The Rheims New Testament (1582) — Philippians
Saint Paul's Epistle to the Philippians, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 4 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow every chapter.
The Argument
❀ THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE PHILIPPIANS.
HOVV S. Paul vvas called by a viſion into Macedonia, vve reade Act. 16. and hovv he came to Philippi being the firſt citie thereof, and of his preaching, miracles, and ſuffering there. And againe Act. 19. Paul purpoſed in the Spirit, vvhen he had paſſed through Macedonia and Achaia, to goe to Hieruſalem, ſaying: After I haue been there, I muſt ſee Rome alſo. Vvhich purpoſe he executed Act. 20. taking his leaue at Epheſus. And being aftervvard come into Achaia, he had counſel to returne through Macedonia, and ſo at length from Philippi he began his nauigation tovvard Hieruſalem, and from Hieruſalem being caried priſoner to Rome (Act. 28.) he vvrote from thence this Epiſtle to the Philippians: or rather in his ſecond apprehenſion, about 10 yeres after the firſt.
In it he confirmeth them (as he did * the Epheſians alſo about the ſame time) againſt the tentatiō that they might haue in hearing that he vvere executed. therfore he firſt ſaith: And I vvil haue you knovv brethren, that the things about me, are come to the more furtherance of the Goſpel: ſo that my bandes vvere made manifeſt in Chriſt in al the Court &c. Secondly he ſignifieth that his deſire is, to he diſſolued and to be vvith Chriſt. but yet (leſt they ſhould be diſcomforted) that he hopeth to come againe to them. Vvhereof notvvithſtanding, that he hath yet no certaintie, he ſignifieth in ſaying: I hope to ſend Timothee vnto you, immediatly as I ſhal ſee the things that concerne me. Thirdly therefore he prepareth them againſt the vvorſt, ſaying: I hope to come againe to you: but and if I be immolated, vpon the ſacrifice and ſeruice of your faith, I reioyce and congratulate vvith you al, and the ſelf ſame thing do you alſo reioyce and congratulate vvith me. [Margin: Eph. 3. · Phil. 1. v. 12. 23. 26. · Phil. 2. v. 23. 24. 17.]
Moreouer he partly vvarneth them (as he had done before) of thoſe Iudaical Falſe-apoſtles vvho preached circumciſion & Moyſes lavv to the Chriſtian Gentils: partly he exhorteth them to ſuffer perſecution, to liue vvel, and ſpecially to humble them ſelues one to an other, rather then by any pride to breake the peace & vnitie of the Church.
Chapter 1
Hauing ſignified that he vſeth to thanke God for their vertue, 9 and alſo to pray for their encreaſe: 12 he certifieth them (for their confirmatiō & comfort) vvhat good was come through his trouble at Rome, 24 & that he doubteth not (though he rather deſire martyrdom) but to come againe vnto them, 27 exhorting them to liue as they ought to do, 28 and namely not to ſhrinke for perſecution.
1 PAVL and Timothee the ſeruants of IESVS Chriſt: to al the ſainctes in Chriſt IESVS that are at Philippi, vvith the ″ Biſhops and Deacons.
2 Grace to you and peace from God our father, and our Lord IESVS Chriſt.
3 I giue thankes to my God in al memorie of you (
4 alvvaies in al my praiers for al you, vvith ioy making petition)
5 for your communicating in the Goſpel of Chriſt from the firſt day vntil novv.
6 truſting this ſame thing, that he which hath begōne in you a good worke, vvil perfit it vnto the day of Chriſt IESVS.
7 as it is reaſon for me, this to thinke for al you, for that I haue you in hart, & in my bandes, and in the defenſe, and the confirmation of the Goſpel, al you to be partakers of my ioy.
8 For God is my vvitnes, hovv I couet you al in the bowels of IESVS Chriſt.
9 And this I pray, that your charitie may more and more abound in knovvledge and in al vnderſtanding:
10 that you may approue the better things, that you may be ſincere and vvithout offence vnto the day of Chriſt,
11 repleniſhed vvith the fruite of iuſtice by IESVS Chriſt, vnto the glorie and praiſe of God. ⊢
12 And I vvil haue you knovv brethren, that the things about me are come to the more furtherance of the Goſpel:
13 ſo that my bandes vvere made manifeſt in Chriſt in al the court, and in al the reſt,
14 that many of our brethren in our Lord, hauing confidence in my bandes, vvere bold more aboundantly vvithout feare to ſpeake the vvord of God.
