Martin Luther on 2 Peter 1

¶The firſt Chapter.

Simon Peter a Seruaunt and an Apoſtle of Ieſus Chriſt, to you whiche haue obteined like precious Faithe with vs, by the righteouſneſſe of our GOD and Sauiour Ieſus Chriſt.

AS in the former Epiſtle, ſo in this, wee haue bothe a Subſcription, and an Inſcription: That wee maie knowe, bothe who writeth it, and to whom it is written: namelie to them that zealouſly heare the Woorde of GOD, and conſtantly ſtande by Faithe in the ſincere profeſſion of the ſame. But what Faithe meaneth he? Euē that (ſaith he) whiche is by the righteouſneſſe of God. In whiche woordes he aſcribeth Iuſtification to Faithe onely, euen as S. Paule Roma j. ſaieth: In the Goſpell the righteouſneſſe of GOD is reueiled from Faithe to Faithe: as it is written, The iuſte ſhall liue by Faithe. Sainct Peter therefore warneth them to ſtand readie, & not to be beguiled, nor to ſuffer the doctrine of Faithe whiche thei had receiued and learned, to ſlippe awaie from thē. And whereas he here peculierly ſpeaketh of the Righteouſneſſe of God, he thereby excludeth and putteth backe all humaine Iuſtice. For it is Faithe onely that iuſtifieth vs before GOD: and therefore, Faithe is called the Righteouſneſſe of God. For, before the worlde it is nothyng accoumpted of, nay it is rather perſecuted, and flatly condemned.

Grace and peace bee multiplied to you, by the knowledge of God, and of Ieſus our Lorde.

THis is an vſuall Salutation, wont to bee prefixed at the beginnyng of Letters and Epiſtles: The meanyng whereof is thus: I wiſhe vnto you the encreaſe of Grace and peace, and that ye maie bee therewith enriched euery daie more and more. Whiche grace iſſueth and floweth from the knowledge of GOD, and of our Lorde Ieſu Chriſt: as if he ſhould ſaie: This Grace no manne can haue vnleſſe he haue withall the knowledge of God, and of our Lorde Ieſus Chriſt.

Of this knowledge of GOD, aſwell the Apoſtles as the Prophetes dooe verie often and almoſte continually make mention in the holie Scriptures, as Eſaie the xj. In all my holie hill thei ſhall not hurte nor deſtroye, for the Earth ſhalbe full of the knowledge of the Lorde, as the waters that couer the Sea. That is, The knowledge of God ſhall bee as plentifull and abundaunt, as the waters of the ſwellyng Sea, when it breaketh out, and ſurroundeth ſome whole Countrey. And here hence ſhall ſuche peace and tranquillitie preſently enſue, that no man ſhal ſeeke to moleſt or damnifie an other. But this is not to knowe God, if thou dooe but onely beleeue that God is Almightie, and that he hath created and made all thynges: and that Chriſt was borne of the virgine Marie, ſuffred death and roſe againe: for thus muche doe the Turkes, Iewes, and Deuilles beleeue. But the true knowledge of GOD is this: That thou haue a feelyng of hym in thyne harte & conſcience, and that thou be certainly perſwaded, that God and his Chriſt is thy God and thy Chriſt: whiche belief the Deuilles and falſe counterfaite Chriſtians haue not, neither can haue. Therefore the knowledge of God is nothing els, then a ſounde and entire Faithe in Chriſt. For when thou thus fullie knoweſt GOD and Chriſte, thou wilte moſte gladlie reſigne, and committe thy ſelf vnto hym, and firmely beleeue and truſt in hym, aſwell in aduerſitie, as in proſperitie, in death aſwell as in life. This ſettled confidence and ſure truſt, can not bee in theim that haue euill conſciences: that is, in theim that want true and ſincere Faithe. For thei knowe GOD none otherwiſe, but that he is the God of S. Peter, and of all the Sainctes in Heauen: But for their God thei dooe not knowe hym, neitheir haue any feelyng of hym, but haue hym and take hym, rather as their heauie tormentour and angrie Iudge.

To haue GOD, is to haue all Grace, all Mercie, and all goodneſſe that can bee named. To haue Chriſte, is to haue a Sauiour and a Mediatour, who hath brought vs vnto God, and made hym now all ours: and at whoſe handes he hath obtained for vs all Grace, and Bleſſyng. All theſe thynges, thou muſte drawe and applie to thy ſelf, and not doubte but that Chriſt is thyne, and thou Chriſtes. And this is the true knowledge of Chriſt. An vmnaried woman ſeyng a man, maie ſaie: this is a Manne: but ſhe can not ſaie: this is my Manne, or my Houſebande. In like ſort, all of vs can ſaie: This is God: But all of vs can not ſaie, that he is our God: becauſe wee dooe not all of vs beleeue and truſt in hym, and comfort our ſelues onely in hym and by hym. This true knowledge of GOD the Scripture tearmeth the face and Countenaunce of the Lorde: whereof the Prophetes ſpeake verie copiouſlie. For thei that ſee not his face, and knowe hym not, doe ſee but onely his hinder partes: that is, doe ſee hym as their angrie and diſpleaſed God: whereas if thei ſawe his face, that is, if thei had the true knowledge of hym by Faith, thei ſhould behold and ſee nothing but Grace and Mercie.

Wee ſee here how ſainct Peter in this his ſeconde Epiſtle purpoſely entreateth not of Faithe, (for he largelie diſcourſed therevppon in his former Epiſtle) but his purpoſe is in this to write an Exhortation to them whiche beleeue, that thei ſhould ſhewe forthe their Faithe by Good workes. For he would not haue Faithe to bee without Good woorkes, nor Good woorkes without Faithe. But firſte he requireth in vs Faithe, and Faithe beeyng once ſurely grounded, to ſhewe foorthe Good woorkes. And therefore he addeth:

According as his godlie power hath giuen vnto vs all thynges, that pertaine vnto life and godlineſſe.

WHen wee throughlie knowe God by Faithe, wee are poſſeſſed of the franke gift of all his heauenly graces and benefites. Wee haue the influence of his Diuine power woorkyng in vs: whiche promoteth and furthereth vs vnto all thynges that pertaine vnto life and godlineſſe: that is, when wee beleeue, wee receiue ſo many benefites of hym, that God bountifully beſtoweth vpon vs euen the giftes of his power: whiche power is diffuſed into all and euery our actions, & bothe is, and alſo effectually woorketh in vs. What ſoeuer we ſpeake, or what ſoeuer wee doe, it is not wee but GOD in vs that ſpeaketh and doeth. He is in vs ſtrong, mightie, and omnipotence, yea, euen when wee ſuffer torment and affliction, when wee are killed and dye, and when before the worlde wee are altogether ſeelie and weake: In ſomuche that when wee haue not this power of God, there is in vs no ſtrength at all, no facultie, no habilitie.

