Against the lie of the false Apostles, he protesteth his mind of Circumcision. 13 and testifieth, that they are called to liberty. But yet lest any misconster Christian liberty, he telleth them that they shall not inherit the kingdom, unless they abstain from the works of the flesh, which are all mortal sins: and do the fruitful works of the Spirit, fulfilling all the commandments of the Law by Charity.Against the lie of the false Apostles, he protesteth his mind of Circumcision. 13 and testifieth, that they are called to libertie. But yet lest any misconster Christian libertie, he telleth them that they shal not inherite the kingdom, vnles they abstaine from the workes of the flesh, which are al mortal sinnes: and do the fruitful workes of the Spirit, fulfilling al the commaundements of the Law by Charitie.✦
Stand, and be not holden contineri: held fast under, kept in bondage again with the yoke of servitude.STAND, and be not holden in againe with the yoke of seruitude.✦State, et nolite iterum jugo servitutis contineri.
2Behold I Paul tell you that if you be circumcised, Christ shall profit you nothing.Behold I Paul tel you that if you be circumcised, Christ shal profite you nothing.✦Ecce ego Paulus dico vobis : quoniam si circumcidamini, Christus vobis nihil proderit.
3And I testify again to every man circumcising himself, that he is a debtor to do the whole Law.And I testifie againe to euery man circumcising him self, that he is a detter to doe the whole Law.✦Testificor autem rursus omni homini circumcidenti se, quoniam debitor est universæ legis faciendæ.
4You are evacuati: removed, withdrawn for safety; made void of, severed from from Christ, that are justified in the Law: you are fallen from grace.You are euacuated from Christ, that are iustified in the Law: you are fallé from grace.✦Evacuati estis a Christo, qui in lege justificamini : a gratia excidistis.
5For we in spirit, by faith, expect the hope of justice.For we in spirit, by faith, expect the hope of iustice.✦Nos enim spiritu ex fide, spem justitiæ exspectamus.
6For in Christ JESUS neither circumcision availeth aught, nor præputium: uncircumcision, the foreskin: but faith that worketh by charity.For in Christ IESVS * neither circumcision auaileth ought, nor prepuce: but faith that worketh by charitie.¶✦Nam in Christo Jesu neque circumcisio aliquid valet, neque præputium : sed fides, quæ per caritatem operatur.
7You ran well, who hath hindered you not to obey the truth?You ranne wel, who hath hindered you not to obey the truth?✦Currebatis bene : quis vos impedivit veritati non obedire ?
8The persuasion is not of him that calleth you.The persuasion is not of him that calleth you.✦persuasio hæc non est ex eo, qui vocat vos.
9A little leaven corrupteth the whole massam: a soft sticking-mixture; the whole lump of dough.* A litle leauen corrupteth the whole paste.✦Modicum fermentum totam massam corrumpit.
10I have confidence in you in our Lord: that you will be of no other mind: but he that troubleth you, shall bear the judgement, whosoever he be.I haue confidence in you in our Lord: that you wil be of no other minde: but he that troubleth you, shal beare the iudgement, whosoeuer he be.✦Ego confido in vobis in Domino, quod nihil aliud sapietis : qui autem conturbat vos, portabit judicium, quicumque est ille.
11And as for me, brethren, if as yet I preach circumcision, why do I yet suffer persecution? then is the scandalum: the stumbling-block, the occasion of falling of the cross evacuated.And as for me, brethren, if as yet I preach circumcision, why doe I yet suffer persecution? then is the scandal of the crosse euacuated.✦Ego autem, fratres, si circumcisionem adhuc prædico : quid adhuc persecutionem patior ? ergo evacuatum est scandalum crucis.
12I would they were also cut off that trouble you.I would they were also cut of that trouble you.✦Utinam et abscindantur qui vos conturbant.
13For you, brethren, are called into liberty: only make not this liberty an occasionem: a pretext, an opportunity for sin to the flesh, but by charity serve one another.For you, brethré, are called into libertie: only make not this libertie an occasion to the flesh, but by charitie serue one an other.¶✦Vos enim in libertatem vocati estis, fratres : tantum ne libertatem in occasionem detis carnis, sed per caritatem Spiritus servite invicem.
14For all the Law is fulfilled in one word: Thou shalt love thy neighbour as thy self.For al the Law is fulfilled in one word: Thou shalt loue thy neighbour as thy self.✦Omnis enim lex in uno sermone impletur : Diliges proximum tuum sicut teipsum.
15But if you bite and eat one another: take heed you be not consumed one of another.But if you bite and eate one an other: take heede you be not consumed one of an other.✦Quod si invicem mordetis, et comeditis : videte ne ab invicem consumamini.
