How much God hath done for them, making them Christians: 5 and that they again must do their part, not having only faith, but all other virtues also and good works, that so they may have the more assurance to enter into the kingdom of heaven. 13 And that he is so careful to admonish them, knowing that his death is at hand, knowing also most certainly the coming of Christ by the witness of the Father himself, as also by the Prophets. Concerning whom he warneth them that they follow not private spirits, but the holy Ghost ( speaking now in the Church. )Hovv much God hath done for them, making them Christians : 5 and that they againe must doe their part, not hauing onely faith, but al other vertues also and good vvorkes, that so they may haue the more assurance to enter into the kingdom of heauen. 13 And that he is so careful to admonish them, knovving that his death is at hand, knovving also most certainly the comming of Christ by the vvitnes of the Father him self, as also by the Prophets. Concerning vvhom he vvarneth them that they folovv not priuate spirites, but the holy Ghost ( speaking novv in the Church. )✦
Simon PETER servant and Apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.SIMON PETER seruant and Apostle of Iesvs Christ, to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour Iesvs Christ.✦Simon Petrus, servus et apostolus Jesu Christi, iis qui coæqualem nobiscum sortiti sunt fidem in justitia Dei nostri, et Salvatoris Jesu Christi.
2Grace to you and peace be accomplished in the knowledge of God and Christ Jesus our Lord:Grace to you and peace be accomplished in the knovvledge of God and Christ Iesvs our Lord:✦Gratia vobis, et pax adimpleatur in cognitione Dei, et Christi Jesu Domini nostri :
3as all things of his divine power which pertain to life and godliness, are given us by the knowledge of him which hath called us by his own proper glory and virtue,as al things of his diuine povver vvhich pertaine to life and godlines, are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne proper glorie and vertue,✦Quomodo omnia nobis divinæ virtutis suæ, quæ ad vitam et pietatem donata sunt, per cognitionem ejus, qui vocavit nos propria gloria, et virtute,
4by whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature, fleeing the corruption of that concupiscence which is in the world.by vvhom he hath giuen vs most great and pretious promises : that by these you may be made partakers of the diuine nature, fleeing the corruption of that concupiscence vvhich is in the vvorld.✦per quem maxima, et pretiosa nobis promissa donavit : ut per hæc efficiamini divinæ consortes naturæ : fugientes ejus, quæ in mundo est, concupiscentiæ corruptionem.
5And you employing all care, minister ye in your faith, virtue: and in virtue, knowledge:And you employing al care, minister ye in your faith, vertue : and in vertue, knovvledge:✦Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam,
6and in knowledge, abstinence: and in abstinence, patience: and in patience, piety:and in knovvledge, abstinence : and in abstinence, patience : and in patience, pietie:✦in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem,
7and in piety, love of the fraternity: and in the love of the fraternity, charity.and in pietie, loue of the fraternitie : and in the loue of the fraternitie, charitie.✦in pietate autem amorem fraternitatis, in amore autem fraternitatis caritatem.
8For if these things be present with you, and abound: they shall make you not vacuos: empty, idle (unfruitful), nor without fruit in the knowledge of our Lord Jesus Christ.For if these things be present vvith you, & abound : they shal make you not vacant, nor vvithout fruite in the knovvledge of our Lord Iesvs Christ.✦Hæc enim si vobiscum adsint, et superent, non vacuos nec sine fructu vos constituent in Domini nostri Jesu Christi cognitione.
9For he that hath not these things ready, is blind, and groping with his hand, having forgotten the purging of his old sins.For he that hath not these things ready, is blinde, and groping vvith his hand, hauing forgotten the purging of his old sinnes.✦Cui enim non præsto sunt hæc, cæcus est, et manu tentans, oblivionem accipiens purgationis veterum suorum delictorum.
