That after death of the body the soul may to heaven: therefore, although naturally we abhor death, by grace he desireth it rather: 9 in consideration of Christ's just judgement, living as in the sight of God, yea and of their consciences. 12 Which he speaketh not to praise himself, but because of his Adversaries who did glory in carnal respects: but he and the other Apostles regard nothing but their reconciliation unto God by Christ, and to reconcile others also, as being his legates for that purpose.That after death of the body the soule may to heauen: therfore, although naturally we abhorre death, by grace he desireth it rather: 9 in consideration of Christes iust iudgement, liuing as in the sight of God, yea and of their consciences. 12 Which he speaketh not to praise him self, but because of his Aduersaries who did glorie in carnal respectes: but he and the other Apostles regard nothing but their reconciliation vnto God by Christ, and to reconcile others also, as being his legates for that purpose.✦
For we know that if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hand, eternal in heaven.FOR we know that if our earthly house of this habitation be dissolued, that we haue a building of God, a house not made with hand, eternal in heauen.✦Scimus enim quoniam si terrestris domus nostra hujus habitationis dissolvatur, quod ædificationem ex Deo habemus, domum non manufactam, æternam in cælis.
2For in this also do we groan, desirous to be overclothed with our habitation that is from heaven:For in this also do we grone, desirous to be ouerclothed with our habitation that is from heauen:✦Nam et in hoc ingemiscimus, habitationem nostram, quæ de cælo est, superindui cupientes :
3yet so, if we be found clothed, not naked.yet so, if we be found clothed, not naked.✦si tamen vestiti, non nudi inveniamur.
4For we also that are in this tabernacle, groan being burdened: because we would not be expoliari: ruined, plundered; stripped, unclothed, but overclothed, that that which is mortal, might be swallowed up of life.For we also that are in this tabernacle, grone being burdened: because we would not be spoiled, but ouerclothed, that that which is mortal, might be swallowed vp of life.✦Nam et qui sumus in hoc tabernaculo, ingemiscimus gravati : eo quod nolumus expoliari, sed supervestiri, ut absorbeatur quod mortale est, a vita.
5And he that maketh us to this same, is God, who hath given us the pledge of the Spirit.And he that maketh vs to this same, is God, who hath giuen vs the pledge of the Spirit.✦Qui autem efficit nos in hoc ipsum, Deus, qui dedit nobis pignus Spiritus.
6Being bold therefore always, and knowing that while we are in the body, we are peregrinamur: sojourners abroad, in exile away from home from God,Being bold therfore alwaies, and knowing that whyle we are in the body, we are pilgrimes from God,✦Audentes igitur semper, scientes quoniam dum sumus in corpore, peregrinamur a Domino
7(for we walk by faith and not by sight)(for we walke by faith and not by sight)✦(per fidem enim ambulamus, et non per speciem) :
8but we are bold, and have a good will to be pilgrims rather from the body, and to be present with our Lord.but we are bold, and haue a good wil to be pilgrimes rather from the body, & to be present with our Lord.✦audemus autem, et bonam voluntatem habemus magis peregrinari a corpore, et præsentes esse ad Dominum.
9And therefore we endeavour, whether absent or present, to please him.And therfore we endeuour, whether absent or present, to please him.✦Et ideo contendimus, sive absentes, sive præsentes, placere illi.
10For we must all be manifested before the judgement seat of Christ, that every one may receive the propria: decent, seemly; his own, belonging to himself things of the body, according as he hath done, either good or evil.For *we must al be manifested before the iudgement seate of Christ, that euery one may receiue the proper things of the body, according as he hath done, either good or euil.¶✦Omnes enim nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum, sive malum.
11Knowing therefore the fear of our Lord we use persuasion to men: but to God we are manifest. And I hope also that in your consciences we are manifest.Knowing therfore the feare of our Lord we vse persuasion to men: but to God we are manifest. And I hope also that in your consciences we are manifest.✦Scientes ergo timorem Domini, hominibus suademus, Deo autem manifesti sumus. Spero autem et in conscientiis vestris manifestos nos esse.
