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 Argument vpon the lat∣ter Epistle vnto Tymothee / by Erasmus of Roterodame

FOrasmuche as in the former Epistle, Paule put Tymo∣thee beyng at Ephesus, in hope of his comming agayne vnto him, & could not perfourme it bicause he was holdē in bondes at Rome, he coufirmeth him with lettres, that he be not discouraged with stormes of persecutions, but after his example to prepare his mynde vnto martirdō: For there are perilous times at hande ({quam} he) by reason of some, that vnder pretence of godlynes, turne true godly∣nes vp syde downe, and so prate boastynglye of them selues, as thoughe the Christian Religion consisted in wordes, and not rather in purenesse of herte. Than tellyng that the daye of his death draweth nere, and that the moste part haue now forsaken him, he byddeth Timothee and Marcus to come to Rome spedely vnto him. This Epistle he wrote at Rome, whan he was eftesones arraigned at Neros barre.

Thus endeth thargument.

The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee.

¶ The first Chapter▪

The texte.

Paule an Apostle of Iesu Christ, by the wyll of God, accordynge to the prompyse of lyfe which is in Christ Iesu. To Timothee hys beloued sonne. Grace, mercy and peace. from God the father, and from Iesu Christ oure Lorde. I thanke god, whom I setue frō myne elders with pure conscience, that without any ceasynge I make mencion of the in my prayers nyght and day, desyryng to se the, myndefull of thy reares: so that I am fil∣led of ioye, when I call to remēbraunce the vnfeyned fayth that is in thee, which dwelt fyrste in thy graundemother Loys, and in thy mother Eunica: and I am assured that it dwelleth in the also.

PAule an Embassadour of Iesu Christ, called therunto by the will of God the father, to declare howe greate the fe∣licitie of the lyfe to come is, whiche he promiseth vnto vs by his sonne Iesus Christe, that we should not care much for the losse of this life: To Tymothee my dearebeloued sonne, grace, mercie, and peace from God the father and from Iesus Christ oure Lorde. I thanke God, whose ser∣uaunte I begonne not of a late tyme to be, but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience, and doe kepe styll: For I serue all one God now beynge a christian, y^e I lately serued a Iewe, though after an other sort, throughe

whose goodnes we chaunced vpō such a man as thou arte, in that thou folo∣west the exāple of me in sincere preaching of the ghospelles doctrine, so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne: in so muche that I can not forget thee euen whan thou arte absent. For in my prayers night and daye wherwith I am accustomed to call vpon God, and to commende vnto him suche as I tenderlye loue, thou commest alwayes in my mynde, and I am very muche desirous to see thee, especially as often as I re∣membre thy teares, that thou sheddest at my departyng, as mooste plentuous witnesses of thyne affection and mutuall loue towardes me. By reason wher∣of I am fylled all together full of ioye, whan it commeth to my mynde, howe paynlye thou resemblest me in the sinceritie of faythe, as a naturall sonne his father. And lyke as y^e integritie of religiō was in me (as it were) by enheritaūce, euen so this sinceritie of fayth semeth to be geuen to the by the handes of thyne elders. For it dwelt stedfastly fyrst in thy Grādemother Lois, thā after by & by in thy mother Eunica: & I doubt not but y^u wilt become accordigly like a neuew to so right a religious grādmother & a sonne to so right a good mother, seing y^u hast ben more desyrous to be like to thē, thā to thy kyndred of thy fathers syde.

The texte.

Wherfore I warne the, that thou stiere vp the gyfte of god which is in the, by the put∣tyng on of my handes. For god hath not geuen to vs the spirite of feare: but of power, & of loue, & of sobrenes. Be not thou therfore ashamed of the testimony of our lorde, nether be ashamed of me, which am his prysoner: but suffer thou aduersitie with the ghospell, accordyng to the power of god, which saued vs, and called vs with an holy calling, not accordyng to our dedes, but accordyng to his owne purpose and grace, which was geuē vs thorow Christ Iesu (before the worlde began) but i•• now declared openly by y^• appea∣ryng of our sauiour Iesus Christ, which hath put awaye death, & hath broughte lyft and immortalitie vnto lyght thorowe the gospel, wherunto I am appoynted a preacher and Apostle, and a teacher of the Gentiles: for the which cause I also suffre these thinges. Neuerthelesse, I am not ashamed▪ For I knowe, and am sure, that he (in whom I haue put my trust) is able to kepe that which I haue committed to his kepyng, agaynst y^• day.

