60 1 Peter

The Rheims New Testament (1582) — 1 Peter

The First Epistle of Saint Peter, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 5 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 4 of the 5 chapters, as printed.

The Argument

THE ARGVMENT OF BOTH THE EPISTLES OF S. PETER, THE FIRST, AND THE SECOND.

OF S. Peter vve reade at large, both in the Goſpels, and in the Actes of the Apoſtles: and namely▪ that Chriſt deſigned him, and alſo made him his vica⟨illegible⟩ (as S. Mathevv for that cauſe in the catalogue of the Apoſtles, calleth him Primus, the firſt, and all antiquitie. Princeps Apoſtolorum, the Prince of the Apoſtles) and that he accordingly executed that office after Chriſtes departure, plating the Church firſt among the Ievves in Hieruſalem and in al that countrey and coaſtes about, as Chriſt alſo him ſelf before had preached to the Ievves alone. [Margin: ⟨illegible⟩. 10. v. 2.]

But preaching at length to the Gentiles alſo, according to Chriſtes commiſsion (Mat. 28. v. 19.) and being novv come to Rome, the head citie of the Gentiles, from thence he vvriteth this Epiſtle to his Chriſtian Ievves, hauing care of them in his abſence, no leſſe then vvhen he vvas preſent: and not to the Ievves, that vvere at home, (belike becauſe they had S. Iames, or his ſucceſſor S. Simon Cleoph⟨illegible⟩, reſident vvith them) but * to them that vvere diſperſed in Pontus, Galatia, Cappadocia, and Bithynia. [Margin: 1 Pet. 1.]

And that he vvriteth it from Rome, him ſelf ſignifieth, ſaying: The Church that is in Babylon ſaluteth you. Vvhere by Babylon he meaneth Rome, as al antiquitie doth interpret him: not, that he ſo calleth the Church of Rome, but the heathen ſtate of the Romane empire, vvhich then, and 300 yeres after, vnto the conuerſion of Conſtantinus the Emperour, did perſecute the elect Church of Rome, in ſo much that the firſt 33 Biſhops thereof vnto S. Silueſter, vvere al Martyrs. [Margin: 1 Pet. 5. · * See the Annotation 1 Pet. 5. v. 13.]

For the matter vvhereof he vvriteth, him ſelf doth ſignifie it in theſe vvordes: This loe the ſecond Epiſtle I vvrite to you, my deereſt, in vvhich (Epiſtles) I ſtirre vp by admonition, your ſincere minde, that you may be mindeful of thoſe vvordes &c. So he ſaith there of both together. And againe of the firſt to the ſame purpoſe, in an other place: I haue breefely vvritten, beſeeching and teſtifying that this is the true grace of God, vvherein you ſtand. For, there vvere at that time certaine Seducers (as S. Auguſt. alſo hath told vs) vvho vvent about to teach Onely faith, as though good vvorkes vvere not neceſſarie, nor meritorious. there vvere alſo great perſecutions, to compel them vvith terrour to denie Chriſt & al his religiō. He therfore exhorteth thē accordingly, neither for perſecution▪ neither by ſeduction to forſake it: though in the firſt, his exhortation is more principally againſt perſecution: and in the ſecond, more principally againſt ſeduction. The firſt epiſtle is noted to be very like to S. Paules epiſtle to the Epheſians, in vvordes alſo, and ſo thicke of Scriptures, as though he ſpake nothing els. [Margin: 2 Pet. 3. · 1 Pet. 5. · * See the Annotatiō vpon S. Iames epiſtle c. 2. v. 21.]

The time vvhen the firſt vvas vvritten, is vncertaine: the ſecond vvas vvrittē a litle before his death, as is gathered by his vvordes in the ſame. c. 1. v. 14.

Chapter 1

He comforteth them in their perſecutions (being novv by Baptiſme made the children of God) vvith the hope of their heauenly exh⟨illegible⟩ritance: 6 ſhevving hovv meritorious it is for them to be ſo conſtant in faith, 10 and confirming them therein vvith the authoritie of the Prophets and of the Holy Ghoſt▪ 15 Exhorting them to liue alſo accordingly in al holines. 15 conſidering the holines of God▪ the vprightnes of his iudgement, the price of their redemption by Chriſt, 22 and the vertue of the ſeede in them (⟨illegible⟩hich is grace regeneratiue in Baptiſme) foretold by the Prophet alſo.

1 PETER an Apoſtle of IESVS Chriſt, to the electe ſtrangers of the diſperſion of Pontus, Galatia, Cappadocia, Aſia, and Bithynia,

2 according to the preſcience of God the Father, into ſanctification of the Spirit, vnto the obedience and ſprinkling of the bloud of IESVS Chriſt: Grace to you and peace be multiplied.

3 Bleſſed be God and the father of our Lord IESVS Chriſt, vvho according to his great mercie hath regenerated vs vnto a liuely hope, by the reſurrection of IESVS Chriſt from the dead,

4 vnto an inheritance incorruptible, and incontaminate, and that can not fade, conſerued in the heauens in you,

5 (vvho in the vertue of God are kept by faith vnto ſaluatiō) ready to be reuealed in the laſt time.

6 wherin you ſhal reioyce, a litle novv if you muſt be made heauy in diuerſe tentations:

7 that the probation of your faith much more pretious then gold (vvhich is proued by the fire) may be found vnto praiſe and glorie and honour in the reuelatiō of IESVS Chriſt: ⊢

8 vvhom hauing not ſeen, you loue: in vvhom novv alſo not ſeing you beleeue: and beleeuing you reioyce vvith ioy vnſpeakable and glorified,

9 receiuing the end of your faith, the ſaluation of your ſoules.

10 Of the vvhich ſaluation the Prophetes inquired & ſearched, vvhich prophecied of the grace to come in you,

11 ſearching vnto vvhich or vvhat maner of time the Spirit of Chriſt in them did ſignifie: foretelling thoſe paſſions that are in Chriſt and the glories folovving:

12 to vvhom it vvas reuealed, that not to thē ſelues, but to you they miniſtred thoſe things vvhich novv are told you by them that haue euangelized to you, the holy Ghoſt being ſent from heauen, on vvhom the Angels deſire to looke.

13 For the vvhich cauſe hauing the loines of your minde girded, ſober, truſt perfectly in that grace vvhich is offered you, in the reuelation of IESVS Chriſt,

14 as children of obedience, not configurated to the former deſires of your ignorance:

15 but according to him that hath called you, the Holy one, be you alſo in al conuerſation holy:

16 becauſe it is vvritten: You ſhal be holy, becauſe I am holy.