12We commendamus: praise; recommend, present anew not our selves again to you, but give you occasion to glory for us: that you may have against them that glory in face, and not in heart.We commend not our selues againe to you, but giue you occasion to glorie for vs: that you may haue against them that glorie in face, and not in hart.✦Non iterum commendamus nos vobis, sed occasionem damus vobis gloriandi pro nobis : ut habeatis ad eos qui in facie gloriantur, et non in corde.
13for whether we mente excedimus: are beside ourselves, carried out of mind (in ecstasy) in mind, to God: or whether we be sober, to you.for whether we excede in minde, to God: or whether we be sober, to you.✦Sive enim mente excedimus Deo : sive sobrii sumus, vobis.
14For the caritas: love, self-giving love of Christ urget: presseth, constraineth us: judging this, that if one died for all, then all were dead.For the charitie of Christ vrgeth vs: iudging this, that if one died for al, then al were dead.✦Caritas enim Christi urget nos : æstimantes hoc, quoniam si unus pro omnibus mortuus est, ergo omnes mortui sunt :
15and Christ died for all: that they also which live, may not now live to them selves, but to him that died for them and rose again.and Christ died for al: that they also which liue, may not now liue to them selues, but to him that died for them and rose againe.✦et pro omnibus mortuus est Christus : ut, et qui vivunt, jam non sibi vivant, sed ei qui pro ipsis mortuus est et resurrexit.
16Therefore we from henceforth know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him no more.Therfore we from hence forth know no man according to the flesh. And if we haue knowen Christ according to the flesh: but now we know him no more.✦Itaque nos ex hoc neminem novimus secundum carnem. Et si cognovimus secundum carnem Christum, sed nunc jam non novimus.
17If then any be in Christ a new creature: the old are passed, behold all things are made new.If then any be in Christ a new creature: the old are passed, behold *al things are made new.✦Si qua ergo in Christo nova creatura, vetera transierunt : ecce facta sunt omnia nova.
18but all of God, who hath reconciled us to himself by Christ: and hath given us the ministry of reconciliation,but al of God, who hath reconciled vs to him self by Christ: and hath giuen vs the ministerie of reconciliation,¶✦Omnia autem ex Deo, qui nos reconciliavit sibi per Christum : et dedit nobis ministerium reconciliationis,
19For God indeed was in Christ reconciling the world to himself, not imputing to them their sins, and hath put in us the word of reconciliation.For God in deede was in Christ reconciling the world to him self, not imputing to them their sinnes, and hath put in vs the word of reconciliation.✦quoniam quidem Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta ipsorum, et posuit in nobis verbum reconciliationis.
20For Christ therefore we are legatione fungimur: papal envoys; ambassadors, envoys, God as it were exhorting by us. For Christ we beseech you, be reconciled to God.For Christ therfore we are legates, God as it were exhorting by vs. For Christ we beseeche you, be reconciled to God.✦Pro Christo ergo legatione fungimur, tamquam Deo exhortante per nos. Obsecramus pro Christo, reconciliamini Deo.
21Him that knew no sin, for us he made sin: that we might be made the justitia: righteousness, the righteousness wherewith God maketh us just of God in him.Him that knew no sinne, for vs he made c sinne: that we might be made the iustice of God in him.¶✦Eum, qui non noverat peccatum, pro nobis peccatum fecit, ut nos efficeremur justitia Dei in ipso.
Annotationsfrom the original 1582 Rheims New Testament
10The proper things of his body. St. Augustine (Enchirid. c. 110.) objecteth this speech of the Apostle, as in the person of such as deny the prayers, alms, and sacrifices of the living to be available for the dead, and he answereth as followeth. This practice (saith he) of Gods Church in the commendation of the dead, is nothing repugnant to the sentence of the Apostle, where he saith, that we shall all stand before the judgement seat of Christ, that every one may receive according to his deserts in the body, either good or evil. For, in his life and before death he deserved this, that these works after his death might be profitable unto him, for indeed they be not profitable for all men. And why so? but because of the difference and diversity of mens lives whiles they were in flesh. The like he hath in divers other places. August. li. de Praed. Sanct. c. 12. & ad Dulcit. q. 2. And so hath St. Denis c. 7. Ec. Hierarch.The proper things of his body. S. Augustine (Enchirid. c. 110.) obiecteth this speach of the Apostle, as in the person of such as deny the praiers, almes, and sacrifices of the liuing to be auailable for the dead, and he answereth as followeth. This practise (saith he) of Gods Church in the commendation of the dead, is nothing repugnant to the sentence of the Apostle, where he saith, that we shal al stand before the iudgement seate of Christ, that euery one may receiue according to his deserts in the body, either good or euil. For, in his life and before death he deserued this, that these workes after his death might be profitable vnto him, for in deede they be not profitable for al men. And why so? but because of the difference and diuersitie of mens liues whiles they were in flesh. The like he hath in diuers other places. August. li. de Praed. Sanct. c. 12. & ad Dulcit. q. 2. And so hath S. Denys c. 7. Ec. Hierarch.