These thinges I remēbre the of, so as thou mayest be of y^• better courage both by the example of vs and of thyne elders, to stiere vp by thyne industrye & dili∣gence the gifte of God (which thou receyuedst by the laying on of mine handes whan thou waste ordayned a Byshop) and boldely and without shrynkynge to accomplyshe the office commytted vnto thee, & feare not any mens barkinges nor the rageing crueltie of persecutours. It is the propertie of Iewes, to be a∣frayed of those thinges, that this present life occasioneth, but vnto vs whiche through beleuing of the gospell are made the children of God, he hathe geuen a ferre other maner spirite, not to make vs afrayed & discouraged for feare & distrust, but through an assured trust of innocēcie & hope of y^• promised immor∣talitie to be bolde & lusty, & through loue to be free & ful of courage, euē as loue both trusteth altogether vpō gods succour & shrinketh not for his neyghbours sake to abyde daungier. Finally a spirite y^• suffreth not vs to be disturbed •••• our mynd, but causeth vs alwaies to perseuer to thende with a whole & a pre•••••• ready herte. Forasmuch thā as y^• hast receyued this spirit, set forth his power & declare stoutely the thyng y^e thou hast. Be not ashamed of thy profession, wher∣by y^u preachest the crosse & death of our lord Iesu Christ, nor be ashamed to be a disciple of his Apostle, though I am ladē w^t these bondes. There is nothing more glorious thā the crosse of Christ, y^• gaue saluatiō to y^• world, y^• brake the deuiles tirannye y^• hath obteined vs immortalitie. Christes crosse is our glory. These cheanes, y^e I willingly suffre for y^e ghospelles busines sake, are not to my slaunder but to my glorie rather. Therefore refuse not to suffre those thynges that Christ suffred, and that I suffre for hys sake.

But be thou ready also to come into the felowshyppe of afflyctions, that are layed vpon vs for the ghospell of Christe. What so euer chaunceth, there is no cause why we shoulde be afrayed, for the matier is not done by oure strengthes, but by the succour of God. We are feble in dede, but he is migh∣tye, whiche, whan we were lost, saued vs by the death of hys sonne, hauynge done awaye the trespasses of oure former conuersation: and hathe called vs vnto holynes not for any merites of ours, but beyng enforced by hys own wil, and free goodnes that he bestowed vpon vs, not vpon anye late aduisemente, but from euerlastynge, and before all tyme, afore the makynge of thys worlde, it was decreed of him to geue these thinges vnto vs by his sonne Iesus Christ. The matter is no newes to him, but that thing that was alwayes in the secret of his mynde, he hath lately declared to the worlde, by the commyng of our sa∣uiour Iesu Christe, who hauyng receyued a bodye subiecte to death, hath dis∣patched awaye death by the crosse: and by hys resurreccion hath opened lyfe and immortalitie throughe the preachynge of the ghospell, whiche promyseth lyke rewardes vnto them that folowe the exaumple of Christes crosse. Thys ghospell preachynge is committed vnto me as the Apostle and teacher of the Gentiles, to the intent they maye learne by me, that not onely the Iewes are called to this gyfte of God, but also all mankynde vniuersallye. Forasmuche than as I am tyed in cheynes for the ghospelles sake, I am not onely nothyng ashamed of thys affliccion, but also I esteme it for a pure greate glorye vnto me. To suffre for naughtye dedes doyng it is a reproche, but to be afflicted for the glorye of Christe it is excellent. This stormye tyme doeth feare me no∣thyng at all. For althoughe I am weake, yet I knowe and am assured, that he, whom I haue put my faythfull trust in, is hable ynoughe to kepe vnto the vttermost daye, the thing that I haue committed to his fidelitie. Throughe his ayde bothe the gospelles busines and my saluation, and also the prosperi∣tie of the christian flocke is in sauegarde. And albeit anye thynge here in thys worlde seme to perishe for a tyme, yet whan that daye shall come, in the whyche he shall expresse his myghtie power vnto the worlde, he shall restore it wyth greate gayne. I haue layed my life and my healthe in his handes, and he hathe put me in truste to dispence the doctrine of the gospell. In case I shall be a trustye fayth keper, he wyll not fayle my trust.

