Now after their Baptism, what must be their meat: 4 and being come to Christ, how happy they be above their incredulous brethren, according to the Scriptures also. 11 Whereupon he beseecheth them to shine in good life among the Heathen, so to procure their conversion: 13 to be obedient subjects to higher Powers ( howsoever some misconster Christian liberty ) 14 and servants to obey their Masters. 19 And so, doing well, though they suffer for it, it is very meritorious, 21 whereas Christ also not only gave them example, 24 but also by his death hath made them able to live justly.Novv after their Baptisme, vvhat must be their meate: 4 and being come to Christ, hovv happie they be aboue their incredulous brethren, according to the Scriptures also. 11 VVherevpon 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 vvheras Christ also not only gaue them example, 24 but also by his death hath made them able to liue iustly.✦
Laying away therefore all malice, and all guile, and simulations, and envies, and all detractiones: slanders, backbitings,LAYING avvay therfore al malice, and al guile, and simulations, and enuies, and al detractions,✦Deponentes igitur omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones,
2as infants even now born, rationabile: of the word, spiritual: the rational milk, milk without guile desire ye, that in it you may grow unto salvation.as infants euen novv borne, reasonable, milke vvithout guile desire ye, that in it you may grovv vnto saluation.✦sicut modo geniti infantes, rationabile, sine dolo lac concupiscite : ut in eo crescatis in salutem :
3if yet you have tasted that our Lord is sweet.if yet you haue tasted that our Lord is svveete.✦si tamen gustastis quoniam dulcis est Dominus.
4Unto whom approaching, a living stone, of men indeed reprobatum: rejected, but of God elect and made honourable:Vnto vvhom approching, a liuing stone, of men in deede reprobated, but of God elect and made honorable:✦Ad quem accedentes lapidem vivum, ab hominibus quidem reprobatum, a Deo autem electum, et honorificatum :
5be ye also yourselves superedified as it were living stones, spiritual houses, a holy priesthood, to offer spiritual hostias: sacrificial victims, not guests or armies, acceptable to God by Jesus Christ.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.¶✦et ipsi tamquam lapides vivi superædificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Jesum Christum.
6For the which cause the Scripture containeth, Behold I put in Sion a principal corner stone elect, precious. and he that shall believe in him, shall not be confundetur: put to shame.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.✦Propter quod continet Scriptura : Ecce pono in Sion lapidem summum angularem, electum, pretiosum : et qui crediderit in eum, non confundetur.
7To you therefore that believe, honour: but to them that believe not, the stone which the builders rejected, the same is made into the head of the corner: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:✦Vobis igitur honor credentibus : non credentibus autem lapis, quem reprobaverunt ædificantes : hic factus est in caput anguli,
8and a stone of offence, and a rock of scandal, to them that stumble at the word, neither do believe wherein also they are put.and *a stone of offense, and a rocke of scandal, to them that stumble at the vvord, neither doe beleeue `vvherin also they are put'.✦et lapis offensionis, et petra scandali, his qui offendunt verbo, nec credunt in quo et positi sunt.
9But you are an elect generation, a kingly priesthood, a holy nation, a people of acquisitionis: acquisition, God's own possession: that you may declare his virtues which from darkness hath called you into his marvellous light.But you are an *elect generation, a kingly priesthod, a holy nation, a people of purchase: that you may declare his vertues vvhich from darkenes hath called you into his maruelous light.✦Vos autem genus electum, regale sacerdotium, gens sancta, populus acquisitionis : ut virtutes annuntietis ejus qui de tenebris vos vocavit in admirabile lumen suum.
10Which sometime not a people: but now the people of God. Which not having obtained mercy: but now having obtained mercy.Vvhich sometime not a people: but novv the people of God. Vvhich not hauing obtained mercie: but novv hauing obtained mercie.✦Qui aliquando non populus, nunc autem populus Dei : qui non consecuti misericordiam, nunc autem misericordiam consecuti.
11My dearest I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul,My deerest I beseche you as strangers & pilgrimes, *to refraine your selues from carnal desires which vvarre against the soule,✦Carissimi, obsecro vos tamquam advenas et peregrinos abstinere vos a carnalibus desideriis, quæ militant adversus animam,
12having your conversationem: manner of life, conduct, not talk good among the Gentiles: that in that wherein they misreport of you as of malefactors, by the good works considering you, they may glorify God in the day of visitation.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.✦conversationem vestram inter gentes habentes bonam : ut in eo quod detrectant de vobis tamquam de malefactoribus, ex bonis operibus vos considerantes, glorificent Deum in die visitationis.
