop for every child1 whereby they    
will smooth the thing over and cancel   
the sin4 ,i will not here speak of other
 secret sins which one dare not lightly 
stir up4  ,finally1 you here see that   
,st4 ,peter accounts of the ,spiritual  
,estate no otherwise than as of ,sodom  
and ,gomorrah1 for they are all such    
people as no one can be benefited by who
 lend none a helping hand1 but seize to 
themselves all they can1 under the      

pretence1 which they put forth1 that    
what is given to them is given to ,god1 
and they let no one be helped though he 
suffer want4 ,wherefore just as those   
were overthrown and turned to ashes1 so 
shall these also be destroyed at the    
last day4   ,v4 #g4 ,and rescued        
righteous ,lot who was troubled greatly 
by the libertine course of the wicked4  
,was it not a great aggravation that    
they not only rushed publicly and       
shamelessly into whoredom and adultery1 
but into such sins as may not be        
mentioned1--insomuch that they did not  
even spare the angels who came to ,lot1 
and they rushed on thus in their course1
 both young and old1 in all the corners 
of the city6 ,against this1 righteous   
,lot had daily preached and warned them1
 but all in vain1 except that he is     
vexed by them1 since he must stand still
 yet cannot smooth over the evil1 just  
as is the case with us now1 for there is
 no more hope to reform or help this    
grievous course of life that the world  

leads4   ,v4 #h4 ,for while that        
righteous man dwelt among them1 since he
 must see and hear it all1 they vexed   
his righteous soul from day to day1 by  
their ungodly deeds4 ,here ,peter       
describes the cross which this holy man 
must have borne1 while he preached to   
the people and brought up his daughters 
in faith2 and so it is accounted toward 
him by ,god4 ,now ,st4 ,peter decides   
how the godless shall be kept for       
punishment at the last day4   ,v4 #i1   
#aj4 ,the ,lord knoweth how to deliver  
the godly out of temptation1 but to     
reserve the unjust to the day of        
judgment to be punished1 but especially 
those that walk after the flesh in the  
lust of uncleanness4 ,this is certainly 
deep passion and earnestness in the     
,apostle4 ,if ,god spared not 7says he7 
the young new world1 how much more      
severely and fearfully will he now      
punish those to whom the ,gospel has    
been revealed and preached1 and before  
which no such great light has arisen2 as

 ,christ also declares1 ,matt4 xi41 ,woe
 to thee1 ,capernaum1 who art exalted   
even to heaven6 thou shalt be thrust    
down to hell2 for if the deeds that have
 been done in thee had been done in     
,sodom1 it had been standing at this    
day2 for ,i say unto you1 it shall be   
more tolerable for ,sodom in that day   
than for you4 ,but such threatening is  
in vain4 ,the godless do not turn       
themselves for it4  ,to live in the lust
 of uncleanness is to live just like an 
unreasoning beast--according to mere    
sense and every kind of lust4 ,so       
everything is ordered by the ,pope1     
ordered as it has pleased him1 and all  
must subserve their wilfulness and      
tyranny2 and they have warped and       
explained all just as it has pleased    
them1 and thereupon said1 the holy ,see 
at ,rome cannot err1 while there is not 
one who has preached anything of faith  
or love2 but they have taught nothing   
except what they have themselves        
imagined4   ,v4 #aj1 #aa4 ,and those who

 despise governments1 presumptuous1     
self-conceited1 tremble not to revile   
dignities1 whereas the angels1 who are  
greater in power and might1 bring not a 
railing accusation against them before  
the ,lord4 ,he calls kings1 princes and 
lords1 and all civil magistracy1        
governments2 and not the ,pope and      
bishops1 for these are not to be lords  
at all2 since ,christ1 in the ,new      
,testament1 is represented only as a    
servant--so that one ,christian is to   
serve another1 and hold him in honor4   
,wherefore this is ,st4 ,peter's        
meaning3 that they should be subject and
 obedient to civil magistracy2 as the   
sword is introduced by ,god's ordinance1
 stand thou in fear4 ,yet they do the   
very reverse of this4 ,they have        
excepted themselves1 and say they are   
not subject to the civil magistracy2    
yea1 they have not only excepted        
themselves1 but have even subjected     
those to themselves1 and trampled on    
them with their feet1 and permit        

themselves shamelessly to be called     
lords1 even by kings and princes1 just  
as the ,pope writes of himself that he  
is a lord of heaven and earth1 and has  
in his hand both the civil and spiritual
 sword1 and that every one must fall at 
his feet4  ,besides1 ,st4 ,peter says   
that they do not tremble to blaspheme   
dignities2 for it has become to the     
,pope a small and slight thing to put   
kings and princes under ban1 to curse   
them1 and depose them1 and moreover     
excite mischief among them1 and stir    
them up one against another4 ,and as to 
those who have opposed themselves1 these
 he has quickly overthrown and trodden  
on1 not because they have done anything 
against faith or love1 but only because 
they have not been willing to be subject
 to the ,romish ,see1 or kiss the       
,pope's foot1 because1 forsooth1 his    
power was as much greater than that of  
secular princes as the sun is than the  
moon1 or as the heaven is high above the
 earth2 so they lyingly blasphemed1     

while yet they are bound to be subject  
and obedient to them1 and should bless  
them and pray for them1 as ,christ our  
,lord subjected ,himself to ,pilate1 and
 gave to the ,emperor the penny tribute4
 ,they ought1 therefore1 to tremble at  
reviling against dignities2 yet are they
 unaffrighted and presumptuous in regard
 to it1 and they revile with all zeal   
and recklessness1 while yet if even the 
strongest angels cannot endure judgment 
against themselves from the ,lord1 and  
besides are struck dumb from cursing and
 reviling the very ,one from whom they  
cannot escape1 how then will these      
wretched people endure it8   ,v4 #ab1   
#ac4 ,but these are like unreasoning    
brutes1 that are born1 in accordance    
with their nature1 to be taken and      
destroyed2 they speak evil of that which
 they do not know1 and in their own ruin
 shall they perish1 and receive         
therefrom the reward of their           
unrighteousness4 ,unreasonable brutes1  
,peter calls them1 as though they had   

within them not a spark of anything that
 smacked of spirit1 performed no        
spiritual duty that they should do1 but 
lived like the fool1 and became         
effeminate through a carnal life4 ,but  
in that he says they are naturally born 
to be taken and destroyed1 it may be    
understood in a two-fold manner3 first1 
as of those that take and destroy1 such 
as the wolf1 lion1 bear1 the            
sparrow-hawk and eagle1--so these grasp 
to themselves1 and tear away from others
 all they can1 goods and honor4         
,secondly1 of those that shall be taken1
 crushed and destroyed at the judgment  
of the last day4   ,they count temporal 
enjoyment as the fullness of pleasure4  
,see how indignant ,st4 ,peter is6 ,i   
must not chide the young gentlemen so   
grievously4 ,they think if they only    
live well1 and have good times1 then    
they have enough of all things1 and are 
right well off2 this one can easily     
trace in their spiritual claim1 when    
they say that whoever touches them as to

 their property or their belly1 is of   
the devil4 ,they themselves cannot deny 
this1 that their whole system is framed 
to this end1 that they may have lazy and
 idle times1 and all that can suffice   
them4 ,they will lade themselves with no
 trouble or labor1 but every one must   
make and devote enough for them4 ,they  
must go to the choir and pray4 ,god has 
commanded all men that they should eat  
their bread by the sweat of their brow1 
and ,he has imposed trial and anxiety   
upon all4 ,meanwhile1 these young       
masters would slip their heads out of   
this noose1 and busy themselves with    
kisses4 ,but this is the greatest       
blindness1 that they are so dumb1 and   
therefore hold that such a shameful life
 is right and lovely4   ,spots are they1
 and blemishes4 ,they know not but that 
they adorn ,christianity1 as the sun and
 moon do heaven1 and are the noblest and
 most precious jewels1 like gold and    
precious stones2 yet ,st4 ,peter calls  
them spots of shame and blemishes4 ,the 

true christian life develops from faith1
 serves every one in love1 bears the    
holy cross1 which is the true badge1    
ornament1 jewel and honor of the        
,christian ,church2--but these have1 in 
place of the cross1 lust and luxury2    
instead of love to their neighbor1 they 
seek their own interest1 snatch all to  
themselves1 and let nothing go from     
themselves to another for his advantage4
 ,thus they know of faith just nothing  
at all4 ,for they are nothing but the   
spots and stains which ,christianity    
must have as its shame and derision4    
,that is chiding enough1 certainly1 for 
our spiritual lords4   ,they lead an    
effeminate life through your charity1   
feast richly on your goods4 ,what was   
given at first out of christian love1 to
 procure a common fund for widows and   
worthy persons1 and also for the poor1  
so that no one among the ,christians    
need suffer want or beg1--property of   
this kind is now all devoted to         
monasteries and cloisters1 from which   