15 Some in deede euen for enuie and contention: but ſome alſo for good vvil preache Chriſt.
16 Some of charitie: knovving that I am ſet vnto the defenſe of the Goſpel.
17 And ſome of contention preache Chriſt not ſincerely: ſuppoſing that they raiſe affliction to my bandes.
18 But vvhat? So that by al meanes, vvhether by occaſion, or by truth, Chriſt be preached: in this alſo I reioyce, yea & vvil reioyce.
19 For I knovv that this ſhal fall out to me vnto ſaluatiō by your praier and the ſubminiſtration of the Spirit of IESVS Chriſt,
20 according to my expectation & hope, becauſe in nothing ſhal I be confounded, but in al confidence as alvvaies, novv alſo ſhal Chriſt be magnified in my body, vvhether it be by life, or by death.
21 For vnto me, to liue is Chriſt: and to die is gaine.
22 And if to liue in the fleſh, this vnto me be the fruit of the vvorke, and vvhat I ſhal chooſe I knovv not.
23 And I am ſtraitened of the tvvo: hauing deſire to be diſſolued & to be vvith Chriſt, a thing much more better.
24 but to abide in the fleſh, neceſſarie' for you.
25 And truſting this, I know that I ſhal abide and continue vvith you al, vnto your furtherance and ioy of the faith:
26 that your gratulation may abound in Chriſt IESVS in me, by my comming againe to you.
27 Only * conuerſe ye vvorthie of the Goſpel of Chriſt: that vvhether vvhen I come and ſee you, or els be abſent, I may heare of you that you ſtand in one Spirit, of one minde labouring together to the faith of the Goſpel.
28 And in nothing be ye terrified of the aduerſaries, vvhich to them is cauſe of perdition: but to you of ſaluation, & this of God:
29 for to you it is giuen for Chriſt, not only that you beleeue in him, but alſo that you ſuffer for him,
[30] hauing the ſame combat like as you haue ſeen in me, and novv haue heard' of me.
Marginal notes to Chapter 1
- v. 5 The Epiſtle vpon the 22 Sunday after Pentecoſt.
- v. 24 ` more neceſſarie
- v. 27 Eph. 4, 1
- v. 28 ᵇ ⟨non-Latin script⟩, A manifeſt proofe and euidence.
- v. 29 ᶜ ⟨non-Latin script⟩
- v. [30] ` doe heare
Annotations to Chapter 1
ANNOTATIONS CHAP. I.
2. Biſhops and deacons.] Vvicleſſe and other Heretikes vvould proue by this that Prieſts are not here named, and for that there could not be many Biſhops of this one tovvne, that there is no difference betvvixt a Biſhop and a Prieſt, vvhich vvas the old hereſie of Aërius, of vvhich matter, in other places: for this preſent it is ynough to knovv that in the Apoſtles time there vvere not obſerued alvvaies proper diſtinct names of either function, as they vvere quickly aftervvard, though they vvere alvvaies diuers degrees & diſtinct functions. See S. Chryſoſtom, Occup⟨illegible⟩enius, Theophylactus, and the reſt of the Gracians vpon this place. [Margin: Biſhops and Prieſts alwais diſtinct functions. · * See Annot. Tit. 1. v. 5.]
Chapter 2
He exhorieth them muſt inſtantly to keepe the vnitie of the Church, and to humble them ſelues for that purpoſe one to an other, ⟨illegible⟩ by the example of the maruelous humilitie of Chriſt, ⟨illegible⟩ ſpecially ſeing hovv maruelouſly he is novv exalted for it. 13 Item to obedience, feare, and perſeuerance. 17 Inſinuating (left is ſhould aftervvardes trouble them) that be may be martyred at this time. 19 Timothee he hopeth to ſend, vvhom he highly commendeth▪ 25 as alſo Epaphroditus, vvhom he preſently ſendeth.
