1 Peter — Chapter 5

The Elders which are among you, I beseech, which am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God, which depends on you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready mind. Not as though you were lords over God's heritage, but that you may be examples to the flock. And when the chief shepherd shall appear, you shall receive an incorruptible crown of glory. Likewise you younger, submit yourselves to the Elders, and submit yourselves every man, one to another: deck yourselves inwardly in lowliness of mind: for God resists the proud, and gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. Cast all your care on him: for he cares for you. Be sober and watch: for your adversary the Devil as a roaring lion walks about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world. And the God of all grace, which has called us to his eternal glory by Christ Jesus, after that you have suffered a little, make you perfect, confirm, strengthen and establish you. To him be glory and dominion for ever and ever. Amen. By Silvanus a faithful brother to you, as I suppose, have I written briefly, exhorting and testifying, how that this is the true grace of God, wherein you stand. The Church that is at Babylon elected together with you, salutes you, and Marcus my son. Greet one another with the kiss of love. Peace be with you all, which are in Christ Jesus. Amen.

The Elders which are among you I beseech, which am also an Elder, and a witness of the sufferings of Christ,

Here Saint Peter teaches those that have any charge of feeding the flock of Christ, how they ought to behave themselves. In the chapter before, he told that none should presume to teach or preach anything, unless he were certain and assured that the same was the sincere and pure Word of God, upon which as upon a firm and strong rock, our consciences may boldly stay. For this in duty is required of us Christians, that we should be certain and know thoroughly what thing is allowed of Christ, and what is not: for they that waver in uncertainty of this knowledge, are not to be taken as Christians. He adds also this much, that whoever enters into any office or function, should so behave himself therein in each respect, as that he should not doubt but that God was the author thereof. But what he here says, particularly belongs to bishops and ecclesiastical pastors, wherein he teaches them how they are to demean themselves in the administration of their duties and charges, and what manner of persons they ought to be.

We must here further be acquainted with the phrase and propriety of the tongue, wherein this Epistle was written, that we be not deceived through ignorance of the signification and force of the word. For this Greek name [in non-Latin alphabet], which Saint Peter here uses, does signify an Elder: by which word they also are called that be senators: that is, men excelling in age, gravity, virtue, wisdom, and experience. After the same sort does Christ call his disciples, ministers, and senate, to whose office it belongs to oversee and govern his spiritual empire (that is, to preach and to take care of the Christian congregation) by the name of Elders. And therefore marvel not a whit, neither let it anything move you, though they which be Elders are nowadays called by other titles or names, whereof the Scripture makes no mention at all: but not respecting the order, wherein things presently stand, weigh and conceive the matter thus: when Saint Peter or any other of the Apostles, came into any city wherein Christians were, they ordained some one or other of them, such as lived honestly and blamelessly, and had wife and children, and also skillful in the Scriptures of God, to have the superintendence and charge over the rest. And them they called seniors or Elders, whom afterward both Saint Peter and also Saint Paul called bishops, whereby we may note, that bishops were none others, than the very same, that were Elders.

Touching this purpose, we read in the history of Saint Martin, how a certain man came to a place in [reconstructed: Africa], and there in a poor cottage found an elderly man, whom they thought to have been some plain countryman. Within a while, they saw many people come flocking to him, to whom he preached and expounded the Word of God, whereby they perceived that he was their pastor or bishop. For in those days, there was no difference either in apparel, or manners between the bishops, and the rest of Christians.

The Elders (says Saint Peter) upon whom the charge lies, to feed the flock of Christ with the Word of God, and to have care over them in the Lord, I exhort, which am also an Elder. Whereby it manifestly appears, that they whom he here names Elders, were such as labored in the ministry of the Word, and diligently preached the glad tidings of the Gospel. For, such as he was that calls himself their fellow Elder, such also it appears that they were. And here we see how far he humbles and abases himself, in that, he takes not upon him the name of a Prelate, (which in respect that he was an Apostle of the Lord he might have done) but calls himself a Fellow Elder, and also a witness of the sufferings of Christ. As if he had said: I do not only preach, but I am also among those confessors of Christ, that are exercised in daily afflictions. And withal he also shows that so many as be Christians, must be persecuted and suffer affliction. And this is a true Apostle of Christ, to whom if the Pope and his bishops were anything like, (as they are shameless enough, to challenge to themselves the same title) we would not greatly hesitate, willingly to kiss their feet.

