The duty of women and husbands to each other. 9 None to do or speak evil by their persecutors, 13 but to answer them always with modesty, and specially with innocency, after the example of Christ most innocent: whose body though they killed, yet his soul lived and preached afterward to the souls in Hell ( namely to those in the time of Noe's flood being a figure of our Baptism ) rose again, and ascended.The dutie of vvomen and husbandes to ech other. 9 None to doe or speake euil by their persecutors, 13 but to ansvver them alvvaies vvith modestie, and specially vvith innocentie, after the example of Christ most innocent: vvhose body though they killed, yet his soule liued and preached aftervvard to the soules in Hel ( namely to those in the time of Noes floud being a figure of our Baptisme ) rose againe, and ascended.✦
In like manner also let the women be subject to their husbands: that if any believe not the word, by the conversationem: manner of life, conduct: not talk of the women without the word they may be won,IN like maner also *let the vvomen be subiect to their husbandes: that if any beleeue not the vvord, by the conuersation of the vvomen vvithout the vvord they may be vvonne,✦Similiter et mulieres subditæ sint viris suis : ut etsi qui non credunt verbo, per mulierum conversationem sine verbo lucrifiant :
2considering your chaste conversation in fear.considering your chaste conuersation in feare.✦considerantes in timore castam conversationem vestram.
3Whose cultus: adornment, attire: not pruning or cutting let it not be outwardly the plaiting of hair, or laying on gold round about, or of putting on vesture:VVhose trimming let it not be outvvardly the plaiting of heare, or laying on gold round about, or of putting on vesture:✦Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus :
4but the man of the heart that is hidden, in the incorruptibility of a quiet and a modest spirit, which is rich in the sight of God.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.✦sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
5For so sometime the holy women also that trusted in God, adorned themselves, subject to their own husbands.For so sometime the holy vvomen also that trusted in God, adorned them selues, subiect to their ovvne husbandes.✦Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.
6As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well, and not fearing any perturbationem: disturbance, trouble: not mental agitation alone.As *Sara obeied Abraham, calling him lord: c vvhose daughters you are, doing vvel, and not fearing any perturbation.✦Sicut Sara obediebat Abrahæ, dominum eum vocans : cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.
7Husbands likewise, dwelling with them according to knowledge, as unto the weaker feminine vessel imparting honour, as it were to the coheirs also of the grace of life: that your prayers be not hindered.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.✦Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ : ut non impediantur orationes vestræ.
8And in fine all of one mind, having compassion, lovers of the fraternity, merciful, modest, humble.And in fine al of one minde, hauing compassion, louers of the fraternitie, merciful, modest, humble.✦In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles :
9not rendering evil for evil, nor curse for curse: but contrariwise, blessing: for unto this are you called, that you may by inheritance possess a benediction.*not rendering euil for euil, nor curse for curse: but contrarievvise, blessing: for vnto this are you called, that you may by inheritance possesse a benediction.✦non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes : quia in hoc vocati estis, ut benedictionem hæreditate possideatis.
10For he that will love life, and see good days: let him refrain his tongue from evil, and his lips that they speak not guile.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.✦Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.
11Let him decline from evil, and do good: let him enquire peace, and follow it:Let him decline from euil, and doe good: let him enquire peace, and folovv it:✦Declinet a malo, et faciat bonum : inquirat pacem, et sequatur eam :
12because the eyes of our Lord are upon the just, and his ears unto their prayers: but the countenance of our Lord upon them that do evil things.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.✦quia oculi Domini super justos, et aures ejus in preces eorum : vultus autem Domini super facientes mala.
13And who is he that can hurt you, if you be æmulatores: zealous followers: not rivals of good?And vvho is he that can hurt you, if you be emulators of good?✦Et quis est qui vobis noceat, si boni æmulatores fueritis ?
