Doctrinal Treatises and Introductions to the Holy Scriptures

THIS epistle did St Peter write to the heathen that were converted; and exhorted them to stand fast in the faith, to grow therein, and wax perfect, through all manner of suffering, and also of good works.

In the first he declareth the justifying of faith through Christ's blood, and comforteth them with the hope of the life to come; and sheweth that we have not deserved it, but that the prophets prophesied it should be given us: and as Christ, which redeemed us out of sin and all uncleanness, is holy, so he exhorteth to lead an holy conversation; and, be cause we be richly bought and made heirs of a rich inherit ance, to take heed that we lose it not again through our own negligence.

In the second chapter he sheweth that Christ is the foun- Christ is an dation and head corner-stone, whereon all are built through man? ir faith, whether it be Jew or Gentile; and how that, in Christ, they are made priests to offer themselves to God, (as Christ did himself,) and to flee the lusts of the flesh, that fight against the soul. And first he teacheth them, in general, to obey the worldly rulers; and then in special, he tcachetli the servants to obey their masters, be they good or bad, and to suffer wrong of them, as Christ suffered wrong for us.

In the third he teacheth the wives to obey their husbands, Men ought to yea, though they be unbelievers; and to apparel themselves g™| JJJJ* godly, and as it becometh holiness: and thereto, that the Antt edhusbands suffer and bear the infirmity of their wives, and live according to knowledge with them: and then, in general, he exhorteth them to be soft, courteous, patient and friendly one to another, and to suffer for righteousness, after the ensample of Christ.

In the fourth he exhorteth to fly sin, and to tame the TO watch u not only to flesh with soberness, watching, and prayer; and to love each JjJSJ^J*11 other, and to know that all good gifts are of God; and every man *° k^P hig neighbour with such as he hath received of God; and finally, not to wonder but to rejoice, though they must suffer for Christ's name sake; seeing as they be here partakers of his afflictions, so shall they be partakers of his glory to come.

In the fifth he teacheth the bishops and priests how they should love and feed Christ's flock, and warneth us of the evil, which on every side lieth in wait for us.

AS God re- THIS epistle was written against them which thought m the deed that Christian laitn might be idle and without works: when ideienfeitti an ye^ * Promise °* Christ is made us upon that condition, that we henceforth work the will of God, and not of the flesh. Therefore he exhorteth them to exercise themselves diligently our fasuhwjf m virtue and all good works, thereby to be sure that they fhl tfreeUs °f bave the true faith; as a man knoweth the goodness of a tree by his fruit. Then he commendeth and magnifieth the gospel; and willeth that men hearken to that only, and to men's doctrine not at all. For, as he saith, there came no prophetical scripture by the will of man, but by the will of the Holy Ghost, which only knoweth the will of God: neither is any scripture of private interpretation, that is to say, may be otherwise expounded than agreeing to the open places, and general articles, and to the covenants of God, and all the rest of the scripture1.

And therefore, in the second, he warneth them2 of false teachers that should come, and through preaching confidence in false works, to satisfy their covetousness withal, should deny Christ: which he threateneth with three terrible

examples; with the fall of the angels, the flood of Nbe, and overthrowing of Sodom and Gomorrah; and so describeth them, with their insatiable covetousness, pride, stubbornness, and disobedience to all temporal rule and authority, [with their abominable whoredom, and hypocrisy, that a blind man may see that he prophesied it of the pope's holy spiritualty, Jljj^yjj^ which devoured the whole world with their covetousness, living in all lust and pleasure, and reigning as temporal Ant tyrants.] 3

In the third he sheweth that in the latter days the people, through unbelief and lack of fear of the judgment of the last day, shall be even as epicures, wholly given to the flesh: which last day shall yet surely and shortly come, saith he; for a thousand years and one day is with God all one. And he sheweth also how terrible that day shall be, and how suddenly it shall come; and therefore cxhorteth all men to look earnestly for it, and to prepare themselves against it with holy conversation and godly living.