And also a partaker of the glory that shall be revealed.

This part of the Apostle's style and title, is of far more excellence, than any that our popish bishops dare pretend to use. For thereby does Saint Peter take and reckon himself holy, and a blessed man. And although he perfectly knew, that he should be a partaker of the glory to come, yet takes he no pride therein, he lifts not himself up in any swelling glory, but modestly contains himself within the bounds of temperate softness and courtesy.

Feed the flock of God, which depends on you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind.

Christ is the first and greatest Pastor, who has many pastors under him: as he also has many flocks: whom, being dispersed in sundry quarters of the world, he commits to the charge and oversight of their shepherds and pastors, as in this epistle of Saint Peter, written into diverse countries and regions, appears. But what is the charge of these pastors to do? Indeed, to feed the flock of Christ. This word (feed) the Pope has raked and hauled to himself, whereby he goes about to prove himself Lord and Prince of all, and that it is in his own choice and authority to deal with the sheep as he pleases himself. But alas, who is so ignorant that does not know what this word (feed) means: to wit, that the pastors and shepherds ought to provide pasture for their sheep, and to see that they have their food in convenient and due season, whereby they may grow to be fruitful: and moreover to watch that devouring wolves rush not in among them, and tear the flock in pieces? This word (feed) signifies nothing less than to kill and despoil.

Furthermore, Saint Peter calls it peculiarly the flock of Christ, as though he should say: Think not that the flock is any of your own — you are but only servants and ministers to look after it, you are no lords nor masters over it. Contrary to the bold practice and customary dealing of many bishops, who account and call every one within their diocese and jurisdiction their sheep. We are the sheep of Christ, for he said before, You are now returned to the Shepherd and Bishop of your souls. Bishops are the ministers of Christ, to keep his sheep, and to give them food and pasture. And therefore to feed is nothing else than to preach the Gospel, with which their souls may be fed, fattened, and made fruitful, that so the sheep may be nourished with the Gospel. This is the only and proper office of a Bishop.

So said Christ to Peter: Feed my sheep (John 21) — that is, the sheep which I commit to you to feed are not yours, but mine. However, these words have been so canvassed and wrested by my Lord the Pope, that he thereby usurps and exercises an external domination and lordship over the Church of Christ, whereas neither he, nor any of his sacrilegious chaplains, preaches so much as one word of the Gospel. They boast that they have their succession from Saint Peter. If it were so, yet I fear that it could scarcely be proved that any Pope ever preached the Gospel: for none of them has left anything behind him that is written and extant, wherein a man may read the Gospel. Saint Gregory the Pope was surely a holy man: and yet the things which he preached are not to be esteemed worth a straw: [reconstructed: whereby] it may appear that the same See of Rome is peculiarly and specially accursed of God. I deny not but sundry of the Popes suffered martyrdom under cruel tyrants for the Gospel's sake, but yet there is nothing extant that was written by any of them which is Evangelical. And yet they still boast and declare that it is their charge to feed, whereas in deed they do nothing else but entangle and clog men's consciences with laws of their own, and make havoc and sale of men's souls, never troubling themselves with preaching one word of Christ's sacred Gospel.