10Wherefore, brethren, labour the more that by good works you may make sure your vocation and election. for, doing these things, you shall not sin at any time.Vvherefore, brethren, labour the more that by good vvorkes you may make sure your vocation and election. for, doing these things, you shal not sinne at any time.¶✦Quapropter fratres, magis satagite ut per bona opera certam vestram vocationem, et electionem faciatis : hæc enim facientes, non peccabitis aliquando.
11For so there shall be ministered to you abundantly an entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.For so there shal be ministred to you abundantly an entrance into the euerlasting kingdom of our Lord and Sauiour Iesvs Christ.✦Sic enim abundanter ministrabitur vobis introitus in æternum regnum Domini nostri et Salvatoris Jesu Christi.
12For the which cause I will begin to admonish you always of these things: and you indeed knowing and being confirmed in the present truth.For the vvhich cause I vvil begin to admonish you alvvaies of these things : and you in deede knovving & being confirmed in the present truth.✦Propter quod incipiam vos semper commonere de his : et quidem scientes et confirmatos vos in præsenti veritate.
13But I think it iustum: fitting, suitable (not "to meet") as long as I am in this tabernaculo: a tent, the body as a temporary dwelling, to stir you up by admonition:But I thinke it meete as long as I am in this tabernacle, to stirre you vp by admonition:✦Justum autem arbitror quamdiu sum in hoc tabernaculo, suscitare vos in commonitione :
14being certain that the laying away of my tabernacle is at hand, according as our Lord Jesus Christ also signified to me.being certaine that the laying avvay of my tabernacle is at hand, according as our Lord Iesvs Christ also signified to me.✦certus quod velox est depositio tabernaculi mei secundum quod et Dominus noster Jesus Christus significavit mihi.
15And I will do my diligence, you to have often after my obitum: death, departure also, that you may keep a memory of these things.And I vvil doe my diligence, you to haue often after my decease also, that you may keepe a memorie of these things.¶✦Dabo autem operam et frequenter habere vos post obitum meum, ut horum memoriam faciatis.
16For not having followed unlearned fables, have we made the power and presence of our Lord Jesus Christ known to you: but made speculatores: eyewitnesses, not mere onlookers of his greatness.For not hauing folovved vnlearned fables, haue vve made the povver and presence of our Lord Iesvs Christ knovven to you : but c made beholders of his greatnes.✦Non enim doctas fabulas secuti notam fecimus vobis Domini nostri Jesu Christi virtutem et præsentiam : sed speculatores facti illius magnitudinis.
17For, he receiving from God his father honour and glory, this manner of voice coming down to him from the magnifica: magnificent glory, This is my beloved son in whom I have pleased myself, hear him.For, he receiuing from God his father honour and glorie, this maner of voice comming dovvne to him from the magnifical glorie, This is my beloued sonne in vvhom I haue pleased my self, heare him.*✦Accipiens enim a Deo Patre honorem et gloriam, voce delapsa ad eum hujuscemodi a magnifica gloria : Hic est Filius meus dilectus, in quo mihi complacui, ipsum audite.
18And this voice we heard brought from heaven, when we were with him in the holy mount.And this voice vve heard brought from heauen, vvhen vve vvere vvith him in the holy mounte.✦Et hanc vocem nos audivimus de cælo allatam, cum essemus cum ipso in monte sancto.
19And we have the prophetical word more sure: which you do well attending unto, as to a candle shining in a dark place, until the day dawn, and the day lucifer: the morning star (the planet Venus at dawn) arise in your hearts:And vve haue the prophetical vvord more sure : vvhich you doe vvel attending vnto, as to a candel shining in a darke place, vntil the day davvne, and the day starre arise in your hartes :✦Et habemus firmiorem propheticum sermonem : cui benefacitis attendentes quasi lucernæ lucenti in caliginoso loco donec dies elucescat, et lucifer oriatur in cordibus vestris :
20understanding this first that no prophecy of scripture is made by private interpretation.vnderstanding this first that no prophecie of scripture is made by priuate interpretation.¶✦hoc primum intelligentes quod omnis prophetia Scripturæ propria interpretatione non fit.