14But if you suffer ought for justice, blessed are ye. And the fear of them fear ye not, and be not troubled.But *if you suffer ought for iustice, blessed are ye. And the feare of them feare ye not, & be not troubled.✦Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
15But sanctify our Lord Christ in your hearts, ready always to satisfactionem: give answer to: not to gratify every one that asketh you a reason of that hope which is in you:But sanctifie our Lord Christ in your hartes, ready alvvaies to satisfie euery one that asketh you a reason of that hope vvhich is in you:✦Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
16but with modesty and fear, having a good conscience: that in that which they speak ill of you, they may be confounded which calumniate your good conversation in Christ.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.✦Sed cum modestia, et timore, conscientiam habentes bonam : ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
17For it is better to suffer as doing well (if the will of God will have it so) then doing ill.For it is better to suffer as doing vvel (if the vvil of God vvil haue it so) then doing il.✦Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
18Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, mortified quidem: certainly, indeed in flesh, but vivificatus: made alive in spirit.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.✦Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.
19In the which spirit coming he preached to them also that were in prison:In the vvhich spirit comming he preached to them also that vvere in prison:¶✦In quo et his, qui in carcere erant, spiritibus veniens prædicavit :
20which had been increduli: unbelieving: not merely skeptical sometime, when they expected the patience of God in the days of Noe, when the ark was a building: in the which, few, that is, eight souls were saved by water.vvhich had been incredulous sometime, vvhen they expected the patience of God in the daies of Noe, vvhen the arke vvas a building: in the vvhich, fevv, that is, eight soules vvere saued by vvater.¶✦qui increduli fuerant aliquando, quando exspectabant Dei patientiam in diebus Noë, cum fabricaretur arca : in qua pauci, id est octo animæ, salvæ factæ sunt per aquam.
21Whereunto Baptism being of the like form now saveth you also: not the laying away of the filth of the flesh, but the examination of a good conscience toward God by the resurrection of Jesus Christ.Vvhereunto 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.¶✦Quod et vos nunc similis formæ salvos fecit baptisma : non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi.
22who is on the right hand of God, swallowing death, that we might be made heirs of life everlasting: being gone into heaven, Angels and Potestates and Powers subjected to him.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 Potestates and Povvers subiected to him.✦Qui est in dextera Dei, deglutiens mortem ut vitæ æternæ hæredes efficeremur : profectus in cælum subjectis sibi angelis, et potestatibus, et virtutibus.
Annotationsfrom the original 1582 Rheims New Testament
19To them that were in prison. S. Augustine in his 99th Epistle in principio, confesseth this place to be exceeding hard to understand, and to have many difficulties which he could never explicate to his own satisfaction. Yet unto Heretics this and all other texts be safe, not doubting but that it is in the sense which themselves imagine, whatsoever other men deem thereof. S. Augustine only holdeth himself sure of this, that Christ descending into Hell in soul after his death, is plainly proved hereby. Which thing he declareth there, to be conformable to divers other express words of holy Writ, and namely to this same Apostle's sermon Acts 2. And at length he concludeth thus, Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? that is, Therefore who but an infidel will deny that Christ was in Hell? Calvin then (you see) with all his followers are infidels, who deny the cause of this descending of Christ in soul after his death, have invented another desperate sense of Christ's being in Hell, when he was yet alive on the Cross. S. Athanasius also in his epistle ad Epictetum, S. Cyril de recta fide ad Theodosium, Oecumenius, and divers others upon this place, prove Christ's descending to Hell. As they likewise declare upon the words following, that he preached to the spirits or souls of men detained in Hell or in Prison. But whether this word Prison or Hell be meant of the inferior place of the damned, or of Limbus patrum called Abraham's bosom, or some other place of temporal chastisement: and, to cut off all, whom he preached there, and who by his preaching or presence there were delivered, and who of those that were there are called, Incredulous in the days of Noe: all these things S. Augustine calleth great difficulties, confessing himself to be unable to reach unto it: only holding fast and assured this article of our faith, that he delivered none deputed to damnation in the lowest hell, and yet not doubting but that he released divers out of places of pains there, which cannot be out of any place then Purgatory. See the said Epistle, where also he insinuateth other expositions for explication of the manifold difficulties of this hard text, which were too long to rehearse, our special purpose being only to note briefly the things that touch the controversies of this time.To them that vvere in prison. S. Augustine in his 99 Epistle in principio, confesseth this place to be exceeding 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 safe, not doubting but that is in the sense vvhich them selues imagin, vvhatsoeuer other men deeme therof. S. Augustine onely holdeth him self sure of this, that Christ 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 fuisse apud inferos Christum? that is, Therfore vvho but an infidel, vvil deny that Christ vvas in Hel? Caluin then (you see) vvith al his folovvers are infidels, vvho denie the cause of this descending of Christ in soule after his death, haue inuented an other desperate sense of Christs being in Hel, vvhen he vvas yet aliue on the Crosse. S. Athanasius also in his epistle ad Epictetum, S. Cyril de recta 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 mé detained in Hel or in Prison. But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned, or of Limbus patrum called Abrahams bosome, or some other place of temporal chastisement: and, to cut of al, vvhom he preached there, and vvho by his preaching or presence there vvere deliuered, and vvho of those that vvere there are called, Incredulous in the daies of Noe: al these things S. Augustine calleth great difficulties, confessing him self to be vnable to reache vnto it: onely holding fast and assured this article of our faith, that he deliuered none deputed to damnation in the lovvest hel, and yet not doubting but that he released diuers out of places of paines there, vvhich can not be out of any 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.