Finally, the first chapter sheweth how it should go in The the time of the pure and true Gospel: the second, how it ^'tJi1 should go in the time of the pope4 and men's dectrine: the ^JeT*' third, how at the last men should believe nothing, nor fear God at all.

IN this first epistle of St John is contained the doctrine of a very apostle of Christ, and ought of right to follow his gospel. For as in his gospel he setteth out the true faith, and teacheth by it only all men to be saved, and restored unto the favour of God again; even so here, in this epistle, he goeth against them that boast themselves of faith, and yet continue without good works; and teacheth many ways, that where true faith is, there the works tarry not behind; and contrary, that where the works follow not, there is no true faith, but a false imagination and utter darkness.

And he writeth sore against a sect of heretics, which then began to deny that Christ was come in the flesh, and calleth them very antichrists; which sect goeth now in her full swing. For though they deny not openly, with the mouth, that Christ is come in the flesh, yet they deny it in the heart, with their doctrine and living. For he that will be justified an(J saved through his own works, the same doth as much as he that denied Christ to be come in flesh; seeing that Christ came only therefore in the flesh, that he should justify us, or purchase us pardon of our sins, bring us in the favour of God again, and make us heirs of eternal life with his works only, and with his blood-shedding, without and before all our works.

So fighteth this epistle both against them that will be saved by their own good works, and also against them that will be saved by a faith that hath no lust to do works at all, and keepeth us in the middle way, that we believe in Christ to be saved by his works only; and then to know that it is our duty, for that kindness, to prepare ourselves to do the commandment of God, and to love every man his neighbour, as Christ loved him; seeking with our own works God's honour and our neighbour's wealth only, and trusting for eternal life, and for all that God hath promised us, through Christ's deserving1.

The two last epistles, though they be short, yet are goodly ensamples of love and faith, and do savour of the spirit of a true apostle.

As for the epistle of Judas, and though men have, and yet do doubt of the author, and though it seem also to be drawn out of the second epistle of St Peter, and thereto allegeth scripture that is nowhere found; yet, seeing the matter is so godly, and agreeing to other places of 2 holy scrip ture, I see not but that it ought to have the authority of holy scripture.

INFERNUS and Gehenna differ much in signification, though we have none interpretation for either of them than this English word Hell: for Gehenna signifieth a place of punish ment; but Infernus is taken for any manner of place beneath in the earth, as a grave, sepulchre, or cave.

Hell: it is called in Hebrew the valley of Hennon; a place by Jerusalem, where they burnt their children in fire unto the idol Moloch; and is usurped and taken now for a place where the wicked and ungodly shall be tormented, both soul and body, after the general judgment. u Give room to the wrath of God. (Rom. xii.) Wrath is there taken for vengeance: and the meaning is, Let God avenge, either by himself or by the officers that bear his room.

There tarry and abide till ye go out. It is in Mark, the vi. chap. " Wheresoever ye enter into an house, there abide till ye go out thence." And, Luke ix. it is, " Into whatsoever house ye enter, there tarry and go not out thence:" that is to say, whosoever receiveth you, there abide as long as ye are in the city, or town, and go not shamefully a begging from house to house, as friars do.

Dust. "Shake off the dust of your feet." (Matt, x.) Why are they commanded to shake off the dust? For a witness, saith Luke, that that deed may testify against them in the day of judgment, that the doctrine of salvation was offered for them, but they would not receive it. Ye see also that such gestures and ceremonies have greater power with them, than have bare words only, to move the heart and to stir up faith, as do the laying on of hands, and anoint ing with oil, &c.

Hypocrites, can ye discern the face of heaven, and not discern the signs of the times? That is to say, they could judge by the signs of the sky what weather should follow, but they could not know Christ by the signs of the scripture; and yet other signs might not be given them.

He that saith he knoweth Christ and keepeth not his commandments, is a liar. To know Christ is to believe in Christ: ergo, he that keepeth not the commandments, believeth not in Christ.