True it is that there are many to be found, as well women as men, who are able to preach, and that with no less dexterity and sufficiency, than he to whom that charge and office is peculiarly committed. But because the greatest number in the flock always is of the weak, therefore it is expedient that some be appointed to strengthen and confirm such, and to keep back the wolf from rushing in among them and devouring them. For a preacher's office and duty is not only to feed — that is, to teach his sheep how they ought to conduct themselves to become true and sincere Christians — but he has the charge also to see that the wolf be kept out, and that none of the sheep be devoured, or seduced by false doctrine, and so drawn into error, which is the continual drift and practice of the Devil. Now, there are many that can well enough abide to have the Gospel preached, so that there might be no exclaiming and speaking against wolves: I mean, so that preachers in their sermons would forbear railing and taunting against prelates. But although I preach sound doctrine, and that which is true: and although I feed and teach (my charge) the sheep, well and rightly: yet is not that sufficient: for it is further required of me to keep the sheep from danger, and to have a careful regard for them, that wolves come not among them, to drive them away out of their fertile and wholesome pastures. For, to what purpose is my building, if when I have laid and orderly placed my stones, another straightway comes and hurls them down as fast again, and I, seeing him, forbid him not? The wolf is well enough contented that the sheep be well fed and fattened in good pasture: because the fatter they are, the more pleasant and dainty a prey he thinks them to be. But that dogs should incessantly bark and bawl at him — that he cannot abide. And therefore it is a matter of no small weight and charge to feed well, according as God has given in commandment to do: and it behooves each one in that function carefully to consider his charge in this behalf.

The flock (says he) which depends upon you, that is, over which you have charge, or which is among you, and not which is subject and lying at your feet. Care for it, and that not by constraint because you can none otherwise choose, but willingly: not for filthy lucre's sake, but of a ready mind. Here he comprehends in one word, all that which the prophet Ezekiel in the 34th chapter of his prophecy, writes concerning pastors or bishops. The meaning of this place is thus: Not only feed them, but take care also and provide for them, that they want nothing, and where any stands in necessity or need, there see that you relieve them: and in each respect, do the parts and duties of right [illegible], that is, good watchmen and faithful spies. Look out, lest danger appear, stand always ready and prepared on your guard, and diligently behold and spy out of your watchtower, what it is that is wanting, or what it is that has befallen every one within your charges. Hereby we may well perceive and know, that a bishop is even the same that is here meant by an elder. And therefore it is not true, which some say, that a bishopric is a dignity, and a bishop only he that wears a forked miter. Episcopacy is not a name of dignity, but of office: for he that is invested with that name and title, ought to look to his flock and to be careful for it, and to serve as a good watchman, to see abroad and learn what things are amiss anywhere within his charge. As if there be any that is weak, having his conscience wounded, him ought he to confirm, comfort and heal: if any fall, him ought he to lift up again, and so as other defects arise, to be ready to help, whereby Christian people may be sufficiently looked to and provided for, both in soul and in body. This is the reason that has moved me heretofore often to say, that if we would institute a right Christian commonwealth, it were necessary, that in every city there should be three or four superintendents, to take care and regard over the church and congregation, and to reform and restore whatever therein is amiss or wanting.

And here he touches two special points, enough almost to terrify and discourage any man from bearing authority over the people, or to take this great charge and burden upon him. For, first there are some virtuous and honest men, who half unwillingly are drawn into the ministry and function of preaching: for that, they see it to be a painful and laborious office, to scout about everywhere, to see how the sheep live, to succor and help them that are in want, to strengthen and raise up them that are wavering and ready to fall: and finally to have such diligent care and continual watch over them, that the wolf find no entrance to invade and come rushing in among them: indeed in that, he must not stick to lay down his life for their preservation and safeguard. And also for that it is such a hard matter and of so great difficulty, truly to discharge the office of a godly pastor: indeed of so great danger also, because it must be thoroughly executed, and that not unwillingly, or as though it were, by constraint. True it is, that no man ought to intrude himself into that office: but if he [illegible] hereunto called and required, he ought willingly to take it upon him, and to discharge and perform as much as to his function and office pertains.

For they that take this matter upon them upon necessity and constraint, and have neither courage nor pleasure in the same, shall never with any profit fruitfully discharge or execute their office.