1 IF therfore there be any conſolation in Chriſt, if any ſolace of charitie, if any ſocietie of ſpirit, if any bovvels of commiſeration:
2 fulfil my ioy, that you be of one meaning, hauing the ſame charitie, of one minde, agreing in one.
3 nothing by contentiō, neither by vaine glorie: but in humilitie, * eche coūting other better then them ſelues:
4 * euery one not cōſidering the things that are their owne, but thoſe that are other mens.
5 For this thinke in your ſelues, vvhich alſo in Chriſt IESVS,
6 vvho vvhen he vvas in the forme of God, thought it no robberie, him ſelf to be equal to God,
7 but he exinanited him ſelf, taking the forme of a ſeruant, made into the ſimilitude of men, and in ſhape found as man.
8 He * humbled him ſelf, made obediēt vnto death: euen the death of the croſſe.
9 ″ For the vvhich thing God alſo hath exalted him, and hath giuen him a name which is aboue al names:
10 that * in the ″ name of IESVS euery knee bovve of the celeſtials, terreſtrials, and infernals:
11 and euery tongue cōfeſſe that our Lord IESVS Chriſt is in the glorie of God the Father. ⊢
12 Therfore my deereſt, (as you haue alvvaies obeied) not as in the preſence of me only, but much more novv in my abſence, ″ vvith feare and trembling vvorke your ſaluation.
13 For it is God that ″ vvorketh in you both to vvil and to accompliſh, according to his good vvil.
14 And doe ye al things vvithout murmurings and ſtaggerings:
15 that you may be vvithout blame, and the ſimple children of God, vvithout reprehenſion in the middes of a crooked and peruerſe generation. among vvhom you ſhine as lightes in the vvorld:
16 conteining the vvord of life to my glorie in the daie of Chriſt, becauſe I haue not runne in vaine, nor in vaine laboured.
17 But and if I be immolated, vpon the ″ ſacrifice and ſeruice of your faith, I reioyce and congratulate vvith you al.
18 And the ſelf ſame thing doe you alſo reioyce, and congratulate vvith me.
19 And I hope in our Lord IESVS, to ſend Timothee vnto you quickly, that I alſo may be of good comfort, when I knovv the things pertaining to you.
20 For I haue no mā ſo of one minde that vvith ſincere affection is careful for you.
21 For al ſeeke the things that are their ovvne: not the things that are IESVS Chriſts.
22 And knovv ye an experiment of him, that as a ſonne the father, ſo hath he ſerued vvith me in the Goſpel.
23 This man therfore I hope to ſend vnto you, immediatly as I ſhal ſee the things that concerne me.
24 And I truſt in our Lord that my ſelf alſo ſhal come to you quickly.
25 But I haue thought it neceſſarie to ſend to you Epaphroditus my brother and coadiutor and fellovv ſouldiar, but your Apoſtle, and miniſter of my neceſſitie.
26 Becauſe in deede he had a deſire tovvard you al: and vvas penſife, for that you had heard that he vvas ſicke.
27 For in deede he vvas ſicke euen to death: but God had mercie on him: and not only on him, but on me alſo, leſt I ſhould haue ſorovv vpon ſorovv.
28 Therfore I ſent him the more ſpedily: that ſeeing him, you may reioyce againe, and I may be vvithout ſorovv.
29 Receiue him therfore vvith al ioy in our Lord: and ſuch intreate vvith honour.
30 becauſe for the vvorke of Chriſt, he came to the point of death: yelding his life, that he might fulfil that vvhich on your part vvanted tovvard my ſeruice.
Marginal notes to Chapter 2
- v. 3 Ro. 12, 10.
- v. 4 The Epiſtle vpon Palme Sunday. And vpon Holy Roode day, Mai. 3.
- v. 5 1 Cor. 10, 24.
- v. 7 The Epiſtle vpon Holy Roode day Septemb. 14. And in a Votiue Maſſe of the Holy Croſſe.
- v. 8 Heb. 2, 9
- v. 9 Eſ. 45, 14. Ro. 14, 11.
- v. 16 ⸬ Such as haue by their preaching gained any to Chriſt, ſhal ioy and glorie therein excedingly at the day of our Lord.