16And I say, walk in the spirit, and the lusts of the flesh you shall not accomplish.And I say, walke in the spirit, and the lustes of the flesh you shal not accomplish.✦Dico autem : Spiritu ambulate, et desideria carnis non perficietis.
17For the flesh lusteth against the spirit: and the spirit against the flesh. for these are adversaries one to another: that not what things soever you will, these you do.For the flesh lusteth against the spirit: and the spirit against the flesh. for these are aduersaries one to an other: that not what things soeuer you wil, these you doe.✦Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem : hæc enim sibi invicem adversantur, ut non quæcumque vultis, illa faciatis.
18But if you be led by the spirit, you are not under the Law.But if you be ledde by the spirit, you are not vnder the Law.✦Quod si Spiritu ducimini, non estis sub lege.
19And the works of the flesh be manifest, which are, fornication, uncleanness, impudicitia: shameless unchastity, lewdness, luxuria: wantonness, riotous excess,And the workes of the flesh be manifest, which are, fornication, vncleannes, impudicitie, lecherie,✦Manifesta sunt autem opera carnis, quæ sunt fornicatio, immunditia, impudicitia, luxuria,
20serving of Idols, witchcrafts, enmities, contentions, æmulationes: jealous rivalries, grudging contentions, angers, brawls, dissensions, sects,seruing of Idols, witch-craftes, enmities, cótentions, emulations, angers, brawles, dissensions, sectes,✦idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, iræ, rixæ, dissensiones, sectæ,
21envies, murders, ebrietates: drunkennesses, drinking-bouts, comessationes: revellings, riotous feastings, and such like. which I foretell you, as I have foretold you, that they which do such things, shall not obtain the kingdom of God.enuies, murders, ebrieties, commessations, and such like. which I foretel you, as I haue foretold you, that they which doe such things, shal not obteine the kingdom of God.✦invidiæ, homicidia, ebrietates, comessationes, et his similia, quæ prædico vobis, sicut prædixi : quoniam qui talia agunt, regnum Dei non consequentur.
22But the fruit of the Spirit is, Charity, joy, peace, patience, benignitas: kindness, gracious goodness, goodness, longanimitas: long-suffering, patient forbearance,But the fruite of the Spirit is, Charitie, ioy, peace, patience, benignitie, goodnes, longanimitie,✦Fructus autem Spiritus est caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas,
23mildness, faith, modesty, continentia: self-restraint, continence, chastity. Against such there is no law.mildnes, faith, modestie, cótinencie, chastitie. Against such there is no law.mansuetudo, fides, modestia, continentia, castitas. Adversus hujusmodi non est lex.
24And they that be Christ's, have crucified their flesh with the vices and concupiscences.And they that be Christs, haue crucified their flesh with the vices and concupiscences. ⊢✦Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis.
25If we live in the spirit, in the spirit also let us walk.If we liue in the spirit, in the spirit also let vs walke.✦Si Spiritu vivimus, Spiritu et ambulemus.
26Let us not be made desirous of vain glory, provoking one another, envying one another.Let vs not be made desirous of vaine glorie, prouoking one an other, enuying one an other.✦Non efficiamur inanis gloriæ cupidi, invicem provocantes, invicem invidentes.
Annotationsfrom the original 1582 Rheims New Testament
6Faith. This is the faith working by charity, which St. Paul meaneth elsewhere, when he saith that faith doth justify. And note well that by these terms circumcision and prepuce not available to justification, it is plain that in the other places he meaneth the works of Circumcision and Prepuce (that is, of the Jews and the Gentiles) without faith, which avail not, but faith working by charity: as who should say, faith and good works, not works without faith. Again note here, that if the Protestants who pretend conference of places to be the best or only way to explicate hard speeches of the holy Scriptures, had followed but their own rule, this one text would have interpreted and cleared unto them all other whereby justice and salvation might seem to be attributed to faith alone: the Apostle here so expressly setting down, the faith which he commendeth so much before, not to be alone, but with charity: not to be idle, but to be working by Charity: as St. Augustine noteth. de fid. & op. c. 14. Further the good Reader must observe, that whereas the Protestants some of them confess, that Charity and good works be joined and requisite also, and that they exclude them not, but commend them highly, yet so that the said Charity or good works are no part of our justice or any cause of justification, but as fruits and effects of faith only, which they say doth all, yea though the other be present: this false gloss also is reproved evidently by this place, which teacheth us clean contrary: to wit, that faith hath her whole activity and operation toward justice and salvation, of charity, and not contrariwise: without which it can not have any act meritorious or agreeable to God for our salvation. for which cause St. Augustine saith, li. 15. de Trin. c. 18. Fidem non facit utilem nisi charitas, nothing maketh faith profitable but charity. But the Heretics answer, that