17 And if you inuocate the Father, him vvhich * vvithout acception of perſons iudgeth according to euery ones vvorke: in feare conuerſe ye the time of your peregrination.

18 Knovving that * not vvith corruptible things, gold or ſiluer, you are redeemed from your vaine conuerſation of your fathers tradition:

19 but vvith the pretious bloud as it vvere of an immaculate and vnſpotted lambe, Chriſt,

20 * foreknovven in deede before the conſtitution of the vvorld, but manifeſted in the laſt times for you,

21 vvhich by him are faithful in God vvho raiſed him from the dead, and hath giuen him glorie, that your faith and hope might be in God.

22 Making your ſoules chaſte in obedience of charitie, in the ſincere loue of the fraternitie from the hart loue ye one an other earneſtly:

23 borne againe not of corruptible ſeede, but incorruptible by the vvord of God vvho liueth and remaineth for euer.

24 For al fleſh is as graſſe: and al the glorie thereof as the floure of graſſe. the graſſe is vvithered, and the floure thereof is fallen avvay.

25 But the vvord of our Lord remaineth for euer, and this is the vvord that is euangelized among you.

Marginal notes to Chapter 1

v. 1 The Epiſtle In Cathedra S. Petri. Roma. Ian. 10.
v. 3 2 Cor. 1, 3. Eph. 1, 3.
v. 3 The Epiſtle for many martyrs.
v. 13 ⸬ Chaſtitie not onely of body but alſo of minde, is required. S. Bede vpon this place.
v. 16 Leu. 11, 19. 20, 7
v. 17 Deu. 10.
v. 17 ᶜ God vvil iudge men according to euery ones vvorkes, and not by faith onely.
v. 17 Ro. 2.
v. 17 Gal. 2.
v. 18 1 Cor. 6, 20. 7, 23
v. 18 ⸬ He meaneth the errours of Gentility. or if he vvrite to the Iewes diſperſed, he meaneth the yoke of the Law vvith the fond and heauy additiōs of their later Maiſters, called Deuterôſes The Heretikes, to make it ſound to the ſimple againſt the traditions of the Churche, corrupt the text thus, Which you haue receiued by ⟨illegible⟩ of ⟨illegible⟩. fathers.
v. 19 Ro. 16, 25. Col. 1, 26. Tit. 1, 2.
v. 23 Eſa. 40, 6.

Chapter 2

Novv after their Baptiſme, vvhat muſt be their meate: 4 and being come to Chriſt, hovv happie they be abou⟨illegible⟩ their incredulous brethren, according to the Scriptures alſo. 11 Wherevpon he beſeecheth them to ſhine in good life among the Heathen, ſo to procure their conuerſion: 13 to be obedient ſubiects to higher Povvers (hovvſoeuer ſome miſconſter Chriſtian libertie) 14 and ſeruants to obey their Maiſters. 19 And ſo, doing vvel, though they ſuffer for it. it is very meritorious, 21 vvhereas Chriſt alſo not onely gaue them example, 24 but alſo by his death hath made them able to liue iuſtly.

1 LAYING avvay therfore al malice, and al guile, and ſimulations, and enuies, and al detractions,

2 as infants euen novv borne, reaſonable, milke vvithout guile deſire ye, that in it you may grovv vnto ſaluatiō.

3 if yet you haue taſted that our Lord is ſvveete.

4 Vnto vvhom approching, a liuing ſtone, of men in deede reprobated, but of God elect and made honorable:

5 be ye alſo your ſelues ſuperedified as it vvere liuing ſtones, ſpiritual houſes', a holy prieſthod, to offer ″ ſpiritual hoſtes, acceptable to God by IESVS Chriſt.

6 For the vvhich cauſe the Scripture conteineth, Behold I put in Sion a principal corner ſtone elect, pretious. and he that ſhal beleeue in him, ſhal not be confounded.

7 To you therfore that beleeue, honour: but to them that beleeue not, the ſtone vvhich the builders reiected, the ſame is made into the head of the corner:

8 and * a ſtone of offenſe, and a rocke of ſcandal, to them that ſtumble at the vvord, neither doe beleeue wherin alſo they are put'.

9 But you are an * elect generation, a kingly prieſthod, a holy nation, a people of purchaſe: that you may declare his vertues vvhich from darkeneſſe hath called you into his maruelous light.

10 Vvhich ſometime not a people: but novv the people of God. Vvhich not hauing obtained mercie: but novv hauing obtained mercie.

11 My deereſt I beſeche you as ſtrangers & pilgrimes, * to refraine your ſelues from carnal deſires which vvarre againſt the ſoule,

12 hauing your conuerſation good among the Gentiles: that in that vvherein they miſreport of you as of malefactors, by the good vvorkes conſidering you, * they may glorifie God in the day of viſitation.

13 * ″ Be ſubiect therfore to euery humane creature for God: vvhether it be ″ to king, as excelling:

14 or to rulers as ſent by him to the reuenge of malefactors, but to the praiſe of the good:

15 for ſo is the vvil of God, that doing vvel you may make the ignorance of vnvviſe men to be dumme:

16 as free, & ″ not as hauing the freedom for a cloke of malice, but as the ſeruants of God.

17 Honour al men. Loue the fraternitie. Feare God. Honour the king.

18 Seruants be ſubiect in al feare to your maiſters, not only to the good & modeſt, ″ but alſo to the vvaivvard.

19 For this is thanke, if for cōſcience of God a man ſuſtaine ſorovves, ſuffering vniuſtly.

20 For vvhat glorie is it: if ſinning, and buffeted you ſuffer? but if doing vvel you ſuſtaine patiently: this is thanke before God.

21 For vnto this are you called: becauſe Chriſt alſo ſuffred for vs', leauing you', an example that you may folovv his ſteppes.

22 vvho did no ſinne, neither vvas guile found in his mouth

23 vvho vvhen he vvas reuiled, did not reuile: vvhen he ſuffred, he threatened not: but deliuered him ſelf to him that iudged him vniuſtly.

24 vvho him ſelf * bare our ſinnes in his body vpon the tree: that dead to ſinnes, we may liue to iuſtice. by vvhoſe ſtripes you are healed.