our ecclesiastics fill their bellies1   
living upon it most luxuriously1 and    
revelling in it2 and to this end they   
say it belongs to them1 and no one shall
 restrain them for it4 ,the ,holy       
,spirit will not permit that the        
servants of the church should lead an   
effeminate life from other people's     
labor2 but to the laboring class1 and to
 man1 woman and child generally1 was it 
properly devoted of old4   ,v4 #ad4     
,they have eyes full of adultery4 ,such 
must always follow when the body is     
crammed with food and drink1 and loiters
 indolent1 as was said above4 ,wherefore
 does ,st4 ,peter say1--not1 they are   
adulterers1--but1 they have eyes full of
 adultery8 ,it is as much as though he  
should say1 ,they think ever on nothing 
but fornication1 and can never restrain 
their roguery1 nor be satisfied and     
quiet4 ,this is the cause of their      
continual gluttony and revel1 so far as 
they can push it1 and thus they are     
suffered to live at large and           

unpunished1 just as they like1--as      
follows3   ,their sin is not to be      
interfered with4 ,the ,pope has         
forbidden any prince or secular         
magistrate to punish ecclesiastics1 and 
where they maintain their own authority 
he puts them under bann4 ,but this      
matter is committed to the bishops2 yet1
 since they are knaves themselves1 they 
look through their fingers4 ,thus they  
have excepted themselves from subjection
 to civil government and the sword1 so  
that no one shall dare to restrain them 
in their caprice1 and they all live     
according to their own lusts1 like those
 of old before the deluge4   ,they      
allure to themselves light-minded souls4
 ,with such great show as they exhibit  
in their knavish life1 as going through 
with mass1 begging1 singing1 c41 do they
 allure and draw light-minded and       
unstable souls1 who are without faith1  
to imagine that everything is spiritual2
 and all is shaped to this end1 that men
 may think that in that estate every one

 shall have enough1 and good times      
besides1 and1 moreover1 that he shall   
reach heaven2 and yet it is all done    
only to this end1 that they may fill    
their bellies and their dirt-bag4       
,they have a heart penetrated with      
covetousness4 ,this vice is so gross and
 open among the ecclesiastics1 that even
 the common people have complained of   
it4 ,yet he says not1 they are covetous1
 but1 they have a heart penetrated with 
covetousness1 and especially exercised  
therein4 ,this may be seen in the fact  
that they have invented so many         
swindling and cunning stories that it is
 impossible to count them1 by which they
 bring all the world's wealth to        
themselves4  ,all that this class       
practices and pursues is simple1 pure   
covetousness1 and must all be worth     
money enough4 ,they show it also most   
plainly of all1 as they are equipped and
 prepared on all sides to call on men   
for their gold2 so that ,st4 ,peter was 
certainly not a liar4   ,they are       

children of cursing4 ,that is1 in the   
,hebrew1 as much as to say1 they are    
cursed children1 subject to the curse of
 ,god1 so that before ,god they have no 
favor or salvation1 and only become more
 wicked from day to day1 and            
continually1 also1 greater blasphemers  
of ,god2 so that they surely lade       
themselves full enough with the wrath   
and terrible judgment of ,god4 ,that is 
surely spoken severely and fearfully    
enough2 while it is high time that      
whoever can flee and run1 should flee   
and run forth from this cursed state4   
,should we bear such a title1 that is   
certainly pitiful2 but if the ,high     
,majesty also arraigns1 curses1 and     
condemns1--who will endure it8   ,v4    
#ae4 ,they have forsaken the right way1 
and gone in error4 ,they should have    
taught the right way1--how we must      
cleave to ,christ1 and come to ,god by  
faith1 and through love to our neighbor2
 and thereafter bear the holy cross1 and
 endure whatever meets us therefor4 ,but

 they preach no more than this1 go      
hither and thither1--be monk and        
priest1--found churches1 masses1 c41 c42
 and they lead away the people from     
faith to their own works1 which yet are 
such as are of no use to their neighbor4
   ,v4 #ae1 #af4 ,and have followed the 
way of ,balaam1 the son of ,bosor1 who  
loved the reward of unrighteousness1 but
 had a rebuke for his transgression1 the
 dumb beast of burden speaking with     
man's voice and reproving the folly of  
the prophet4 ,here he brings in an      
illustration from the fourth book of    
,moses1 xxii4-xxiv4 ,when the children  
of ,israel had journeyed out of ,egypt  
and had come into the land of the       
,moabites1 king ,balak sent to a prophet
 in ,syria1 by the name of ,balaam1 and 
besought him that he would come and     
curse the ,jewish people1 that they     
might become weak and that he might slay
 them4 ,then ,god appeared to ,balaam1  
and forbade him to curse the people2    
therefore the prophet declines to comply

 with ,balak4 ,thereupon the king sent  
to him once more1 and promised to give  
him large wealth4 ,then ,god permits him
 to go to him1 yet he shall say nothing 
but what ,he shall direct him to say4   
,upon this1 he rose up and mounted upon 
an ass4 ,the angel of ,god came and     
walked in the way1 and stood before him 
with a drawn sword4 ,the ass saw it1 and
 turned aside out of the way1 at which  
the prophet struck her1 that she should 
go in the way4 ,then the angel went to a
 narrow place where the ass could not   
turn aside1 and when she presses herself
 against the wall and bruises the       
prophet's foot1 she is forced to fall   
under him upon her knee1 while he is    
angered so as in his rage to strike the 
ass with his staff4 ,then ,god opens the
 mouth of the beast to speak with the   
voice of a man1 and she said1 ,what have
 ,i done to you that you should strike  
me so8 ,and he said1 ,ah6 if ,i had now 
a sword in my hand1 ,i would slay you4  
,then the ass answered and said1 ,am ,i 

yet the ass upon which thou hast ridden 
continually even to this day1 and have  
,i done it for no more than this8 ,then 
were the eyes of the prophet opened1 so 
that he saw the angel with the drawn    
sword1 at which he was affrighted and   
would have turned back2 but the angel of
 the ,lord bade him go on1 but thereupon
 forbade him to speak anything else than
 what ,he should say to him4  ,when now 
the prophet was come to the king1 he    
takes him up to a height from which he  
could see the whole people of ,israel4  
,then the prophet bade him erect seven  
altars1 and on each offer a sacrifice2  
and then went aside and asked the ,lord 
what he should say4 ,and ,god gave him  
his word in his mouth4 ,and he rose up  
to bless and glorify the people of      
,israel with fair words2 and this he did
 three times1 one after another4 ,then  
was the king filled with wrath1 and     
said1 ,did ,i not call thee that thou   
shouldst curse mine enemies8 and yet    
thou hast blest them now these three    

times4 ,i had thought that ,i should    
have honored thee1 but the ,lord hath   
turned thee away from honor4 ,balaam    
answered and said1 ,yet ,i told thee at 
first1 that though thou shouldst give me
 thine house full of silver and gold1   
still ,i could speak nothing else but   
what ,god should say to me4  ,yet did   
the prophet afterward give the king     
counsel how he should manage with the   
people1 although he might not curse them
 and overcome them by power1--so that   
they sinned against ,god4 ,then the king
 sets up an idol1 by name ,baal-,peor1  
and causes that the ,moabite women1     
daughters of lords and princes1 should  
ensnare the people to themselves to     
sacrifice to their gods2 and when they  
had brought them to themselves1 they    
made supplication to the idol with meats
 and drinks1 and committed sin with the 
women4 ,then was ,god angry1 and        
commanded the chief of the people to be 
hung upon the gallows1 and permitted    
four and twenty thousand men to be      

overcome in one day4 ,such was this     
prophet ,balaam's advice1 for the sake  
of gold4  ,of this ,st4 ,peter here     
speaks1 and would say that our          
ecclesiastics are specially ,balaam's   
children and scholars2 for just as he   
gave evil counsel to set up an idol so  
that the children of ,israel should be  
brought to sin and provoke ,god that    
they should be slain1 so have our       
bishops also set up an idol1 in ,god's  
name1--to wit1 their human doctrine of  
their own works2 and they let faith go1 
and they lure to themselves christian   
souls whom they injure1 and thereby     
provoke ,god to anger1 so that he has   
punished the world with blindness and   
stupidity4 ,for all this we may thank   
our spiritual masters4  ,thus ,peter    
compares especially these false teachers
 to the prophet ,balaam1 since they     
even1 like ,balaam1 purely for the sake 
of gold1 set up such idolatry and ruin  
souls4  ,besides1 he mentions his right 
name1 for ,bileaam or ,balaam is he     

called in ,hebrew1 a swallower or       
swiller1 like one who gapes his throat  
open1 and swallows and devours all4     
,this shameful name must he bear1       
because he has brought so many people   
into sin1 insomuch that they are        
destroyed and overcome4  ,such          
,balaamites are our bishops and         
ecclesiastics1 who are the throat of the
 devil1 by which he draws so many souls 
to himself1 and swallows them down4 ,but
 the surname of this prophet is1 the son
 of ,bosor1--that is to say1 flesh1--or1
 as ,moses says1 son of ,beor1 that is1 
of a fool4 ,a fool is his father4 ,so   
are these1 also1 blind1 dull and foolish
 people1 who must yet needs rule2 such a
 people as the flesh bears1 for the     
spirit makes men of another stamp4 ,so  
,god has given these in the ,scripture  
their own name1 and therein they are so 
painted to the life1 that we may know in
 what account they are to be held4  ,now
 the dumb beast of burden1 the ass1     
signifies the people that lets itself be