Again, there are others worse than these, which take this office upon them for no other end, but for filthy lucre, to scrape and rake together wealth, and to pamper and cram their bellies. These fellows seek only for the wool and the milk of the sheep, but as for good pastures for them they care not: and with this scab is the popish clergy horribly infected. And this is a most hurtful, dangerous, noxious and filthy vice, than which there can not be any so dishonorable or shameful for him that takes on him the name and charge of a Christian bishop or pastor. Which was the thing that caused both the apostles, Peter and Paul, and also the prophets so often to record and inculcate it. This caused Moses to say (Numbers 16): I have not taken so much as an ass from them: neither have I hurt any of them. And Samuel also (1 Samuel 12): You know that I have not taken any man's ox, or ass from him, nor done wrong to any, etc. For if he that has this charge and function of feeding the flock, be greedily given to scraping together of riches and wealth, and to gape after filthy lucre: such a one (I say) is himself easily and soon changed from a pastor into a wolf.

But of a ready mind:

That is, even with pleasure. Let the pastor or bishop apply his office and vocation, and that with a ready willingness. They that thus cheerfully, promptly, and zealously discharge their function, are those, which as they do their duties willingly, so do they not greedily pull the fleece from the sheep. There are therefore two sorts of false pastors. The one sort occupy their room grudgingly and unwillingly: the other willingly and gladly: but yet for gain and filthy lucre.

Not as though you were lords over God's heritage.

Such are they that are willing to take the office upon them, for dignity's sake, because they would live pompously and bear great sway and authority in the world. He therefore exhorts Bishops, Elders, and Pastors, that they practice not any lordly tyranny over the flock, as though the people were their slaves and underlings, or as though they had such authority and lordship over them, to command what they like. For we have but one Lord who is Christ, and he it is who governs our souls. Elders and Pastors have no further charge than to feed. And here in one word Saint Peter utterly overthrows all the kingdom of the Pope: and concludes that no Bishop has any authority, so much as in one word to clog and tie the consciences of the faithful to the observation of their precepts. For they themselves ought to be servants and ministers, and to say: Thus says the Lord, and these be the words of Christ: it is not we, the words are none of ours: and therefore you ought to do that which is here commanded. According to that which Christ says (Luke 22): The Kings of the Gentiles reign over them, and they that bear rule over them, are called gracious lords, but you shall not be so. Contrary to which the Pope boasts and brags, saying: We ought to be lords, and to us only it belongs to exercise chief rule and supreme authority.

But that you may be examples to the flock. And when the chief Shepherd shall appear, you shall receive an incorruptible crown of glory.

See that you be the foremost in the battle, using such honest conversation, that your life may be a lantern to give light, and an example to the people, to imitate you. But our lordly shavelings use to tell the people another tale, bidding them to do this and that, they themselves in the mean while leaning on their soft cushions, and taking their ease like lordlings: laying upon us great and grievous burdens, which they themselves will not touch nor lift with one of their fingers: not laboring any whit in preaching the true word of God, but rather in commanding others to do that, which they themselves never did, nor ever meant to do. And yet must no man tell them thereof, for if he do, he should be sure quickly to feel the smart of it.

Again, to such Pastors, Bishops, Elders and Superintendents, as here in this world did their duties faithfully, truly, sincerely and holily, Saint Peter assigns no temporal reward: as though he should say: Your office and function is of more excellence and dignity, than that in this life it can be requited and recompensed: there is due and kept for you an everlasting crown, that shall be given to you who faithfully and diligently feed the flock of Christ. And this is the exhortation, with which Saint Peter encourages them, to whom the charge and cure of souls is committed. Whereby is manifestly concluded and proved, that the Pope with his Cardinals and Bishops is the very Antichrist, and the professed adversaries of Christ, for that they do nothing of all these, which Saint Peter here requires. For they neither teach others, neither do they anything themselves, but are wholly and altogether busied in those devices, and by-matters, which are most opposite and contrary thereto. They neither feed the sheep themselves, neither will they suffer others to feed them: but rather play the ravening wolves, devouring and murdering the flock, and yet they brag that they be Christ's Vicars on Earth. Too truly (the more pity) are they in the room and stead of Christ being absent: after the manner and example of the Devil? For wherever Christ is not in place, there they bear sway, and as butcherly tyrants reign and command most imperiously.