Now, whereas Sainct Peter ſaieth, that all thynges are giuen vnto vs of his Diuine power, his meanyng is not, as though wee ſhould bee able to make Heauen and Earth, and to woorke Miracles, and doe wonders: For what good would that doe vnto vs: But wee haue all the giftes of his godly and Diuine power in vs, ſo farre as is neceſſarie and profitable for vs. And therefore the Apoſtle addeth further theſe woordes, That pertaine to life and godlineſſe: That is to ſaie: wee haue all thynges by his godlie and diuine power, moſte abundantly giuen vnto vs, that wee ſhould dooe good, and alwaies liue in vertuous eſtate and bleſſedneſſe.

Through the knowledge of hym that hath called vs.

THis mightie power and greate grace of God, proceadeth not from elſwhere, then from this perfecte and ſounde knowledge of GOD. For when thou throughlie knoweſt hym for thy God, he dealeth with thee as God. After this maner alſo ſainct Paule j. Cor. j. ſaieth. In all thynges ye are made riche in hym, in all kinde of ſpeeche, and in all knowledge, as the teſtimonie of Ieſus Chriſte hath bin confirmed in you: ſo that ye are not deſtitute of any gift ▪ This is the greateſt and the moſte neceſſarie gift of all others that God can giue vnto vs, whiche wee ought not to exchange for all other riches, that is either in Heauen, or in Earth. For what would it auaile thee, although thou couldſt goe through Fire and Water, without takyng any harme, and woorke all kinde of Miracles and wonders, if thou ſhouldeſt want this? For there bee a greate many condemned, that haue been able is woorke ſuche Miracles. But this exceedeth and farre ſurmounteth all Miracles: in that, God beſtoweth and giueth ſo greate a power vnto vs, wherby al our ſinnes are forgiuen vs, and aboliſhed quite out of remembraunce: Death, Sathan, and Hell beyng vtterlie vanquiſhed and ſwallowed vp. Whereby we poſſeſſe our Conſciences without feare, and haue our hartes ioyful, merie, and bold, without beyng afraied of any thing. All whiche, the knowledge of GOD that calleth vs, doeth affoord and bryng vnto vs.

Vnto glorie and vertue.

AND after what ſorte was that Callyng, wherewith God called vs? Forſooth this: God ſent his holie Goſpell into the World, and cauſed the ſame to bee proclaimed and preached abroade: for the whiche, no man euer made any labour, no man euer praied or made any entreatie to him but before any one ſo much as once thought of it, he offred and gaue this grace vnto vs, and powred the ſame moſte aboundantly vppon vs all, that he alone might haue all the glorie and praiſe, and wee enioying ſuche a benefite, ſhould aſcribe this power and vertue al onely to him. For it is no worke of our owne, but his. And therefore ſeeyng that this Callyng is none of our owne, neither cōmeth of our ſelues, it is not m[illegible: 2 letters]te that we ſhould lift vp our ſelues in pride, as though we had brought it to paſſe of our ſelues: but he is onely to bee glorified of vs, and all thankes are to bee giuen vnto hym, for ſo mercifullie beſtowyng and giuyng his Goſpell vnto vs, and withall alſo for ſo ſtrengthenyng vs with power and vertue againſt Sathan, Death, Hell, and all miſchieues at once whatſoeuer.

Whereby moſte greate and precious promiſes are giuen vnto vs,

SAinct Peter hath added this, to ſhewe forth and declare the nature and force of Faithe. For when we knowe God to bee ours, wee haue alſo with hym, by Faith, eternall life and the power of God, wherby wee ouercome and get the victorie both of Death and Deuill. And yet for all this, we do not ſee theſe things, neither yet feele wee them, although all thinges be promiſed vnto vs. We haue al things, but thei yet appeare not: but in the laſt daie we ſhall plainly diſcouer and ſee all thinges preſent and apparantly laied open vnto our eyes.

Wee beginne here in this Worlde, but wee come not to any ful fruition or perfection thereof in this life. But we haue this promiſe, that we liue here by the mightie power of God, and that after this life we ſhalbe euerlaſtingly bleſſed. He that faithfully beleeueth theſe thinges, hath the ſome (as it were) alreadie in poſſeſſion: he that beleeueth not, hath them not, but is ſure to periſhe eternallie. How greate and how precious theſe promiſes are, Sainct Peter further yet declareth, ſaying.

That by them ye ſhould bee partakers of the godlie nature, in that ye flee the corruption, whiche is in the worlde through luſt.

THis benefite wee haue by the power of Faithe, that wee thereby are made partakers of God, and come into a certein participation and communion of his diuine nature. This is ſuche a ſentence, as the like ye ſhall not reade againe, neither in the olde Teſtament nor yet in the newe. Howbeit among the Painims and Heathen writers it is often read, that wee partake with the very diuine nature it ſelf. But what is this nature of God? Euerlaſtyng truth, righteouſneſſe, iuſtice, wiſedome, eternall life, peace, ioye, pleaſure, and al goodneſſe that can bee named. He now that is partaker of the nature of God, is ſeized and priuiledged in all theſe: to wit, that he ſhall liue for euer enioye perpetuall and endleſſe peace, pleaſure, ioye, and mirth: bee pure, holie, iuſt, and able to withſtand and ſupplant Sathan, Sinne & Death. Peters wordes therefore ſounde as though he ſhould ſaie thus: Looke how vnpoſſible it is, to take from God euerlaſtyng life and eternall truth: ſo impoſſible is it alſo, that theſe thinges ſhould be taken from you. If any man hurt you, he muſt needes alſo hurt God. For he muſt firſt oppreſſe God, that ſeeketh to oppreſſe a right Chriſtian. All theſe properties are comprehended vnder this worde Diuine or Godly Nature: whiche worde be therefore vſed, becauſe it containeth in it ſo large a ſignification. Theſe bee greate and ſinguler benefites, if wee faithfully beleeue the veritie of them. But all that is here ſet doune, is (as afore was declared) Doctrines, wherevppon the groundwoorke of our Faith is laide: for that whiche here is written is rather to declare and ſhewe what greate and excellent benefites grow vnto vs through Faithe. And therefore he ſaieth: All theſe thynges ſhall ye bee ſure to haue, if ye ſo liue, that ye ſhewe foorth your faithe, Flee and the corruption whiche is in the worlde through luſt.