10Either good or evil. Heaven is as well the reward of good works, as Hell is the stipend of ill works. Neither is faith alone sufficient to procure salvation, nor lack of faith the only cause of damnation: by good deeds men merit the one, and by ill deeds they deserve the other. This is the Apostles doctrine here and in other places, howsoever the Adversaries of good life and works teach otherwise.Either good or euil. Heauen is as wel the reward of good workes, as Hel is the stipend of il workes. Neither is faith alone sufficient to procure saluation, nor lacke of faith the onely cause of damnation: by good deedes men merite the one, and by il deedes they deserue the other. This is the Apostles doctrine here and in other places, how soeuer the Aduersaries of good life and workes teach otherwise.
18The ministry of reconciliation. Christ is the chief Minister, according to his manhood, of all our reconcilement to God: and for him, as his ministers, the Apostles and their successors the Bishops and Priests of his Church, in whom the word of reconcilement, as well by ministering of the Sacrifice and Sacraments for remission of sins, as by preaching and government of the world to salvation, is placed. And therefore their preaching must be to us, as if Christ himself did preach: their absolution and remission of sins, as Christ's own pardon: their whole office being nothing else (as we see by this passage) but the Vicarship of Christ.The ministerie of reconciliation. Christ is the cheefe Minister, according to his manhod, of al our reconcilement to God: and for him, as his ministers, the Apostles and their successors the Bishops and Priests of his Church, in whom the word of reconcilement, as wel by ministring of the Sacrifice and Sacraments for remission of sinnes, as by preaching and gouernement of the world to saluation, is placed. And therefore their preaching must be to vs, as if Christ him self did preach: their absolution and remission of sinnes, as Christes owne pardon: their whole office being nothing els (as we see by this passage) but the Vicarship of Christ.
21The justice of God. Even as (saith St. Augustine) when we read, Salvation is our Lords, it is not meant that salvation Whereby our Lord is saved, but whereby they are saved. whom he saveth: so when it is said, Gods justice, that is not to be understood wherewith God is just, but that wherewith men are just, whom by his grace he justifieth. See St. Augustine de Sp. & lit. c. 18. & ep. 120 ad Honoratum. and abhor Calvins wicked and unlearned gloss on this place, that teacheth justice no otherwise to be in man, than sin in Christ. Whereas the Scriptures call man just, because he doth justice: but not so call they Christ sin, because he doth sin, but because he taketh away sin, and is a sacrifice for sin, as the Heretics know very well, that know the use and signification of the Hebrew word in all the old Testament, namely Psal. 39, 8. and in the book of Leviticus very often c. 5. 6. 9. 12. 14. 16. and Numer. c. 29.The iustice of God. Euen as (saith S. Augustine) when we reade, Saluation is our Lordes, it is not meant that saluation Whereby our Lord is saued, but whereby they are saued. whom he saueth: so when it is said, Gods iustice, that is not to be vnderstood wherewith God is iust, but that wherewith men are iust, whom by his grace he iustifieth. See S. Augustine de Sp. & lit. c. 18. & ep. 120 ad Honoratum. and abhorre Caluins wicked and vnlearned glose on this place, that teacheth iustice no otherwise to be in man, then sinne in Christ. Whereas the Scriptures call man iust, because he doth iustice: but not so call they Christ sinne, because he doth sinne, but because he taketh away sinne, and is a sacrifice for sinne, as the Heretikes know very wel, that know the vse and signification of the Hebrew word in al the old Testament, namely Psal. 39, 8. and in the booke of Leuiticus very often c. 5. 6. 9. 12. 14. 16. and Numer. c. 29.*
The reading text follows the 1582 first edition. Facsimile available in two scans.