It is therefore very expedient and requisite, that the laity and simpler sort should perfectly remember this and such like places: by the which they may be able to answer against that Antichristian kingdom of the Pope, whenever they shall be called into question and examination as touching their faith: indeed, thus may they well say, when they are brought to such pinches: Behold, Christ says thus: and the Pope says the clean contrary: Christ says yes, the Pope says no. They therefore thus teaching contrary and repugnant doctrines, the one of them must needs lie. Now, that Christ should lie, it is impossible, and therefore it is the Pope, that is the lying ruffian of the world, and not only a devilish liar, but even Antichrist himself. Thus you ought to be furnished and armed with the Scriptures, by the which you may not only boldly call the Pope, Antichrist, but may also (when you have so done) must plainly and easily prove it, so that you may surely by the word of God persist in your opinion, even to the death, against the Devil and all his infernal army.

Likewise you younger, submit yourselves to the Elders.

These are his last admonitions of this Epistle. This order requires Saint Peter in the Church of Christ, that the younger sort be dutiful and obedient to their Elders, and that in the whole course of their life the inferiors show submission towards their betters. Which if it were nowadays observed and put in use, we should not need so many laws. For he requires of the younger sort, their obedience toward their Elders, and willingness to be governed, by the direction of their wisdoms: for that, they best know what is most pleasing to God, and what shall most redound to their commendations and praises. But he speaks here of such Elders as are learned in the Holy Ghost, and are godly experienced. For if they themselves be not endued with godly wisdom, but be sottish and foolish, it is not to be thought, that they can any way well govern others. But of such as be discreet and wise, it is most expedient and convenient, that the youth should be governed. And Saint Peter here speaks not of the civil administration and government of the Commonwealth, but he speaks generally: namely, that they which be Elders, either in years or by office, or any way else, should train up and govern the younger sort in their duties, and in matters of the Spirit.

And submit yourselves every man, one to another: deck yourselves inwardly in lowliness of mind:

Here he somewhat tempers and qualifies his words spoken before, requiring that every one should submit themselves one to another. But how can this well agree, that all men should submit themselves one to another, if the superiority and government is to be given (as was before said) to them that be of the elder sort? Some will say, that Peter in that former sentence spoke of elders and here in this place only of the younger sort, who ought to submit themselves first to their elders, and next one to another. But we will take these words as spoken in a generality, even as that sentence of Saint Paul (Romans 12): In giving of honor, one going before another. For I take that place, as I also do this present sentence of Saint Peter, to have reference to all manner of persons indifferently, and without respect. The younger ought to be obedient and submissive to the elder: but yet so, that the elder may not think themselves to be lords over them, but be ready and willing to submit themselves also, and be directed by them that be younger, if any of them be endowed with deeper understanding, or profounder skill than they have. Even as in the old Testament, the Lord oftentimes advanced young men, to bear chief office and principality, where he saw them to excel the elder in wisdom and foresight. The same lesson teaches Christ (Luke 14): When you are bidden to a feast, set not yourself down in the highest place, lest a more honorable man than you be [reconstructed: bidden], and then he that bade both him and you, come and say to you: Give this man room, and you then begin with shame to take the lowest room. But when you are bidden, go sit down in the lowest room, etc. Which parable he concludes thus: For he that exalts himself shall be brought low, and he that humbles himself, shall be exalted. Therefore truly the younger ought to submit themselves, and be in subjection to the elder: and yet nevertheless, the elder ought again for their parts, to be so modestly minded that each of them think himself in his heart the lowest. If we could thus do, the world would be in a marvelous quiet state and tranquility. And this (says he) we ought to apply ourselves to, that we may thereby show forth the lowliness of mind, that is implanted and resident within us.

For God resists the proud, and gives grace to the humble.

Them that be so lofty minded, that they will not yield and stoop, God himself cools and dejects: and contrariwise, exalts and advances those which humble and throw down themselves. This is a common beaten saying in every man's mouth, but would God it were as well used and put into practice in life, as it is often and almost everywhere still talked and pronounced with tongue.