13Be subject therefore to every human humanæ creaturæ: human person set in authority: the temporal magistrate for God: whether it be to king, as excelling:*Be subiect therfore to euery humanec creature for God: vvhether it be to king, as excelling:¶✦Subjecti igitur estote omni humanæ creaturæ propter Deum : sive regi quasi præcellenti :
14or to rulers as sent by him to the revenge of malefactors, but to the praise of the good:or to rulers as sent by him to the reuenge of malefactors, but to the praise of the good:✦sive ducibus tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum :
15for so is the will of God, that doing well you may make the ignorance of unwise men to be dumb:for so is the vvil of God, that doing vvel you may make the ignorance of vnvvise men to be dumme:✦quia sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam :
16as free, and not as having the freedom for a cloak of malitiæ: wickedness generally, not spite, but as the servants of God.as free, & not as hauing the freedom for a cloke of malice, but as the seruants of God.¶✦quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed sicut servi Dei.
17Honour all men. Love the fraternity. Fear God. Honour the king.Honour al men. cLoue the fraternitie. Feare God. Honour the king.✦Omnes honorate : fraternitatem diligite : Deum timete : regem honorificate.
18Servants be subject in all fear to your masters, not only to the good and modestis: gentle, equitable, not reserved, but also to the dyscolis: froward, perverse, harsh.Seruants be subiect in al feare to your maisters, not only to the good & modest, but also to the vvaivvard.¶✦Servi, subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam dyscolis.
19For this is gratia: a thing acceptable, grace or credit before God, if for conscience of God a man sustain sorrows, suffering unjustly.For this is thanke, if for conscience of God a man sustaine sorovves, suffering vniustly.✦Hæc est enim gratia, si propter Dei conscientiam sustinet quis tristitias, patiens injuste.
20For what glory is it: if sinning, and colaphizati: struck with the fist you suffer? but if doing well you sustain patiently: this is thank before God.For vvhat glorie is it: if sinning, and buffeted you suffer? but if doing vvel you sustaine patiently: this is thanke before God.✦Quæ enim est gloria, si peccantes, et colaphizati suffertis ? sed si bene facientes patienter sustinetis, hæc est gratia apud Deum.
21For unto this are you called: because Christ also suffered for us, leaving you an example that you may follow his steps.For vnto this are you called: because Christ also suffred for `vs', leauing `you' an example that you may folovv his steppes.✦In hoc enim vocati estis : quia et Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia ejus :
22who did no sin, neither was guile found in his mouth.vvho did no sinne, neither vvas guile found in his mouth.✦qui peccatum non fecit, nec inventus est dolus in ore ejus :
23who when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly.vvho vvhen he vvas reuiled, cdid not reuile: vvhen he suffred, he threatened not: but deliuered him self to him that iudged him vniustly.✦qui cum malediceretur, non maledicebat : cum pateretur, non comminabatur : tradebat autem judicanti se injuste :
24who himself bare our sins in his body upon the tree: that dead to sins, we may live to justice. by whose stripes you are healed.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.✦qui peccata nostra ipse pertulit in corpore suo super lignum ; ut peccatis mortui, justitiæ vivamus : cujus livore sanati estis.
25For you were as sheep straying: but you be converted now to the Pastor and Bishop of your souls.For you vvere as sheepe straying: but you be conuerted novv to the Pastor and Bishop of your soules. ⊢✦Eratis enim sicut oves errantes, sed conversi estis nunc ad pastorem, et episcopum animarum vestrarum.
Annotationsfrom the original 1582 Rheims New Testament
5Spiritual hosts. Here we see, that as he speaketh of spiritual hosts, which every Christian man offereth, so he speaketh not properly of priesthood, when he maketh all Priests, but of a spiritual priesthood. Which spiritual priesthood was also in all the Jews: but the priesthood ( properly so called ) was only in the sons of Aaron, and they offered the sacrifices ( properly so called ) which none besides might offer.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.
13Be subject. Not only our Master Christ, but the Apostles and all Christians were ever charged by such as thought to bring them in hatred with Princes, with disobedience to kings and temporal Magistrates. therefore both S. Paul and this Apostle do specially warn the faithful, that they give no occasion by their ill demeanour to secular Princes, that the Heathen should count them disobedient or seditious workers against the States of the world.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 occasion by their il demeanure to secular Princes, that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld.
