He drives into them the fear of excommunication: to the end that they, doing penance beforehand, he may not be compelled to use his authority when he comes, and as he hath threatened. 11 And so with a general exhortation he ends.He drives into them the fear of excommunication: to the end that they, doing penance beforehand, he may not be compelled to use his authority when he comes, and as he hath threatened. 11 And so with a general exhortation he ends.✦
Lo this the third time I come unto you: In the mouth of two or three witnesses shall every word stand.LO this the third time I come vnto you: *In the mouth of two or three witnesses shal euery word stand.✦Ecce tertio hoc venio ad vos : in ore duorum vel trium testium stabit omne verbum.
2I foretold and do foretell as present, and now absent, to them that sinned before, and all the rest, that if I come again, I will not parcam: forbear, show leniency.I foretold and doe foretel as present, and now absent, to them that sinned before, and al the rest, that if I come againe, I wil not spare.✦Prædixi, et prædico, ut præsens, et nunc absens iis qui ante peccaverunt, et ceteris omnibus, quoniam si venero iterum, non parcam.
3Seek you an experimentum: scientific test; proof, trial, demonstration of him that speaketh in me, Christ: who in you is not weak, but is mighty in you?Seeke you an experiment of him that speaketh in me, Christ: who in you is not weake, but is mightie in you?✦An experimentum quæritis ejus, qui in me loquitur Christus, qui in vobis non infirmatur, sed potens est in vobis ?
4For although he was crucified of infirmity: yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God on you.For although he was crucified of infirmitie: yet he liueth by the power of God. For we also are weake in him: but we shal liue with him by the power of God on you.✦Nam etsi crucifixus est ex infirmitate : sed vivit ex virtute Dei. Nam et nos infirmi sumus in illo : sed vivemus cum eo ex virtute Dei in vobis.
5tentate: test, examine, prove your own selves if you be in the faith: probate: put to the test ye your selves. Know you not your selves that Christ Jesus is in you, unless perhaps you be reprobi: reprobate, rejected, cast away?Trie your owne selues if you be in the faith: proue ye your selues. Know you not your selues that Christ IESVS is in you, vnlesse perhaps you be reprobates.¶✦Vosmetipsos tentate si estis in fide : ipsi vos probate. An non cognoscitis vosmetipsos quia Christus Jesus in vobis est ? nisi forte reprobi estis.
6But I hope you know that we are not reprobates.But I hope you b know that we are not reprobates.✦Spero autem quod cognoscetis, quia nos non sumus reprobi.
7And we pray God that you do no evil, not that we may appear approved, but that you may do that which is good, and we be as reprobates.And we pray God that you doe no euil, not that we may appeare approued, but that you may doe that which is good, and we be as reprobates.✦Oramus autem Deum ut nihil mali faciatis, non ut nos probati appareamus, sed ut vos quod bonum est faciatis : nos autem ut reprobi simus.
8For we cannot any thing against the truth: but for the truth.For we can not any thing against the truth: but for the truth.✦Non enim possumus aliquid adversus veritatem, sed pro veritate.
9For we rejoice, for that we are weak, and you are mighty. This also we pray for, your consummationem: end, finish; perfecting, full completion.For we reioyce, for that we are weake, & you are mightie. This also we pray for, your consummation.✦Gaudemus enim, quoniam nos infirmi sumus, vos autem potentes estis. Hoc et oramus, vestram consummationem.
10Therefore these things I write absent: that being present I may not deal durius: scarcely, barely; severely, harshly, with rigour according to the power which our Lord hath given me unto edification and not unto destruction.Therfore these things I write absent: that being present I may not deale hardly according to the c power which our Lord hath giuen me vnto edification and not vnto destruction.Ideo hæc absens scribo, ut non præsens durius agam secundum potestatem, quam Dominus dedit mihi in ædificationem, et non in destructionem.
11For the rest brethren, rejoice, be perfect, take exhortamini: be exhorted, take encouragement, be of one mind, have peace, and the God of peace and of love shall be with you.For the rest brethren, reioyce, be perfect, *take exhortation, be of one minde, haue peace, and the God of peace & of loue shal be with you.✦De cetero, fratres, gaudete, perfecti estote, exhortamini, idem sapite, pacem habete, et Deus pacis et dilectionis erit vobiscum.
12Salute one another in a holy kiss. All the saints salute you.Salute one an other in a *holy kisse. Al the saincts salute you.✦Salutate invicem in osculo sancto. Salutant vos omnes sancti.
13The grace of our Lord Jesus Christ, and the charity of God, and the communicatio: passing of information; communion, fellowship, sharing of the holy Ghost be with you all. Amen.The grace of our Lord IESVS Christ, and the charitie of God, and the communication of the holy Ghost be with you all. Amen.✦Gratia Domini nostri Jesu Christi, et caritas Dei, et communicatio Sancti Spiritus sit cum omnibus vobis. Amen.
Annotationsfrom the original 1582 Rheims New Testament
5Try your selves. The Heretics argue hereupon, that every man may know himself certainly to be in grace: where the Apostle speaketh expressly and only of faith. the act whereof a man may know and feel to be in himself, because it is an act of understanding, though he cannot be assured that he hath his sins remitted, and that he is in all points in state of grace and salvation: because every man that is of the Catholic faith, is not always of good life agreeable thereunto, nor the acts of our will so subject to understanding, that we can know certainly whether we be good or evil. See St. Augustine to. 7 de perfect. iustitiæ c. 15. Li. de Cor. et grat. c. 13. & St. Thomas 1.2, q. 112. art. 5.Trie your selues. The Heretikes argue herevpon, that euery man may know him self certainely to be in grace: where the Apostle speaketh expresly and onely of faith. the act whereof a man may know and feele to be in him self, because it is an act of vnderstanding, though he can not be assured that he hath his sinnes remitted, and that he is in al pointes in state of grace and saluation: because euery man that is of the Catholike faith, is not alwaies of good life agreable therevnto, nor the actes of our wil so subiect to vnderstanding, that we can know certainely whether we be good or euil. See S. Augustine to. 7 de perfect. iustitiæ c. 15. Li. de Cor. et grat. c. 13. & S. Thomas 1.2, q. 112. art. 5.
The reading text follows the 1582 first edition. Facsimile available in two scans.