The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.

¶ The .iii. Chapter.

The texte.

This is a true saying: If a man desyre the offyce of a Byshoppe, he desyreth an honeste woorke. A Byshoppe therefore muste be blamelesse, the husbande of one wyfe dylygente, sober, discrete, a keper of hospitalitie, apte to teache, not geuen to ouer much wyne, no fyghter, not gredy of fylthy lucre: but gentle, abhorrynge fyghtynge, abhor∣rynge coueteousnes, one that ruleth well his owne house, one that hath chyldren in sub∣iection with all reuerence. For if a man can not rule his owne house, howe shall be care for the congregacion of God? He maye not be a yonge scholer, lest he swell and fall in∣to the iudgemente of the euyll speaker. He muste also haue a good reporte of theym whyche are wythoute, leste he fall into rebuke, and snare of the euyll speaker.

THese be almost the whole thynges that thou shalte appoynte vnto all sortes of people without difference. But yet there are matiers of more weyghtye importaunce, to be loked for in those that thou shalte thynke mete to be put in autoritye ouer the multitude. For it is conueniente, that he whiche precelleth in honor, should also precelle in vertues. Perchaunce there be many that are desyrous of dignitie, but for all that they weighe not with them selues, what carke and care dignitie hathe annexed vnto it. He that desireth thoffice of a Byshoppe for none other ende, but for ambicion, or for aduaun∣tage, or to be a tyranne, desyreth to himselfe a pernicious matier, and is not wel aduised what this word (Bishoppe) meaneth. For this word (Bishoppe) is not only y^• name of dignitie, but also y^• name of occupaciō, of office, & of carefulnes. For it soūdeth by interpretaciō a superintendent & one that careth for y^• cōmodities and behoufes of others. So that whoso vnderstandeth this, & desyreth the of∣fice of a Byshop, respectyng nothing elles but to doo good for manye, in dede his desire is honest, in that he coueteth occasion to exercise vertue, and not for honoure. And yet thou shalt not commit that offyce to any man, excepte thou perceyue hym throughly garnyshed wyth gyftes worthy a Byshop. And to thintent thou māyst the more certaynly descerne those gyftes, lo, I shall paint the out in fewe wordes the ymage of a ryght Byshoppe. Fyrst it behoueth him to be of suche vprightnesse of lyfe, that no fauite at all can be layed to hys charge. For it is not conuenient, that he whiche professeth hym selfe to be a teacher & a requirour of innocency in other, shoulde not shewe in his own con∣uersacion and maners the same that he teacheth. And that he, whiche (accor∣dyng to the offyce that he hath taken in hande) oughte boldely and freely re∣proue them that doe amysse, shoulde commytte the thyng, wherein he maye be blamed him selfe. For who geueth credence to the teacher, whose lyfe is contra∣rie to his doctrine? who wyll suffer to be checked of hym, in whom he seeth ey∣ther the same or elles more greuous offences? But that all should be vpright and innocent, it is more easyly possyble to be wyshed for, than hoped for. Yet truelye it is muche requisite for the one man, of whose doctrine the people de∣pendeth, to be cleane without fault. Than in asmuch as chastitie is much to be commended in a Byshoppe, in case he haue not the gifte altogether to absteine, this is to be speciallye obserued, that he haue bene or be the husbande of one wyfe. The fyrst mariage maye be thoughte to be ordayned for the procreation of children. But to marye agayne is not wythoute suspicion of an inconti∣nent mynde euen among the Ethnikes. As for the reste, I lette them nor from maryeng oftener than once, yf they can not absteyne. For it is a harder matter, than I dare exacte of the whole multitude. But it becommeth a Bys∣shoppe to be so ferre quite frome all maner of faulte, that he shoulde be voyde also of all suspicion of faulte. Besydes these, that one man that hathe charge ouer manye, oughte to be sobre and vigilaunte he is the watche man, and ieo∣perdie is presēt on euery side. He may not be a sluggerd, but he must circūspect∣ly loke about hym on euery part, lest he y^• lyeth in wayte, whā the capitayne is a sleepe, cōuey away some out of Christes tentes. Moreouer he must be graue & sad in his behauiour, in al thinges that he goeth about, and be voyde of all