20Incredulous sometime. They that take the former words, of Christ's descending to Hell, and delivering certain there detained, do expound this, not of such as died in their infidelity or without all faith in God, for such were not delivered: but either of some that once were incredulous, and afterward repented before their death: or rather and specially of such as otherwise were faithful, but yet trusted not Noe's preaching by his work and word, that God would destroy the world by water. Who yet being otherwise good men, when the matter came to pass, were sorry for their error, and died by the flood corporally, but yet in state of salvation, being chastised for their fault in the next life, were delivered by Christ descending thither, not they only, but all others in the like condition. For the Apostle giveth these of Noe's time but for an example.Incredulous sometime. They that take the former vvordes, of Christs descending to Hel, and deliuering certaine there detained, 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 Noes 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, being chastised for their fault in the next life, vvere deliuered by Christ descending thither, not they onely, but al others in the like conditió. For the Apostle giueth these of Noes time but for an example.
21Of the like form. The water bearing up the Ark from sinking, and the persons from drowning, was a figure of Baptism, that likewise saveth the worthy receivers from everlasting perishing: As Noe (saith S. Augustine) with his, was delivered by the water and the wood, so the family of Christ by Baptism signed with Christ's Passion on the Cross. li. 12. Cont. Faustum c. 14. Again he saith, that as the water saved none out of the Ark, but was rather their destruction: so the Sacrament of Baptism received out of the Catholic Church at Heretics or Schismatics hands, though it be the same water and Sacrament that the Catholic Church hath, yet profiteth none to salvation, but rather worketh their perdition. Which yet is not meant in case of extreme necessity, when the party should die without the said Sacrament, except he took it at an Heretics or Schismatics hand. Neither is it meant in the case of infants, to whom the Sacrament is cause of salvation, they being in no fault for receiving it at the hands of the unfaithful, when their parents and friends that offer them unto such to be baptized, be in no small fault. S. Jerome to Damasus Pope of Rome, compareth that See to the Ark, and them that communicate with it, to them that were saved in the Ark: all other Schismatics and Heretics, to the rest that were drowned.Of the like forme. The vvater bearing vp the Arke from sinking, and the persons from drovvning, vvas a figure of Baptisme, that likevvise saueth the vvorthie receiuers from euerlasting perishing: As Noe (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, vvhen their parents and frendes that offer them vnto such to be baptized, be in no smal 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 drovvned. Ibid. c.17. Ep. 57.
21The examination of a good conscience. The Apostle seemeth to allude here to the very form of Catholic Baptism, containing certain interrogatories and solemn promises made of the articles of the Christian faith, and of good life, and of renouncing Satan and all his pomps and works: which (no doubt) howsoever the Calvinists esteem of them, are the very Apostolic ceremonies used in the ministration of this Sacrament. See S. Denys in fine Ec. hierarchiae. S. Cyril li. 12 in Io. c. 64. S. Augustine ep. 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de iis qui mysteriis initiantur c. 2. 3. 4.The examination of a good conscience. The Apostle seemeth to allude here to the very forme of Catholike Baptisme, conteining 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. hierarchiae. S. Cyril li.12 in Io. c.64. S. Augustine ep.23. S. Basil de Sp. sancto c.12 and 15. S. Ambrose de ijs qui mysterijs initiantur c.2.3.4.
The reading text follows the 1582 first edition. Facsimile available in two scans.