Lest the Judaical false-Apostles should object again that he praiseth himself, he saith that the Corinthians are his commendation: and they in their hearts being justified by his ministery, he thereof inferreth that the ministers of the new Testament are far more glorious than they of the old, 13 and our people more lightened than theirs.Lest the Iudaical false-Apostles should obiect againe that he praiseth him self, he saith that the Corinthians are his commendation: and they in their hartes being iustified by his ministerie, he thereof inferreth that the ministers of the new Testament are farre more glorious then they of the old, 13 and our people more lightened then theirs.✦
Begin we again to commend our selves? or do we need (as certain) epistles of commendatitius: praise; recommendation to you, or from you?BEGIN we againe to commend our selues? or do we neede (as certaine) epistles of commendation to you, or from you?✦Incipimus iterum nosmetipsos commendare ? aut numquid egemus (sicut quidam) commendatitiis epistolis ad vos, aut ex vobis ?
2Our epistle you are, written in our hearts, which is known and read of all men:Our epistle you are, written in our hartes, which is knowen and read of al men:✦Epistola nostra vos estis, scripta in cordibus nostris, quæ scitur, et legitur ab omnibus hominibus :
3being manifested that you are the epistle of Christ, ministered by us, and written not with ink, but with the Spirit of the living God: not in tables of stone, but in the tables carnalis: sinful, sensual; of flesh of the heart.being manifested that you are the epistle of Christ, ministred by vs, & written not with inke, but with the Spirit of the liuing God: not in tables of stone, but in the tables carnall of the hart.¶✦manifestati quod epistola estis Christi, ministrata a nobis, et scripta non atramento, sed Spiritu Dei vivi : non in tabulis lapideis, sed in tabulis cordis carnalibus.
4And such confidence we have by Christ to God:And such confidence we haue by Christ to God:✦Fiduciam autem talem habemus per Christum ad Deum :
5not that we be sufficient to think any thing of our selves, as of our selves: but our sufficiency is of God.not that we be sufficient to thinke any thing of our selues, as of our selues: but our sufficiencie is of God.¶✦non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis : sed sufficientia nostra ex Deo est :
6Who also hath made us meet ministers of the new testament: not in the letter, but in the Spirit. For the letter killeth: but the Spirit vivificat: giveth life.Who also hath made vs meete ministers of the new testament: not in the letter, but in the Spirit. For the letter killeth: but the Spirit quickeneth.¶✦qui et idoneos nos fecit ministros novi testamenti : non littera, sed Spiritu : littera enim occidit, Spiritus autem vivificat.
7And if the ministration of death with letters deformata: engraved, formed in stones, was in glory, so that the children of Israel could not behold the face of Moyses, for the glory of his countenance, that is made void:And if the ministration of death with letters figured in stones, was in glorie, so that the children of Israel could not behold the face of Moyses, for the glorie of his countenance, that is made voide:✦Quod si ministratio mortis litteris deformata in lapidibus fuit in gloria, ita ut non possent intendere filii Israël in faciem Moysi propter gloriam vultus ejus, quæ evacuatur :
8how shall not the ministration of the Spirit be more in glory?how shal not the ministration of the Spirit be more in glorie?✦quomodo non magis ministratio Spiritus erit in gloria ?
9For if the ministration of damnation be in glory: much more the ministery of justice aboundeth in glory.For if the ministration of damnation be in glorie: much more the ministerie of iustice aboundeth in glorie.¶Nam si ministratio damnationis gloria est : multo magis abundat ministerium justitiæ in gloria.
10For neither was it glorified, which in this part was glorious, by reason of the excelling glory.For neither was it glorified, which in this part was glorious, by reason of the excelling glorie.✦Nam nec glorificatum est, quod claruit in hac parte, propter excellentem gloriam.
11For if that which is made void, is by glory: much more that which abideth, is in glory.For if that which is made void, is by glorie: much more that which abideth, is in glorie.Si enim quod evacuatur, per gloriam est : multo magis quod manet, in gloria est.