Humble yourselves therefore under the mighty hand of God.

Forasmuch as God so requires, that you should submit yourselves [reconstructed: one to another], see that you do it willingly, and so he will exalt you: but if you do it unwillingly, yet shall you do it, because he will abate your pride, and throw down your loftiness.

That he may exalt you in due time.

Think you not that he will wait long, but steadfastly trust in him: for you have his sure promise, that this is the hand of God, and his blessed will: and though in the judgment of flesh, the time seem somewhat long, yet never have you any regard for the time, but commit yourselves to be protected and governed by the mighty hand of God, which most assuredly in the end will exalt you.

Cast all your care on him: for he cares for you.

You have those promises, by which you may rest in most perfect assurance, that God will never forsake you, but still take care for you: and therefore abandon and cast away your own carefulness, and let the Lord alone deal for you. Suffer him to take the entire charge and care, both of you and yours. These be most comfortable and sweet words, and to a Christian conscience most cheerful and amiable. And why uses he so many, and such forcible provocations and reasons to persuade humility? Truly, because the nature of man is so stiff and so stout, that no man almost willingly will abase and deject himself, or renounce his own sensual fantasies. And therefore herein he [reconstructed: singularly] comforts us, showing how that God does not only look to us, but also cares for [reconstructed: us], and bestows even all the [reconstructed: bowels] of his incomparable love upon us.

Be sober and watch: for your adversary the Devil, as a roaring Lion walks about, seeking whom he may devour.

He admonishes us to look to ourselves, and goes about to open our eyes, that we slumber not in sloth or give ourselves to idleness, not regarding how near we be to danger and peril. And here we may behold and see, what this life is, and how this worthy Apostle has depicted and set out the same to us: insomuch that there is none, having his conscience touched with any fear of God, but continually wishes to be dissolved and to exchange it for that other. For here we be in the kingdom of the Devil and Satan. And as a traveler or stranger that comes into an inn, where he knows there are none but thieves and murderers, will look well to himself, and be very careful for his own safety before he will enter into that house: (if the case so be that needs he must go in) and will be sure (as near as he can) to arm his body from the violence of their furies, and will not sleep much in that house, but stand upon his guard, that he may depart from there without harm: Even so and with like danger live we here on Earth, where Satan bears the sway and is Prince, who has so the hearts of men within the danger of his power, that by them he brings to pass whatever he wishes: It is a terrible matter to think thereon, and therefore Saint Peter herein gives us a watchword to beware, and admonishes us to be careful and diligent in looking to ourselves: saying: Be sober. For they that be given to drunkenness and surfeiting, and as swine, care for nothing but for their belly, are fit for nothing that good is. And therefore we must endeavor ourselves to have always in readiness our Armor of sobriety.

And Watch (says he) and that not only spiritually but also corporally. For a heavy, lumpish and drowsy body, when it has pampered, crammed and gorged itself with food and drink, is not fit nor able to resist the Devil, seeing it is hard enough for them so to do, which are strong in faith, and have plentiful gifts of the Spirit.

But what is the cause why we should so much give ourselves to sobriety, and watchfulness? Because (says he) your adversary the Devil skuds about like a roaring lion, seeking whom he may devour. For the Devil never sleeps, he is thoroughly inured and furnished with guile, subtlety and malice, and carries that [reconstructed: cankered] stomach against us, that he leaves no way unattempted how he may molest and ensnare us, indeed he well knows which way to lay his baits to catch us and bring us to his lure, and therefore he roams and trudges up and down, like a roaring and ramping lion, that yells and roars hideously and horribly, as though he would devour all that comes in his way. And therefore Saint Peter has left to us in writing this so necessary and profitable an admonition: wherein he discovers to us our deadly and infernal enemy, that we should take heed of him, and with Saint Paul not be ignorant of his malicious drifts. For, in that he skuds and walks about, his drift and meaning is thereby to bring us into a negligence and security: wherein if he may once lull us, there straightway issue and bud out from thence anger, wrath, contention, arrogance, shamelessness, contempt of God, and all other mischiefs whatever.