 bridled and ridden1 and goes as it is  
led1 like the ass1 who was forced and   
beaten cruelly when he went out of the  
way into the ditch1 and must neither    
give place before the angel in the way  
so long as it could help1 nor turn      
aside1 and so must fall down4 ,for in   
the same way have these seducers also   
urged on the people1 until these last   
have become sensible that it is a thing 
not to be endured1 and that they deal   
unfairly with them1 and have wished to  
turn them aside from the way4 ,but the  
harshness has been so gross whereby they
 have troubled the people1 that at      
length ,god has opened our lips and     
given words into our mouths1 so that    
even the children speak of it2 whereby  
their folly is made plain1 so that they 
must be ashamed4 ,in this way we ought  
to meet them when they go about1 and    
give out that it belongs not to the     
laity to read the ,scripture1 and       
therefore say1 we must hear what the    
,councils determine4 ,for then you may  

answer1 ,has not ,god spoken even by an 
ass8 ,be content with our knowing that  
ye1 in times past1 preached the word of 
,god2 but now ye have become fools1 and 
are possessed by avarice1 what wonder is
 it that now the common people have been
 roused and impelled by ,god to speak   
the truth1 though it has been so        
burdened and oppressed like a dumb beast
 of burden4 ,this is their likeness1    
taken from the prophet ,balaam4 ,now    
,st4 ,peter says further of these false 
teachers3   ,v4 #ag4 ,they are wells    
without water1 and clouds driven about  
by the whirlwind4 ,in like manner       
,solomon presents us a comparison1 in   
,prov4 xxv41 and says1 ,as when a great 
cloud and strong wind go forth1 and yet 
no rain follows1 so is a man who makes  
high boastings of himself1 and does not 
make good his words4 ,so ,peter says    
here1 also1 they are wells without      
water1 and clouds driven about by the   
whirlwind2 that is1 they make great     
show1 and have nothing beside4 ,they are

 like the dry1 false and exhausted      
wells1 although they have the fame and  
title of being true wells4 ,for         
,scripture calls those who teach1 wells1
 as the ones from whom should flow that 
wholesome doctrine by which souls are to
 be quickened4 ,to this office are they 
anointed and set apart4 ,but what do    
they do8 ,nothing1 as a general thing2  
for they have nothing else but just the 
bare name1 just as they are called      
shepherds1 and yet are wolves4          
,besides1 they are the clouds which the 
wind drives about--not like the thick1  
black and lowering clouds which are wont
 to give us rain1 but like those fleecy 
ones which move about and fly in the    
air1 and are very light1 which the wind 
drives wherever it will1 after which no 
rain can follow4 ,so our teachers also  
sweep about and move high in            
,christendom1 like the clouds in heaven1
 but let themselves be driven about     
wherever the devil chooses1 to whom they
 are ready to yield in all kinds of     

lusts4 ,but yet they preach not a word  
of ,god1 like true teachers and         
preachers1 who are called clouds in     
,scripture 7as ,is4 v471--as also by all
 that gives forth water1 preachers are  
typified in ,scripture4   ,for whom is  
reserved the blackness of darkness      
forever4 ,they live now at their ease1  
and things go with them just as they    
themselves would have them4 ,but there  
shall come an eternal darkness upon     
them1 although they do not believe nor  
apprehend it4   ,v4 #ah4 ,for they speak
 in swelling words1 which have nothing  
back of them4 ,if you ask how they may  
be called wells without water1 and      
clouds without rain1 while they yet     
preach throughout the whole world1 ,st4 
,peter answers3 they rain and preach1   
alas6 altogether too much2 but they are 
only vain1 swollen and puffed-up words1 
by which they blow the poor people's    
ears full1 so that men think it is      
something fine2 and yet it is nothing   
but show4 ,just as the monks1 with high1

 bold words1 set forth their obedience1 
poverty and chastity1 so that men think 
they are a holy people1 while yet it is 
nothing but mere trickery1 and certainly
 no faith nor love can be found among   
it4 ,like this1 also1 is their pretence 
that the estate of bishops is a more    
perfect estate1 while these yet do      
nothing else but ride about pompously on
 their fine horses1 and now and then    
consecrate churches and altars1 and     
baptise bells4 ,such puffed-up and      
swollen words are the whole spiritual   
law of the ,pope1 throughout4   ,and    
they allure1 through guile1 to the lust 
of the flesh1 those who had well-nigh   
escaped1 and now they walk in error4    
,this is what these wells and teachers  
do1 so that they who were almost escaped
 must fall into the snare of wickedness1
 and for the first time be truly        
captured4 ,a child that has been        
baptised1 rescued from all sins1        
snatched from the devil and set out from
 ,adam into ,christ1 when he comes to   

reason is soon entangled and led away   
into error4 ,men should be taught of    
faith1 and love1 and the holy cross1    
while our clergy go their own way1 throw
 up their work whereby these persons    
fall back again into error1 even though 
they had escaped it4 ,but how does this 
come to pass8 ,thus3 in that by guile   
they allure the people to the lust of   
the flesh4 ,their strongest persuasion  
is in their saying that priests1 monks  
and nuns should not be married1 and     
should bind themselves to maintain      
chastity1 by which they do no more than 
allure to unchastity1 forasmuch as the  
wretched people must perish in their    
wicked lusts1 and there is nothing to   
help them4  ,but here you clearly see   
that ,peter speaks of none other than   
teachers who bear rule in ,christendom1 
where men are baptised and              
believers1--for among the ,turks and    
heathen1 no one has so escaped2 it is   
only among ,christians1 where they have 
the chance to lead souls astray1 and    

bring them into the snare of the devil4 
,v4 #ai4 ,and they promise them freedom1
 while they themselves are the servants 
of corruption1 for of whom any one is   
overcome1 his servant has he become4    
,they set up ,orders by which a man is  
to be saved1--as ,thomas1 the monk      
preacher1 has shamelessly written1 that 
when a man shall enter into one of these
 ,orders1 be it as vile as it may1 it is
 as though he had but just come forth   
from his baptism2 and then they promise 
him freedom and forgiving of sins by    
works of his own4 ,such blasphemy must  
we hear1 while they set their human     
fancies and ludicrous conceits1         
destitute of faith1 on a level with     
faith and baptism which ,god has        
established1 and which are peculiarly   
his work4 ,who is to endure this and    
still keep silent8 ,such stories have   
the monks gotten up1 and they cram them 
into the young2 and such teachers as    
these men have set up for saints4 ,but  
the other saints1 truly such1 they have 

burnt to ashes4   ,v4 #bj4 ,for if they 
have escaped the pollution of the world 
through the knowledge of the ,lord and  
,saviour ,jesus ,christ1 but shall be   
again entangled and overcome in the     
same1 their last end is worse for them  
than the first4 ,there ,peter shows why 
they are the servant of corruption4 ,to 
confess ,christ is to know what he is1  
even our ,saviour1 who forgives us our  
sins from pure grace4 ,by this          
confession we escape the vice and come  
out from the pollution of the world4    
,but though they should already have    
been delivered from sin in baptism1 they
 shall afterwards be plunged therein1   
for that they have again gone from faith
 to their own works4 ,for where there is
 no faith1 the ,spirit is absent2 but   
where the ,spirit is absent1 there is   
nothing but flesh1 so that there can be 
nothing at all that is pure4 ,so has it 
come to pass hitherto in regard to      
,christianity4 ,rome first heard the    
pure ,gospel1 but afterward went back   

and fell away to human doctrines1 until 
even upon herself all abominations have 
come up2 so that her last end has become
 worse than her first1 in that she is   
now far more hopeless in her heathenism 
than she ever was before she heard the  
word of ,god4   ,v4 #ba4 ,for it had    
been far better for them that they had  
never known the way of righteousness1   
than that they should know it1 and turn 
themselves away from the holy command   
that has been given them4 ,for it has   
happened to them according to the       
proverb1 ,the dog turns to his own vomit
 again1 and the sow after her washing   
wallows in the mire4 ,this proverb ,st4 
,peter has taken out of the book of     
,prov4 xxvi41 where ,solomon says1 ,a   
man who repeats his folly is like the   
dog who turns again to his vomit4 ,by   
baptism they have thrown off unbelief1  
and have been washed from their polluted
 life1 and have entered upon a pure life
 of faith and love1 while they fall off 
from it again to unbelief and their own 

works1 and defile themselves again in   
the dirt4 ,so that we are not to make   
this proverb bear on works2 for little  
is accomplished by one's saying and     
directing at confession1 ,thou shalt    
henceforth be chaste1 meek1 and patient1
 c4 ,but if you will be pious1 pray ,god
 that he will give you a real faith1 and
 see to it that you forsake your        
unbelief4 ,when you shall then have     
attained faith1 good works shall        
afterwards take care of themselves1 so  
that you will live purely and chastely1 
even though you should secure yourself  
by no other means2 and though1 again1   
you might awhile conceal the mischief in
 your heart1 yet at last it comes out4  
,this is the second chapter of this     
,epistle1 wherein ,peter speaks         
specially of our teachers1 how          
shamefully we have been treated by them4
 ,we have indeed had warning enough1 but
 we have not minded it1 so that the     
fault is ours that we have not laid hold
 on the ,gospel1 and that we have by our