lyghtenesse and folishe toying maners, that decaye and hynder the teachers re∣uerence and autoritie. And it is not ynoughe, that he shewe hym selfe gentle and courteous towardes his owne folkes, but he muste applye hym selfe, that straungers also maye haue experience of hys gentlenesse and lyberalitie, so as the reporte of his honest name maye be the more largely spredde abrode. And also lyke as he hath these vertues commenly with the moste part of men, euen so this is peculyarly to be required in a Bishoppe, that he be apte and re∣dye to teache, not Iewishe fables and highe statelye swellyng Philosophie of this woorlde, but those thynges that maye make vs truelye godly ones, and ryght Christiās. And y^• chiefest office of a good teacher, is, to know what thin∣ges are the best to teache. Nexte this, to teache gladly, to teache gētilly, to teache diligētly, to teache louyngly, to teache without statelynes, to teache seasonably. For the doctrine of the ghospell is of suche sorte, that it ouercometh with soft∣nes, & not with clamourus lowde speakyng. And albeit for a tyme it be prouo∣ked with the naughtynesse of them that naught are, and be enforced to speake somthyng somewhat seuerely, yet it neuer forgetteth Christian charitie. But God forbyd, that a teacher of the ghospell shoulde (after the example of suche as be madde wynedronken tailers) rage to intemperauntly agaynst them that doo amysse, or with a scoldyng toungue runne throughe the heartes of them whom his duetie were rather to heale wyth fatherlye gentylenesse: but in all thynges leat hym remembre Christian sobrietie and temperaunce, that is a greate deale more auayleable to brynge men to amendement, than outragious crueltie is. Let him abhorre also from stryfe and contencion, that he seme not to do of malice, and not of loue, that, that he doeth. Charitie amendeth, conten∣cion prouoketh. And leate him abhorre couetousnes, that he seme not to coun∣trefaite godlynes for gaynes sake.

Fynally, wylte thou knowe, howe he oughte to behaue himselfe in the open publique affayres? Marke howe he doeth his owne priuate businesse at home. In case he shewe hym selfe there a vigilaunt houskeper, yf he kepe all thyng in ordre, yf he haue obedyent and diligent children, yf they be so taughte that in sobre stylnes and comely manners they maye appeare to be brought vp vn∣der a godly parent, it is a good hope, that he is wel hable to take the publique charge of all, that in the administration of his owne howseholde busynes gy∣ueth so good a presidence of himselfe. For an householde is no thyng elles but a small cōmune wealthe, and the maister of an householde, is nothing elles, but the gouernoure of a small citie. And euen so the wisedome of the world iudgeth them mete to haue the weyghtier affaires of a commen wealth commytted vn∣to them, that gouerne thynges of lesse importaunce wyth commendacion. To conclude, how maye a man hope, that he shal wel gouerne the cure of the whole congregation, that can not well tell howe to gouerne his owne pryuate house? howe shall he take charge of so many houses, that is not hable ynough to take charge of one? By what meanes shal he care for so great a multitude, that kno∣weth not howe to prouyde for so fewe? Shall be faythfully cure those that be straungers, whiche hathe his owne negligentlye mysordered? And shall he be a profytable man ouer Goddes congregation, that can not be profy∣table to a humayne congregation? Nowe thys is also to be marked in the chosyng of a Byshoppe, not onelye howe entierly vpryghte he hathe behaued

hymselfe in hys owne pryuate affaires, but also howe longe it is sence he came to the professyon of Christe. Baptysme in dede engraffeth a man to the body of Christe, but perfite godlynes chaunceth not so sodaynlye to a man. Bap∣tysme openeth the entraunce in to the congregacion, but in this case it remay∣neth that euery man for him selfe muste stryue and preace to the marke of ho∣lynes. Throughe baptysme we are borne a newe: but for all that, it remayneth, that in greate processe of tyme we muste gather streyngth and bygnesse, and waxe stronge with daylye encreases of godlynes in to full growen age. Ther∣fore diligent hede must be taken, that no newe scholer, that is to saye, none that is lately called in to the felowshyppe of faythe, be put in autoritie ouer so weyghtye a businesse. He is a good graffe, but yet tender, and vnmete perad∣uenture to beare a greate heauy burthen. And it is Ieoperdye, leste yf a man, that is but rawe and not yet suffycientlye confirmed in religion, be aduaun∣ced to honoure that he had not before, be puffed vp with pride, and begynne perniciously to stande in hys owne conceipte, as thoughe he were chosen in to the company of religion, for thys intent, that he myghte haue preeminence o∣uer relygion: and by that meanes it come to passe, that beyng cralled in the deuilles snares (which he layeth manyfoldely but none more disceatfully than he doeth the snares of ambicion) and behauyng hym selfe to muche statelye in the honour commytted vnto him, he escape not the mysreportes of euyll spea∣kers: whyche wyll thus entreprete, that he couered the Christian religion vp∣on this purpose, that where he was but of lowe estate amonge his owne secte▪ he myght be in autoritie and honour among the Christians. He forsoke vs in a good howre, (wyll they saye) he chaunged his religion for his more aduaun∣tage: he had leauer be a Christian Byshoppe, than to lyue lyke a pryuate per∣son among vs. From thys maner of suspicion, that mā shalbe quite, that a long season hath expressed speciall tokens of true godlynes and sobrenes in hym selfe. I wyll not heare thys obieccion, yf a mā woulde saye: what matter ma∣keth it to me, thoughe the Ethnikes doo mysreporte me? it is ynough for me, to be well taken among myne owne. But vnto me this is not ynoughe to be respected in a Byshoppe, for hys fame oughte to be so cleane and vnspotted from all suspicion of faulte, that it shoulde be but a small matter to be well re∣ported of among his owne, vnto whom he is more nerely and familiarly kno∣wen, onles he be well allowed also by the testimonye of them that be wythout, whiche can not see hys true godlynes so perfytely as it is, yea and take occa∣syon to rayse slaunder of euery thyng that doe nothyng but onely appere out∣wardlye to be euyll. Wherefore hede muste be warely taken, by all meanes, that none occasion o••slaunder be geuen to them that are straungers from the professyon that we be of: nor (as I maye so speake it) that they maye be hable probablye to obiecte not onely any naughtye faulte but also any false feyned vpbrayed. For, that they also shoulde haue a good opinion of vs, not onelye thys frute commeth of it, that it maketh to the glorye of Christe, but also they shall the more easyly turne to amendemente from their wickednes, in case they haue good opinion of our godlynes.