21For, not by man's will was prophecy brought at any time: but the holy men of God spake, inspired with the holy Ghost.For,* not by mans vvil vvas prophecie brought at any time : but the holy men of God spake, inspired vvith the holy Ghost.✦Non enim voluntate humana allata est aliquando prophetia : sed Spiritu Sancto inspirati, locuti sunt sancti Dei homines.
Annotationsfrom the original 1582 Rheims New Testament
10By good works. Here we see, that God's eternal predestination and election consisteth with good works: yea that the certainty and effect thereof is procured by man's free will and good works, and that our well doing is a mean for us to attain to the effect of God's predestination, that is, to life everlasting. and therefore it is a desperate folly and a great sign of reprobate persons, to say, If I be predestinate, do what I will, I shall be saved. Nay, the Apostle saith, If thou hope to be one of the predestinate (for know it thou canst not) do well, that thou mayst be the more assured to attain to that thou hopest: or, make it sure by good works. The Protestants in such cases not much liking these words, by good works, though the latin have it universally, and some Greek copies also, as Beza confesseth, leave them out in their translations, by their wonted policy.By good vvorkes. Here vve see, that Gods eternal predestination and election consisteth vvith good vvorkes: yea that the certainty and effect thereof is procured by mans free vvil and good vvorkes, and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination, that is, to life euerlasting. and therfore it is a desperate folly and a great signe of reprobate persons, to say, If I be predestinate, doe vvhat I vvil, I shal be saued. Nay, the Apostle saith, If thou hope to be one of the predestinate (for knovv it thou canst not) do vvel, that thou maist be the more assured to attaine to that thou hopest: or, make it sure by good vvorkes. The Protestants in such cases not much liking these vvordes, by good vvorkes, though the latin haue it vniuersally, and some Greeke copies also, as Beza confesseth, leaue them out in their translations, by their vvonted pollicie.
15After my decease also. These words though they may be easily altered by construction into divers senses not untrue, yet the correspondence of the parts of the sentence going before and following, give most plain this meaning, that, as during his life he would not omit to put them in memory of the things he taught them, so after his death (which he knew should be shortly) he would not fail to endeavour that they might be mindful of the same. Signifying that his care over them should not cease by death, and that by his intercession before God after his departure, he would do the same thing for them, that he did before in his life by teaching and preaching. This is the sense that the Greek Scholies speak of, and this is most proper to the text, and consonant to the old use of this Apostle and other Apostolic Saints and fathers of the primitive Church. S. Clement in his Epistle to S. James our Lord's brother, witnesseth, that S. Peter encouraging him to take after his decease the charge of the Apostolic Roman See, promised that after his departure he would not cease to pray for him and his flock, thereby to ease him of his Pastoral burden. To. 1 Concil. 19. and in S. Clem. in initio. And S. Leo the Great one of his successors in the said See, often attributeth the good administration and government thereof to S. Peter's prayers and assistance, namely the godly words Ser. 3 in annivers. die assumpt. ad Pontif. We are much bound (saith he) to give thanks to our Lord and Redeemer Jesus Christ, that hath given so great power to him whom he made the Prince of the whole Church: that if in our time also any thing be done well and be rightly ordered by us, it is to be imputed to his work and his government, to whom it was said, And thou being converted, confirm thy brethren: and to whom our Lord after his resurrection said thrice, Feed my sheep. Which now also without doubt the godly Pastor doth execute, confirming us with his exhortations, and not ceasing to pray for us, that we be overcome with no temptation. &c. Yea, it was a common thing in the primitive Church among the ancient Christians, and always since among the faithful, to make covenant in their life time, that whether of them went to heaven before the other, he