 lives deserved such anger of ,god4 ,we 
hear it generally1 all of us1 with      
gladness1 when some one assaults and    
upbraids the ,pope along with his       
priests and monks2 but yet1 no one will 
draw advantage to himself from it4 ,it  
is not such a trifling matter of sport  
that one must laugh at it1 but of such  
seriousness that the heart should fear  
and tremble on account of it4 ,therefore
 should we lay hold upon it with        
seriousness1 and pray that ,god would   
turn away from us his anger and such    
plagues4 ,for this calamity has not come
 upon us unforeseen1 but it is sent upon
 us by ,god as a punishment1--as ,paul  
says1 ,,ii4 ,thes4 ii43 ,since they have
 not received the love of the truth1    
that they might be saved1 therefore     
shall ,god send upon them strong        
delusion so that they shall believe a   
lie1 c41 c4 ,for had the punishment gone
 but so far that the false teachers only
 were lost1 it would have been yet a    
little thing against the fact that they 

have had the rule1 and carried all the  
world with them to hell4 ,therefore1 in 
regard to the evil1 we are to take no   
counsel except to apprehend the matter  
in ,godly fear and humility1 confess our
 guilt1 and pray ,god to turn away the  
punishment from us4 ,by prayer must one 
contend against the false teachers1     
although the devil do not let him       
win4--,now follows1 next3     ,,chapter 
,,iii4   ,v4 #a1 #b4 ,this is the second
 ,epistle which ,i write to you1        
beloved1 in which ,i stir up your pure  
minds to remembrance1 that ye may think 
upon the word which was said to you     
before by the holy prophets1 and upon   
our command1 who are ,apostles of the   
,lord and ,saviour4 ,here ,st4 ,peter   
comes to us again1 and warns us in this 
chapter to be prepared1 and look every  
moment for the last day4 ,and so he says
 in the first of it1 that he has written
 this ,epistle1 not in order to lay down
 a ground of faith1 which he had done   
before1 but to awaken1 remind1 arrest1  

and urge them not to forget the same1   
and to abide in the clear view and      
understanding which they have of a true 
christian life4 ,for it is the          
preacher's office1 as we have said      
often1 not only to teach1 but also      
continually to admonish and restrain4   
,for since our flesh and blood ever     
clings to us1 ,god's word must be       
stronger in us1 that we may not give    
room to the flesh1 but strive against   
it1 and gain the upper hand of it4   ,v4
 #c1 #d4 ,and know1 first of all1 that  
in the last days there shall come       
scoffers who walk after their own lusts1
 and say1 ,where is the promise of his  
coming8 for since the fathers fell      
asleep1 all things remain as from the   
beginning of creation4 ,yet are men     
swayed hither and thither by a book     
concerning ,antichrist1 wherein it is   
written that the people before the last 
day shall fall into such error that they
 shall say1 there is no ,god1 and shall 
scoff at all that is preached of ,christ

 and the last day4 ,that is true1       
whencesoever it has been taken4 ,but we 
are not so to understand it as that the 
whole world shall say and hold such     
things1 but the greater part4 ,for that 
time is even now at hand1 and shall     
prevail yet more when the ,gospel shall 
come down among the people1 when the    
proud ones shall lift themselves up1 and
 the secrets of many hearts break forth1
 which are now hidden and unknown4      
,there have even already been many who  
have altogether rejected the idea of the
 coming of the last day4  ,of such      
scoffers ,st4 ,peter here warns us1 and 
tells us of them beforehand1 that they  
must come1 and rush into this hazard and
 live as they list4 ,at ,rome and in    
,italy this word is now at length       
fulfilled1 and they who come thence1    
bring such errors also forth with them2 
for just as they have a long time       
perplexed themselves therein1 so1 also1 
must they perplex the people by the same
 means4 ,and even though the last day   

were now before the door1 such people   
must come abroad4 ,so shall be fulfilled
 that which ,christ says1 ,mat4 xxiv43  
,just as it was in the time of ,noah1 so
 shall it also be at the coming of the  
,son of ,man2 for as they were in the   
days before the deluge1 they ate1 they  
drank1 they married and were given in   
marriage1 even to the day when ,noah    
entered into the ark1 and they knew it  
not till the flood came and swallowed   
them all2 so1 also1 shall the coming of 
the ,son of ,man be4 ,also1 ,the ,son of
 ,man shall come at an hour when ye     
think not4 ,also1 ,luke xxi43 ,this day 
shall come as a snare1 upon all that    
dwell upon the earth4 ,and once more1   
,luke xvii43 ,as the lightning lightens 
over us from heaven1 and shines upon all
 that is under the heaven1 so shall the 
,son of ,man be in ,his day1--that is1  
so quick and unforeseen and sudden shall
 ,he break in upon it1 while the world  
shall be living above all1 for itself   
first1 and shall throw ,god's word to   

the winds4  ,therefore this shall be a  
sign of the last day that it is near1   
when the people shall live as they list1
 according to all their lusts1 and such 
talk goes about among them as this3     
,where is the promise of his coming8 the
 world has stood so long and continued  
to abide1 is it now for the first time  
to be otherwise8 ,thus ,peter warns us  
that we should not be surprised1 and    
that we have a sure sign that the day   
will soon come4--,it follows1 further3  
,v4 #e1 #f4 ,but this in their obstinacy
 they will not know1 that the heavens of
 old1 besides the earth standing out of 
the water and in the water1 were 7made7 
by ,god's word1 yet through the same1   
was the world in its time destroyed by  
the flood4 ,such people they are1 he    
says1 as show not so much diligence as  
to read the ,scripture1 but obstinately 
refuse to think and be aware that so    
also it was of old1 when ,noah built the
 ark2 the world which stood and was made
 through the water and in the water1 was

 destroyed by water1 and the people were
 yet so safe and secure that they       
thought1 surely there is no danger1--yet
 they were all alike destroyed by water4
 ,as though he should say1--if ,god has 
for once destroyed the world by water1  
and shown by an example that he can sink
 it1 how much more will he do it now    
that he has promised to do it4  ,but    
here ,st4 ,peter speaks somewhat        
particularly of the creation4 ,the      
heaven and the earth stood fast         
aforetime2 they were made of water and  
stood in the water1 by the word of ,god4
 ,heaven and earth have a beginning2    
they have not been forever2 the heaven  
was made from the water1 and there was  
water above and beneath1--but the earth 
is made and stands in the water1 as     
,moses writes1 whom ,st4 ,peter here    
quotes4 ,all is sustained by ,god's     
word1 as it also was made by the same1  
for it is not their nature so to stand4 
,therefore if ,god did not sustain it1  
it must all soon fall down and sink into

 the water4 ,for ,god spoke a word of   
power when he said1 let the waters under
 the heavens gather themselves into a   
separate place1 that the dry land may be
 seen2 that is1 let the water put itself
 aside and give room for the earth to   
come forth1 whereon man might           
dwell1--yet naturally the waters should 
spread themselves over the earth4       
,therefore this is1 at the present day1 
one of the greatest miracles that ,god  
works4  ,now ,st4 ,peter would say this3
 so obstinate and stupid are these      
scoffers1 that they will not do honor to
 the ,holy ,spirit1 though they read how
 ,god holds up the earth in the water1  
whence they should be convinced that all
 stands in the hands of ,god4           
,therefore1 since ,god at that time     
drowned the earth1 so he will deal with 
us even yet again4 ,for that example    
should certainly convince us that1 as in
 that very case he has not lied1 so     
again he will not lie4   ,v4 #g4 ,but   
the heaven which yet is1 and the earth1 

are by his word sustained1 that they be 
reserved for fire in the day of         
,judgment and condemnation of ungodly   
men4 ,at that time1 when ,god destroyed 
the world by a flood1 the water pressed 
down from above1 up from beneath and    
from all sides1 so that nothing could be
 seen but water only2 because the earth1
 as its nature was1 must be swallowed up
 in the water4 ,but now he has promised1
 and given the rainbow for a sign in    
heaven1 that he will no more destroy the
 world by water4 ,therefore he will     
destroy it and let it perish by fire1 so
 that here it shall be fire only1 as    
there it was water only4 ,of which ,st4 
,paul1 ,,ii4 ,thes4 i41 says3 ,when now 
the ,lord ,jesus shall be revealed from 
heaven1 together with the angels of his 
power1 and with flaming fire1 etc4 ,so  
,i4 ,cor4 iii43 ,every one's work shall 
be revealed2 the day of the ,lord shall 
make it clear1 which shall be revealed  
with fire4 ,so when the last day breaks 
and bursts in on the world1 it will in a

 moment be fire only2 what is in heaven 
and in earth shall be turned to dust and
 ashes1 and all things must be changed  
by fire1 as that change took place by   
water4 ,this shall be a sign that ,god  
will not lie so long as ,he has left    
that for a sign4   ,v4 #h-aj4 ,but of   
this one thing1 beloved1 be ye not      
ignorant2 that one day with the ,lord is
 as a thousand years1 and a thousand    
years as one day4 ,the ,lord is not     
slack concerning his promise as some men
 count slackness1 but he is             
long-suffering toward you1 and wills not
 that any one should perish1 but that   
all should come to repentance2 but the  
,day of the ,lord shall come as a thief 
in the night1 in which the heavens shall
 pass away with a great noise1 but the  
elements shall be melted with fervent   
heat1 and the earth and the works that  
are therein shall be burned up4 ,with   
these words ,st4 ,peter meets those of  
whom he has just spoken1 who say3 ,the  
,apostles have said much about the ,last