The texte.

Lykewyse must the ministers be honest, not double tounged, not geuen vnto much wine, nether gredy of fylthy lucre: but holdyng y^• mistery of the fayth with a pure conscience. And let them fyrst be proued, and then let them minister, so that no manne be hable to re∣proue

them. Euen so muste theyr wyues be hourst, not euil speakers: but sobet and faith∣full in al thinges. Let the deacons be the husbandes of one wife, & such as rule their chil∣dren well, and theyr owne housholdes. For they that minister well, get theym selues a good degree and greate lyberaltie in the fayth, whiche is in Christ Iesu.

Nowe, for asmuche as the faultes of the ministers redounde vnto the in∣famye of the autouts, it shall not be ynoughe to take circumspecte hede, what a maner man he muste be, that thou callest to the office of a Byshoppe, but also what maner of persoues hys houscholde folkes and ministers be, that are as membres of the Byshoppes. For they oughte necessarylye to be answea∣blye lyke vnto their prelate in all thynges: in all the behauyour of theyr ly∣uyng, graue and manerly: and voyde of those faultes that the commen sorte of seruauntes is commenly wont to be geuen to. They muste not be double tounged, not gyuen to muche wyne, nor gapyng after fylthy lucres. Those that are entred in the mysteries of faythe, whiche commeth by preachynge the ghospell, after suche sorte, that they euidently shewe in theyr conuersacion, that they are Christians not for the pleasures of theyr maisters, but purely and of a good cōscience. For the vpryghtnes of cōuersatiō is the token of a syncere pro∣fessyon. Neuerthelesse my meanyng is not, that they shoulde haue the admyni∣stracion of holy thynges by and by commytted vnto them, but after thou shalt haue tryed them a great whyle, and after they haue ledde an innocent lyfe long after their baptisme, and haue behaued them selues so, as no faulte at all can be layed to their charge, than let them at lengthe be admytted to the holye ad∣ministration. Moreouer I requyre semblablye the lyke sobrenes and inte∣gritie of lyfe in the Byshoppes and Deacons wyues, bycause they also haue somwhat to do in the ministerie, and suche maners as they haue, the lyke must be rekoned that their husbandes or those that they minister vnto, haue. Ther∣fore they oughte to be farre frome the faultes of the commen forte of wyues, that they be not lyght or folyshe, ne back bytyng raylers, nor intemperate, but sobre women▪ not bablexs, or women of slyppie credence, but faythfull and constaunt in all thynges. To be shorte: the chastitie of the Deacons oughte in this behalf to be so aunswetably lyke vnto the Byshoppes trade of lyfe, that they must also be the husbandes of one wyfe, lest often mariage shoulde cause any suspicion of intemperaunce: and they muste shewe their owne demenour so in the honest bringyng vp of their children and diligent ordryng of theyr own housholde, as they woulde proue to be in the holy ministerie. For albeit the Deacons office is infeciour than the Byshoppes and Apostles office, yet who so euer behaueth hym selfe in that degree comelye and vprightlye, preferreth him selfe no litell vnto hygher offices, aswell in that, beyng acquaynted wyth the practice of godlynes in him selfe he hathe the better trust in hys owne con∣stauncie, as also in that, other men conceyue a greater cōfidence in him, because of hys vpryght behauiour in hys offyce, that whan he is promoted to hygher degrees of Euangelicall religion, he wyll euen excede hym selfe in vpryghte∣nes and paynfull diligence. For euen Iesus Christes connnen wealthe, in gouernaunce hath degrees of offycers and certayne ordres, wherof the fyrste, is of the Deacons the seconde, is of the Elders or Byshoppes, the hyghest of all, is of the Apostles. And lyke as in a seculer commen wealthe he is called to be a Mayor, that before vsed himselfe stowtely in the wardenshyp: and agayn

he is promoted from beyng Mayor to be Iudge, or the Alderman, because he behaued hym selfe well in his Mayoraltye: euen so the offyce of the Deacou declareth who is worthye the rowme of a superintendent or an Apostle.