12Having therefore such hope, we use much confidence:Hauing therfore such hope, we vse much confidence:✦Habentes igitur talem spem, multa fiducia utimur :
13and not as Moyses put a veil upon his face, that the children of Israel might not behold his face, which is made void,and not as Moyses put a vele vpon his face, that the children of Israel might not behold his face, which is made voide,✦et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israël in faciem ejus, quod evacuatur,
14but their senses were dulled. For until this present day, the self same veil in the lectio: a spoken talk; the public reading of the old testament remaineth not revealed (because in Christ it is made void)but their senses were dulled. For vntil this present day, the self same vele in the lecture of the old testament remaineth not reueled (because in Christ it is made voide)¶✦sed obtusi sunt sensus eorum. Usque in hodiernum enim diem, idipsum velamen in lectione veteris testamenti manet non revelatum (quoniam in Christo evacuatur),
15but until this present day, when Moyses is read, a veil is put upon their heart.but vntil this present day, when Moyses is read, a vele is put vpon their hart.✦sed usque in hodiernum diem, cum legitur Moyses, velamen positum est super cor eorum.
16But when he shall be conversus: changed in religion; turned to our Lord, the veil shall be taken away.But when he shal be conuerted to our Lord, the vele shal be taken away.Cum autem conversus fuerit ad Dominum, auferetur velamen.
17And our Lord is a Spirit. And where the Spirit of our Lord is, there is liberty.And our Lord is a Spirit. And where the Spirit of our Lord is, there is libertie.¶✦Dominus autem Spiritus est : ubi autem Spiritus Domini, ibi libertas.
18But we all, beholding the glory of our Lord with face revealed, are transformed into the same image from glory unto glory, as of our Lords Spirit.But we al, beholding the glorie of our Lord with face reuealed, are transformed into the same image from glorie vnto glorie, as of our Lordes Spirit.✦Nos vero omnes, revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate in claritatem, tamquam a Domini Spiritu.
Annotationsfrom the original 1582 Rheims New Testament
3The Epistle of Christ. S. Paul and other holy writers of Scriptures did set down many things in writing, by pen, ink, and paper, all which be of the Holy Ghost: but the special and proper books of Christs truth and Gospel, is not the external writing in those dead creatures, but in the hearts of the faithful, being the proper subject of these truths and graces preached in the new Testament, and the habitacle of the Holy Ghost. In the which book of faithful mens hearts S. Paul wrote divers things not uttered in any Epistle: as sundry of the Apostles wrote the Christian religion in the hearts of their hearers only, and in other material books not at all. Whereof S. Irenæus li. 3. c. 4. saith, What and if the Apostles also had left no Scriptures, ought we not to follow the order of the tradition, which they delivered unto them to whom they committed the Churches? to the which ordinance many nations of those barbarous people that have believed in Christ, do consent, without letter or ink, having salvation written in their hearts, and keeping diligently the tradition of the elders. And S. Jerome, (cont. 10. Hieros. c. 9. ad Pam.) In the Creed of our faith and hope, which being delivered by tradition from the Apostles, is not written in paper and ink, but in the tables carnal of the heart. And this is the Churches book also, whereby and wherein she keepeth faithfully all truth written in the hearts of those to whom the Apostles did preach, with the like diligence as she keepeth and preserveth the other book which is of holy Scriptures, from all corruption of Heretics and other injuries.The Epistle of Christ. S. Paul and other holy writers of Scriptures did set downe many thinges in writing, by penne, inke, and paper, al which be of the Holy Ghost: but the special and proper bookes of Christes truth and Gospel, is not the external writing in those dead creatures, but in the hartes of the faithful, being the proper subiecte of these truthes and graces preached in the new Testament, and the habitacle of the Holy Ghost. In the which booke of faithful mens hartes S. Paul wrote diuers thinges not vttered in any Epistle: as sundrie of the Apostles wrote the Christian religion in the hartes of their hearers onely, and in other material bookes not at al. Whereof S. Irenæus li. 3. c. 4. saith, What and if the Apostles also had left no Scriptures, ought we not to follow the order of the tradition, which they deliuered vnto them to whom they committed the Churches? to the which ordinance many nations of those barbarous people that haue beleeued in Christ, do consent, without letter or inke, hauing saluation written in their hartes, and keeping diligently the tradition of the elders. And S. Hierom, (cont. 10. Hieros. c. 9. ad Pam.) In the Creede of our faith and hope, which being deliuered by tradition from the Apostles, is not written in paper and inke, but in the tables carnal of the hart. And this is the Churches booke also, whereby and wherein she keepeth faithfully al truth written in the hartes of those to whom the Apostles did preach, with the like diligence as she keepeth and preserueth the other booke which is of holy Scriptures, from al corruption of Heretikes and other iniuries.