 ,day coming quickly1--and yet so long a
 time is past1 and still all continues  
as heretofore4 ,and he has quoted this  
passage from ,moses1 in the lxxxix4     
,ps41 where he says3 ,a thousand years  
are in thine eyes as yesterday1 when it 
is past4 ,this is the scope of it4      
,there are two ways of viewing          
things1--one for ,god1 the other for the
 world4 ,so also this present life and  
that to come1 are twofold4 ,this life   
cannot be that1 since none can reach    
that but by death1--that is1 by ceasing 
from this life4 ,this life is just to   
eat1 drink1 sleep1 endure1 bring up     
children1 etc41 in which all moves on   
successively1 hours1 day1 year1 one     
after another3 if you wish now to       
apprehend that life1 you must banish out
 of your mind the course of this present
 life2 you must not think that you can  
so apprehend it1 where it will all be   
one day1 one hour1 one moment4  ,since  
then in ,god's sight there is no        
reckoning of time1 a thousand years must

 be before him1 as it were1 a day4      
,therefore the first man1 ,adam1 is just
 as near to him as he who shall be last 
born before the last day4 ,for ,god sees
 not time lengthwise but obliquely1 just
 as when you look at right-angles to a  
long tree which lies before you1 you can
 fix in your view both place and parts  
at once1--a thing you cannot do if you  
only look at it lengthwise4 ,we can1 by 
our reason1 look at time only according 
to its duration2 we must begin to count 
from ,adam1 one year after another1 even
 to the last day4 ,but before ,god it is
 all in one heap2 what is long with us  
is short with him1--and again1 here     
there is neither measure nor number4 ,so
 when man dies1 the body is buried and  
wastes away1 lies in the earth and knows
 nothing2 but when the first man rises  
up at the last day1 he will think he has
 lain there scarcely an hour1 while he  
will look about himself and become      
assured that so many people were born of
 him and have come after him1 of whom he

 had no knowledge at all4  ,this1 then1 
is ,st4 ,peter's meaning3 the ,lord does
 not delay his promise as some scoffers 
let themselves imagine1 but is          
long-suffering2 therefore should ye be  
prepared for the last day1--for it will 
come soon enough to every one after his 
death1 in that he will say1 lo6 ,i have 
but just now died6 ,but it comes upon   
the world all too soon3 when the people 
shall say1 there is peace1 no danger    
threatens1 it shall break forth and come
 upon them1 as ,st4 ,paul says1 ,i4     
,thess4 v4 ,and with so great a noise   
shall the day tear its way and burst    
forth like a great storm1 that in a     
moment must all be wasted4   ,v4 #aa1   
#ab4 ,since then all this must pass     
away1 how careful should ye be in all   
holy conduct and a ,godly life1 that ye 
wait for and hasten to the coming of the
 day of the ,lord4 ,since ye know this1 
that all must pass away1 both heaven and
 earth1--think how ye shall be prepared 
to meet this day1 by a holy and godly   

life and conversation4 ,for ,peter      
describes this day as one that is to    
come even now1 so that men should be    
prepared for it1 to hope for it with    
joy1 and even hasten to run to meet it1 
as that which sets us free from death1  
sin and hell4   ,v4 #ab1 #ac4 ,in which 
the heavens shall pass away by fire1 and
 the elements shall be melted with      
fervent heat2 but we look for a new     
heaven and a new earth1 according to his
 promise1 in which dwelleth             
righteousness4 ,god has promised by the 
prophets1 here and there1 that he would 
create a new heaven and a new earth1--as
 in ,is4 lxv41 ,behold1 ,i will create a
 new heaven and a new earth1 wherein ye 
shall be happy1 and shout and leap for  
joy4 ,so in xxx4 ,the appearance of the 
moon shall be as the light of the sun1  
and the splendor of the sun shall be    
seven times as bright1 as though seven  
days were joined one into another2 and  
,christ says1 ,matt4 xiii41 ,the        
righteous shall shine like the sun1 in  

their ,father's kingdom4 ,how that is to
 pass away we cannot know1 except that  
the promise is1 that such a heaven and  
earth are to be1 wherein no sin1 but    
righteousness only1 and the children of 
,god shall dwell2 as also ,st4 ,paul    
says1 ,rom4 viii41 there shall be pure  
love1 pure joy1 and nothing but ,god's  
kingdom4  ,here some may disquiet       
themselves as to whether the saints     
shall have their station in heaven or on
 earth4 ,the text seems to imply that   
man shall dwell upon the earth1--yet so 
that all heaven and earth shall be a    
paradise wherein ,god dwells1 for ,god  
dwells not alone in heaven1 but in all  
places1 wherefore the elect shall be    
also even where ,he is4   ,v4 #ad4      
,therefore1 my beloved1 since ye look   
for such things1 be diligent1 that ye   
may be found of him without spot1 and   
blameless1 in peace4 ,since ye have     
escaped1 he says1 such misery1 and come 
to so great joy1 ye should suffer       
yourselves to be persuaded to despise   

willingly all that is upon the earth1   
and suffer cheerfully whatever duty     
requires4 ,therefore should ye be       
diligent1 that ye may live a peaceful   
and blameless life4   ,v4 #ae4 ,and the 
long-suffering of our ,lord ,jesus      
,christ account for your salvation4 ,in 
that ,he so spares1 and delays1 and does
 not come to speedy judgment1 take      
account of this as designed for your    
benefit4 ,he had good reason to be angry
 and to punish1 yet out of ,his grace   
,he does it not4   ,v4 #ae1 #af4 ,as    
also our beloved brother ,paul1         
according to the wisdom that has been   
given unto him has written1 as he also  
in all his letters speaks thereof1 in   
which are some things hard to be        
understood1 which the unlearned and     
unstable wrest1 as they also do other   
,scriptures1 to their own destruction4  
,there ,st4 ,peter bears testimony for  
the ,apostle ,paul in respect to his    
doctrine1 which shows plainly enough    
that this ,epistle was written long     

after ,st4 ,paul's ,epistles4 ,and this 
is one of the passages which might be   
adduced to maintain that this ,epistle  
is not ,st4 ,peter's1 as also there was 
one before this in this chapter--namely1
 where he says1 the ,lord wills not that
 any should be lost1 but that every one 
should give himself to repentance4 ,for 
it falls some little below the          
,apostolic spirit2 still it is credible 
that it is none the less the ,apostle's1
 for since herein1 he is writing not of 
faith but of love1 he lets himself down 
somewhat1 as the manner of love is1     
inasmuch as it humbles itself toward its
 neighbor1 just as faith rises above    
itself4  ,but he has yet seen that many 
unstable spirits wrested and perverted  
,st4 ,paul in his words and doctrines1  
inasmuch as some things in his ,epistles
 are hard to be understood1--as when he 
speaks in this way1 that no one is      
justified by works1 but by faith alone2 
so1 too1 the law is given to make sin   
more gross2 so1 too1 where sin abounded1

 there grace much more abounds1 and more
 passages of the same sort4 ,for when   
men hear such1 then they say1 if that is
 true1 we will go on indolently1 and do 
no good work1 and so be righteous1 as   
men even now say1 that we forbid good   
works2 for if one so perverts ,st4      
,paul's own words1 what wonder is it    
that they should1 in like manner1       
pervert ours8   ,v4 #ag1 #ah4 ,but ye1  
my beloved1 since ye know this          
beforehand1 beware for yourselves that  
ye be not led away by the error of the  
wicked likewise1 and fall from your own 
steadfastness4 ,but grow in grace1 and  
in knowledge of our ,lord and ,saviour  
,jesus ,christ1 to whom be praise1 now  
and forever4 ,amen4 ,since ye know1 he  
says1 all that has been said above1 and 
see that many false teachers must come1 
who lead the world astray1 and such     
scoffers as pervert the ,scripture and  
will not understand it1 take care of    
yourselves2 guard against them with     
diligence1 that ye fall not from the    

faith by doctrines of error2 and grow1  
so as to become stronger from day to day
 by the steadfast practice and preaching
 of the word of ,god4 ,here observe how 
great care the ,apostle shows for those 
who have come to believe1 which urged   
him even to write these two ,epistles1  
wherein is richly comprehended what a   
,christian should know1 besides also    
that which is yet to come4 ,may ,god    
give his grace1 that we also may seize  
hold upon and retain it4 ,amen4         
,,the ,,epistle ,,of ,,saint ,,jude4    
,v4 #a1 #b4 ,jude1 a servant of ,jesus  
,christ1 but a brother of ,james1 to    
those that are called to be holy in ,god
 the ,father1 and preserved in ,jesus   
,christ1 mercy unto you and peace and   
love be multiplied4 ,this ,epistle is   
ascribed to the holy ,apostle1 ,st4     
,jude1 brother of the two ,apostles1    
,james the ,less and ,simon1 by the     
sister of the mother of ,christ1 who is 
called ,mary 7wife7 of ,james or        
,cleopas1 as we read in ,mark vi4 ,but  

this ,epistle cannot be looked upon as  
being that of one who was truly an      
,apostle1 for the author speaks in it of
 the ,apostles1 as being much their     
junior4 ,it has even nothing peculiar   
about it1 except that it refers to the  
second ,epistle of ,st4 ,peter1 from    
which it has taken nearly all its words1
 and is scarcely anything else than an  
,epistle against our clergy1 bishops1   
priests and monks4#a  ,footnote #a3 ,it 
is well known that at an early period   
the book of ,jude was reckoned among the
 antilegomena4 ,this was mainly in      
consequence of its references to the    
,apocryphal books of ,enoch and of the  
,ascension of ,christ4 ,yet ,de ,wette1 
than whom none would be more disposed to
 sift it thoroughly1 says1 no important 
objection to the genuineness of the     
,epistle can be made good2 neither the  
use of the ,apocryphal book of ,enoch1  
nor the resemblance of v4 #bd to ,rom4  
xvi4 #be1 nor a style of writing which  
betrays a certain familiarity with the  