The texte▪

Se that thou haue the ensample of the holsome wordes, which thou hast heard of me with fayth & loue that is in Christ Iesu. That good thing, which was committed to thy keping, ••old fast through the holy gost, which dwelleth in vs. This thou knowest, how that all they which are in Asia, be turned frō me. Of which sort are Phigelus and Her∣mogenes. The Lord geue mercy vnto the housholde of Onesiphorus, for he ofte refreshed me, and was not ashamed of my chaine: but when he was at Rome, he sought me out ve∣ry diligently, and founde me. The lorde graunte vnto hym, that he maye fynde mercye wyth the Lorde at that daye. And in howe many thinges he ministred vnto me at Ephe∣sus: thou knowest very well.

The thynge that I receyued of Christe, I haue lykewise commytted vnto thy fydelitie, therefore seyng thou haste the forme and example of dispensynge the ghospell and of syncere doctrine, whiche thou learnedst of me not beynge grounded of tryflynge and doubtefull questions, but of faythe and charitie whiche Christ Iesus hath bothe taught and exhibited vnto vs: loke diligent∣lye thou kepe that, whyche is commytted vnto thee.

The thynge that I commytted vnto thee is sincere and pure, see that it be not defyled throughe thy negligence, I know that many goe aboute and shall goe aboute to corrupte the doctrine of the ghospell, but loke that thou stowtely and constauntlye maynteyne that, whiche thou haste taken in hande, through the helpe of the ghospellike spirit that dwelleth in vs: By whose ayde we shal∣be hable easylie to contemne and also to put to flyght what so euer daungiers shall fall. And those that wante that spirite are frayed with the storme of dis∣pleasures & geue ouer the gospels busines. For I suppose it is not vnknowen vnto thee, that all the others, that cleaued vnto me in Asia, afterwarde forsoke me, and inasmuche as they were with me but with faynt holowe hartes, by and by throughe occasion their countrefaicte gospellinge beganne to appere, and they beganne also at Rome to geue me ouer. And among other there was Phi∣gellus and Hermogenes, I will not vtter all their names. But as for them both their names euen by the sounde of the wordes declare them inconstaunt. The forther hathe his name of his rennynge awaye, and the other of subtill Mercurie. It is not my parte to wishe them that they haue deserued. But this it standeth me in hande to praye for, that God the rewarder of wel done dedes, whose pleasure is to recken it doone to him selfe, what so euer is bestowed vp∣on his seruauntes, blesse Onesiphorus housholde. For he hathe oftentymes other wayes bothe comforted and refreshed me in these hoote affliccions, and euen at that tyme was not ashamed of my bondes, perceauinge that it is a glorious thynge to be afflicted for Christes sake, nor was any thyng afrayed to be in the same peryll wyth me, by reason of the ghospelles promysses: but whan he was at Rome, he dyd not onely not refuse to speake with me whan I was in pryson, but also with greate diligence soughte me and woulde not rest tyll he had founde me. In dede he founde matier to exercise mercie: the Lorde Iesus graunte him, that he maye likewyse fynde mercie with him in that daye, wherin euerye one shalbe rewarded accordyng to their dedes, and that he may fynde God benefyciall to him, that was diligent to be beneficial to me in myne affliccion. For I wyll not here make rehersall, in howe many thynges he dyd for me at Ephesus, seyng thou knowest it better than I. And lyke as he she∣wed himselfe there, the same was he towardes me also at Rome. For true cha∣ritie is not frayed with any stormes of affliccions.

