He warneth them of the False-apostles, 4 shewing that himself had much more to brag of in Judaism than they: but that he maketh price of nothing but only of Christ, and of Christian justice, and of suffering with him ( 12 wherein yet he acknowledgeth his imperfection ) 17 exhorting them to bear Christ's Cross with him, and not to imitate those bellygods.He vvarneth them of the False-apostles, 4 shevving that him self had much more to bragge of in Iudaisme then they: but that he maketh price of nothing but only of Christ, and of Christian iustice, and of suffering vvith him ( 12 vvherein yet he acknovvledgeth his imperfection ) 17 exorting them to beare Christes Crosse vvith him, and not to imitate those bellygods.✦
From henceforth my brethren, rejoice in our Lord. To write the same things unto you, to me surely it is not tedious, and to you it is necessary.FROM hence forth my brethren, reioyce in our Lord. To vvrite the same things vnto you, to me surely it is not tedious, and to you it is necessarie.✦De cetero, fratres mei, gaudete in Domino. Eadem vobis scribere, mihi quidem non pigrum, vobis autem necessarium.
2See the dogs, see the evil workers, see the concisionem: a cutting-off, mutilation (a scornful term for the false circumcision).See the dogges, see the euil vvorkers, see the c concisiō.✦Videte canes, videte malos operarios, videte concisionem.
3For we are the circumcision, which in spirit serve God: and we glory in Christ Jesus, and not having confidence in the flesh,For vve are the c circumcision, vvhich in spirit serue God: and vve glorie in Christ IESVS, and not hauing confidence in the flesh,✦Nos enim sumus circumcisio, qui spiritu servimus Deo, et gloriamur in Christo Jesu, et non in carne fiduciam habentes,
4albeit I also have confidence in the flesh. If any other man seem to have confidence in the flesh, I more,albeit I also haue confidence in the flesh. If any other man seeme to haue confidence in the flesh, I more,✦quamquam ego habeam confidentiam et in carne. Si quis alius videtur confidere in carne, ego magis,
5circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of Hebrews: according to the Law, a Pharisee:circumcised the eight day, of the stocke of Israël, of the tribe of Beniamin, an Hebrevv of Hebrevves: according to the Lavv, a Pharisee:✦circumcisus octavo die, ex genere Israël, de tribu Benjamin, Hebræus ex Hebræis, secundum legem pharisæus,
6according to æmulationem: jealous zeal : not rivalry or imitation, persecuting the Church of God: according to the justice that is in the Law, conversatus: living, conducting myself without blame.according to emulation, persecuting the Church of God: according to the iustice that is in the Lavv, conuersing vvithout blame.✦secundum æmulationem persequens Ecclesiam Dei, secundum justitiam, quæ in lege est, conversatus sine querela.
7But the things that were gains to me, those have I esteemed for Christ, detrimenta: losses, things counted as loss : not bodily harm.But the things that vvere gaines to me, those haue I esteemed for Christ, detriments.✦Sed quæ mihi fuerunt lucra, hæc arbitratus sum propter Christum detrimenta.
8Yea but I esteem all things to be detriment for the passing knowledge of Jesus Christ my Lord: for whom I have made all things as detriment, and do esteem them as dung, that I may gain Christ:Yea but I esteeme al things to be detriment for the passing knovvledge of IESVS Christ my Lord: for vvhom I haue made al things as detriment, and do esteeme them as dung, that I may gaine Christ:✦Verumtamen existimo omnia detrimentum esse propter eminentem scientiam Jesu Christi Domini mei : propter quem omnia detrimentum feci, et arbitror ut stercora, ut Christum lucrifaciam,
9and may be found in him not having my justice which is of the Law, but that which is of the faith of Christ, which is of God justice in faith:and may be found in him not hauing my iustice vvhich is of the Lavv, but that vvhich is of the faith of Christ, vvhich is of God iustice in faith:¶✦et inveniar in illo non habens meam justitiam, quæ ex lege est, sed illam, quæ ex fide est Christi Jesu : quæ ex Deo est justitia in fide,
10to know him, and the virtue of his resurrection, and the society of his passions, configuratus: conformed, fashioned together to his death,to knovv him, and the vertue of his resurrection, and the societie of his passions, configured to his death,✦ad cognoscendum illum, et virtutem resurrectionis ejus, et societatem passionum illius : configuratus morti ejus :
11if by any means I may come to the resurrection which is from the dead.if by any meanes I may come to the resurrection vvhich is from the dead.✦si quo modo occurram ad resurrectionem, quæ est ex mortuis :
12Not that now I have received, or now am perfectus: complete, fully mature: but I pursue, if I may comprehend wherein I am also comprehended of Christ Jesus.Not that novv I haue receiued, or novv am perfect: but I pursue, if I may comprehend vvherein I am also comprehended of Christ IESVS.¶✦non quod jam acceperim, aut jam perfectus sim : sequor autem, si quomodo comprehendam in quo et comprehensus sum a Christo Jesu.