25 For you vvere as ſheepe ſtraying: but you be conuerted novv to the Paſtor and Biſhop of your ſoules. ⊢

Marginal notes to Chapter 2

v. 1 The Epiſtle vpon Saturday in Eaſter weeke.
v. 5 ` a ſpiritual houſe,
v. 6 Eſ. 28, 16.
v. 7 Pſ. 117.
v. 7 Mt. 21.
v. 8 Act. 4.
v. 8 Eſ. 8.
v. 8 ` vvhereto alſo they are ordeined.
v. 8 Ro. 9, 33.
v. 9 Exo. 19.
v. 9 ᶜ The Proteſtants can no more gather of this, that al Chriſtians be Prieſts: then, that al be kings: as is moſt plaine Apocalyp. 1, 6. and 5, 10. Thou haſt made vs a kingdom (or kings) & prieſts.
v. 9 Apoc. 1.
v. 9 Oſe. 2.
v. 10 Ro. 9.
v. 10 Gal. 5, 16.
v. 11 The Epiſtle vpō the 3 Sunday after Eaſter.
v. 12 Mt. 5, 16▪
v. 13 ⸬ So is the Greeke, but the Proteſt, in fauour of temporal lawes made againſt the Cath. religion, tranſlate it very falſely thus, to al maner ordināce of man: thē ſelues boldly reiecting Eccleſiaſtical decrees as mēs ordinances.
v. 13 ᶜ ⟨non-Latin script⟩
v. 13 Ro. 13, 1.
v. 17 ᶜ In this ſpeache is often commēded the vnitie of al Chriſtians among them ſelues.
v. 20 The Epiſtle vpō the a Sunday after Eaſter.
v. 21 ` you
v. 21 ` vs
v. 21 Eſ. 53, 9.
v. 23 ᶜ ⟨non-Latin script⟩
v. 23 Eſ. 53, 4.
v. 24 Mt. 8, 17.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

⟨illegible⟩. Spiritual hoſtes.] Here vve ſee, that as he ſpeaketh of ſpiritual hoſtes, vvhich euery Chriſtian man offereth, ſo he ſpeaketh not properly of prieſthod, vvhen he maketh al Prieſts, but of a ſpiritual prieſthod. Which ſpiritual prieſthod vvas alſo in al the Iewes: but the prieſthod (properly ſo called) vvas onely in the ſonnes of Aaron, and they offered the ſacrifices (properly ſo called) vvhich none beſides might offer. [Margin: Spiritual hoſtes and Prieſts.]

13. Be ſubiect.] Not onely our Maiſter Chriſt, but the Apoſtles and al Chriſtians vvere euer charged by ſuch as thought to bring them in hatred vvith Princes, vvith diſobedience to kings and temporal Magiſtrates. therfore both * S. Paul and this Apoſtle do ſpecially vvarne the faithful, that they giue no occaſiō by their il demeanure to ſecular Princes, that the Heathen ſhould count them diſobedient or ſeditious vvorkers againſt the States of the vvorld. [Margin: Obedience to temporal princes. · Ro. ⟨illegible⟩.]

13. To euery humans creature.] So he calleth the temporal Magiſtrate elected by the people, or holding their Souerainty by birth & carnal propagation, ordained for the vvorldly vvealth, peace, and proſperitie of the ſubiects: to put a difference betvvixt that humane Superiority, and the ſpiritual Rulers and regiment, guiding and gouerning the people to an higher end, and inſtituted by God him ſelf immediatly. for Chriſt did expreſly conſtitute the forme of regiment vſed euer ſince in the Church. He made oue the cheeſe, placing Peter in the Supremacie: he called the Apoſtles and Diſciples, giuing them their ſeueral authorities. Aftervvared * God guided the lot for choiſe of S. Marthias in Iudas place: and the Holy Ghoſt expreſly and namely ſeuered and choſe Paul and Barnabas vnto their Apoſtolical function: and generally the Apoſtle faith of al ſpiritual Rulers, The holy Ghoſt hath placed you to rule the Church of God. [Margin: God inſtituted the Spiritual gouernemēs in more excellēt maner then the temporal. · Act. 1. · Act. 20,]

And although al povver be of God, and kings rule by him, yet that is no othervviſe, but by his ordinarie concurrence, and prouidence, vvhereby he procureth the earthly cōmodity or vvealth of men, by maintaining of due ſuperiority and ſubiection one tovvards an other, and by giuing povver to the people and Commonvvealth to chooſe to them ſelues ſome kinde or forme of Regiment, vnder vvhich they be content to liue for their preſeruation in peace and tranquillity. But Spiritual ſuperiority is far more excellent, as in more excellent ⟨illegible⟩ort depending, not of mans ordinance, election, or (as this Apoſtle ſpeaketh) creation, but of the Holy Ghoſt, vvho is alvvaies reſident in the Church (vvhich is Chriſts body myſtical, and therfore an other manner of Commonwealth then the earthly) concurring in ſingular ſort to the creation of al neceſſarie Officers in the ſaid Church, euen to the vvorlds end, as S. Paul vvriteth to the Epheſians. [Margin: Eph. 4.]

Leſt therfore the people, being then in ſo preciſe ſort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them, might neglect their dueties to Temporal Magiſtrates, ſpecially being infidels, and many times tyrants and perſecutors of the faith, as Nero and other vvere then: therfore S. Peter here vvarneth them to be ſubiect, for their bodies and goods and other temporal things, euen to the vvorldly Princes both infidels and Chriſtians, vvhom he calleth humane creatures. [Margin: Hebr. 13.]

13. To the king as excelling.] Some ſimple heretikes & other alſo not vnlearned, at the begining, for lacke of better places, vvould haue proued by this, that the king vvas head of the Church, and aboue al Spiritual rulers: and to make it ⟨illegible⟩ound better that vvay, they falſely tranſlated it, To the king as to the cheefe head. In the Bible of the yere 1562. But it is euident that he calleth the king, the precellent or more excellent, in reſpect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment: and not in reſpect of Popes, Biſhops, or Prieſts, as they haue the rule of mens ſoules: vvho could not in that charge be vnder ſuch kings or Emperours as the Apoſtle ſpeaketh of: no more then the kings or Emperours then, could be heads of the Church, being Heathen men and no members thereof, much leſſe the cheefe members. See a notable place in S. Ignatius ep. ad Smyrnenſes, vvhere he exhorteth them firſt to honour God, next the Biſhop, & then the king. [Margin: Heret. tranſlation. · The Kings excellencie of power is in reſpect of the nobilitie and lay magiſtrates vnder him.]