Therefore giue euen all diligence thereunto: ioyne moreouer vertue with your faith:

HEre ſainct Peter exhorteth them to declare and ſhewe foorth their Faith by their good Woorkes: as though he ſhould ſaie: Seeyng that ye haue obtained ſo many and ſo greate benefites by Faithe, that what God himſelf hath, ye alſo haue, endeuour your ſelues and geeue all diligence hereunto: be not ſlouthful and ſluggiſh, but ſhewe forth the effectes and fruictes of your faith: that is, let your Faithe appeare openly before Men, let it bee dutifull, charitable, ſeruiceable, diligent, effectuall and workyng, euer occupied in well doing: not ydle, neither vnfruitfull. Ye haue a good Farme and a fertile Field to worke in: be ye diligent huſbandes therfore and take heede, leaſte through your ſlouth and ſecuritie, there growe vp in it Brambles, Weedes, Darnell and Cockle.

And with vertue, knowledge.

THis is that Knowledge, by the which ye maie chiefly know, how by reaſon to qualifie and leade your liues, and how to direct theffectes & vertues of your Faith: that ye neither ouermuche pamper and cocker your bodies, neither denie vnto it that whiche is needefull. For thus farre is the fleſh to bee brideled and kept vnder, and no further, that it maie bee ſober, watchfull, and apt to good Workes▪ and not (as ſome Hypocrites wider the vizard of feined holineſſe doe) to hurt or deſtroye your bodies. For although GOD hate the Sinne that is in the fleſhe, yet his will is not that you ſhould therefore deſtroye your bodies. Ye ought to ſuppreſſe and reſtraine the luſtes and concupiſcences thereof, but not to deſtroye or hurt it: but rather to miniſter vnto it ſufficient allowance and maintenaunce, that it maie continue ſounde, healthfull and liuyng.

Knowledge alſo is ioigned and linked with vertue, whēas good reſpect and regard of honeſtie and modeſtie is had in all our conuerſation and dealinges: and when a conuenient meaſure is obſerued and kept, in our Meates, Drinckes, Apparaile, Wordes, and all other our actions: ſo that wee neither ſwerue from the rule of reaſon, nor giue any occaſion of offence to our Neighbour.

And with knowledge, temperaunce:

TEmperaunce conſiſteth not onely in eatyng and drinckyng, but in obſeruyng that due meane, whiche, knowledge (whereof wee ſpake afore) doeth preſcribe to bee vſed in all our life and conuerſation, aſwell in woordes and woorkes, as in maners and dealinges: that no man frame hymſelf to liue after a more ſumptuous and nice ſorte then is conuenient: that all ſuperfinitie of Apparaile and brauerie be auoided: and that no man goe more pompouſlie and gorgeouſlie then is meete, or ſtandeth with Chriſtian modeſtie. But ſaincte Peter in theſe caſes ineſcribeth no certein rule, nither limiteth any boundes for the ſame (whiche thyng our Papiſticall munckiſhe Votaries preſumed to doe) comprizyng theſe matters within the compaſſe of certein Canons and rules deuiſed out of their owne braines, tiyng men to a ſtraicte obſeruation of theſe thynges after one and the ſelfſame maner. Whiche thing to bee vſed among Chriſtians is vnpoſſible: to wit, that a certaine ſett order and preciſe anotation in theſe externall thynges, ſhould bee comprehended within the compaſſe of certein preceptes and generall rules, of euery particular perſon to bee particularlie obſerued. For, men bee of vnlike diſpoſition: one is of a ſtrong and ſounde nature, an other weake and faint: and no man is at all tymes and in all reſpectes ſo affected and giuen as an other is. And therefore euery one ough[illegible: 1 letter] to haue a ſpeciall regarde to the conſtitution and diſpoſition of his owne bodie what he is able to beare, ſuſtaine and endure, and what he is not.

And with temperaunce, pacience:

SAinct Peters meanyng [illegible: 1 word] theſe words is this: Although ye liue accordyng to knowledge, modeſtie, and temperaunce, without giuyng offence to any in your conuerſation and behauiour: yet thinke ye not that ye ſhall liue quietly without temptation and perſecution. For, when yée beleeue, and leade an honeſt and Chriſtian life, agreeable to your profeſſion, the Worlde will not ceaſſe to hate and perſecute you. Here then muſt Pacience bee ſhewed foorth, whiche is one of the fruictes of Faith.

And with pacience, godlineſſe.

WHat ſoeuer wee dooe, or what ſoeuer wee ſuffer in this l[illegible: 1 letter]fe, let vs be thankfull to GOD for theſame, not ſeekyng our owne glorie, praiſe, or commoditie: but onely that thereby God maie be glorified: and that we ſo behaue our ſelues in all thynges, that it maie appeare, that wee doe all thynges for the loue, whiche we beare vnto God.

And with godlineſſe, brotherly kindneſſe.

HEreby Sainct Peter bindeth vs one to ſerue an others turne, and to bee helpyng one to an other as Brethren: one to be carefull of an others welfare, one not to hate, deſpiſe, or hurte an other. And this is an other triall or fruicte of our Faithe, whereby we teſtifie to the worlde, that we haue that Godlineſſe, whiche is ſpoken of afore.

And with brotherlie kindneſſe, Loue.

BY Loue be meaneth that common and generall Loue, with the whiche wee are bounde to Loue as well our Enemies, and thoſe which doe not accōpt of vs as Bretheren, nor vouchſafe to liue together with vs freendlie and Brotherlie, as the[illegible: 2 letters] that are our verie freendes in deede. In whiche fewe woordes, Saincte Peter hath comprehended all that appertaineth to a Chriſtian life, and what be the woorkes and fruletes of true Faithe in deede: namely, knowledge to liue well, Temperaunce, Patience, Godlineſſe, Brotherlie kindneſſe, and a generall Loue to all. And therefore he addeth further.

For if theſe thynges bee among you, and abound▪ thei will make you that ye neither ſhalbe idle not vnfruictfull in the knowledge of our Lorde Ieſus Chriſte.

WHen ye giue your ſelues to theſe exerciſes, and woorkes, ye tread the right pathe, ye goe the right waie, and haue in you the true and ſincere Faithe: and further, the knowledge of Chriſt is effectuall and fruitfull in you. Take heede therefore to your ſelues, that ye make not light accoumpte of theſe thynges. Keepe your bodies in ſubiection, and ſo deale with your neighbours, as you knowe that Chriſt hath dealt with you.