The texte.

These thynes wryte I vnto the, trustyng to come shortely vnto the: but and yf I ta∣ty longe, that then thou mayste yet haue knowledge howe thou oughtest to behaue thy selfe in the house of God, whiche is the congregacion of the lyuyng God, the pillar and grounde of trueth. And without doubte greate is that mystery of godlynes: God was shewed in the flesshe, was iustifyed in the spirite, was sene amonge the angels, was prea∣ched vnto the Gentiles▪ was beleued on in earth, and receyued vp in glory.

These thynges write I vnto the, derely beloued son, not as though I thought I should not come vnto you agayne, but my trust is that I shal shortely come agayne to see youre congregacion. Neuertheles in case any thing chaunce that I be enforced to be longer ere I come, than I trust I shall, myne entente was to admonyshe thee in the meane season by my letters, that thou shouldest not be ignoraunt, howe to behaue thy selfe, not in the Iewes temple, but in the house of God. For why shoulde not I thus call the Christian congregation which is consecrated and dedicared vnto the lyuyng God, and shal neuer be destroyed with any stormes of errours and persecutions, inasmuche as it is the pyller and sure post of the trueth. The temple of Ierusalem had in tymes past his maner of veneration, it had his priestes, it had his rites and sacrifices. But this is a temple much more holy than it, that keapeth not misteries in couerte with shadowes and figures: but for the Cherubin, for the Pome granates, for the Belles, for the Arke, and for suche like fygures, it sheweth vs playnlye the whole summe and perfite trueth of the gospel. Therfore maruayle not, though thou hearest nothyng prescribed herein, what maner thynges Moyses appoin∣ted with greate diligence vnto the leuites and priestes. For there is no cause why we should passe vpon those shadowes, in asmuche as God hath made the thynge playnely open vnto vs, for whose sake all that misticall furniture was ordayned for a tyme. And there is no cause why the Iewes should haue in ad∣miration or bragge of the Arke or of anye thynge that had the mooste holye thinges called sancta sanctorum locked in it, if they be compared with the miste∣ries that we haue. And whether their hydde secretes deserue any speciall pre∣togatyue of worshyp, or not, leat them see them selues. Certes this misterie of the ghospelles godlynes, is out of all controuersie, whiche maketh vs once free from all maner of supersticion: and in this temple is the greatest thyng of all other that is openly declared through the whole vniuersall worlde. In dede there is no shewynge of the table or of the Arke or of sacrificed beastes, but Christe himselfe is shewed and preached, whiche beynge before tyme vnkno∣wen and not passed vpon, is now become so manyfestly open, that he is playn∣lye seen to be a man after the fleshe, and handled of men, and after the spirite hath receyued so great power, that hauing done awaye the synnes of all men, hathe throughe onely faythe geuen and doeth geue the righteousnes, that the lawe was not hable to geue. And this misterie of ours is so openly manifested, that it was wonderfull euen in the eies of Aungelles, that song glory to God on highe, and peace vpon earth, and vnto men a good wyll. All other mysteries ceasse to be of any worshyppe yf they be publyshed▪ but as for thys mysterye it is preached openly not onelye to the Iewes but also to the Gentyles.

And the preachyng therof was not vnfrutefull: For the thynge that semed to all men agaynste the ordre of nature, that no philosophie or mannes eloquence was hable to perswade, the same did the symple playne preachyng of the gos∣pel perswade to all the whole world, with myraculous wondres witnessynge the same. Finally after his death vpon the crosse, he rose agayne to lyfe by his owne power, and beyng openly accompanyed with Angelles he ascended into the heauens, and shewed vs vndoubtedly whether all oure hope oughte to be addressed. What is more holy than thys mysterie? What is more excellente? what is more certayne or euident? This thyng yf we truely beleue, this thinge yf we worthyly lyue, for what purpose should we respecte from henceforth vn∣to Iewyshe constitucions? We haue the misterie of true godlynes, why doo we than slyppe backe vnto those thynges that haue more supersticion than godlynesse? In case we be laden with syknes, here is the mooste assured remys∣syon of synnes. If we require learnyng, here is the rule of true godlynes that we ought to folowe, yf we loke for rewarde, here is immortalitie, wherunto we maye be exalted. Therfore leat vs be contented (my Tymothee) with this reli∣gyon, and take our leaue of the Iewes vayne prescripcions.