This is an inuincible demōſtration, that this text maketh not for any ſpiritual claime of earthly kings, becauſe it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magiſtrate. Neither is there any thing in al the nevv Teſtament that proueth the Prince to be head or cheefe gouernour of the Church in ſpiritual or Eccleſiaſtical cauſes, more then it proueth any heathen Emperour of Rome to haue been. for they vvere bound in temporal things to obey the heathen being lavvful kings, to be ſubiect to them, euen for conſcience, to keepe their temporal lavves, to pay them tribute, to pray for them, and to doe al other natural duties: and more no ſcriptures binde vs to doe to Chriſtian kinges. [Margin: Chriſtiā Princes haue no more right to be ſupreme heads in ſpiritual cauſes, then the Heathen.]

16. Not as hauing.] There vvere ſome Libertines in thoſe daies, as there be novv, that vnder pretence of libertie of the Goſpel, ſought to be free from ſubiection and lawes of men as now vnder the like vvicked pretence, Heretikes refuſe to obey their ſpiritual rulers and to obſerue their lawes. [Margin: Libertines.]

18. But alſo the vvaivvard.) The Vviclefiſtes and their folovvers in theſe daies, ſometimes to moue the people vnto ſedition, hold and teach that maiſters and magiſtrates loſe their authoritie ouer their ſeruants and ſubiects, if they be once in deadly ſinne, and that the people in that caſe neede not in conſcience obey them. Vvhich is a pernicious and falſe doctrine, as is plaine by this place, vvhere vve be expreſly commaunded to obey euen the il-conditioned, vvhich muſt be alvvaies vnderſtood, if they commaund nothing againſt God. for then this rule is euer to be folovved. Vve muſt obey God rather then men. Act. 5. 29. [Margin: Deadly ſinnes of Princes or Superiors exempt not the ſubiectes frō obedience, as Wicleffe held.]

Chapter 3

The dutie of vviues and huſbands to ech other. 9 None to doe or ſpeake euil by their perſecutors, 15 but to anſvver them alvvaies vvith modeſtie, and ſpecially vvith innocenci⟨illegible⟩, after the example of Chriſt moſt innocēt: vvhoſe body though they killed, yet his ſoule liued and preached aftervvard to the ſoules in Hel (namely to thoſe in the time of Noës floud being a figure of our Baptiſme) roſe againe, and aſcended.

1 IN like maner alſo * let the vvomen be ſubiect to their ⟨illegible⟩uſbandes: that if any beleeue not the vvord, by the conuerſation of the vvomen vvithout the vvord they may be vvonne,

2 conſidering your chaſt conuerſation in feare.

3 Vvhoſe trimming let i⟨illegible⟩ not be outvvardly the plaiting of heare, or laying on gold round about, or of putting on veſtures:

4 but the man of the hart that is hidden, in the incorruptibilitie of a quiet and a modeſt ſpirit, vvhich is riche in the ſight of God.

5 For ſo ſometime the holy vvomen alſo that truſted in God, adorned them ſelues, ſubiect to their ovvne huſbandes.

6 As * Sara obeied Abraham, calling him lord: vvhoſe daughters you are, doing vvel, and not fearing any perturbation.

7 Huſbandes likevviſe, dvvelling vvith them according to knovvledge, as vnto the vveaker feminine veſſel imparting honour, as it vvere to the coheires alſo of the grace of life: that your praiers be not hindered.

8 And in fine' al of one minde, hauing compaſſion, louers of the fraternitie, merciful, modeſt, humble.

9 * not rendering euil for euil, nor curſe for curſe: but contrariewiſe, bleſſing: for vnto this are you called, that you may by inheritāce poſſeſſe a benediction.

10 For he that vvil loue life, and ſee good daies: let him refraine his tong from euil, and his lippes that they ſpeake not guile.

11 Let him decline from euil, and doe good: let him enquire peace, and folovv it:

12 becauſe the eies of our Lord are vpon the iuſt, and his eares vnto their praiers: but the countenance of our Lord vpon them that doe euil things.

13 And vvho is he that can hurt you, if you be emulators of good?

14 But * & if you ſuffer ought for iuſtice, bleſſed are ye. And the feare of them feare ye not, & be not troubled.

15 But ſanctifie our Lord Chriſt in your hartes, ready alwaies to ſatiffie euery one that aſketh you a reaſon of that hope vvhich is in you:

16 but vvith modeſtie and feare, hauing a good conſcience: that in that vvhich they ſpeake il of you, they may be confounded vvhich calumniate your good conuerſation in Chriſt.

17 For it is better to ſuffer as doing vvel (if the vvil of God vvil haue it ſo) then doing il.

18 Becauſe Chriſt alſo died once for our ſinnes, the iuſt for the vniuſt: that he might offer vs to God, mortified certes in fleſh, but quickened in ſpirit.

19 In the vvhich ſpirit comming he preached ″ to them' alſo that vvere in priſon:

20 vvhich had been ″ incredulous ſometime, * vvhen they expected the patience of God in the daies of Noë, vvhen the arke vvas a building: in the vvhich, fevv, that is, * eight ſoules vvere ſaued by vvater.

21 Vvherevnto Baptiſme being ″ of the like forme novv ſaueth you' alſo: not the laying avvay of the filth of the fleſh, but ″ the examination of a good conſcience tovvard God by the reſurrection of IESVS Chriſt.

22 vvho is on the right hand of God, ⊢ ſvvallovving death, that vve might be made heires of life euerlaſting: being gone into heauen, Angels and Potentates and Povvers ſubiected to him.