For he that hath not theſe thynges, is blinde, and can not ſee farre of, and hath forgotten that he was purged from his old ſynnes.

HE that hath not in hymſelf theſe fruictes of his Faithe, dooeth but (as it were) grope for his waie like a blinde man in the darke, not knowyng whereto ſette his foote: yea, ſuche is his life that he reſteth doubtfull and vncertaine, in what caſe he ſtandeth towardes GOD: He neither hath true Faithe, nor any further knowledge of Chriſt, ſauyng that, he can talke of hym as he hath heard others reporte. And therefore doeth but bluſter blindly and at randō in the whole courſe of his life, like a blinde manne that ſeeketh his waie with his hande, and hath forgotten that euer he was Baptized, or that his ſinnes were forgiuen hym: and ſo becommeth he vnthankfull, Idle, and vnfruictfull, without any conſideration of his profeſſion, liuyng looſely without any remorſe of Conſcience: Hauyng neither feelyng, neither yet ſo muche as any taſte of ſo greate Graces, giftes, and benefites. And this is an exhortation wherin Sainct Peter exhorteth and ſtirreth vs vp whiche beleeue, to the practiſe of Good woorkes, thereby to declare and ſhewe foorthe, that wee haue a true, ſincere and ſounde, and not an Hypocriticall, or feigned Faithe. Neuertheleſſe, he ſtil earneſtly vrgeth and prooueth this, that Faithe onely doeth iuſtifie: and that where ſoeuer this Faithe is, true Good woorkes doe alſo neceſſarilie enſue. That whiche now followeth, maketh for our confirmation herein.

Wherfore brethren, giue rather diligence to make your callyng and election ſure.

THe Electiō and eternall predeſtination of God is ſo ſure in it ſelf, that there is no nede to make it ſurer. And ſo alſo is our calling firme and ſtable. For he that heareth the Goſpell, beleeueth, and is baptized, is (doubtleſſe) called, & is ſure of his Saluation, yea hee alreadie hath it. Seeyng therefore, that wee are called to theſe thynges, wee ought to giue all diligence (ſaieth S. Peter) to approoue and aſſure our Callyng and Election to our ſelues in our Conſciences, as the ſame is alreadie aſſuredlie knowen with God. And this is a phraze or maner of Speeche vſuall in the Scriptures, as Epheſ. lj. Ye were ſtrangers from the couenauntes of promiſe▪ and had no hope, and were without God in the world ▪ For although there bee no man, whether he bee good or hadde, but God hath the rule ouer hym, (ſith hee is the Lorde of all Creatures) yet neuertheleſſe (S. Paule ſaieth) that hee is without GOD, whiche dooeth not acknowledge hym, loue hym, and truſte in hym. Euen ſo here, although in it ſelf the Callyng and Election of God, wherewith he hath called and elected vs, bee ſure and vndoubted: yet is it not ſure and ſtable to thee, ſo long as thou dooeſt not certainly beleeue, and vndoubtedly aſſure thy ſelf, that the ſame belongeth vnto thee. And for this cauſe doeth S. Peter exhorte vs, that wee ſhould make our Callyng and Election ſure through good Workes.

And here againe thou ſeeſt, how muche the Apoſtle aſcribeth and attributeth vnto the Fruites of Faith. For albeit thei appertaine, and ſeene to doe good with thy neighbour withall, yet alſo are thei profitable vnto thée, becauſe thereby thy Faith is ſtrēgthened and confirmed, [illegible: 1 word] ſtirred vp more and more to the practiſe of Good woorkes. Wherein alſo thou ſeeſt a farre other vertue and qualitie, then is in the faculties of the bodie. For, the powers of the bodie, the more thei bee exerciſed and vſed, the weaker and freebler thei be, and in th'ende vtterly decaie: whereas contrariwiſe, this Spirituall vertue (if it bee not exerciſed, decaieth and fainteth: But with muche vſe and practiſe it is ſtrengthened and greately encreaſed. And this was the cauſe, why God at the beginnyng did leade the Chriſtian Churche, through hard and rough waies, vexed it, tourmoiled it, and throughlie exerciſed it, in diuers conflictes of Faithe, through Ignominie, Perſecution, and Death. For he knewe, that hereby it ſhould receiue ſtrength, and encreaſe, and become the mightier, becauſe the more that it was oppreſſed, the more it flouriſhed. And this is that, whiche Sainct Peter here meaneth, when he faieth, that wee ſhould not ſuffer our Faithe to be Idle or vnfruictfull: ſeeyng that the nature thereof is ſuche, that it groweth and encreaſeth by vexation and perſecution, ſo long till bee fullie aſſured and certaine of the Callyng and Election of God, ſo that it can not bee deceiued.

This is the marke that wee muſt ſhoote at, touchyng Predeſtination. There are many light Spirites, who beeyng endued with verie ſmall pi[illegible: 2 letters]aunce of Faithe, will yet raſhelie preſume to deſpute vpon this poincte, and curiouſlie ſcare he in what place thei bee reckened and accepted with God. But doe not thou entermeddle with ſuch ſcrupulous curioſitie for thou ſhalt neuer by this waie attaine to that, whiche thou ſeekeſt. If thou deſire to bee ſure of thy Saluation, treade that [illegible: 1 word] and followe that courſe, whiche Saincte Peter hath [illegible: 1 word] ſhewed thee for if thou take any other waie, thou [illegible: 3 letters]iueſt thy ſelf, and ſhale bee ſure to miſſe thyne entente. Thyne owne experience muſt teache it thee, and that ſhalte thou certainly knowe, and bee aſſured of when thy faithe is throughly cried and en[illegible: 2 letters]ed.

For if ye doe theſe thynges ye ſhall neuer fall.

YE ſhall ſtande firme and ſtedfaſte, ye ſhall neither ſtumble, fall, nor ſynne, but walke without offence: all thynges ſhall goe well with you, and frame to the beſte: whereas if ye leane and truſt to your owne fooliſhe cogitations, and rotten deuiſes, the Deuill will quickely and eaſily hurle you headlong into deſperation, and hatred of God.

For by this meanes an entryng ſhall bee miniſtred vnto you abundantlie, into the euerlaſtyng kyngdome of our Lorde and Sauiour Ieſus Chriſte.