And here note, how he says that the Devil walks about. He sets not upon you directly before your face, where he knows you are fenced and guarded: but he cowardly lies in wait to surprise you behind at your back, or aslope on the one side: he pries and peers within you and without you very diligently to spy you at some vantage, where he may set upon you. For when he has attempted you one way (if he speeds not of his purpose) he straightway takes another in hand. If he misses his purpose on this side of you, he flings to the other, omitting no subtle device, no crafty ambush, no cunning policy to catch you in a trip and so to possess you. If he finds you strongly armed and fenced on one part, he plants his battery to another side: if he be disappointed there, he charges upon you (and that with incredible speed) in another place, he never ceases, but is in continual practice of mischief, for your overthrow and confusion: he never takes any pause or stay, but still runs about, not suffering you to have any manner of rest, or intermission. And yet we as men senseless and careless make no reckoning of this matter, neither do we watch to withstand him, whereby he may easily and without resistance assail and overthrow us. Let every one therefore look diligently and warily to himself: and he shall find all this to be most true: as they that have been tempted, cannot be ignorant. And therefore we are more than twice miserable, that live here so carelessly and recklessly. For if we would enter into consideration with ourselves of this our life present, we should see good cause for us to cry out and call for help, none otherwise than if we were beset with a number of murderous thieves. This caused Job to say, that the life of man on earth is a mere warfare, and a continual temptation or fight. But why then (will you say) does God place us in this life being so full of miseries? Truly for this cause, that our faith may be exercised and increased, and that we should be the gladder and more willing to depart from here: and further that death might become more savory to us, and be the more earnestly by us desired.

Whom resist, steadfast in the Faith,

We must be sober and watch, but yet to this end, that our bodies may be fit and ready for the conflict and battle: and yet this is not sufficient, to overcome the Devil withal. These weapons are only available for this respect, that the body may be the less occasioned to sin. But the true weapon with which we must give the overthrow and foil to our enemy, is faith. For if we take sure hold of God in his Word, and in heart constantly cleave thereto by faith, the Devil shall never be able to vanquish us, but like a [reconstructed: daunted] coward straightway run out of the field. If you can say: This has my Lord my God spoken, this I do steadfastly believe, hereupon I stay myself, and hereto do I lean: you shall see the Devil quickly like a skulker sneak away and depart: with whom all [reconstructed: beastliness], all ill concupiscence and [reconstructed: lust], all wrath, all covetousness, all faint-heartedness and desperation vanish and pack away also. But such is the [reconstructed: subtlety] and craft of the Devil, that he will hardly suffer you to come to that point, but will use all the means that he can, to pluck this weapon out of your hand. Which he easily brings to pass, when he has once ensnared you in a drowsy slothfulness, and made your body utterly unfit for the battle, and given to nothing else but to lascivious wantonness. For by that means with little ado he wrings out of your hand the sword of the Spirit, which is the Word of God, as he did by our first Grandmother Eve. She had the Word of God, to which if she had firmly and steadfastly adhered, she had not fallen. But when the Devil saw her negligently and carelessly to regard the Word, he easily pulled it out of her heart, and so obtained that which he would have.

Saint Peter therefore has here sufficiently warned us, that we should strive and fight against the Devil. To which battle and encounter, it nothing avails to run up and down here and there for any good work, which you of yourself can do: but this only must you have care to, that you constantly stick, and steadfastly by faith embrace the Word of God. If the Devil then approaches you, and goes about to hurl you into pensiveness of mind and desperation, by reason of your manifold sins and transgressions before committed: betake yourself straightway to the Word of God, wherein remission of all your sins is promised: commit yourself wholly thereto, and you shall see, that he will quickly pack away and be gone from you.

Knowing that the same afflictions are accomplished in your brethren, which are in the world.

Marvel not, that you must suffer temptations of the Devil: let this rather comfort you that you suffer not the same alone. For there are a great many of you, and you are all brethren: and you must all suffer and endure the same: all they take your parts, and in this conflict are aiders and helpers to you.