Marginal notes to Chapter 3

v. 1 Hovv vviues ſhould behaue them ſelues tovvard their huſbands.
v. 1 Eph. 5, 28. Col. 3, 18.
v. 2 1 Tim. 2, 9.
v. 3 Againſt the proud, curious and coſtly attire of vvomē, vvhere in this il time of ours excedeth.
v. 5 Gen. 18.
v. 6 ᶜ ⟨non-Latin script⟩
v. 6 Hovv huſbands ſhould behaue them ſelues tovvard their vviues.
v. 8 ` in faith
v. 8 Pro. 17, 13. Mat. 5, 44.
v. 9 Pſ. 33, 13▪
v. 12 Mat. 5, 10.
v. 18 The Epiſtle vpon friday in Eaſter vveeke.
v. 19 ` thoſe ſpirites
v. 20 Gen. 6.
v. 20 Mat. 24▪
v. 20 Gen. 7, 7▪
v. 21 ` vs

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

19. To them that vvere in priſon.] S. Auguſtine in his 99 Epiſtle in principio, con⟨illegible⟩e⟨illegible⟩eth this place to be exceding hard to vnderſtand, & to haue many difficulties vvhich he could neuer explicate to his ovvne ſatisfaction. Yet vnto Heretikes this and al other textes be eaſie, not doubting but that is that ſenſe vvhich them ſelues imagin, vvhatſoeuer other men deeme thereof. S. Auguſtine onely ſindeth him ſelf ſure of this, that Chriſts deſcending into Hel in ſoule after his death, is plainely proued hereby. Vvhich thing he declareth there, to be conformable to diuers other expreſſe vvordes of holy Vvrite, and namely to this ſame Apoſtles ſermon Act. 2. And at length he concludeth thus, Quis ergo niſi infidelis negauerit ⟨illegible⟩uiſſe apud infer⟨illegible⟩s: Chriſtum? that is, Therfore vvho but an infidel, vvil deny that Chriſt vvas in Hel? Caluin thē (you ſee) vvith al his ſolovvers are infidels, vvho in ſteede of this deſcending of Chriſt in ſoule after his death, haue inuented an other deſperate kinde of Chriſts being in Hel, vvhē he vvas yet aliue on the Croſſe. S. Athanaſius alſo in his epiſtle cited by S. Epiphanius ⟨illegible⟩. 77 in principio, and in his booke de Incarnatione Verbi propius initie, S. Cyril de re⟨illegible⟩t fide ad Theodoſium, Oecumenius, and diuers others vpon this place, proue Chriſts deſcending to Hel. As they likevviſe declare vpon the vvordes folovving. that he preached to the ſpirites or ſoules of mē det⟨illegible⟩ined in Hel or in Priſon. [Margin: Chriſt in ſoule deſcēded vnto hel, vvhiles his body lay in the graue. · The Caluiniſts denying the ſame, are (by S. Auguſtines iudgement) infidels.]

But vvhether this vvord Priſon or Hel be meant of the inferiour place of the damned, or of Limb⟨illegible⟩ patrum called Abrahams boſome, or ſome other place of temporal chaſtiſement: and, to vvhom he preached there, and vvho by his preaching or preſence there vvere deliuered, and vvho they vvere that are called, Incredulous in the daies of Noe: al theſe things S. Auguſtine calleth great profundities, confeſſing him ſelf to be vnable to reache vnto it: onely holding laſt and aſſured this article of our faith, that he deliuered none deputed to damnation in the ⟨illegible⟩, and yet not doubting but that he releaſed diuers out of places of paines there. vvhich can not be out of any other place then Purgatorie. See the ſaid Epiſtle, vvhere alſo he inſinuateth other expoſitions for explication of the manifold difficulties of this hard text, vvhich vvere to long to reherſe, our ſpecial purpoſe being onely to note briefely the things that touche the controuerſies of this time. [Margin: Certaine difficulties whereof S. Auguſtine doubteth. · Purgatorie.]

20. Incredulous ſometime.] They that take the former vvordes, of Chriſts deſcending to Hel, and deliuering certaine there deteined, do expound this, not of ſuch as died in their infidelitie or vvithout al faith in God, for ſuch vvere not deliuered: but either of ſome that once vvere incredulous, and aftervvard repented before their death: or rather and ſpecially of ſuch as othervviſe vvere faithful, but yet truſted not Noës preaching by his vvorke and vvord. that God vvould deſtroy the vvorld by vvater. Vvho yet being othervviſe good men, vvhen the matter came to paſſe, vvere ſorie for their errour, and died by the floud corporally, but yet in ſtate of ſaluation. and being chaſtiſed for their fault in the next life, vvere deliuered by Chriſts deſcending thither. and not they onely, but al others in the like conditiō. For the Apoſtle giueth theſe of Noes time but for an example. [Margin: Vvhat vvere the incredulous perſons of vvhom the Apoſtle here ſpeaketh.]

21. Of the like forme.] The vvater bearing vp the Arke from ſinking, and the perſons in it from drowning, vvas a figure of Baptiſme, that likewiſe ſaueth the vvorthie receiuers from euerlaſting periſhing. As Nee (ſaith S. Auguſtine) vvith his, vvas deliuered by the vvater and the vvood, ſo the familie of Chriſt by Baptiſme ſigned vvith Chriſts Paſsion on the Croſſe. Li. 12. Cont. Fauſtum c. 14. Againe he ſaith, that as the vvater ſaued none out of the Arke, but vvas rather their deſtruction: ſo the Sacrament of Baptiſme receiued out of the Catholike Church at Heretikes or Schiſmatikes hands, though it be the ſame vvater and Sacrament that the Catholike Church hath, yet profiteth none to ſaluation, but rather vvorketh their perdition. Vvhich yet is not meant in caſe of extreme neceſsitie, vvhen the partie ſhould die vvithout the ſaid Sacrament, except he tooke it at an Heretikes or Schiſmatikes hand. Neither is it meant in the caſe of infants, to vvhom the Sacrament is cauſe of ſaluation, they being in no fault for receiuing it at the hands of the vnfaithful, though their parents and frendes that offer them vnto ſuch to be baptized, be in no ſmall fault. S. Hierom to Damaſus Pope of Rome, compareth that See to the Arke, & them that communicate vvith it, to them that vvere ſaued in the Arke: al other Schiſmatikes and Heretikes, to the reſt that vvere drowned. [Margin: Noës Arke & the vvater, a figure of chriſts Croſſe & Baptiſme. · Ibid. c. 17. · Baptiſme receiued of Heretikes or Schiſmatikes, vvhen damnable, vvhen not. · Ep. 57.]

21. The examination of a good conſcience.) The Apoſtle ſeemeth to allude here to the very forme of Catholike Baptiſme, conceining certaine interrogatories and ſolemne promiſes made of the articles of the Chriſtian faith, and of good life, and of renouncing Satan and al his pompes and vvorkes. vvhich (no doubt) hovvſoeuer the Caluiniſts eſteeme of them, are the very Apoſtolike ceremonies vſed in the miniſtration of this Sacrament. See S. Denys in fine Ec. hierarchia. S. Cyril li. 12 in ⟨illegible⟩. c. 64. S. Auguſtine ep. 23. S. Baſil de Sp. ſancto c. 12 and 15. S. Ambroſe de ijs qui myſterijs initiantur 6. 2. 3. 4. [Margin: The ceremonies of Baptiſme, namely Abr⟨illegible⟩ntio. &c.]