THis is the highwaie to Heauen, and none other: And therefore let no manne thinke by dreames and deuiſes of his owne making, touching Faithe, to come thither: there needeth nothyng therevnto but a liuely Faithe, that is throughlie tried and exerciſed. But alas, what repugnant doctrines to this, hath there but foiſted into the Church of GOD, by our ſeducyng teachers, while thei affirmed and taught, that if a man, hauyng runne headlong in wickedneſſe all his life, and at the laſte pinche of his death, haue but a ſeelie pittaunce (bee it neuer ſo ſmall) and as it were but a verie ſparke of Faithe in hym, that he ſhould bee ſure thereby of ſaluation? But if thou putte of, and deferte thy repentaunce and Faithe till then, thinkyng and preſentyng that thou ſhalt then euen preſentlie and vpon the ſodaine, haue the gifte of ſuche a iuſtifyng Faithe, thou truſteſt to a broken Reede, and ſhalte ſeeke after Faithe and Saluation, when it ſhall bee too late. Dooeſt thou not heare, that euen thei whiche bee ſtrong, ſhall ſcarcely be ſaued? Howbeit wee ought not to deſpaire of them that bee weake, becauſe there is hope that thei maie bee called, although it hardly and not vſuallie ſo commeth to paſſe. But he whiche in this life throughlie and effectuallie exerciſeth and ſtrengtheneth his Faithe in dooyng good, ſhall haue abroade and eaſie paſſage or waie, with chearfulneſſe and aſſured confidence to enter into the life to come. Suche a one maie dye with courage and gladneſſe, ſuche a one maie (not eſteemyng this preſent life) depart hence in the peace of Conſcience: And (as it were) with mirthe and ioye, take poſſeſſion of the kyngdome of Chriſte. Whereas on the other ſide, thei that haue a languiſhyng, fainte, weake, and vnexerciſed Faithe, and haue not enured and acquainted themſelues to good and godly exerciſes, ſhall not with like confidence and ioye as the others, enter into eternall life: And if thei doe enter, yet ſhal thei not find the doore ſo open, nor the entraunce ſo eaſie into the kyngdom of Chriſte, but ſhall tremble and quake for feare, and be loathe [illegible: 1 letter]odye: wiſhyng rather ſtill in this life, to lye be dred, ſicke and diſeaſed, then once to dye or exchaunge this life for any other.

Wherefore I will not bee negligent to put you alwaies in remembraunce of theſe thynges, though that ye haue knowledge and bee ſtabliſhed in the preſent truth.

OF this we haue oftentymes ſpoken afore. Albeit GOD hath cauſed a great light to ſhine vnto vs, in this ſo mercifull a manifeſtation of the Goſpell: ſo that we both now know what a Chriſtian life is, and alſo what Chriſtian Doctrine meaneth, and dooe alſo ſee the ſkope of the whole Scripture to tend to none other ende but this: yet, neuertheleſſe, it is expedient and neceſſarie ſtill to perſeuere and go forwarde in preachyng and teachyng without ceaſſyng, and to [illegible: 1 letter]terate & in[illegible: 2 letters]lke the ſelf ſame doctrine from daie to daie, if not to learne, yet to bee admoniſhed and put in remembraunce of doctrine before learned and receiued. For there are twoo Offices in the Church as S. Paule teacheth Rom. xij. the one conſiſteth in Teaching, the other in Exhorting. He that teacheth, let hym take heede to his teaching and doctrine, and he that exhorteth, to his exhortation. Rom. xij. Teachyng is, where wee laie the foundation of Faithe, and preache the Goſpell to them that haue not yet heard any thyng thereof. Exhortyng, or admoniſhyng is, (as here ſainct Peter ſaieth) to preache to them that haue bothe heard and learned the ſame afore, to encourage them manfully to proceede and continue in their well begonne enterpriſe, and to awake and ſtirre vp their dull and drowſie natures to goe on forwarde, from ſteppe to ſteppe and from degree to degree euery daie more and more. We are all cladde and laden with this olde rotten Sacke, our Fleſhe and Bloud: which ſtil pulleth vs doune, and draweth vs the wrong waie, whereby the Soule is eaſily [illegible: 1 letter]ulled aſleepe and brought into ſecuritie. And therefore it is very beh[illegible: 1 letter]m[illegible: 2 letters]ful and neceſſarie for vs to bee continually exerciſed, euen as a good houſeholder keepeth his Seruauntes and Familie ſtill occupied, and calleth vppon them to looke to their buſineſſe, leaſte they ſhould growe into ydleneſſe. Now, if the dulneſſe of our nature bee ſuche, that it muſt bee called vppon and put in mynde to dooe thinges expedient and behoouefull for externall foode and maintenaunce of the Bodie, how muche more conuenient and meete is it, that the ſame bee vſed and putte in practiſe in matters appertainyng to the Spirite and Soule?

For I thinke it meete as long as I am in this Tabernacle, to ſtirre you vp, by puttyng you in remembraunce.

SAinct Peter here calleth his Body; a Tabernacle, wherin the Soule for a time ſaiourneth and it is a muche like phraze to that whiche is vſed in the former Epiſtle: wher he called the Body of the Woman, a Veſſell or Droun. And after the like ſorte ſpeaketh S. Paule ij. Cor. v. Wee knowe that if our earthly houſe of this Tabernacle be deſtroyed, we haue a building giuen of God, that is, an houſe not made with hāds, but eternall in the Heauens: for the whiche we ſigh, deſiryng to be clothed with our houſe whiche is from Heauen. For ſo long as wee are in this Tabernacle, wee ſigh and are hurdened &c. And againe: But wee are comforted and are bold in this, that wee knowe, that whiles wee are in the bodie, wee are abſent from the Lorde: But wee had leifer to remoue out of the Bodie and to dwell with the Lorde. Here wee ſee S. Paule calleth this Bodie of ours, an Houſe makyng two maner of Dwellynges, and twoo maner of Pereg[illegible: 1 letter]inatiōs or abſences from home. By which phraze of ſpeeche, Sainct Peter alſo here in this place calleth this Bodie, a Tabernacle for the Soule to ſoiourne in: by whiche name, he doeth muche extenuate the reputation that is commonly made of it, and alſo ſeth it lower then moſte parte of men accoumpt of it: for he doeth not call it an Houſe, but a Tabernacle, [illegible: 1 word] poore Cotage ſuch as ſeelie Sheepeheardes vſe to dwell in▪ The houſe is ſlender and contemptible, but the treaſure that is laied vp and kept in it, is riche and precious.