- v. 17 ⸬ Paſtors ought to be ſo zelous of the ſaluation of their flocke, that vvith S. Paul they ſhould offer them ſelues to death for the ſame.
- v. 21 ⸬ Many forſake their teachers vvhen they ſee them in bandes and priſon for their faith, becauſe moſt mē preferre the vvorld before Chriſts glorie.
Annotations to Chapter 2
ANNOTATIONS CHAP. II.
9. For the vvhich.] Caluin doth ſo abhorre the name of merite in Chriſtian men tovvard their ovvne ſaluation, that he vvickedly and vnlearnedly denieth Chriſt him ſelf to haue deſerued or merited any thing for him ſelf: though theſe vvordes (vvhich he ſhamefully vvritheth from the proper and plaine ſenſe, to ſignifie a ſequele and not a cauſe of his exaltation) and diuers other in holy vvrite, proue that he merited for him ſelf according to al learned mens iudgement. As Apoc 5. The lambe that vvas ſlaine, is vvorthie to receiue povver and Diuinitie. And Heb. 2. We ſee IESVS for the paſsion of death, crowned vvith glorie and honour. See S. Auguſtine vpō theſe vvordes of the Pſalme 109. propterea exaltabit caput. [Margin: Caluins blaſphemie agaīſt Chriſts owne merites.]
10. Name of IESVS.] By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS. as though they vvorſhipped not our Lord God therein, but the ſyllables or letters or other material elemēts vvhereof the vvord vvritten or ſpoken conſiſteth, and al this, by ſophiſtications to dravv the people from due honour and deuotion tovvard CHRIST IESVS, vvhich is Satans drift by putting ſcruples into poore ſimple mens mindes about his Sacraments, his Saincts, his Croſſe, his name, his image, & ſuch like, to aboliſh al true religiō out of the vvorld, and to make them plaine Atheiſts. But the Church knovveth Satans cogitations, and therfore by the Scriptures and reaſon, vvarranteth and teacheth al her children to do reuerence vvhen ſo euer IESVS is named. becauſe Catholikes do not honour theſe things nor count them holy, for their matter, colour, ſound, and ſyllables, but for the reſpect and relation they haue to ou⟨illegible⟩ Sauiour, bringing vs to the remembrance and apprehenſion of Chriſt, by ſight, hearing, or vſe of the ſame ſignes. els vvhy make vve not reuerence at the name of Ieſus the ſonne of ⟨illegible⟩irach, as vvel as of IESVS CHRIST? And it is a pitieful caſe to ſee theſe prophane ſubtelties of Heretikes to take place in religion, vvhich vvere ridiculous in al other trade of life. Vvhen vve heare our Prince or Soueraine named, vve may vvithout theſe ſcruples doe obeiſance, but tovvardes Chriſt it muſt be ſuperſtitious. [Margin: The Proteſtants vvill haue no reuerence done at the name of IESVS. · Hovv Catholikes honour the name of IESVS, and other things pertaining to him.]
12. With feare and trembling.] Againſt the vaine preſumption of Heretikes that make men ſecure of their predeſtination and ſaluation, he vvilleth the Philippians to vvorke their ſaluation vvith feare and trembling, according to that other Scripture, Bleſſed is the man that alvvaies i⟨illegible⟩ fearful, Prouerb. 28, v. 14. [Margin: Vaine ſecuritie of ſaluatiō.]
13. Worketh in you.] Of this thus ſaith S. Auguſtine. Not becauſe the Apoſtle ſaith, it is God that vvorketh in you both to vvil and vvorke, muſt vve thinke he taketh avvay our free vvill. For if it vvere ſo, then vvould he not a litle before haue vvilled them to vvorke their ovvne ſaluation vvith feare and trembling. For vvhen they be commaunded to vvorke, their free vvil is called vpon: but, vvith trembling and feare, is added, l⟨illegible⟩ſt by attributing their vvel vvorking to them ſelues, they might be proud of their good deedes as though they vvere of them ſelues. Auguſt de gratia & lib. arbit. c. 9. [Margin: S. Auguſtine anſvvereth the obiectiō againſt free vvil.]