Chapter 4

That they arme them ſelues to ſinne no more after Baptiſme, againſt the tentations of the Heathen, conſidering that the general and novv approcheth. 8 ſpecially tovvard their euen-Chriſtians to ſhevv their charitie, hoſpitalitie▪ and grace, doing al to the glorie of God. 1⟨illegible⟩ And as for being perſecuted becauſe they are Chriſtians, to reioyce, conſidering the revvard that they ſhal haue vvith Chriſt, and damnation that they avoid thereby.

1 CHRIST therfore hauing ſuffered in the fleſh, be you alſo armed vvith the ſame cogitation. becauſe he that hath ſuffered in the fleſh, hath ceaſed from ſinnes:

2 that novv not after the deſires of men, but according to the vvil of God he liue the reſt of his time in the fleſh.

3 For the time paſt ſufficeth (to accompliſh the vvil of the Gentiles) them that haue vvalked in riotouſnes, deſires, exceſſe of wine, banketings, porations, and vnlavvful ſeruices of Idols.

4 Vvherein they maruel blaſpheming, you not concurring into the ſame confuſion of riotouſnes.

5 vvho ſhal render account to him, vvhich is ready to iudge the liuing and the dead.

6 For, for this cauſe alſo vvas it euangelized to the dead: that they may be iudged in deede according to men, in the fleſh: but may liue according to God in the Spirit.

7 And the end of al ⟨illegible⟩ſhal approche'. ✝ Be vviſe therfore: and vvatch in praiers.

8 But before al things, hauing mutual charitie cōtinual among your ſelues: becauſe * ⟨illegible⟩ charitie couereth the multitude of ſinnes.

9 * Vſing hoſpitalitie one tovvard an other vvithout murmuring.

10 * Euery one as he hath receiued grace, miniſtring the ſame one tovvard an other: as good diſpenſers of the manifold grace of God.

11 If any man ſpeake, as the vvordes of God. if any man miniſter: as of the povver, vvhich God adminiſtreth. that in al things God may be honoured by IESVS Chriſt: ⊢ to vvhom is glorie and empire for euer and euer. Amen.

12 My deereſt, thinke it not ſtrange in the feruour vvhich is to you for a tētation, as though ſome nevv thing happened to you:

13 but communicating vvith the paſſions of Chriſt, be glad, that in the reuelation alſo of his glorie you may be glad reioycing.

14 * If you be reuiled in the name of Chriſt, you ſhal be bleſſed: becauſe that vvhich is of the honour, glorie, and vertue of God, and the Spirit vvhich is his, ſhal reſt vpon you.

15 But let none of you ſuffer as a murderer, or a theefe, or a railer, or a coueter of other mens things.

16 But if as a Chriſtian, let him not be aſhamed, but let him glorifie God in this name.

17 for * the time is ⟨illegible⟩ that iudgement begin of the houſe of God. And if firſt of vs: vvhat ſhal be the end of them that beleeue not the Goſpel of God?

18 And * ⟨illegible⟩ if the iuſt man ſhal ſcarſe be ſaued: where ſhal the impious and ſinner appeare?

19 Therfore they alſo that ſuffer according to the vvil of God, let them commend their ſoules to the faithful creator, in good deedes.⊢

Marginal notes to Chapter 4

v. 6 ⸬ It hath the ſame difficulty and ſenſe that the other like wordes haue before, Chap. 3. See the annotation there v. 19. and S. Aug. ep. 69. & Oecumenius vpon this place.
v. 7 ⟨illegible⟩is at hand.
v. 7 The Epiſtle vpon Sunday next after the Aſcenſion.
v. 8 Prou. 10
v. 8 Ro. 12,
v. 9 Heb. 13.
v. 10 Ro. 12, 6.
v. 12 The Epiſtle for a Martyr.
v. 13 Mt. 5, 11.
v. 16 Hier. 25, 29.
v. 18 Prou. 11, 31.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

9. Charitie couereth.] Faith onely cannot iuſtifie, ſeeing that charitie alſo doth cauſe remiſsion of ſinnes. And ſaying charitie, he meaneth loue and charitable vvorkes tovvard our neighbours, vnto vvhich vvorkes of mercie the Scriptures do ſpecially attribute the force to extinguiſh al ſinnes. See S. Auguſtine c. 69 E⟨illegible⟩chiridij and tract. 1. in ep. 1. Io. ⟨illegible⟩. 1. and venerable Bede vpon this place. And in the like ſenſe the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our ſinnes. Prouerb. c. 10. Eccleſiaſtici 12. v. 2. Danielis ⟨illegible⟩. 4. v. 24. [Margin: Not only faith. · Vvorkes of mercie.]

17. That iudgement begin.] In this time of the new Teſtament, the faithful and al thoſe that meane to liue godly (ſpecially of the Clergie) muſt firſt and principally be ſubiect to Gods chaſtiſement and temporal afflictions, vvhich are here called iudgement. Vvhich the Apoſtle recordeth for the comfort and confirmation of the Catholike Chriſtians, vvho vvere at the time of the vvriting hereof, excedingly perſecuted by the heathen Princes & people. [Margin: The better mē moſt afflicted in this life.]

18. If the iuſt.] Not that a man dying iuſt and in the fauour of God, can afterward be in doubt of his ſaluation, or may be reiected of God: but that the iuſt being both in this life ſubiect to aſſaults, tentations, troubles, and▪ dangers of falling from God and loſing their ſtate of iuſtice, & alſo oftentimes to make a ſtraite count, & to be temporally chaſtiſed in the next life, cannot be ſaued vvithout great vvatch, feare, and trembling, and much labouring and chaſtiſement. And this is far contrarie to the Proteſtants doctrine, that putteth no iuſtice but in faith alone, maketh none iuſt in deede and in truth, teacheth men to be ſo ſecure and aſſured of their ſaluation, that he that hath liued vvickedly al his life, if he onely haue their faith at his death, that is, if he beleeue ſtedfaſtly that he is one of the elect, he ſhal be as ſure of his ſaluation immediatly after his departure, as the beſt liuer in the vvorld. [Margin: The iuſt man him ſelf is hardly ſaued. · Againſt the vaine ſecuritie of only faith.]