¶ The .ii. Chapter.

The texte.

Thou therefore my sonne, be strong in the grace (that is thorow Christ Iesu) and in y^• thinges that thou hast heard of me by many witnesses. The same cōmyt thou to faythful men, which shalbe apte to teache other also. Thou therfore suffer afflyctions as a good souldier of Iesu Christ. No man that warreth, entangleth him selfe with worldly busi∣nes, and that because he maye please him, which hath chosen him to be a souldier. And though a man stryue for a mastery, yet is he not crowned, except he stryue lawfully. The husbandman that laboureth, must fyrst receaue of the fruites. Consyder what I saye. The lorde geue the vnderstandyng in all thynges▪

THerfore acccordyng to Onesiphorus example and myne, take thou a strong stomake vnto thee, laying hold vpon the good∣nes of God, whiche we haue by Christe Iesus: and beyng pre∣pared and armed agaynst all periles, that syncere doctrine of the ghopell, whiche I delyuered vnto thee not in hucker muc∣ker but openly before manye wytnesses, see that thou, dearelye beloued sonne, delyuer likewise by handes vnto others to be published abrode: not to euery bodye at auenture, but to those that thou shalt thynke wilbe faith∣full ministres, and that shall appeare apte, not only to folowe that thyng them selues that they haue receiued, but also to powre it purely abrode vnto others. Thou seest, that suche as be appoyntedto the ministeries of warre, set all mat∣ters aparte and leaue nothing vnwrought or vndone, that they maye vse their feates with commendacions. And Christe hath euen his maner of warre also. And he it is in to whose boke thy name is written, and to serue hym thou haste taken thyne othe, and he hath made the Captayne of his armyes. Se therefore, that as it becometh a valiaunt captayne agaynst al sorowes that fortune, thou shewe thy selfe hartie and worthy thyne Emperour Iesu Christ, whiche conty∣nued stedfastly in the offyce commytted vnto hym euen vnto the crosse. Be not careful for y^e pelfe that man lyueth by in this world. Cast y^• care al together vp∣on y^e emperour, be y^u altogether in this mind, y^t what he hathe cōmaūded the, go hertely about it. It behoueth not vs to appeare more slacke in the warefare of Christ, thā we see y^• cōmen sort of souldiours be in y^• seculat warres. For which of thē is it, y^• whan he hath once appoynted himself to the kyng or Emperours warres, is carefull for clothe or meate? The prouision of these maters, the Em∣perour taketh vpon hymselfe. A souldiour, hath nothyng to ••are for, but to make hys trauil acceptable to the Emperour, of whom he was chosen as a va∣liaunt and a faythfull souldiour vnto thys busynes: For he knoweth hys re∣warde is ready in thempoerurs handes, in case he deserue it. Also among suche as haue gyuen them selues to wrastle for Mastries, it is not ynoughe for eue∣ry one that wrastleth, to wrastle it maketh no mater howe so that he wrastle, but he stryueth to wynne the victorie, beyng assured that there is a crowne readily prepared: yea, but for him that behaueth hym selfe hartilye and stowtelye in wrastlyng. After the same sorte a diligent husbandeman, whan he breaketh vp his ground, whan he donggeth it, whan he soweth it, whan he w••••deth it, he is all together in his worke, and thinketh no labour paynefull to him in hope of the frute, that he knoweth the good grounde wyll yelde in his season. Howe muche more behoueth it vs to doe the same, whiche are occupied in the ghos∣pelles affaires, that being prouoked w^t the rewarde of immortalitie, we should suffer all thynges willynglye in this worlde, speciallye forasmuche as we haue an Emperour that nother wil nor can deceaue vs? Considre what I meane by these similitudes. The lord geue thee vnderstandyng, not only in these but al∣so in all other thinges. Hereof cōmeth no losse at all, but rather whan affliccy∣ons encreace, the gayne of saluation whiche is preached by the ghospel encrea∣ceth also. For so is it Goddes pleasure to declare his myghtye power. We haue sene in the heade what we maye trust vpon in our selues.