17. The ſacrifice.] The obedience of faith and matryrdom be ſo acceptable actes to God, vvhen they be voluntarily referred to his honour, that by a metaphore they be called ſacrifice and pleaſant hoſtes to God. [Margin: Martyrdom.]
Chapter 3
He vvarn⟨illegible⟩th them of the Falſe-apoſtles, * 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 exhorting them to beare Chriſtes Croſſe vvith him, and not to imitate thoſe bellygods.
1 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.
2 See the dogges, ſee the euil vvorkers, ſee the conciſiō.
3 For vve are the circumciſion, vvhich in ſpirit ſerue God: and vve glorie in Chriſt IESVS, and not hauing confidence in the fleſh,
4 albeit I alſo haue confidence in the fleſh. ✝ If any other man ſeeme to haue confidence in the fleſh, I more,
5 circumciſed the eight day, of the ſtocke of Iſraël, of the tribe of Beniamin, * an Hebrevv of Hebrevves: * according to the Lavv, a Phariſee:
6 according to emulation, perſecuting the Church of God: according to the iuſtice that is in the Lavv, conuerſing vvithout blame.
7 But the things that vvere gaines to me, thoſe haue I eſteemed for Chriſt, detriments.
8 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:
9 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:
10 to knovv him, and the vertue of his reſurrection, and the ſocietie of his paſſions, configured to his death,
11 if by any meanes I may come to the reſurrection vvhich is from the dead.
12 ″ 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. ⊢
13 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,
14 I purſue to the marke, to the price of the ſupernal vocation of God in Chriſt IESVS.
15 Let vs therfore as many as are perfect, be thus minded: and if you be any ″ othervviſe minded, this alſo God hath reuealed' to you.
16 Neuertheleſſe vvherevnto we are come, that vve be of the ſame minde, let vs continue in the ſame rule.
17 Be folovvers of me brethren: & obſerue them that vvalke ſo as you haue our forme.
18 For * many vvalke vvhom often I told you of (and novv vveeping alſo I tel you) the enemies of the croſſe of Chriſt:
19 vvhoſe end is deſtruction: vvhoſe God, is the belly: and their glorie in their confuſion, vvhich minde vvorldly things.
20 But our conuerſation is in heauen? vvhence alſo vve expect the Sauiour, our Lord IESVS Chriſt,
21 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.
Marginal notes to Chapter 3
- v. 2 ᶜ By alluſiō of vvords, he calleth the carnal Chriſtiā Iews that yet boaſted in the circūciſion of the fleſh, conciſiō: & him ſelf & the reſt that circūcided their hart and ſenſes ſpiritually, the true circumciſion. S. Chryſ. Theophylact.
- v. 3 ᶜ ⟨non-Latin script⟩
- v. 4 2. Cor. 11, 22.
- v. 5 Act. 23, 6.
- v. 7 The Epiſtle for a Confeſſor that is not a Biſhop.
- v. 11 ⸬ If S. Paul ceaſed not to labour ſtill, as though he vvere not ſure to come to the marke vvithout continual endeuour: vvhat ſecuritie may vve poore ſinners haue of Heretikes perſuaſions & promiſes of ſecuritie and ſaluation by onely faith?
- v. 14 ᶜ ad brauium
- v. 15 ` vvil reueale
- v. 17 ᵃ The Epiſtle vpon the 23 Sunday after Pentecoſt. And for S. Clemēt, Nouemb. 23.
- v. 17 ⸬ It is a goodly thing vvhen the Paſtor may ſo ſay to his flocke. Neither is it any derogatiō to Chriſt, that the people ſhould imitate their Apoſtles life & doctrine, & other holy men, S. Auguſtine, S. Benedict. S. Dominike, S. Francis.
- v. 17 Ro. 16, 17.
Annotations to Chapter 3
ANNOTATIONS CHAP. III.
9. My iuſtice.] Diuers Lutherans in their tranſlations do ſhamfully mangle this ſentence by tranſpoſing the vvordes, and falſe poluting of the partes: hereof, 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 men from God and by his gift. li. 3 cont. ⟨illegible⟩ ep. Pelag. c. 7. de Sp. & lit. c. 9. [Margin: The obiection againſt inherent iuſtice, anſvvered. · Magdeburg. cent. 1. li, 2 c. 4. pag. 222.]