13Brethren, I do not account that I have comprehended. Yet one thing: forgetting the things that are behind, but stretching forth myself to those that are before,Brethren, I do not account that I haue comprehended. Yet one thing: forgetting the things that are behinde, but stretching forth my self to those that are before,✦Fratres, ego me non arbitror comprehendisse. Unum autem, quæ quidem retro sunt obliviscens, ad ea vero quæ sunt priora, extendens meipsum,
14I pursue to the mark, to the bravium: prize, reward : not cost or value of the supernæ: heavenly, from on high vocation of God in Christ Jesus.I pursue to the marke,c to the price of the supernal vocation of God in Christ IESVS.✦ad destinatum persequor, ad bravium supernæ vocationis Dei in Christo Jesu.
15Let us therefore as many as are perfect, be thus minded: and if you be any otherwise minded, this alsoLet vs therfore as many as are perfect, be thus minded: and if you be any othervvise minded, this also¶✦Quicumque ergo perfecti sumus, hoc sentiamus : et si quid aliter sapitis, et hoc vobis Deus revelabit.
16God hath revealed to you. Nevertheless whereunto we are come, that we be of the same mind, let us continue in the same rule.God hath reuealed to you. Neuerthelesse vvhervnto vve are come, that vve be of the same minde, let vs continue in the same rule.✦Verumtamen ad quod pervenimus ut idem sapiamus, et in eadem permaneamus regula.
17Be followers of me brethren: and observe them that walk so as you have our form.a Be follovvers of me brethren: & obserue them that vvalke so as you haue our forme.✦Imitatores mei estote, fratres, et observate eos qui ita ambulant, sicut habetis formam nostram.
18For many walk whom often I told you of (and now weeping also I tell you) the enemies of the cross of Christ:For * many vvalke vvhom often I told you of (and novv vveeping also I tel you) the enemies of the crosse of Christ:✦Multi enim ambulant, quos sæpe dicebam vobis (nunc autem et flens dico) inimicos crucis Christi :
19whose end is destruction: whose God is the belly: and their glory in their confusion, which mind worldly things.vvhose end is destruction: vvhose God, is the belly: and their glorie in their confusion, vvhich minde vvorldly things.✦quorum finis interitus : quorum Deus venter est : et gloria in confusione ipsorum, qui terrena sapiunt.
20But our conversatio: manner of life, citizenship : not talk is in heaven? whence also we exspectamus: await, look for the Saviour, our Lord Jesus Christ,But our conuersation is in heauen? vvhence also vve expect the Sauiour, our Lord IESVS Christ,✦Nostra autem conversatio in cælis est : unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum,
21who will reform the body of our humility, configured to the body of his glory, according to the operation whereby also he is able to subdue all things to himself.vvho vvil reforme the body of our humilitie, configured to the body of his glorie, according to the operation vvhereby also he is able to subdue al things to him self.✦qui reformabit corpus humilitatis nostræ, configuratum corpori claritatis suæ, secundum operationem, qua etiam possit subjicere sibi omnia.