,greek tongue4 ,the ,epistle is less    
open to suspicion1 as the author does   
not distinctly claim to be an ,apostle1 
nor can a pretext for forgery be        
discovered4 ,again1 he says3 they who   
regard the ,son of ,alpheus and the     
brother of the ,lord as one and the same
 person1 are quite consistent in        
regarding our ,jude likewise as an      
,apostle4 ,to this view ,de ,wette      
himself does not accede1 and thus agrees
 substantially with ,luther4   ,v4 #c4  
,beloved1 since ,i gave all diligence to
 write unto you of the common salvation1
 ,i am necessitated to write to you1 and
 admonish you1 that ye should contend   
earnestly for the faith which was once  
delivered to the saints4 ,that is as    
much as to say1--,i am necessitated to  
write to you1 so that ,i may remind and 
admonish you how ye should go forward   
and persevere in the faith which has    
already1 before this1 been once preached
 to you2 or as though he should say1 ,it
 is necessary that ,i should admonish   

you that ye be on your guard and remain 
in the right way2 but as to why this is 
needed1 he gives the reason1 and says3  
,v4 #d4 ,for there are some men who have
 secretly come in1 who were ordained of 
old to this condemnation4 ,for this     
cause will ,i remind you that ye should 
abide in the faith which ye have heard1 
because there is even now a wavering1   
and already there have come preachers1  
who set up other doctrines besides      
faith1 by which people are led away     
gently and unsuspectingly from the true 
way4 ,so ,st4 ,peter also said1 in his  
,epistle1 there shall be false teachers 
among you1 who shall secretly bring in  
destructive heresies1 c4 ,these1 he     
says1 are long ago appointed to such a  
sentence of condemnation4 ,this we now  
well understand1 since we know that no  
one is righteous and justified by works 
of his own1 but only through faith in   
,christ1 insomuch that he must rely on  
the work of ,christ as his chief good4  
,then where there is faith1 whatever is 

done as works is all done for the good  
of our neighbor1 and thus we guard      
ourselves against all works which are   
not performed with the intent that they 
shall be of service to our neighbor1 as 
is now the estate of priests and monks4 
,therefore wherever any one now secretly
 introduces anything else than this     
doctrine of faith1 in regard to such    
orders and works1 he leads the people   
astray1 so that they shall be condemned 
along with him4   ,who are godless1 and 
turn the grace of ,god into wantonness4 
,that ,gospel which is given us         
concerning the grace of ,god1 and which 
sets ,christ before us1 as he is offered
 to and bestowed upon us1 with all that 
he has1 that we may be freed from sin1  
death and all evil1 such grace and      
blessing offered to us by the ,gospel1  
they use merely to indulge their        
wantonness1--that is1 they call         
themselves ,christians1 indeed1 and     
praise the ,gospel1 but they bring in   
such an order1 as therein to work their 

own caprice1 in eating and drinking and 
wanton life1 while they make their boast
 and say we are not in a secular but a  
spiritual estate1 and under such names  
and pretence they have grasped all      
enjoyment1 honor and pleasure4 ,this1   
already1 says ,jude1 begins4 ,for we    
read that it had already begun a        
thousand years ago2 that the bishops    
then wished to be ,lords and to be more 
highly exalted than common christians1  
as we also see in ,st4 ,jerome's        
,epistles4   ,and they deny ,god1 that  
he alone is ,lord1 and our ,lord ,jesus 
,christ4 ,this is what ,st4 ,peter said 
also in his ,epistle2 but this they deny
 7as we have heard74 ,it is not done by 
their mouth1 for with this they confess 
that ,god is one ,lord1 but they deny   
that ,christ is ,lord in fact1 and by   
their works2 they hold1 not ,him1 but   
themselves as their ,lord1--for while   
they preach that fasts1 pilgrimages1    
church ordinances1 chastity1 obedience1 
poverty1 etc41 are the way to salvation1

 they lead the people astray to their   
own works1 and yet are silent about     
,christ2 and it is just as much as if   
they said1 ,christ is of no avail to    
you1 ,his works noway help you1 but you 
must by your own works merit salvation4 
,thus they deny the ,lord who has bought
 us with his blood1 as ,peter says4     
,v4 #e1 #f1 #g4 ,i will therefore remind
 you that ye once knew this1 that the   
,lord1 when he saved the people out of  
,egypt1 afterward destroyed those that  
believed not4 ,also1 the angels1 who    
kept not their first estate1 but left   
their own habitation1 he has reserved to
 the judgment of the great day1 in      
everlasting chains1 under darkness4 ,as 
also ,sodom and ,gomorrah1 and the      
cities lying about them1 which in like  
manner as these1 rioted in fornication1 
and went after strange flesh1 are set   
forth for an example1 and bear the pain 
of eternal fire4 ,here he adduces1 also1
 three examples1 as ,st4 ,peter does in 
his ,epistle2 but the first which he    

presents is to this effect3 that ,god   
permitted the children of ,israel whom  
he had brought out of ,egypt by many    
wonderful works1 when they did not      
believe1 to be overthrown and defeated1 
so that of them all not more than two   
survived1 when there were numbered1 of  
all that went forth from twenty years of
 age and above1 more than six hundred   
thousand men4 ,this example he sets     
forth as a warning and a terror2 as     
though he should say1 those who are now 
called ,christians1 and under this name 
turn the grace of ,god into wantonness1 
are to beware to themselves that it do  
not come to pass with them as it came to
 pass with those4 ,and true enough1     
these are the times when the ,popedom is
 exalted and the ,gospel kept secret    
through the whole world2 when1 too1     
there comes continually one plague after
 another1 by which ,god has punished the
 unbelieving and thrown them into the   
throat of the ,devil4   ,v4 #h4 ,like   
them also are these dreamers1 who defile

 the flesh4 ,these teachers he calls    
dreamers2 for just as when a man lies in
 a dream he deals with images1 and      
thinks he has something real1 but when  
he wakes up it is nothing at all1--but  
he sees then that it was a dream1 and   
counts it of no importance1--so1 too1   
what these say is nothing else than a   
mere dream2 for when once their eyes    
shall be opened1 they shall see that it 
is nothing at all4 ,as when they go     
about pretending that their tonsure and 
cowl1 obedience1 poverty and chastity   
are well-pleasing to ,god1 they have    
this before their eyes2 yet1 in ,god's  
sight it is nothing but a mere dream4   
,so he has given them a truly fitting   
name1 inasmuch as they deal with dreams1
 by which they cheat themselves and the 
world4  ,but especially do the ,apostles
 ascribe to the clerical order the vice 
of leading an unchaste life2 and ,god   
long ago foretold that they should have 
no wives4 ,now it is scarcely possible  
that ,god should work as many miracles  

as there are persons in the order1 so   
that it cannot be that they are chaste4 
,so1 likewise1 has the prophet ,daniel  
spoken1 chap4 xi41 of the ,pope's rule3 
,he shall not regard women 7in          
marriage74 ,this is the external        
characteristic1 as the inward is that   
they are dreamers4   ,who despise       
government1 and speak evil of dignities4
 ,their third characteristic is1 that   
they will not be subject to civil       
authority4 ,yet we have been taught1    
while we live on earth1 that we are all 
under obligation2 that we are to be     
subject and obedient to the sovereignty2
 for the ,christian faith does not do   
away with civil rule1--therefore no one 
can except himself from it1 because the 
,pope's decree concerning the ,church's 
freedom is a mere devil's law4   ,v4 #i4
 ,but ,michael the archangel1 when he   
contended with the devil1 and disputed  
about the body of ,moses1 durst not let 
drop against him a railing accusation1  
but said1 ,the ,lord rebuke thee4 ,this 

is one of the reasons why this ,epistle 
was formerly rejected1 because here an  
example is adduced which is not found in
 ,scripture1 to the effect that the     
angel ,michael and the devil contended  
with one another about the body of      
,moses4 ,but this should have been found
 there1 since so much is written about  
,moses in the last of ,deuteronomy1 of  
,god's burial of him1 and yet no one    
knew his grave4 ,besides1 ,scripture    
testifies in regard to him1 that no     
other prophet has arisen in ,israel like
 ,moses1 whom the ,lord knew face to    
face1 c4 ,but it has been said1 in      
reference to the same text also1 that   
his body was left concealed1 so that the
 ,jews might not regard it with         
idolatrous veneration1 and for this     
reason the angel ,michael must needs    
oppose the devil1 who wished that the   
body should be discovered1 that the     
,jews might pray to it2 and although    
,michael was an archangel 7says ,jude71 
yet was he not so bold as to curse even 