The texte.

Remember that Iesus Christ of the sede of Dauid, tose a gayne from death according to my gospell, wherin I suffte trouble as an euyll doa••, euen vnto bandes. But the word of god was not bounde. Therefore I suffre all thynges, for the electes sakes, that they myght also obtayne that saluacion, which is in Christ Iesu, with eternal glory. It is a true sayinge, for yf we be dead with hym, we shall also lyue with hym. If we be pacient we shall also reigne with him. If we d eny hym, be al so shal denye vs. If we beleue not, yet abyderh he faythful. He cannot denye himself. Of these thinges put them in remem∣braunce: and testifye before the Lorde, that they folowe no contencious wordes, whiche are to no profite: but to the peruerting of the hearers.

It is requisite to haue in remembraunce, as thou knowest, that Christe Ie∣sus beyng made mortall man of the sede of Dauid, hath enhaunced the glorye of the ghospell throughe suffrynge of rebukes, and after the punishemente of the crosse was exalted to the rewarde of immortalitie. This is the ghospell, that I preache yet hitherto without shrynkynge, beyng neyther afrayed of the Iewes malice nor of the Gentyles feare. And for the ghospelles sake I am afflicted with many displeasures of them both yea euen vnto pryson and bon∣des as thoughe I were an euyll dooer. And for all that I doo not so geue o∣uer the preachyng of the ghospell. My bodye is bounden yetto, but •••• toungue that preacheth Christ could not be bounden. And beyng a prysoner, as muche as doeth possyblie lye in me, I allure as many as I can vnto Christ of what sorte so euer they be. It maketh no matier to me what I suffre, so that I maye encrease some gaynes to the ghospell of Christ. For this cause sake, I suffre all thynges wyllynglye, beyng assured of mine owne saluacion, and that they also throughe preachynge of the ghospell shall atteyne saluation, whō God hathe appoynted to this felicitie, whiche saluation is offered to all men, not throughe Moses lawe, but throughe Iesus Christe, who lyke as he hathe suffred for vs, so lykewise it becometh vs to suffre for his gospelles sake and for the saluacion of our brethren: and lyke as he throughe sondry afflictions and spyghtefull entreatyng was exalted to the glorye of heauen, euen so muste we preace to the same ende by the same waye. This matier vnto manye semeth hard & vncredible, but vnto vs it ought to be vndoubted. For yf we bethrough baptisme dead together with Christ vnto the lustes of this world: or also yf we perseuer in the professyon of baptisme, & so it chaunce vs to be turmoyled with the sorowes of this world, it shal come to passe, y^t we shal also liue w^t Christ, y^• is to wete, we shall be cōpanions of immortalitie w^t him, whiche were cōpanyons of death with him: And yf we suffer wyth hym and for his glorie, we shall vn∣doubtedly reigne w^t him also. For god is of most perfite equitie, & wil not suffre those to be shut out from the felowshippe of reygnyng, whom he would haue to be felowes of sorowes suffryng. Yf we professe him boldely in this worlde be∣fore men, he shall acknowlege vs also in his Maiestie. But and if we shall denye him (for he denyeth him that refuseth his crosse) it shall come to passe, that in the laste daye we shall heare that terrible voice: I knowe you not. It we put our trust in him, we do for our owne wealthe, but if we distrust him, he shall haue no losse. For concernyng our opinion of him, there commeth neyther wynnyng nor losyng to him therof. He of his owne nature is true, and can not chose but be lyke hymselfe. Whether we beleue or beleue not, that shall come to passe that he hath promysed, to the godly, lyfe that neuer shal dye: and to the vngodlye, deathe that shall neuer haue ende. Thys is the foundacion of the ghospelles doetrine. Of this see thou warne all men, wythoute disputyng and

