freedom of thought, his strong good sense, and his most effective energy of application are everywhere conspicuous. His language is uniformly simple and direct. The exposition contained in this volume was first delivered from the pulpit. According to the title-page, it is Scripture "preached and explained," and in addressing it to the people, Luther did not fail to keep in view the object upon which he set so high an estimate, when he said, "I preach as simply as possible. I want the common people, and children, and servants, to understand me."
The care with which he fortifies his positions with Scriptural citations is likewise obvious. He rarely presents views upon any theme from which one who acknowledges the authority of Scripture will feel forced to dissent, unless, with some, the subject of baptism should an exception. In regard to this, he speaks like one who as yet sees "men as trees walking."
Considerable space is given up to an exposure of the errors and abuses of the Papacy, but the exposure is made uniformly by the light of Scripture. Vehement as are Luther's occasional bursts of indignation, he never wanders from the subject, and never ventures beyond where he is sustained by the clear warrant of the word of God.
In the purpose of presenting this translation to English readers, 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 enjoyed. I believe, moreover, that his exposition has a high value, apart from the interest which attaches to it as the production of the great hero of the Reformation. Occasionally, the views presented have seemed to be such as required some explanatory note or correction, and in a few instances this has been appended, but the necessity has rarely occurred, and Luther is left throughout to speak for himself. The translation is strictly literal, and almost the only variations from the original are so marked, by being inclosed in parentheses. These will readily be distinguished from the passages or words included in parentheses of the original text, by their explanatory character.
It would have been a far easier task to have given a more liberal and polished rendering of Luther's language. But I think most readers would prefer to have me give them Luther, rather than—the translator. There are occasional roughnesses of expression, and some sentences which were evidently not very lucidly reported, but they are features of the book which presents Luther to us, and even the wart on the face must appear in the faithful portrait.
For assistance in the labor of revising some of the more difficult passages, I am indebted to Prof. ROBINSON, of the Union Theological Seminary, and to Rev. M. BUSHE, pastor of a German church in this city. By their aid, which I take this occasion gratefully to acknowledge, I feel confident that nearly every passage, in which the text of the original is not in fault, has been correctly rendered.
I had hoped, in this connection, to present an estimate of Luther's writings, from the pen of one of the most eminent German scholars which our country can boast. The permission to do so was kindly granted, but the limited space allowed for prefatory remark forbids it. I will only add the expression of my own conviction, that from the exceedingly voluminous works of Luther, other selections of high merit might be made, the translation and publication of which would be welcomed with grateful acknowledgment by a large class of American and English readers. I should be highly gratified if the encouragement afforded by my words or example should induce any one more competent than myself, or who can command more leisure for it, to prosecute the work which I have only just begun.
E. H. GILLETT.
HARLEM, March 8th, 1859.
The First Epistle General of St. Peter
Introduction
Before we enter upon this Epistle of St. Peter, it is necessary to present a brief Introduction,1 that it may be understood how this Epistle is to be ranked, and in order that a right apprehension of it may be attained.
In the first place, it must be understood that all the Apostles present one and the same doctrine; and it is not correct to speak of2 four Evangelists and four Gospels for all which the Apostles wrote is one Gospel. But Gospel means nothing but a proclamation and heralding of the grace and mercy of God through Jesus Christ, merited and procured through his death. And it is not properly that which is contained in books, and is comprehended in the letter, but rather an oral proclamation and living word, and a voice which echoes through the whole world, and is publicly uttered that it may universally be heard. Neither is it a book of laws, containing in itself many excellent doctrines, as has hitherto been held. For it does not bid us do works whereby we may become righteous, but proclaims to us the grace of God, bestowed freely, and apart from any merit of our own; and it tells how Christ has taken our place, and rendered satisfaction for our sins, and canceled them, and by His own works justifies and saves us.
Whoever sets forth this, by preaching or writing, he teaches the true Gospel, as all the Apostles did, especially St. Paul and St. Peter, in their Epistles. So that all, whatever it be, that sets forth Christ, is one and the same Gospel, although one may use a different method, and speak of it in different language from another, for it may perhaps be a brief or extended address, or a brief or extended writing. But yet, if it tends to this point, that Christ is our Saviour, and we through faith on Him, apart from works of our own, are justified and saved, it is still the same Word, and but one Gospel, just as there is also but one faith and one baptism in the whole Christian world.
So, also, one Apostle has written the same (Gospel) that is contained in another's writings; but they who insist most largely and emphatically on this, that faith on Christ alone justifies, are the best Evangelists. Therefore St. Paul's Epistles are more a Gospel than Matthew, Mark and Luke, for the latter give little more than the history of the works and miracles of Christ; but of the grace which we have through Christ, none write so emphatically as St. Paul, especially in his Epistle to the Romans. And yet, since more importance by far belongs to the word than to the works and deeds of Christ, 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 doctrine; those books are to be most highly esteemed which most largely treat of the doctrine and words of the Lord Christ; for though the miracles of Christ had never been, and we had no knowledge of them, we should yet have had enough in the word, without which we could not have had life.
Thus this Epistle of St. Peter is one of the noblest books in the New Testament, and contains indeed the pure Gospel; for he takes the same course as St. Paul and all the Evangelists, in inculcating the true doctrine of faith,—as that Christ has been given us, who takes away our sin and saves us, as we shall hear.
Hence you may judge of all books and doctrines, what is Gospel or not; for what is not set forth or written of in this manner, you may safely decide to be false, however excellent in appearance. This power to decide is one that all Christians possess,—not the Pope or Councils, who boast that they only have the power to determine.—This is sufficient introduction and preface. Let us now listen to the Epistle.
1. Literally, instruction.
2. Count.
THE FIRST EPISTLE GENERAL OF ST. PETER
Chapter I.
V. 1, 2. Peter an Apostle of Jesus Christ, to the strangers scattered abroad in Pontus, Galatia, Capadocia, Asia and Bithynia, elect according to the foreknowledge of God