should pray for his friend and fellow yet alive. See the Ecclesiastical history of the holy virgin and Martyr Potamiæna, promising at the hour of her Martyrdom, that after her death she would procure mercy of God to Basilides one of the soldiers that led her to execution, and so she did. Euseb. li. 6 . c. 4. Also S. Cyprian ep. 57 in fine. Let us, (saith he) pray mutually one for another, and whether of us two shall by God's clemency be first called for, let his love continue, and his prayer not cease for his brethren and sisters in the secret. So said this holy Martyr at that time when Christians were so far from Calvinism (which abhorreth the prayers of Saints and praying to them) that to be sure, they bargained before hand to have the martyrs and other Saints to pray for them. The same S. Cyprian also in his book De disciplina et habitu virginum, in fine, after a godly exhortation made to the holy Virgins or Nuns in his time, speaketh thus unto them: Tantum tunc mementote nostri, cum incipiet in vobis virginitas honorari. that is, Only then have us in remembrance, when your virginity shall begin to be honoured. that is, after their departure, where he insinuateth the use of the Catholic Church in keeping the festival days and other duties toward the holy Virgins in heaven. S. Jerome also in the same manner speaketh to Heliodorus, saying, that when he is once in heaven, then he will pray for him that exhorted him and incited him to the blessed state of the Monastical life. Ep. 1 c. 3. And lo doth he speak to the virtuous matron Paula after her death, desiring her to pray for him in his old age, affirming that he shall the more easily obtain, the nearer she is now joined to Christ in heaven. in Epita. P. Paulæ in fine. It were too long to report, how S. Augustine desireth to be holpen by S. Cyprian's prayers (then and long before a saint in heaven) to the understanding of the truth concerning the peace and regiment of the Church, li. 5 de Bapt. cont. Donatistas c. 17. And in another place the same holy Doctor allegeth the said S. Cyprian saying, that great number of our parents, brethren, children, friends, and other, expect us in great solitude and confusion of our salvation, being sure of their own. li. 1 de prædest. Sanctorum c. 14. S. Gregory Nazianzene in his orations of the praise of S. Cyprian in fine, and of S. Basil also in fine, declareth how they pray for the people. which two Saints he there invocateth, as all the ancient fathers did, generally all Saints, and (as occasion served) particularly their special Patrons. Among the rest, how holy Ephrem (in orat. de laud. S. Deipara) prayed to our B. Lady with the same terms of Advocata, Hope, Reconciliatrix, that the faithful yet use, and the Protestants can not abide. li. ho. de 40 Martyribus in fine. S. Athanasius Ser. in Euang. de S. Deipara in fine. S. Hilarie in Psal. 124. S. Chrysostom ho. 66 ad po. Antiochenum in fine. Theodorete de curat. Græcorum affecti. li. 8 in fine. Finally all the fathers are full of these things: who better knew the meaning of scripture and the sense of the Holy Ghost, than these new interpreters do.After my decease also. These vvordes though they may be easily altered by construction into diuers senses not vntrue, yet the correspondence of the partes of the sentece going before and folovving, giue most plaine this meaning, that, as during his life he vvould not omit to put them in memorie of the things he taught them, so after his death (vvhich he knevv should be shortly) he vvould not faile to endeuour that they might be mindeful of the same. Signifying that his care ouer them should not cease by death, & that by his intercession before God after his departure, he vvould doe the same thing for them, that he did before in his life by teaching and preaching. This is the sense that the Greeke Scholies speake of, and this is most proper to the text, and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church. S. Clement in his Epistle to S. Iames our Lordes brother, vvitnesseth, that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See, promised that after his departure he vvould not cease to pray for him & his flocke, thereby to ease him of his Pastoral burden. To. 1 Concil. 