Seeyng I knowe that the tyme is at hande that I muſt laie downe this my Tabernacle, euen as our Lord Ieſus Chriſt hath ſhewed me. I will endeuour therefore alwaies, that ye alſo may be able to haue remembraunce of theſe thinges after my departyng.

SAinct Peter here teſtifieth of himſelf, that he is aſſured of eternall life and that by ſpeciall reuelation from the Lorde, he knewe when he ſhould dye: all which was doen for our ſakes, and to confirme and ſtrengthen our Faith: For it was very expedient and neceſſarie that there ſhould bee ſome ſuche men; that had in themſelues a certain perſwaſion and ſure knowledge of their electiō: who might eſtabliſhe & laie the foundation of Faith in others, whereby it might bee out of all doubt knowen, that they preached not the dreames and fantaſies of men, but the true and ſincere Worde of God. Whiche men before thei came to that aſſuraunce and certaintie, God throughly tryed and prooued. Therefore ſaieth ſainct Peter: I will not onely with my liuely voyce admoniſhe and put you in remembraunce, but I will alſo committ theſe my admonitions to writyng, and leaue my exhortations written for your directions and inſtructions: that after my death aſwell as in my life tyme, ye maie bee thereof put in minde by others, and bee called vpon to obſerue and put the ſame in vre practiſe. Beholde here what a vigilant care this Apoſtle had for the ſafegarde and ſaluation of Soules, and yet neuertheleſſe wee ſee, through the malice of Sathan, what ſhameleſſe ſhiftes and cogging marchaundize hath been and ſtill is made of them.

For wee followed not deceiuable fables when we opened vnto you the power, and commyng of our Lorde Ieſus Chriſte, but with our eyes wee ſawe his Maieſtie: For he receiued of God the Father honor and glorie, when there came ſuch a [illegible: 1 letter]oyce to hym from the excellent glorie. This is my beloued Sonne, in whom I am well pleaſed. And this voyce we heard when it came from heauen, beyng with hym in the holy mount.

HEre S. Peter bringeth in the hyſtorie of the tranſfiguration of Chriſte vppon the Mount, written by the Euangeliſt Mathewe Chapt. xvij. Wherein is declared how the Lorde Ieſus, tooke three of his Diſciples, viz. Peter, Iames and Iohn into an high Mountaine, and was there tranſfigured before them, his face ſhinyng as the Sunne, and his clothes beyng white as the Light: where alſo there appeared vnto them Moſes and Elias, talkyng with hym: till at length a bright Cloude ſhadowed them, and a voyce comming out of the Cloude, ſaied: This is my beloued Sonne, in whom I am well pleaſed: heare hym. Whiche when the Diſciples heard, thei fell on their faces and were ſore afraide. Then Ieſus came and touched them and ſaied▪ Ariſe & be not afraide, And when thei lifted vp their eyes, thei ſawe no man, ſaue Ieſus onely. And as they came downe from the Mountaine, Ieſus charged them, ſaiyng: Shewe the Viſion to no man, vntill the Sonne of man riſe againe from the dead.

This therefore whiche here Sainct Peter writeth, hath this meanyng: That Goſpell which I haue preached and ſhewed vnto you of Chriſt and of his commyng, I haue not ſucked out of myne owne fingers endes, nor feigned out of myne owne braine, neither yet receiued I the ſame from vaine and Sophiſticall Pratlers and Ianglers, that can roundely and readily talke and tattle of matters, ſuch as the Greekes were: Whereas in truthe, all that which thei with fineneſſe of Eloquēce, and galantneſſe of phrazes painted out (thinkyng them ſelues therein greate Wiſemen) was nothyng els but mere toyes, trifles, and vanities: Theſe and ſuche like perſones wee neither haue giuen eare vnto, neither followed and ſought after: that is, wee dooe not preache vnto you the doatyng dreames, and fooliſhe fantaſies of Men: But we are moſte ſure of our doctrine, and of the certaintie thereof, that it is of GOD: becauſe we haue bothe heard it with our eares, and ſeen it with our eyes. To witte, when wee were preſent with Chriſte in the Mounte, and there bothe ſawe and heard his glorie from heauen proclaimed. Whoſe glorie was ſuche, that his face ſhined as the Sunne, and his clothes were white as Snowe, and wee alſo heard a voice from the high Maieſtie of the Father, ſaiyng: This is my beloued Sonne, heare hym.

Therefore euery Preacher ought to be ſo ſure, and ſo farre from any doubtyng of the certaintie of his doctrine, and of the Woorde whiche he preacheth, that he ſhould not feare to ſcale and confirme the ſame with his death, ſeyng it is the Woorde of Life, whiche he hath in hande. The Apoſtles therefore were certainly aſſured of the truthe of the Goſpell, whiche thei preached, and were out of all doubt that it was the true, and infallible Worde of GOD: and withall, that the Goſpell is none other thyng, then the preachyng of Chriſte. And therefore none other preachyng is to bee heard; becauſe the Father will not haue any other. This is my beloued Sonne (ſ[illegible: 2 letters]th he) heale hym. Let hym be your Schoole maiſter and your Teacher: as if he ſhould ſaie: when ye heare hym, ye heare me: And therefore ſaieth S. Peter, wee haue preached and made knowen vnto you, that Chriſte [illegible: 1 letter]s [illegible: 1 letter]e Lorde and Ruler of all thynges, and that all power is deliuered ouer vnto hym: whiche power he alſo hath, whiche faithfullie beleeueth in hym. Theſe thynges haue not wee deuiſed, and forged by our owne imaginations, but wee haue bothe ſeen and heard them by the Reuolation of God, who hath commaunded vs, to heare this Chriſt alone. But what is the cauſe that S. Peter here ſeuereth the Power of Chriſt, from his Commyng ▪ His Power is in that he is Almightie and able to dooe all thynges. And againe, in that he hath all thinges in ſubiection vnder his feete. This his Power ſhall perpetually continue, and ſtande in force, ſo long as the worlde hath continuaunce, and ſo long as Fleſhe and Bloud hath any beeyng vpon earth. This entire power of the Kyngdome of Chriſte ſhall haue continuaunce and force, till the laſte daie, and then ſhall an other worlde begiane, when as Chriſte ſhall deliuer vp his Kyngdome vnto God his Father, whereof is ſpoken by S. Paule j. Cor. xv. Chriſte is the firſte fruictes, then thei that are of Chriſte, whiche ſhall bee at his commyng, and then ſhalbee the ende, when he hath deliuered vp his Kyngdome to GOD, euen the Father &c. And againe, When all thynges ſhall bee ſubdued into hym, then ſhall the Sonne alſo hymſelf bee ſubiecte vnto hym, that did ſubdue all thynges vnder hym.