where the Apostle saith, faith worketh by charity, he maketh charity to be the instrument only of faith in well working, and therefore the inferior cause at the least. but this also is easily refuted by the Apostles plain testimony, affirming that charity is the greater virtue, and that if a man had all faith and lacked charity, he were worth nothing. And again, that Charity is the perfection and accomplishment of the Law (as faith is not) which can not agree to the instrumental or inferior cause. And therefore when it is said that faith worketh by charity, it is not as by an instrument, but as the body worketh by the soul, the matter by the form, without which they have no activity. Whereupon the Schools call Charity, the form or life of faith, that is to say, the force, activity, and operative quality thereof, in respect of merit and justice. Which St. James doth plainly insinuate, when he maketh faith without Charity, to be as a dead corpse without soul or life, and therefore without profitable operation. c. 2. v. 26.Faith. This is the faith working by charitie, which S. Paul meaneth els where, when he saith that faith doth iustifie. And note wel that by these termes circumcision & prepuce not auailable to iustification, it is plaine that in the other places he meaneth the workes of Circumcision and Prepuce (that is, of the Iewes and the Gentils) without faith, which auaile not, but faith working by charitie: as who should say, faith and good workes, not workes without faith. Againe note here, that if the Protestants who pretend conference of places to be the best or only way to explicate hard speaches of the holy Scriptures, had folowed but their owne rule, this one text would haue interpreted & cleared vnto them al other whereby iustice and saluation might seeme to be attributed to faith alone: the Apostle here so expresly setting downe, the faith which he commendeth so much before, not to be alone, but with charitie: not to be idle, but to be working by Charitie: as S. Augustine noteth. de fid. & op. c. 14. Further the good Reader must obserue, that whereas the Protestants some of them confesse, that Charitie and good workes be ioyned and requisite also, and that they exclude them not, but commend them highly, yet so that the said Charitie or good workes are no part of our iustice or any cause of iustification, but as fruites and effectes of faith onely, which they say doth all, yea though the other be present: this false glose also is reproued euidently by this place, which teacheth vs cleane contrarie: to witte, that faith hath her whole actiuitie and operation toward iustice and saluation, of charitie, and not contrariewise: without which it can not haue any act meritorious or agreable to God for our saluation. for which cause S. Augustine saith, li. 15. de Trin. c. 18. Fidem non facit vtilem nisi charitas, nothing maketh faith profitable but charitie. But the Heretikes answer, that where the Apostle saith, faith worketh by charitie, he maketh charitie to be the instrument only of faith in wel working, and therfore the inferior cause at the least. but this also is easily refuted by the Apostles plaine testimonie, affirming that charitie is the greater vertue, & that if a man had al faith and lacked charitie, he were worth nothing. And againe, that Charitie is the perfection and accóplishment of the Law (as faith is not) which can not agree to the instrumental or inferior cause. And therfore when it is said that faith worketh by charitie, it is not as by an instrument, but as the body worketh by the soul, the matter by the forme, without which they haue no actiuitie. Whervpon the Schooles call Charitie, the forme or life of faith, that is to say, the force, actiuitie, & operatiue qualitie thereof, in respect of merite and iustice. Which S. Iames doth plainely insinuate, when he maketh faith without Charitie, to be as a dead corps without soul or life, and therfore without profitable operation. c. 2. v. 26.
13Liberty an occasion. They abuse the liberty of the Gospel to the advantage of their flesh, that under pretense thereof, shake off their obedience to the laws of man, to the decrees of the Church and Councils, that will live and believe as they list, and not be taught by their Superiors, but fornicate with every Sect-master that teacheth pleasant and licentious things: and all this under pretence of spirit, liberty, and freedom of the Gospel. Such must learn that all heresies, schisms, and rebellions against the Church and their lawful Prelates, be counted here among the works of the flesh. See St. Augustine de fid. & op. c. 24. 25.Libertie an occasion. They abuse the libertie of the Gospel to the aduantage of their flesh, that vnder pretense thereof, shake of their obedience to the lawes of man, to the decrees of the Church and Councels, that wil liue and beleeue as they list, and not be taught by their Superiors, but fornicate with euery Sect-master that teacheth pleasant & licentious things: and al this vnder pretence of spirit, libertie, and freedom of the Gospel. Such must learne that al heresies, schismes, and rebellions against the Church and their lawful Prelates, be counted here among the workes of the flesh. See S. Augustine de fid. & op. c. 24. 25.
The reading text follows the 1582 first edition. Facsimile available in two scans.