Chapter 5

He exhorteth Prieſts to feede their flockes, onely for Gods ſake and revvard of heauen, vvithout al lordlines. 5 the laie to obey: al to be humble one to⟨illegible⟩ards an other. 8 to be conſtant in the Catho. faith, conſidering it is not man, but that lion the Diuel that perſecuteth them, 9 as he doth the vvhole Church alſo, & that God vvil after a vvhile make them ſecure in heauen.

1 THE ſeniors therfore that are among you, I beſeche, my ſelf a fellovv ſenior vvith them and a vvitneſſe of the paſſions of Chriſt, vvho am alſo partaker of that glorie vvhich is to be reuealed in time to come:

2 feede the flocke of God vvhich is among you prouiding not by conſtrainte, but vvillingly according to God: neither for filthie lucre ſake, but voluntarily:

3 neither as ⟨illegible⟩ ouerruling ⟨illegible⟩ the Clergie, but made examples of the flocke from the hart.

4 And vvhen the prince of paſtors ſhal appeare, you ſhal receiue the incorruptible crovvne of glorie.

5 In like maner ye yong men be ſubiect to the ſeniors. And do ye al inſinuate humilitie one to an other, becauſe God reſiſteth the proude: and to the humble he giueth grace.

6 * Be ye humbled therfore vnder the mightie hand of God, that he may exalt you in the time of viſitation:

7 * caſting al your carefulnes vpon him, becauſe he hath care of you.

8 Be ſober and vvatch: becauſe your aduerſarie the Deuil as a roaring lion goeth about, ſeeking vvhom he may deuoure.

9 vvhom reſiſt ye, ſtrong in faith: knovving that the ſelf ſame affliction is made to that your fraternitie vvhich is in the vvorld.

10 But the God of al grace, vvhich hath called vs vnto his eternal glorie in Chriſt IESVS, he vvil perfite you hauing ſuffered a litle, and confirme, and ſtabliſh you.

11 To him be glorie and empire for euer and euer. Amen. ⊢

12 By Syluanus a faithful brother to you, as I thinke, I haue breefely vvritten: beſeching and teſtifying that this is the true grace of God, vvherein you ſtand.

13 The Church ſaluteth you, ⟨illegible⟩ that is in Babylon, coëlect: and Marke my ſonne.

14 * Salute one an other in a holy kiſſe. Grace be to al you vvhich are in Chriſt IESVS. Amen.

Marginal notes to Chapter 5

v. 1 The Epiſtle for S. Apollinaris Iul. 23.
v. 2 ᶜ ⟨non-Latin script⟩
v. 2 ⸬ Deſire of Iucre, or to exerciſe holy functions for gaine, is a filthy fault in the Clergie, and therfore much to be auoided.
v. 5 The Epiſtle vpon the 3 Sūday after Pentecoſt.
v. 6 Prou 3.
v. 6 Iac. 4.
v. 7 Iac. 4.
v. 7 Pſa. 54, Mt. 6, 25
v. 13 Ro. 16, 16. 1 Cor. 16, 20. 2 Cor. 1⟨illegible⟩, 12.

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

1. Seniors.] Though the Latin, Senior, be not appropriated to holy order by vſe of ſpeache, neither in the Latin nor in our language: yet it is plaine that the Greeke vvord Preſbyter, vvhich the Apoſtle here vſeth, is here alſo (as commonly in other places of the new Teſtament) a vvord of Eccleſiaſtical office, and not of age, and is as much to ſay as Prieſt or Biſhop. For the Apoſtle him ſelf being of that order, ſpeaketh (as by his vvordes it is plaine) to ſuch as had charge of ſoules, ſaying, Feed⟨illegible⟩ the flocke of God vvhich is among you. Becauſe vve folow the vulgar latin tranſlation, vve ſay Seniors and Senior: vvhereas othervviſe vve might and ſhould ſay according to the Greeke, The Prieſts therfore I beſeech, my ſelf a follovv-prieſt vvith them. So doth S. Hierom read (Preſbyteros compreſbyter) and expound ep. 85. So tranſlateth Eraſmus, and Beza him ſelf. [Margin: Senior in the vulgar tranſlation is often Prieſt or Biſhop. See Act. ⟨illegible⟩5.]

3. Ouerruling.] Not ſuperiority, preeminence, ſouerainty, or rule on the one ſide, not obedience, ſubiection, and inferiority on the other ſide, be forebidden in the Clergie: but tyrannie, pride, and ambitious domination be forbidden, and humility, meekenes, moderation are commended in Eccleſiaſtical Officers. the Greeke vvord here of ruling or ouerruling, being the ſame that our Sauiour vſeth in the Goſpel of the tyrannical rule of ſecular Heathen Princes, ſaying to his Apoſtles, that it ſhal not be ſo among them: according as here the prince of the Apoſtles teacheth his brethren the Eccleſiaſtical rulers. [Margin: Not Superioritie but tyrannie and lordlines is forbidden in the Clergie. · ⟨non-Latin script⟩. · Mat. 20. v. 25.]

3. The Clergie.] Some of the Engliſh nevv tranſlations turne it corruptly, Pariſhes: others heritages: both, to auoid the moſt knovven, true, and common vvord in al Chriſtian languages, to vvit, Clergie, a vvord, by vſe of al antiquity, & agreably to the holy Scriptures, made proper to the Spiritualty or Clergie, though in an other more vulgar acception it may agree to al Chriſts choſen heritage, as vvel of lay people as Prieſts. vvhich the Proteſtants had rather folovv, becauſe they vvill haue no difference betvvene the laity & the Clergie. But the holy fathers far othervviſe euen from the beginning. Vvhereof ſee S. Cyprian ep. 4. 5. 6. &c. And S. Hierom ep. 2 to Nepotianus ⟨illegible⟩. 5. vvhere he interpreteth this vvord. Therfore (ſaith he) Clericus, that is, a Clergie man, vvhich ſerueth the Church of Chriſt, let him firſt interprete his name, and the ſignification of the name being declared, let him endeuour to be that vvhich he is called. If ⟨non-Latin script⟩(Cle⟨illegible⟩us) in Greeke, be called in Latin, Sors, therfore are they called Clerici, that is, Clergie men, becauſe they are of the lot of our Lord, or becauſe our Lord him ſelf is the lot or portion of Clergie men &c. [Margin: Heret. tranſlation. · The name of Clergie and Clerke.]