And whereto tendeth all this? Is not the Kyngdome of God the Father now at this preſence? and are not all thynges now alſo ſubdued vnto hym: I aunſwere: S. Paule in the ſelf ſame place expoundeth hymſelf, & yeldeth a reaſon of his wordes, ſaiyng: That God maie be all in all: that is, what ſoeuer a man longeth after, what ſoeuer he deſireth to haue, that ſhall God bee vnto hym, that (as S. Peter ſaied afore) we maie bee partakers of the Diuine Nature. And therefore what GOD hath, the ſame ſhall we haue, and what ſoeuer is needefull and neceſſarie for vs, ſhalbee miniſtred vnto vs: what ſoeuer any manne requireth, as Wiſedome, Righteouſneſſe, Fortitude, and Life, it ſhalbe giuen to vs: which wee now beleeue by hearyng with our eares, and truely poſſeſſe in the Worde of God. But then ſhall the Woorde ceaſſe, and our Soules ſhall open and diſplaie themſelues, and ſhall ſee and feele all thynges preſent. And this is it that bothe S. Peter and S. Paule meane, that now in this while, the power of Chriſtes Kyngdome beareth all the aucthoritie: now dooeth the Woorde raigne and exerciſe his Empire: by whiche Woorde, he now raigneth in his humanitie ouer Deuilles, Synne, Death, and Helle. And all theſe thynges ſhall not till the laſte daie bee plainly manifeſted. For although God doeth raigne for euer & alwaies, yet is not the ſame manifeſtly to vs apparaunced. He ſeeth vs, but we ſee not hym. And therefore it behooueth, that Chriſt ſhould reſigne his Kyngdome ouer vnto hym, that wee alſo maie ſee, and then ſhall wee truely bee the Brothers of Chriſte, and the Soonnes of God. In this ſorte Receiued he of God the Father, honour and glorie, (as here S. Peter ſaieth) when as the Father ſubiected all thynges vnto hym, and made hym Lorde of all, glorifiyng and dignifiyng him with theſe woordes: This is my beloued Soone, in whom I am well pleaſed.

And in theſe woordes S. Peters meanyng is, to confirme his Doctrine and preachyng, that it might bee knowen from it whēce it was. Beſides this ſeyng of the Maieſtie of Chriſt, and hearyng of the voice of the Father concernyng Chriſte, it was needefull alſo that the holie Ghoſte muſt woorke withall, and confirme him in that he had bothe ſeen and heard: the more to make hym to beleeue it, and that he might bothe boldelie preache, and zelouſlie confeſſe the ſame to others.

Wee haue alſo a moſte ſure worde of the Prophetes, to the whiche ye doe well that ye take heede, as vnto a light that ſhineth in a darke place, vntill the daie dawne, and the daie ſtarre ariſe [illegible: 1 letter]n your hartes.

HEre commeth S. Peter nerer to the matter: and of that whiche he here ſaieth, this is the verie meanyng. All that I preache vnto you, is to this ende, that your Conſciences maie bee ſurely ſettled & ſtrengthened in the truthe: and that your hartes maie be firmely fixed vpon the ſame, not ſuffryng your ſelues to bee caried a ware from it by any meanes, becauſe wee are out of all doubte, that wee haue the verie pure and ſincere Worde of GOD. For the Goſpell is a matter of greate waight and importaunce, and therefore we ought to be moſt diligent, carefull, and preciſe, that wee keepe and retaine the ſame ſincerelie and ſoundlie, without addyng any thyng therevnto. or myng[illegible: 1 letter]ng any falſe and erroneous doctrine therwith. And therefore S. Peter now afterward addreſſeth hym ſelf to write againſt humaine doctrines, and newfangled deuiſes of mannes Idle and fonde imagination. But for what cauſe dooeth he ſaie, Wee haue a moſte ſure Woorde of the Prophetes? Truely I am thus fullie perſwaded, that wee ſhall neuer hencefoorthe haue any ſuche Prophetes, as in the old Teſtamente the Iewes had. A Prophete properlie is hee, that bringeth the glad tidynges of Ieſus Chriſt: and although many of the Prophetes in the old Teſtament, prophecied alſo of other matters to come, yet thei came and were ſent of God peculiarly to this ende and purpoſe, to preache and foretell of Chriſte. All thei that beleeue in Chriſte, are Prophetes: For thei haue the chief head of that thing, whiche Prophetes ought to haue, although al of them haue not the gift of Propheciyng. For euen as through the Faithe of one Ieſus Chriſt, wee are all Brothers, Kynges, and Prieſtes: ſo alſo through Chriſte wee are Prophetes. For wee can all vtter and declare thoſe thinges that appertaine to the glorie of GOD, and Chriſtian life: wee alſo (ſo farre as is needefull and expedient for vs) can foretell of thynges to come, as that there ſhall bee a daie of generall Iudgement, and that wee ſhall all riſe againe from the dead: and finally wee vnderſtande the whole Scripture. This witneſſeth S. Paule, ſaiyng, You maie all Prophecie, one by one. j. Cor. xiiij.

Therefore ſaieth S. Peter thus: We haue ſuche a worde of the Prophetes, as is ſure inough of it ſelf: Onely ſee ye that it bee firme and ſure to you. And ye dooe well, if ye take heede vnto it: As though he ſhould ſaie: It is verie neceſſarie and expedient for you to ſtande ſure in it. For, it fareth with vs in this caſe of the Goſpell, muche like as it dooeth with a man that is taken and encloſed in a darke houſe, at Midnight, who had neede to haue Candlelighte, till it bee daie light, that hee maie ſee whiche waie to goe. Euen ſo, the Goſpell is as a Candle at Midnight, and in the darcke: whereas all humaine reaſon and wiſedome, is nothyng but mere errour and blindneſſe. The Worlde is nothyng els but a Kyngdome of darkeneſſe. In this darkeneſſe, God lighteneth vs with his Candle, to wit, his glorious Goſpell: whiche directeth our ſteppes aright, that wee maie ſee whiche waie to goe, and walke in this Worlde, till ſuche tyme as the Mornyng appeare, and the daie dawne.