the devil1--and yet these scoffers      
trample under foot the authority that   
has been ordained of ,god2 they curse in
 seven1 eight and nine ways1 though they
 are men merely2 while this archangel   
dared not curse the worst devil that was
 ever condemned1 but said no more than1 
the ,lord restrain and punish thee4     
,v4 #aj4 ,but these scoff at what they  
know nothing of1 for what they know     
naturally as brute beasts1 in those     
things they corrupt themselves4 ,such   
scoffers are they1 that they can do     
nothing else but anathematize and curse1
 and give over to the devil for his own 
not only kings and dignities1 but ,god  
also and the saints1 as may be seen in  
the bull1 ,coena ,domini4 ,they know not
 that our salvation stands on the       
foundation of faith and love2 they      
cannot endure that their works should be
 rejected and condemned1 and that it    
should be preached that ,christ alone   
must help us by ,his works4 ,therefore  
they curse and scoff at all ,christian  

doctrine which they are ignorant of4    
,but what they know1 through natural    
perception1--as the founding of masses  
and the like1--will bring in gold and   
treasures2 to this they devote          
themselves with energy1 and thereby     
corrupt themselves and every one else4  
,v4 #aa4 ,woe unto them1 for they have  
gone in the way of ,cain4 ,cain struck  
his brother dead1 simply because he was 
more pious than himself4 ,for his       
brother's offering was acceptable before
 ,god1 but his own was not4 ,so now the 
way of ,cain is1 to rely on one's own   
works1 and scoff at those works which   
are good and true1 and circumvent and   
slay those who go in the right way1 just
 as these very ones also are doing4     
,and have hurried for reward into the   
error of ,balaam4 ,they should be fixed 
inwardly in the hope of ,divine grace2  
yet they go forth and put their trust in
 various outward works1 of this kind and
 that1 and they do them only for the    
sake of gold1 that they may fill their  

bellies1 like the prophet ,balaam1 as we
 have heard in ,peter's ,epistle4   ,and
 perished in the rebellion of ,korah4   
,of the rebellion of ,korah1 and how he 
was destroyed1 with his house1 we have  
an account in the fourth book of ,moses1
 xvi4 ,moses was summoned and called for
 this purpose1 that he should lead the  
people out of ,egypt2 and his brother   
,aaron likewise was appointed of ,god as
 ,high ,priest4 ,now ,korah was also of 
the same tribe1 and their friendship    
should have been enduring1 and something
 more than common3 yet he attaches to   
himself two hundred and fifty men of the
 foremost and most distinguished among  
the people1 and excites such a commotion
 and tumult1 that ,moses and ,aaron are 
forced to flee4 ,and ,moses fell upon   
his face1 and prayed that ,god might not
 accept their sacrifice2 and he bade the
 congregation of the people draw back   
from them1 and said to them3 ,hereby    
shall ye surely know if the ,lord hath  
sent me2 if these men die and disappear 

as all men disappear1 then the ,lord    
hath not sent me2 but if the ,lord shall
 do some new thing1 so that the earth   
shall open her mouth and swallow them   
up1 and they go down alive into hell1   
then shall ye know that these men have  
reviled the ,lord4 ,when he had spoken  
these words1 the earth quaked and       
opened1 and swallowed up ,korah1        
together with the other leaders of the  
rebellion1 with all that they had1 so   
that they went down alive into hell2 and
 the fire consumed the other two hundred
 and fifty men who had joined themselves
 to him4  ,this example ,jude sets forth
 for these scoffers who blame us for    
making a commotion1 while we preach     
against them1 for they are the real ones
 who make all the trouble4 ,for ,christ 
is our ,aaron and chief-priest1 whom we 
should allow to rule alone2 but this the
 ,pope and bishops have been unwilling  
to endure4 ,they have set themselves up1
 and have wished to have the power to   
rule along with the authority1 and so   

have arrayed themselves against ,christ2
 but ,god has punished them1 in that the
 earth has swallowed them up and covered
 them1 since they are absorbed and      
swallowed up in an earthly life and     
pleasure1 and are nothing but pure      
worldliness4   ,v4 #ab1 #ac4 ,these live
 on your charities1 and are vileness    
itself1 while they feast with you1      
feeding themselves without fear2 clouds 
they are without water1 driven about by 
the wind2 barren1 fruitless trees1 twice
 dead and plucked up by the roots2 wild 
waves of the sea1 which foam out their  
own shame2 wandering stars1 for whom is 
reserved the blackness of darkness      
forever4 ,of this we have heard enough  
in ,st4 ,peter's ,epistle4 ,all the     
world have brought up their children to 
be ecclesiastics1 and to have an easy   
life of it1 and not to support          
themselves by their own hands and labor2
 nor must they even preach1 but only    
live without care in their luxury1 and  
keep up good spirits by feeding on the  

wealth that poor people earn by their   
sweat4 ,so men think they must be the   
best part1 and the jewel1 as it were1 of
 ,christendom1 while they are merely    
shame-spots and an abomination1 and live
 well1 as we say1 on the wealth that    
belongs to them as priests4 ,they are   
without care or fear2 they think the    
devil may not overthrow them2 they feed 
not the sheep1 but are themselves the   
wolves that devour the sheep2 they are  
clouds that hang over us in the air1 sit
 up high in the churches1 as those that 
should preach1 and yet they do not      
preach at all1 but let themselves be    
driven by the devil this way and the    
other4  ,so1 too1 he says1 they are     
leafless1 fruitless trees1 like the     
trees of autumn2 they have neither fruit
 nor leaf2 they stand there only like   
other trees2 let themselves be looked   
upon as ,christian bishops1 but there is
 with them neither word nor work1 but   
all is dead to the root4 ,moreover1 they
 are like wild waves of the sea2 that   

is1 as the wind tosses and throws up    
waves and billows upon the water1 so    
these1 too1 go just as the devil leads  
them4 ,and they foam out their own      
shame2 like a heated pot1 they are so   
full of pollution that they run over1   
and cannot retain command of themselves1
 but all must out4 ,they are wandering  
stars1 planets as they are called1 that 
go backward1 and not in a steady1       
straight course1 so that they make no   
true progress2 their life and doctrine  
is mere error1 in which they lead       
themselves astray1 and all that follow  
after them4 ,therefore for them is      
reserved the blackness of darkness      
forever4  ,thus ,jude has appraised and 
painted our spiritual masters1 who1     
under the name of ,christ and           
,christianity1 introduce all sorts of   
profligacy1 and snatch to themselves all
 the wealth of the world1 and           
authoritatively subject all men to      
themselves4  ,there follows now1        
further3   ,v4 #ad4 ,enoch1 also1 the   

seventh from ,adam1 prophesied of such1 
and said1 ,behold1 the ,lord cometh with
 ten thousand of ,his saints1 to execute
 judgment upon all4 ,this language of   
,enoch is nowhere to be found in        
,scripture4 ,for this reason some of the
 ,fathers did not receive this ,epistle1
 although there is not a sufficient     
reason for rejecting a book on this     
account4 ,for ,st4 ,paul1 also1 in ,,ii4
 ,tim4 iii41 makes mention of two that  
opposed ,moses1 ,jannes and ,jambres1   
names that are not even to be found in  
the ,scriptures4 ,but be this as it     
will1 we let it pass4 ,still this is    
true1 that ,god1 from the beginning of  
the world1 has left it to some to make  
,his word known 7the word that promises 
,his favor and salvation to believers1  
but threatens the unbelieving with      
judgment and condemnation71 even till   
,christ's coming down from heaven1 when 
it is openly preached to the whole      
world4 ,but before the birth of ,christ 
,god took to ,himself for this purpose  

only a single line1 from ,adam to       
,abraham1 and thence to ,david1 down to 
,mary the mother of ,christ1 who        
possessed ,his word4 ,thus the ,gospel  
has always been preached in the world1  
but never so generally as now in these  
last times4  ,thus1 also1 this father1  
,enoch1 insisted on that word of ,god   
which he received from his father1      
,adam1 and which he had of the ,holy    
,spirit4 ,for the ,scripture says also  
of him1 ,gen4 v41 that he led a godly   
life1 and therefore he was taken of     
,god1 so that he was seen no more4      
,hence1 also1 has been derived the      
notion that ,he will come again before  
the last day2 but it is not to be       
supposed that men would understand it of
 a spiritual advent1 as that his        
preaching was based upon the last day1  
as this passage is1 wherein that day is 
spoken of with as much assurance as     
though it were in full view4 ,the ,lord 
is coming already1 he says1 with many   
thousand saints2 that is1 with such a   