Annotationsfrom the original 1582 Rheims New Testament
9My justice. Divers Lutherans in their translations do shamefully mangle this sentence by transposing the words, and false pointing of the parts thereof, to make it have this sense, that the Apostle would have no justice of his own, but only that justice which is in Christ. Which is a false and heretical sense of the words, and not meant by St. Paul: who calleth that a man's own justice, which he challengeth by the works of the Law or nature without the grace of Christ: and that God's justice (as St. Augustine expoundeth this place) not which is in God, or by which God is just, but that which is in man from God and by his gift. (li. 3 cont. 2 ep. Pelag. c. 7. de Sp. & lit. c. 9.)My iustice. Diuers Lutherans in their translations do shamfully mangle this sentence by transposing the vvordes, and false pointing of the partes thereof, to make it haue this sense, that the Apostle vvould haue no iustice of his ovvne, but onely that iustice vvhich is in Christ. Vvhich is a false and heretical sense of the vvordes, and not meant by S. Paul: vvho calleth that a mans ovvne iustice, vvhich he chalengeth by the vvorkes of the Lavv or nature vvithout the grace of Christ: and that Gods iustice (as S. Augustine expoundeth this place) not vvhich is in God, or by vvhich God is iust, but that vvhich is in man from God and by his gift. li. 3 cont. 2 ep. Pelag. c. 7. de Sp. & lit. c. 9.
12Not that now. No man in this life can attain the absolute perfectness either of justice or of that knowledge which shall be in heaven: but yet there is also another perfectness, such as according to this state a man may reach unto, which in respect of the perfection in glory, is small, but in respect of other lesser degrees of man's justice and knowledge in this life, may be called perfectness. And in this sense the Apostle in the next sentence calleth himself and others perfect, though in respect of the absolute perfectness in heaven, he saith here, he is not yet perfect nor hath yet attained thereunto.Not that novv. No man in this life can attaine the absolute perfectnes either of iustice or of that knovvledge vvhich shal be in heauen: but yet there is also an other perfectnes, such as according to this state a man may reach vnto, vvhich in respect of the perfection in glorie, is small, but in respect of other lesser degrees of mans iustice and knovvledge in this life, may be called perfectnes. And in this sense the Apostle in the next sentence calleth him self and others perfect, though in respect of the absolute perfectnes in heauen, he saith here, he is not yet perfect nor hath yet attained thervnto.
15Otherwise minded. When Catholic men nowadays charge Heretics with their hostile divisions, dissensions, combats, contentions, and diversities among themselves, as the Catholics of all other ages did challenge their Adversaries most truly and justly for the same, (both because where the Spirit of God is not, nor any order or obedience to Superiors, there can be no peace nor unity, and specially for that it is, as St. Augustine saith (li. de agone Christ. c. 29) the just judgement of God that they which believe not, go about to divide the Church of Christ, should themselves be miserably divided among themselves) therefore (I say) when men charge the Protestants with these things, they flee for their defence to this, that the old Fathers were not all of one judgement in every point of religion: that St. Cyprian stood against others, that St. Augustine and St. Jerome wrote earnestly in a certain matter one against another, that our Dominicans and Franciscans, our Thomists and Scotists be not all of one opinion in divers matters, and therefore divisions and contentions should not be so prejudicial to the Zwinglians and Lutherans, as men make it. Thus they defend themselves: but ridiculously and against the rule of St. Paul here, acknowledging that in this imperfection of men's science in this life, every one cannot be free from all error, or think the same that another thinketh: whereupon may rise differences of understanding, opinion, and judgement, in certain hard matters which God hath not revealed or the Church determined, and therefore that such diversity is tolerable and agreeable to our human condition and the state of the way that we be in: always provided, that the controversy be such and in such things, as be not against the set known rule of faith, as he here speaketh, and such as break not mutual society, fellowship, and communion in prayer, service, Sacraments, and other offices of life and religion: for such divisions and differences come never but of Schism or Heresy, and such are among the Heretics, not only in respect of us Catholics, but among themselves: as they know that be acquainted with the writings of Luther against Zwinglius, or Westphalus against Calvin, or the Puritans against the Protestants, not only charging one another with Heresy, Idolatry, Superstition, and