Vvhich calling no doubt vvas taken out of the holy Scriptures, Numer. 18. and Deutero, 18. vvhere God is called the inheritance. lot, and portion of the Prieſts and Leuites: and novv vvhen men be made of the Clergie, they ſay, Dominus pars haereditatis meae that is, Our Lord is the portion of mine inheritance. but ſpecially out of the nevv Teſtament, Act. 1, 17. 25. and 8, 21. Vvhere the lot or office of the Eccleſiaſtical miniſterie is called by this vvord ⟨non-Latin script⟩, Cle⟨illegible⟩us. See in Venerable Bede the cauſes vvhy this holy ſtate being ſeuered by name from the Laity, doth vvear⟨illegible⟩ alſo a crovvne on their head for diſtinction. Lib. 5. hiſt. Angl. c. 22. [Margin: ⟨non-Latin script⟩. · ⟨non-Latin script⟩. · Prieſts crownes.]

4. Crovvne of glorie.] A⟨illegible⟩ life euerlaſting ſhal be the revvard of al the iuſt, ſo the preachers & Paſtors that doe vvel, for their doing ſhal haue that revvard in a more excellēt degree, expreſſed here by theſe vvordes, Crovvne of glorie. according to the ſaying of Daniel c. 12. They that ſleepe in the duſt of the earth, ſhal avvake, one ſort to life euerlaſting, others to euerlaſting rebuke. but ſuch as he learned, ſhal ſhine as the brightnes of the firmament: and ſuch as inſtruct many to iuſtice, ſhal be as ſtarres, during al eternitie. [Margin: The heauenly crowne of Doctors and preachers.]

31. That is in Babylon.] The Proteſtants ſhevv them ſelues here (as in al places vvhere any controuerſie is, or that maketh againſt them) to be moſt vnhoneſt and partial handlers of Gods vvord. The aūcient fathers, namely S. Hierom in Catalogo de ſcriptoribus Eccleſiaſticis verbo Marcus:, Euſebius li. 2 c. 14 hiſt. Oecumenius vpon this place: and many moe agree, that Rome is meant by the vvord Babylon, here alſo as in the 16 and 17 of the Apocalypſe: ſaying plainely, that S. Peter vvrote this Epiſtle at Rome, vvhich is called Babylon for the reſemblance it had to Babylon that great citie in Chaldaea (vvhere the Ievves vvere captiues) for magnificence, Monarchie, reſort and confuſion of al peoples and tongues, and for that it vvas before Chriſt and long after, the ſeate of al Ethnike ſuperſtition & idolatrie, & the ſlaughter houſe of the Apoſtles & other Chriſtian men, the Heathen Emperours thē keeping their cheefe reſidēce there. See S. Leo Ser. 1. in Nati. Petri & Pauli. [Margin: S. Peter vvriteth from Babylon, that is, Rome. · Vvhy Rome vvas called Babylon.]

This being moſt plaine, and cōſonant to that vvhich folovveth of S. Marke vvhom al the Eccleſiaſtical hiſtories agree to haue been Peters ſcholer at Rome, and that he there vvrote his Goſpel: yet our Aduerſaries fearing hereby the ſequele of Peters or the Popes ſupremacie at Rome, deny that euer he vvas there, or that this Epiſtle vvas vvritten there, or that Babylon doth here ſignifie Rome: but they ſay that Peter vvrote this Epiſtle at Babylon in (haldaea, though they neuer reade either in Scriptures or other holy or profane hiſtorie, that this Apoſtle vvas euer in that tovvne. but ſee their ſhameles partiality. here Babylon (ſay they) is not taken for Rome, becauſe it vvould folovv that Peter vvas at Rome &c. but in the Apocalypſe vvhere al euil is ſpoken of Babylon, there they vvill haue it ſignifie nothing els but Rome, and the Romane Church alſo, not (as the fathers interprete it) the temporal ſtate of the Heathen Empire there. So do they folovv in euery▪ vvord no other thing but the aduantage of their ovvne hereſie. See the Annotation vpon the laſt of the Romans v. 16. and vpon the 17 of the Apocalypſe. v. 5. [Margin: The Proteſtāts vvil haue Babylon to ſignifie Rome in other places but not here.]

And as for their vvrangling vpon the ſupputation of the time of his going thither, and the number of yeres that he vvas there, & the diuerſitie that ſeemeth to be in the Eccleſiaſtical vvriters concerning the ſame, read B. Fiſher and other that ſubſtantially anſvver al ſuch cauils. And if ſuch contentious reaſoning might, take place, vve ſhould hardly beleeue the principal things recorded either in Eccleſiaſtical hiſtories, or in the Scriptures them ſelues. Concerning the time of Chriſts fleing into Aegypt, of the comming of the Sages to adore him, yea of the yeres of his age, & time of his death, al aūcient vvriters do not agree. and concerning the day of his laſt ſupper and inſtitution of the holy Sacrament, there is diuerſitie of opinions. Shal vve therfore inferre that he neuer died, and that the other things neuer vvere? Can the Heretikes accord al the hiſtories that ſeeme euen in holy Scripture to haue contradiction? Can they tel vs certainely, vvhen Dauid firſt came to Saul, and the like? doubt they vvhether the vvorld vvas euer created, becauſe the count of the yeres is diuers? Do they not beleeue that Paradiſe euer vvas, becauſe no man knovveth vvhere it is? and ſuch other like things infinite to rehearſe? Vvhich vvhen they vvere done, vvere plaine and knovven things in the vvorld: and novv for vs to call them to an account, after ſo many yeres, ages, and vvorldes, is but ſophiſtication and plaine infidelitie. And this ſect of the Proteſtants ſtanding onely vpon deſtruction. and negatiues, & dealing vvith our religion euen as Iulian, Porphyrie, and Lucian did, it is an eaſie thing for them to beſtovv their time in picking of quarels. [Margin: The Proteſtants vvrāgle about the time of Peters being at Rome. · Many things moſt true (euen in the Scriptures) are not agreed vpon concerning the time.]

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE FIRST EPISTLE OF PETER THE APOSTLE." The page title gives it in ordinary capitals and lower case, without other change.

Notes on this transcription: 1 Peter 4:7: a verse cross ✝ stands within this verse with no verse number beside it; kept as printed.

On this page 47 places are marked ⟨illegible⟩ and 9 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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