13To every human creature. So he calleth the temporal Magistrate elected by the people, or holding their Sovereignty by birth and carnal propagation, ordained for the worldly wealth, peace, and prosperity of the subjects: to put a difference betwixt that human Superiority, and the spiritual Rulers and regiment, guiding and governing the people to an higher end, and instituted by God himself immediately. for Christ did expressly constitute the form of regiment used ever since in the Church. He made one the chief, placing Peter in the Supremacy: he called the Apostles and Disciples, giving them their several authorities. Afterward God guided the lot for choice of S. Matthias in Judas' place: and the Holy Ghost expressly and namely severed and chose Paul and Barnabas unto their Apostolical function: and generally the Apostle saith of all spiritual Rulers, The holy Ghost hath placed you to rule the Church of God. And although all power be of God, and kings rule by him, yet that is no otherwise, but by his ordinary concurrence, and providence, whereby he procureth the earthly commodity or wealth of men, by maintaining of due superiority and subjection one towards another, and by giving power to the people and Commonwealth to choose to themselves some kind or form of Regiment, under which they be content to live for their preservation in peace and tranquillity. But Spiritual superiority is far more excellent, as in more excellent sort depending, not of man's ordinance, election, or ( as this Apostle speaketh ) creation, but of the Holy Ghost, who is always resident in the Church ( which is Christ's body mystical, and therefore another manner of Commonwealth than the earthly ) concurring in singular sort to the creation of all necessary Officers in the said Church, even to the world's end, as S. Paul writeth to the Ephesians. Lest therefore the people, being then in so precise sort always warned of the excellency of their Spiritual governours and of their obedience toward them, might neglect their duties to Temporal Magistrates, specially being infidels, and many times tyrants and persecutors of the faith, as Nero and other were then: therefore S. Peter here warneth them to be subject, for their bodies and goods and other temporal things, even to the worldly Princes both infidels and Christians, whom he calleth human creatures.To euery humane 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 one the cheefe, placing Peter in the Supremacie: he called the Apostles and Disciples, giuing them their seueral authorities. Aftervvard 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 saith of al spiritual Rulers, The holy Ghost hath placed you to rule the Church of God. 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 commodity 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 sort 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. 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.
13To the king as excelling. Some simple heretics and other also not unlearned, at the beginning, for lack of better places, would have proved by this, that the king was head of the Church, and above all Spiritual rulers: and to make it sound better that way, they falsely translated it, To the king as to the chief head. In the Bible of the year 1562. But it is evident that he calleth the king, the precellent or more excellent, in respect of his Vicegerents which he calleth Dukes or Governours that be at his appointment: and not in respect of Popes, Bishops, or Priests, as they have the rule of men's souls: who could not in that charge be under such kings or Emperours as the Apostle speaketh of: no more than the kings or Emperours then, could be heads of the Church, being Heathen men and no members thereof, much less the chief members. See a notable place in S. Ignatius ep. ad Smyrnenses, where he exhorteth them first to honour God, next the Bishop, and then the king. This is an invincible demonstration, that this text maketh not for any spiritual claim of earthly kings, because it giveth no more to any Prince than may and ought to be done and granted to a Heathen Magistrate. Neither is there anything in all the new Testament that proveth the Prince to be head or chief governour of the Church in spiritual or Ecclesiastical causes, more than it proveth any heathen Emperour of Rome to have been. for they were bound in temporal things to obey the heathen being lawful kings, to be subject to them, even for conscience, to keep their temporal laws, to pay them tribute, to pray for them, and to do all other natural duties: and more no scriptures bind us to do to Christian kings.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 sound 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. This is an inuincible demonstration, 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.
16Not as having. There were some Libertines in those days, as there be now, that under pretence of liberty of the Gospel, sought to be free from subjection and laws of men as now under the like wicked pretence, Heretics refuse to obey their spiritual rulers and to observe their laws.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.
18But also the wayward. The Wiclefists and their followers in these days, sometimes to move the people unto sedition, hold and teach that masters and magistrates lose their authority over their servants and subjects, if they be once in deadly sin, and that the people in that case need not in conscience obey them. Which is a pernicious and false doctrine, as is plain by this place, where we be expressly commanded to obey even the ill-conditioned, which must be always understood, if they command nothing against God. for then this rule is ever to be followed. We must obey God rather than men. Acts 5. 29.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.
The reading text follows the 1582 first edition. Facsimile available in two scans.