12. 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 therevnto. [Margin: Double perfection: here, and in the life to come.]
15. Othervviſe minded.] Vvhen Catholike men novv a daies charge Heretikes vvith their horrible 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 agen⟨illegible⟩ Chriſt. c. 29) the iuſt iudgement of God that they vvhich ſeeke nothing els but 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 matter one againſt an other, that our Dominicans and Franciſcans, our Thomiſts and Scotiſts be not al of one opinion in diuers matters, 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 matters 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: at they knovv that be acquainted vvith the vvritings of Luther againſt Zuinglius, or Vveſtphalus againſt Caluin, or the Puritans againſt the Proteſtants, not onely 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 matter vvith this notable ſentence: We are men (ſaith he) and therfore to thinke ſomevvhat othervviſe them the thing it, is an humane tentation: but by louing our ovvne ſentence to much, or by enuying our betters, to procede vnto the ſacrilege of deuiding the mutual ſocietie and of making ſchiſme or hereſie, it diueliſh proſumption: in nothing to haue other opinion then the truth is, that is Angelical perfection. And a litle after, If you be any other vviſe minded, this God vvil reueale: but to them only (ſaith he) that vvalke in the vvay of peace, and that ſtroy 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. [Margin: The heretikes foliſh defenſe of their diſſenſions and diuiſions among them ſelues. · The difference betvvene the diſagreing of auncient fathers or other Catholikes, & the Heretikes diſſenſions among them ſelues. · The ſpiteful vvritings of Heretikes, one Secte, againſt an other. · A notable place of S. Auguſtine.]
Chapter 4
He exhorteth them to perſeu⟨illegible⟩rant⟨illegible⟩, 2 and certaine by name to vnitie, ⟨illegible⟩ to modeſtie, ⟨illegible⟩ to peace vvithout ſolicitude or careful anxietie, 8 to al that good is, 9 to ſuch things as they ſee in him ſelf. 10 that be reioyced in their contribution, not for his ovvne neede, but for their merite.
1 THERFORE, my deereſt brethren and moſt deſired, my ″ ioy and my crovvne: ſo ſtand in our Lord, my deereſt.
2 'Euchodia' I deſire & Syntyché I beſeeche to be of one minde in our Lord.
3 Yea and I beſeeche thee my ″ ſincere companion, helpe thoſe vvomen that haue laboured vvith me in the Goſpel vvith Clement, and the reſt my coadiutors, vvhoſe names are in the booke of life. ⊢
4 Reioyce in our Lord alvvaies: againe I ſay reioyce.
5 Let your modeſtie be knovven to al men. Our Lord is nigh.
6 Be nothing careful: but in euery thing by praier & ſupplicatiō vvith thākesgiuing let your petitions be knovven vvith God.
7 And the peace of God vvhich paſſeth al vnderſtanding, keepe your hartes and intelligences in Chriſt IESVS. ⊢
8 For the reſt brethren, vvhat things ſo euer be true, vvhatſoeuer honeſt, whatſoeuer iuſt, vvhatſoeuer holy, whatſoeuer amiable, vvhatſoeuer of good fame, if there be any vertue, if any praiſe of diſcipline, theſe things thinke vpon.
9 Vvhich you haue both learned, and receiued, and heard, & ſeen in me: theſe things doe ye, and the God of peace ſhall be vvith you.
10 And I reioyced in our Lord excedingly, that once at the length you haue refloriſhed to care for me, as you did alſo care: but you vvere occupied.
11 I ſpeake not as it vvere for penurie, for I haue learned, to be cōtent vvith the things that I haue.
12 I knovv both to be brought lovv, I knovv alſo to abound: (euery vvhere, and in al things I am inſtructed) both to be ful, & to be hungrie, both to abound, and to ſuffer penurie.
13 I can al things in him that ſtrengtheneth me.
14 Neuertheleſſe you haue done vvel, communicating to my tribulation.
15 And you alſo knovv ô Philippians, that in the beginning of the Goſpel, vvhen I departed from Macedonia, no church communicated vnto me in the account of gift and receite, but your only:
16 for vnto Theſſalonica alſo, once and tvviſe you ſent to my vſe.