19. & in S. Clem. in initio. And S. Leo the Great one of his successors in the said See, often attributeth the good administration and gouernment thereof to S. Peters praiers and assistance, namely the godly vvordes Ser. 3 in anniuers. die assumpt. ad Pontif. Vve are much bound (saith he) to giue thankes to our Lord and Redeemer Iesus Christ, that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church: that if in our time also any thing be done vvel & be rightly ordered by vs, it is to be imputed to his vvorke and his gouernement, to vvhom it vvas said, And thou being conuerted, confirme thy brethren: and to vvhom our Lord after his resurrection said thrise, Feede my sheepe. Which novv also vvithout doubt the godly Pastor doth execute, confirming vs vvith his exhortations, and not ceasing to pray for vs, that vve be ouercome vvith no tentation. &c. Yea, it vvas a common thing in the primitiue Church among the auncient Christians, and alvvaies since among the faithful, to make couenant in their life time, that vvhether of them vvent to heauen before the other, he should pray for his frende and felovv yet aliue. See the Ecclesiastical historie of the holy virgin and Martyr Potamiæna, promising at the houre of her Martyrdom, that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution, and so she did. Euseb. li. 6 . c. 4. Also S. Cyprian ep. 57 in fine. Let vs, (saith he) pray mutually one for an other, and vvhether of vs tvvo shal by Gods clemencie be first called for, let his loue continue, and his praier not cease for his brethren and sisters in the secret. So said this holy Martyr at that time vvhen Christias vvere so far from Caluinisme (vvhich abhorreth the praiers of Sainctes & praying to them) that to be sure, they bargained before hand to haue the martyrs & other Sainctes to pray for them. The same S. Cyprian also in his booke De disciplina & habitu virginum, in fine, after a godly exhortation made to the holy Virgins or Nonnes in his time, speaketh thus vnto them: Tantum tunc mementote nostri, cum incipiet in vobis virginitas honorari. that is, Only then haue vs in remembrance, vvhen your virginitie shal begin to be honoured. that is, after their departure, vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen. S. Hierom also in the same manner speaketh to Heliodorus, saying, that vvhen he is once in heauen, then he vvil pray for him that exhorted him and incited him to the blessed state of the Monastical life. Ep. 1 c. 3. And lo doth he speake to the vertuous matrone Paula after her death, desiring her to pray for him in his old age, affirming that he shal the more easily obtaine, the neerer she is novv ioyned to Christ in heauen. in Epita. P. Paulæ in fine. It vvere to long to report, hovv S. Augustine desireth to be holpen by S. Cyprians praiers (then and long before a sainct in heauen) to the vnderstanding of the truth concerning the peace and regiment of the Church, li. 5 de Bapt. cont. Donatistas c. 17. And in an other place the same holy Doctor allegeth the said S. Cyprian saying, that great number of our parents, brethren, children, frendes, and other, expect vs in great solitude and confusion of our saluation, being sure of their ovvne. li. 1 de prædest. Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine, and of S. Basil also in fine, declareth hovv they pray for the people. vvhich tvvo Saincts he there inuocateth, as al the auncient fathers did, generally al Saincts, and (as occasion serued) particularly their special Patrones. Among the rest, hovv holy Ephrem (in orat. de laud. S. Deipara) praied to our B. Ladie vvith the same termes of Aduocata, Hope, Reconciliatrix, that the faithful yet vse, and the Protestants can not abide. li. ho. de 40 Martyribus in fine. S. Athanasius Ser. in Euang. de S. Deipara in fine. S. Hilarie in Psal. 124. S. Chrysostom ho. 66 ad po. Antiochenum in fine. Theodorete de curat. Græcorum affecti. li. 8 in fine.* Finally al the fathers are ful of these things: vvho better knevv the meaning of scripture and the sense of the Holy Ghost, then these nevv interpreters doe.
20Private. The Scriptures can not be rightly expounded of every private spirit or phantasy of every vulgar reader: but by the same spirit wherewith they were written, which is resident in the Church.Priuate. The Scriptures can not be rightly expounded of euery priuate spirit or phantasie of euery vulgar reader: but by the same spirit vvherevvith they vvere vvritten, vvhich is resident in the Church.
The reading text follows the 1582 first edition. Facsimile available in two scans.