Thus you have this former Epistle of Saint Peter somewhat largely expounded: in which you are taught even fully and abundantly the whole sum of Christian doctrine, and wherein also you may see faith, love, and the cross, right aptly and copiously described: and may also read many godly instructions, and necessary premonitions how to wage battle, and continue fight with that great dragon the devil. Whoever has rightly and thoroughly learned this Epistle has (no doubt) a rich storehouse of all such things, as any way concern sincere and true Christianity: insomuch that he shall not need any other doctrine or help beside this: as indeed there is none other: saving that God of the abundant store of his mercy and bounty teaches the same doctrine, in sundry and many other places of the Scriptures. For other than this that is here set down by Saint Peter, there is nothing that can be taught, or that needs to be displayed, since he has herein omitted nothing of all those things, which are expedient and needful for a Christian to know.

Finally, he here delivers the parts of a faithful preacher and good pastor: to wit, that he should account it his bounden duty, not only to feed the sheep, but also to be careful for them, and to pray for them, that God may graciously increase them in goodness, and strengthen them in faith, whereby they may both receive and hear the Word, and also digest, understand, and bring forth the fruits thereof. And thus with a prayer in the end, he concludes, saying:

And the God of all grace, which has called us to his eternal glory by Christ Jesus, after that you have suffered a little, make you perfect, confirm, strengthen, and establish you.

In this prayer he commends them to God. The God (says he) who alone is the giver of all grace, and that not sparingly, or in part, but who most liberally and abundantly (as it were) by full heaps, pours all his graces upon you: who has called you through Christ, that you should enjoy and be partakers of eternal glory, and that not for any merit of your own, but by and through Christ. Whom if you have, you also have through faith in him (not for any merit of your own) eternal life and felicity. He it is that shall make you perfect, that you being by him strengthened, may grow and stand fast, ready to work all good works: he also shall confirm and establish you, that you shall be able to suffer and abide all things.

To him be glory and dominion for ever and ever. Amen.

This praise is that sacrifice, which the duty of all us who are Christians is to offer. He adds yet a few more words.

By Silvanus a faithful brother to you, as I suppose, have I written briefly, exhorting and testifying how that this is the true grace of God, wherein you stand.

Although I am not ignorant, that you have heard and learned these things before, so that you greatly need not to be taught the same again at my hands, yet I thought it good to write the same again to you: to the intent I might be as a remembrancer to you (as it is the duty of all true Apostles to be) to persevere and continue in that doctrine which you have learned, to practice and exercise it, and to live according to the precepts, rules, and directions thereof: not thinking that I do preach any other thing to you now, than you have before both heard and learned.

The church that is at Babylon, elected together with you, salutes you.

Salutations were accustomed in this sort to be sent by letters. The church (says he) that is at Babylon salutes you. There were two great cities of this name, the one in Chaldaea, the other in Egypt, which is now called Alkair. Rome also by an allegory is called Babylon, because of the great confusion of villainous vices, being gathered there, as into the common sink of the world. And some would fain have it to be here so taken. But I cannot be brought to that opinion. The word by interpretation signifies confusion. It is most likely to be that Babylon in Assyria or Chaldaea, where Saint Peter was the Apostle of the Circumcision.

And Marcus my son.

Some say this was Mark the Evangelist, whom he calls his son, not after the flesh, but after the Spirit. As Saint Paul likewise calls Timothy and Titus his sons, and writes to the Corinthians, that he had begotten them in Christ.

Greet one another with the kiss of love.

This custom of kissing is now grown out of use. We read in the Gospel that Christ kissed his disciples, which was a custom then in those countries. Of this kiss Saint Paul also makes frequent mention (Acts 20; 1 Corinthians 16; 2 Corinthians 13; Romans 16).

Peace be with you all, which are in Christ Jesus. Amen.

That is, which faithfully believe in Christ. And this is the end of this his former Epistle, wherein he commends them to the protection and care of Almighty God: who mercifully grant that we may thoroughly understand, and effectually keep and practice the doctrine comprised in the same. Amen.