17 Not that I ſeeke the gift, but I ſeeke the fruite abounding in your account.
18 But I haue al things, and abound: I vvas filled after I receiued of Epaphroditus the things that you ſent, an odour of ſvveetenes, an ″ acceptable hoſt, pleaſing God.
19 And my God ſupply al your lacke according to his riches in glorie, in Chriſt IESVS.
20 And to God & our father be glorie vvorld vvithout end. Amen.
21 Salute ye euery ſaincte in Chriſt IESVS. The brethren that are vvith me, ſalute you.
22 Al the ſainctes ſalute you: but eſpecially they are of Caeſars houſe.
[23] The grace of our Lord IESVS Chriſt be vvith your ſpirit. Amen.
Marginal notes to Chapter 4
- v. 2 ` Euodia
- v. 3 ⸬ This Clement vvas aftervvard the 4 Pope of Rome from S. Peter, as S. Hierom vvriteth according to the cōmon ſupputation.
- v. 4 ᵇ The Epiſtle vpon the 3 Sunday in Aduent.
- v. 6 ᶜ ⟨non-Latin script⟩
- v. 10 ᶜ This refloriſhing is the reuiuing of their old liberalitie, vvhich for a time had been ſlacke & dead. S. Chryſ.
- v. 15 ⸬ He counteth it not mere almes or a free gift that the people beſtoweth on their Paſtors or preachers, but a certaine mutual traffike as it vvere, and enterchange: the one giuing ſpiritual, the other rēdering tēporal things for the ſame.
- v. 19 ᶜ ⟨non-Latin script⟩
Annotations to Chapter 4
ANNOTATIONS CHAP. IIII.
1. My ioy.] He calleth them his ioy and crovvne, for that he expected the crovvne of euerlaſting life as a revvard of his labours tovvardes them. Vvhereby vve may learne alſo, that beſides the eſſential glorie vvhich ſhal be in the viſion and fruition of God, there is other manifold fellcitie incident in reſpect of creatures. [Margin: The revvard of preachers.]
⟨illegible⟩. Sincere companion.] The Engliſh Bibles vvith one conſent interprets the Greeke vvordes, faithful yokefellovv, perhaps to ſignifie (as ſome vvould haue it) that the Apoſtle here ſpeaketh to his vvife: but they muſt vnderſtand that their Maiſters Caluin and Beza miſlike that expoſition, and * al the Greeke fathers almoſt much more reiect it, and it is againſt S. Paules ovvne vvordes ſpeaking to the vnmaried▪ That it is good for them to remaine ſo, euen as him ſelf did. 1 Cor. 7, 8. Vvhereby it is euident he had no vvife, and therfore meaneth here ſome other his coadiutor and fellovv-labourer in the Goſpel. [Margin: Suſpitious tranſlation. · S. Chryſ. Theodore. Occum. Theophyl. · S. Paul had no vvife.]
1⟨illegible⟩. Acceptable.] Hovv acceptable almes are before God, vve ſee here: namely vvhen it is giuen for religion to deuout perſons for a recompenſe of ſpiritual benefites▪ for ſo it putteth on the condition of an oblation or ſacrifice offered to God, and is moſt acceptable and ſvvete in his ſight. [Margin: Almes giuen religiouſly.]
Colophon
Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).
Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.
What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.
The book's heading in the edition reads: "THE EPISTLE OF PAVL TO THE PHILIPPIANS." The page title gives it in ordinary capitals and lower case, without other change.
Notes on this transcription: Philippians 1:30: the edition marks the start of this last verse of the chapter with ✝ but prints no number; [30] supplied, as the next number in the sequence and as the Challoner revision of this text numbers it. Philippians 3:4: a verse cross ✝ stands within this verse with no verse number beside it; kept as printed. Philippians 4:23: the edition marks the start of this last verse of the chapter with ✝ but prints no number; [23] supplied, as the next number in the sequence and as the Challoner revision of this text numbers it.
On this page 16 places are marked ⟨illegible⟩ and 5 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.
This is an archival transcription of a historic English Bible. It is not a Good Works Translation.
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