Atheism, but also condemning each others' ceremonies or manner of administrations, till it come to excommunication, and banishment, yea sometimes burning one of another. Thus did not St. Cyprian, St. Augustine, St. Jerome, the Dominicans, Franciscans, Thomists, Scotists, who all agree in one rule of faith, all of one communion, all most dear one to another in the same, all (thanks be to God) come to one holy Mass, and receive the same Sacraments, and obey one head throughout all the world. St. Augustine (li. 2 de bapt. c. 5.) shall make up this matter with this notable sentence: We are men (saith he) and therefore to think somewhat otherwise than the thing is, is an human temptation: but by loving our own sentence too much or by envying our betters, to proceed unto the sacrilege of dividing the mutual society and of making schism or heresy, is devilish presumption: in nothing to have other opinion than the truth is, that is Angelical perfection. And a little after, If you be any otherwise minded, this God will reveal: but to them only (saith he) that walk in the way of peace, and that stray aside into no division or separation. Which saying would God all our dear countrymen would mark, and come into the Church, where only God revealeth truth.Othervvise minded. Vvhen Catholike men novv a daies charge Heretikes vvith their hostile diuisions, dissensions, combattes, contentions, and diuersities among them selues, as the Catholikes of al other ages did chalenge their Aduersaries most truely and iustly for the same, (both because vvhere the Spirit of God is not, nor any order or obedience to Superiors, there can be no peace nor vnitie, and specially for that it is, as S. Augustine saith ( li. de agone Christ. c. 29 ) the iust iudgement of God that they vvhich beleeue not, goe about to diuide the Church of Christ, should them selues be miserably diuided among them selues) therfore (I say) vvhen men charge the Protestants vvith these things, they flee for their defence to this, that the old Fathers vvere not al of one iudgement in euery point of religion: that S. Cyprian stood against others, that S. Augustine and S. Hierom vvrote earnestly in a certaine mater one against an other, that our Dominicans and Franciscans, our Thomists and Scotists be not al of one opinion in diuers maters, and therfore diuisions and contentions should not be so preiudicial to the Zuinglians and Lutherans, as men make it. Thus they defend them selues: but ridiculously and against the rule of S. Paul here, acknovvledging that in this imperfection of mens science in this life, euery one can not be free from al error, or thinke the same that an other thinketh: vvherevpon may rise differences of vnderstanding, opinion, and iudgement, in certaine hard maters vvhich God hath not reuealed or the Church determined, and therfore that such diuersitie is tolerable and agreable to our humane condition and the state of the vvay that vve be in: alvvaies prouided, that the controuersie be such and in such things, as be not against the set knovven rule of faith, as he here speaketh, and such as breake not mutual societie, fellovvship, and communion in praier, seruice, Sacraments, and other offices of life and religion: for such diuisions and differences come neuer but of Schisme or Heresie, and such are among the Heretikes, not onely in respect of vs Catholikes, but among them selues: as they knovv that be acquainted vvith the vvritings of Luther against Zuinglius, or Vvestphalus against Caluin, or the Puritans against the Protestants, not only charging one an other vvith Heresie, Idolatrie, Superstition, and Atheisme, but also condemning ech others ceremonies or maner of administrations, til it come to excommunication, and banishment, yea sometimes burning one of an other. Thus did not S. Cyprian, S. Augustine, S. Hierom, the Dominicans, Franciscans, Thomists, Scotists, vvho al agree in one rule of faith, al of one communion, al most deere one to an other in the same, al (thankes be to God) come to one holy Masse, and receiue the same Sacraments, and obey one head through out al the vvorld. S. Augustine li. 2 de bapt. c. 5. shal make vp this mater vvith this notable sentence: Vve are men (saith he) and therfore to thinke somevvhat othervvise then the thing is, is an humane temptation: but by louing our ovvne sentence to much or by enuying our betters, to proceede vnto the sacrilege of deuiding the mutual societie and of making schisme or heresie, is diabolish presumption: in nothing to haue other opinion then the truth is, that is Angelical perfection. And a litle after, If you be any othervvise minded, this God vvil reueale: but to them only (saith he) that vvalke in the vvay of peace, and that stray a side into no diuision or separation. Vvhich saying vvould God al our deere countrie men vvould marke, and come into the Church, vvhere onely God reuealeth truth.
The reading text follows the 1582 first edition. Facsimile available in two scans.