5Of our selves. This maketh first against the Heretics called Pelagians, that hold Gods grace & our meritorious actions or cogitations to be of free will only, and not of Gods special grace. Secondly against the Protestants, who on the contrary side refer all to God, and take away mans freedom and proper motion in his thoughts and doings: the Apostle confessing our good cogitations to be our own, but not as coming of our selves, but of God.Of our selues. This maketh first against the Heretikes called Pelagians, that hold Gods grace & our meritorious actions or cogitations to be of free wil onely, and not of Gods special grace. Secondly against the Protestantes, who on the contrarie side referre al to God, and take away mans freedom and proper motion in his thoughtes and doings: the Apostle confessing our good cogitations to be our owne, but not as comming of our selues, but of God.
6The letter killeth. As the letter of the old Law not truly understood, nor referred to Christ, commanding and not giving grace and spirit to fulfil that which was commanded, did by occasion kill the carnal Jew: so the letter of the new Testament not truly taken nor expounded by the spirit of Christ (which is only in his Church) killeth the soul of the Heretic: who also being carnal and void of spirit, gaineth nothing by the external precepts or good lessons of the Scriptures, but rather taketh hurt by the same. See S. Augustine to. 10. Ser. 10. & 100. de tempore. & li. de Sp. & lit. c. 5. 6. & seq.The letter killeth. As the letter of the old Law not truely vnderstood, nor referred to Christ, commaunding and not giuing grace and spirit to fulfil that which was commaunded, did by occasion kill the carnal Iew: so the letter of the new Testament not truely taken nor expounded by the spirit of Christ (which is onely in his Church) killeth the soule of the Heretike: who also being carnal and void of spirit, gaineth nothing by the external precepts or good lessons of the Scriptures, but rather taketh hurt by the same. See S. Augustine to. 10. Ser. 10. & 100. de tempore. & li. de Sp. & lit. c. 5. 6. & seq.
9Much more. The preeminence of the new Testament and of the priesthood or Ministery thereof before the old, is, that the new, by all her Sacraments and Priests as ministers immediate of grace and remission of sins, doth so ex opere operato give the spirit of life and charity into the hearts of the faithful, as the old did give the letter or external act of the Law.Much more. The preeminence of the new Testament and of the priesthood or Ministerie thereof before the old, is, that the new, by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes, doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful, as the old did giue the letter or external act of the Law.
14The self same veil. As the Jews reading the old Testament, by reason of their blindness (which God for the punishment of their incredulity suffereth to remain as a more blind cover upon their eyes and hearts) can not see Christ in the Scriptures which they daily read and hear read in their Synagogues, but shall, when they believe in him and have the cover removed, perceive all to be most plainly done and spoken of him in their law & Scriptures: even so Heretics having (as S. Augustine noteth) a far greater inner cover of blindness and incredulity over their hearts in respect of the Catholic Church which they impugn, than the Jews have concerning Christ, can not see, though they read or hear the Scriptures read never so much, the marvellous evidence of the Catholic Church and truth in all points: but when they shall return again to the obedience of the same Church, they shall find the Scriptures most clear for her and her doctrine, and shall wonder at their former blindness.The self same vele. As the Iewes reading the old Testament, by reason of their blindnes (which God for the punishment of their incredulitie suffereth to remaine as a more blinde couer vpon their eies and hartes) can not see Christ in the Scriptures which they daily reade and heare read in their Synagogs, but shal, when they beleeue in him and haue the couer remooued, perceiue al to be most plainely done and spoken of him in their law & Scriptures: euen so Heretikes hauing (as S. Augustine noteth) a farre greater inner couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church which they impugne, then the Iewes haue concerning Christ, can not see, though they read or heare the Scriptures read neuer so much, the maruelous euidence of the Catholike Church and truth in al pointes: but when they shal returne againe to the obedience of the same Church, they shal finde the Scriptures most cleere for her and her doctrine, and shal wonder at their former blindnes.
17Liberty. The Spirit and grace of God in the new Testament dischargeth us of the bondage of the Law and sin, but is not a warrant to us of fleshly licence, as S. Peter writeth: nor dischargeth Christians of their obedience to order, law, and power of Magistrates spiritual or temporal, as some Heretics of these days do seditiously teach.Libertie. The Spirit and grace of God in the new Testament dischargeth vs of the bondage of the Law and sinne, but is not a warrant to vs of fleshly licence, as S. Peter writeth: nor dischargeth Christians of their obedience to order, law, and power of Magistrates spiritual or temporal, as some Heretikes of these daies do seditiously teach.
The reading text follows the 1582 first edition. Facsimile available in two scans.