multitude as cannot be numbered4 ,for   
this can only be said of the last day1  
on which ,he will come with all ,his    
saints1 to execute judgment4 ,for before
 this1 ,he has not come with many       
thousand saints1 but alone1 into the    
world2 and this1 not to judge1 but to   
bestow grace4   ,v4 #ae4 ,and to punish 
all the ungodly among them1 for all     
their godless life1 wherein they have   
been ungodly4 ,this passage ,jude does  
not inappropriately quote1 inasmuch as  
he is speaking of false teachers1 who   
are to come before the last day2 and the
 conclusion is thence to be drawn1 that 
the ,lord by his coming will overthrow  
the ,pope and his government2 since     
there is no other help for it2 for as   
long as the world stands1 there will be 
no 7voluntary7 ending or reformation of 
it4 ,the passage1 moreover1 cannot be   
understood of any others1 but of our    
clergy1 who have shamefully led all the 
world astray4 ,their system cannot be   
worse1 and even though it were worse1 it

 must yet hold on to the name of        
,christ1 and under the same introduce   
all kinds of mischiefs4 ,thus he refers 
this passage to the last judgment1 and  
names those who shall suffer judgment4  
,whence we infer what our young clerical
 gentlemen shall expect at the last day1
 be the time long or short4   ,and for  
all the hard speeches which ,godless    
sinners have uttered against ,him4      
,there he at once strikes upon their    
life and preaching1 and would say this  
much3--,they speak fiercely and harshly 
against the ,lord who is to come2 they  
are shameless and proud2 they deride and
 revile him1 as ,st4 ,peter has said4   
,he speaks not of their sinful1 shameful
 life1 but of their godless state4 ,but 
the godless is he who lives without     
faith1 although he leads a passable life
 outwardly4 ,outwardly wicked works are 
indeed the fruits of unbelief1 but we   
speak more particularly of that as a    
godless state1 where the heart is full  
of unbelief4 ,these very godless ones   

the ,lord will punish1 he says1 because 
their preaching is shameless and        
presumptuous1 for they stick ever to    
their own wilfulness2 do not permit     
themselves to be swayed at all1 and are 
as hard as an anvil1 to condemn and     
revile continually4 ,thus has ,enoch    
struck in this passage at the very      
estate which before the last day should 
be in the world1 as we now see it before
 our eyes4 ,jude says1 further3   ,v4   
#af4 ,there are murmurers and           
complainers who walk after their own    
lusts1 and their mouth speaketh swelling
 words4 ,when men will not let their own
 circumstances be fair and favorable1   
then there is nothing but murmuring and 
complaining4 ,so when one does not give 
a ,bishop the title he claims1 then they
 cry out against disobedience4 ,besides1
 they are such a class of people as we  
cannot guard against1 for they give out 
that they have a right over soul and    
body2 they have grasped in their own    
hands both the civil and spiritual      

sword1 so that they cannot be           
controlled1 since no one must preach    
against them2 they have got rid of all  
tax1 tribute1 and rent1 so that no one  
dares to touch their wealth1 besides1   
none dares preach a word without first  
asking them about it4 ,and even though  
one should attack them with ,scripture1 
yet they say that none but they only    
must be suffered to explain ,scripture4 
,thus they live in all respects as they 
will1 according to their lusts4 ,for    
they cannot explain that to us1 as they 
would be glad to1 since we have         
subjected ourselves both to the ,gospel 
and to the civil sword1 but they would  
be free and uncontrolled of both4 ,and1 
moreover1 their whole law and claim is  
nothing but the fullness of mere high1  
proud1 puffed-up words1 which have      
nothing to back them4   ,and they hold  
themselves up for respect1 for advantage
 sake4 ,this is their way of judging    
all1 according to the person2 in all the
 ,pope's laws1 through and through1 you 

do not once find that a bishop is to    
humble himself below a priest1 or aim at
 anything1 as the fruit of a christian  
walk1--but all is merely of this sort3  
the curate is to be subject to the      
priest1 the priest subject to the       
bishop1 the bishop to the archbishop1   
but he to the patriarch1 the patriarch  
to the ,pope1 and after this1 how each  
is to wear the robe1 the tonsure and the
 cowl1 possess so many churches and     
benefices4  ,thus they have reduced it  
all to an outward matter1 and such is   
the child's play and fool's work1 they  
are driving at2 and they have accounted 
it gross sin1 if any one does not hold  
to such views4 ,so that ,jude says well1
 that they put a mask upon everything1  
and have this only before their eyes4   
,thus no one knows anything of faith1 of
 love1 nor of the ,cross2 whence the    
people generally are content to eat and 
play the fool1 and devote all their     
property in the manner they do1 as if to
 the true service of ,god2 it is thus   

that they hold themselves up to respect 
for advantage sake4   ,v4 #ag1 #ah4     
,but1 my beloved1 remember ye the words 
that were said before by the ,apostles  
of our ,lord ,jesus ,christ1 when they  
said to you that in the last times there
 should come scoffers who should walk   
after their own lusts1 in a godless     
state4 ,this passage shows also clearly1
 that this epistle is not by ,st4 ,jude 
the ,apostle1 for he does not count nor 
reckon himself among the other          
,apostles1 but speaks of them as of     
those who preached long before him2 so  
that it is reasonable to suppose that   
another pious man wrote the epistle1 one
 who had read ,st4 ,peter's epistles and
 had drawn this from that source4 ,who  
these scoffers are1 we have said above3 
they walk1 moreover1 after their own    
lusts1--not merely their fleshly lusts1 
but those of that godless life which    
they lead1 and they shape all as it     
pleases them2 they care neither for     
worldly authority1 nor the word of ,god2

 they are neither under external nor    
internal government1 whether divine or  
human2 they float about between heaven  
and earth in their lust1 just as the    
devil leads them4   ,v4 #ai4 ,these are 
they who make sects1 sensual1 who have  
not the ,spirit4 ,there he has touched  
on what ,peter speaks of1 their secretly
 bringing in of pestilent sects1 for    
these are they that have separated      
themselves2 they divide the unity that  
is in faith1 will not let the ordinary  
estate of a ,christian answer1--namely1 
that wherein one serves another1--but   
they set up other estates1 and pretend  
to serve ,god by these4 ,besides they   
are sensual or brutish men1 who have no 
more understanding and spirit than an ox
 or an ass2 they walk according to their
 natural reason and fleshly mind4 ,they 
have no ,god's-word by which they judge 
themselves1 or by which they can live4  
,v4 #bj1 #ba4 ,but1 ye beloved1 build   
yourselves up on your most holy faith1  
through the ,holy ,spirit1 and pray1 and

 keep yourselves in the love of ,god4   
,there he defines1 in few words1 that in
 which a thoroughly ,christian life     
consists4 ,faith is laid for the        
foundation on which we are to build2 but
 to build is to grow from day to day in 
the knowledge of ,god and of ,jesus     
,christ1 and this takes place through   
the working of the ,holy ,spirit4 ,when 
we are thus built up1 we shall do no    
work to merit anything or to be saved by
 it1 but all to the service of our      
neighbor4 ,thus we are to watch1 that we
 abide in love1 and not fall from it1   
like these fools who set up particular  
works and a peculiar life1 and so draw  
people away from love4   ,and look for  
the mercy of our ,lord ,jesus ,christ   
unto eternal life4 ,that is the hope1   
toward which the ,holy ,cross moves4    
,therefore should our life be so shaped 
as to be nothing else than a steady     
longing and waiting for that life to    
come2 yet so that that waiting be       
grounded on the mercy of ,christ1 so    

that we shall call upon ,him with such  
an understanding as that he is to help  
us from this to that life out of pure   
mercy1 and not for any work or merit of 
ours4   ,v4 #bb1 #bc4 ,and of these take
 pity1 and distinguish them2 but as to  
those1 save them and draw them out of   
the fire4 ,that is not well expressed in
 ,dutch1 but ,jude would say this much3 
on some take pity1 some save2 that is1  
let your life be so shaped that it shall
 allow you to have compassion on these  
who are wretched1 blind and dumb2 have  
no joy or pleasure over them1 but let   
them go1 keep from them and have nothing
 to do with them4 ,but as to those      
others1 whom ye can draw forth1 save    
them by fear1--deal kindly and gently   
with them1 as ,god has dealt with you2  
treat them not harshly or rudely1 but   
feel toward them as toward those that   
lie in the fire1 whom you are to draw   
forth and rescue with all care1         
consideration and diligence2 if they    
will not suffer themselves to be drawn  

out1 we should let them go and weep over
 them1--but not like the ,pope and his  
inquisitors1 burn and destroy them by   
fire4   ,and hate the garment spotted by
 the flesh4 ,we have indeed received the
 ,holy ,spirit by faith1 and have been  
made clean2 but as long as we live here1
 the old garment of our flesh and blood 
clings to us still and will not relax   
its hold4 ,this is the spotted garment  
that we should lay off and draw away    
from as long as we live4   ,v4 #bd1 #be4
 ,now unto ,him that is able to keep you
 from stumbling1 and present you        
faultless before the presence of ,his   
glory with joy2 to ,god who alone is    
wise1 our ,saviour1 be glory and        
majesty1 dominion and power1 now and    
forever4 ,amen4 ,this is the close of   
this ,epistle4 ,thus the ,apostles do   
when they have written1 taught1         
admonished and prophesied2 thus they    
pray1 express their wishes1 and give    
thanks4 ,thus we have seen in the       
,epistles both what is true christian   

and false unchristian doctrine1 as well 
as life4     ,,printed ,,at ,,wittemberg
 ,,by ,,hans ,,lufft1 #aebd4