This place doeth alſo mainly oppugne, and beate doune all the fooliſhe tromperies of humaine doctrines. For, ſeyng that the Woorde of God is the Candle and Lanterne, that giueth light in darke corners and obſcure places, wee muſt neceſſarily therevpon conclude, that al other thinges be mere darkneſſe. For if there had been any other Light beſide the Woorde, S. Peter would not haue vſed theſe ſpeeches. Neuer conſider and waigh therefore, how ſkilfull and wiſe thoſe menne bee, that teache any other doctrine beſide the Woorde of God: neither let it any whit mooue thee, how gloriouſlie and galantly ſo euer thei couche their ſmothed reaſons. For where thou feeleſt and ſeeſt the Worde of God to bee abſent, doubt not but all which thou heareſt, is mere blindnes and erroneous darkenes. Neither lette it any thyng mooue thee, in that thei b[illegible: 1 letter]agge and ſaie that thei haue the holie Ghoſt. For how can thei haue the Spirite of God, which haue not the Word of God? And therefore thei doe nothyng els but call Light darkeneſſe and darkeneſſe light, as it is ſaied, Eſaie. v. This Woorde of God is the Goſpell, whereby wee are through Chriſt redeemed from Sinne, Death, and Hell: he that harkeneth and giueth eare therevnto, hath a Linke or a Lampe lighted and kindled in his harte: By the which we may ſee, and are enlightened and taught what to our duties is appertainyng. But where ſoeuer this Lampe is abſent, there wee fall into our owne rotten waies, and ſeeke by Works, Merites, and deuiſes of our own Forge, to beſpeake (forſooth) & make to our ſelues a nerer waie to Heauen. Here now and in ſuche like caſes, thou maieſt with the helpe of this Lampe, iudge, and plainly perceiue all theſe doatyng Inuentions and dreames, to bee nothyng but mere darkeneſſe. The aucthours whereof haue not the Light, neither can thei abide the Light: and therefore thei muſt needes remaine in darkeneſſe, and continue in blindneſſe. For this is the Light, that teacheth vs what we ought to doe, and what thinges be needefull and neceſſarie to our Saluation: whiche be poinctes farre differyng from the wiſedome and ſkill of the Worlde. Wee daiely ſtande in greate neede of this Light, and we muſt giue heede vnto it, euen till the laſte daie. Afterwardes we ſhall not neede the Worde any longer: as a Candle is wont to be quenched and put out, when the broad daie light is once appeared.

So that ye firſt knowe this, that no propheſie in the Scripture is of any priuate interpretation. For the propheſie came not in olde tyme by the will of man: but holie men of GOD ſpake as they were moued by the holy Ghoſt.

HErein S. Peter beginneth to oppugne falſe and erroneous doctrines, and of his words this is the meanyng. Foraſmuch as ye knowe, that wee haue the Worde of God, cleaue faſt vnto it, and ſuffer not your ſelues to bee ſeduced by falſe Teachers, although thei come and ſaie, that thei haue the holy Ghoſte. For, know ye this firſt, that no propheſie in the Scripture is of any priuate interpretation. Note this ſaiyng therefore well, and thinke not that ye ſhall euer bee able of your owne reaſon and induſtrie to expounde and explane the Scriptures.

Hereby are throwne doune to the grounde, all the proper and priuate interpretations of all the Fathers: and ſtrait charge here giuen to the contrarie, that no man ſhould relye or leane to any ſuche explanations. If either Hierome or Auguſtine or any other of the Fathers interprete and expounde any place of the Scripture, of themſelues, or by any of their owne deuiſed gloſes, we are (if the ſame be diſſonant to the doctrine contained in other textes of the ſacred Scriptures) vtterly to refuſe thoſe their interpretations. For S. Peter doth here forbidd any man to interprete and expound the Scripture by his own ſpirit. The true explanation thereof, is the woorke of the holie Ghoſt, and he it is that muſt interprete and expounde the ſame, or els it muſt be left without interpretation. Therefore, if any of the aunciēt Fathers can auerre and iuſtifie his interpretation and expoſition by the Scripture, and can thereby prooue that the place whiche he expoundeth, is ſo to bee taken and vnderſtoode, we are reuerently to accept and embrace his ſaiynges: if no, we are not bounden to beleeue hym.

Within the compaſſe of this Cenſure alſo, wee maie ſee, how S. Peter noteth and nippeth the ſpirites of thoſe greate Rabbines & Doctors, that are in countenaunce and credite accoumpted and reputed for the beſt and the graueſt Clerkes. Therfore this muſt be holden as a firme & generall rule, that no man (whoſoeuer he be) interpretyng ye Scripture after his owne humour, is to bee credited, no although he alledge and bryng Scripture for hymſelf: becauſe the true Senſe thereof can not by any meanes bee attained and founde by the priuate enarration of Man. In this poynct haue ſtumbled and foulie failed our Graund maiſters and teachers whiche haue heretofore taken vppon them to expounde and interprete the Scripture. As when thei expound and ſtretch that ſaiyng of Chriſt, Matth. xvj. Thou art Peter &c. to be meant of the Pope, which addle interpretatiō is of mans owne deuiſe, and forged by the Expoſitours themſelues, to drawe it to the pitch of their own conceit and to ſerue their owne turnes, and therefore not to be credited: for that thei be not able to prooue by Scripture, that this name [Peter] any where ſignifieth the Pope: but wee are well able to proue that Chriſt is the Rock, as S. Paule ſaith: j. Cor. x. This interpretatiō is true and ſound, for we are ſure thereof, and knowe that it is not deuiſed and inuented by man, but grounded and drawen out of the very Word of God. For, thoſe thinges that are written & mentioned in the Prophetes, were not inuented and deuiſed by men, but holy mē ſpake as thei were inſpired and mooued by the holie Ghoſt.

And thus endeth this firſte Chapter, wherein Sainct Peter hath firſt taught vs the right and true good Woorkes in deede: whiche wee ought to practiſe and walke in, thereby to notifie and declare our Faithe. And next, that in the Church of Chriſte there ought nothyng to bee preached, but onely the Worde of God, which remaineth and continueth for euer, and by the whiche our Soules are ſaued and made to liue eternallie. Now next here followeth a fruictfull admonition, wherein bothe Chriſt and his Apoſtles warne vs diligently to beware of falſe Preachers. And this alſo muſt wee with all diligent care looke vnto, that wee ſuffer not our ſelues to bee bereaued and cozened of this right and power of examining iudging and proouyng doctrines: neither to be ſo pent in and curbed, that we ſhould ſtaie and expect till we ſee what the Councelles define and decree what wee ſhall beleue, and what not: keepyng our heades ſo vnder their girdles, that thei would not willingly ſuffer vs to beleeue and embrace any thyng but what they liſt to ſet downe, ratifie and determine.