wrangglyng with humayne argumentes, but charge them by the Lord Iesus the autor of this doctrine, and the witnesse of thy monicion, yea and the reuē∣get of vngodlynes, excepte they will repent beyng warned. By this manner of sadde earnest charge geuyng, thou shalt doo more good, than with disputing. Mynde not in any wise to stryue with wordes after the maner of Sophisters, nor couet with humayne reasones to affirme the thinge that oughte to be per∣ceaued by faythe. For that matter doeth not onely auayle nothyng to the fur∣theraunce of godlynes, but also it weakeneth the strength of faythe, and at length subuerteth the myndes of the hearers, that euerye thinge is called in to question, and with philosophicall reasones the thyng now set vp now throwen ••••••ne, whereof it is not lawfull to doubte, and so ariseth question vpon que∣stion, that there is nether ende nor measure of questionyng.

The texte▪

Study to shew thy selfe laudable vnto god, a workeman that neadeth not to be ashamed, destributyng the word of truth iustly. As for vngostly vanites of voyces passe thou ouer them, for they wylencreace vnto greater vngodlynes, and their wordes shall frete euen is both the disease of a Cancre: of whose nomber is Dimeneus and Philetus (which as ••••••••nyng the truth) haue erred, saying: that the resurteccion is past already, and doe ••••••roy the fayth of some. But the sure ground of god standeth styl and hath this sca••e: the Lord knoweth them that are hys. And let euery man that calleth on the name of christ depart from iniquitie. Notwithstandyng in a great house are not onely vesselles of gold and of s••••uer: but also of wood and of yerth: some for honoure, and some for dis∣honour. If a man therfore purge hym selfe from suche men he shalbe a vessel sanctified vnto honouer, mete for the vses of the Lorde, and prepared vnto all good workes.

See that thou rather let suche maner of wranglynges passe, and studye to shewe thy selfe a ghospellyke workeman, not a disputour, but a woorkeman, laudable not vnto men but vnto God, and behaue thy selfe so in the ghopels affayres, as he that hath chosen thee, nede not to be ashamed of thee. And that shalte thou doe, in case thou wylte thwyte of vayne fonde disputacions, and teache faith to be the summe total of the ghospels doctrine: and yf thou brushe awaye the brambles of doubtefull questions, and deuyde and dystribute the worde of God wyth vprighte iudgemente, propoundyng onely those thynges, that properlye belong to the matier of saluation and of Godlynes. Moreouer reiecte boldely vayue brablyng of wordes, whiche yf they be once receyued, ve∣nome appeareth by lytle and lytle, and they shall growe alwayes to wicked∣nes more and more, and at length the mater shall come to that ende, that mans opinions and dysputacions beynge come in vre, the strength of the ghospels doctrine is ouerwhelmed, obscured and growen out of vse. For the talke of suche men, in case it once occupie the eares and myndes of the symple, it wyll alwayes crepe further and further, none otherwyse than a Canker in a bodye ceasseth not to occupie the nere partes by lytell and lytle, tyll it haue marred all. So that a myschiefe is muche more to be loked to incontinent at the begin∣nyng, and to be cut of rather than chearished, afore it take roote. Suppose that I am afrayed of these matters wyth oute cause, excepte that wee haue all readye seene in Hymeneus and Philetus the thyng that I am afrayed of. For they, while they treate of the matter of fayth with humaiue disputacions, haue ••••ted so ferre wyde frome the truth of the ghospell, that they haue denyed the chiefe poynte and foundacion of the ghospell, saying, that the resurrection is already fynished in Christe, and none other resurreccion to be loked for on our

behalfes, than that wherby we are in a maner borne a newe and lyue agayne in our children representyng vs. They consyder not in the meane season that take awaye the resurrection, y^t the feare, and hope of rewardes is taken awaye also, why che abyde after sondry sortes for the godly and vngodly. This myschiefe were the more tolerable, but that they beyng subuerted them selues-subuerted the fayth of some other with their doctrine. But there is no perill, lefte-theyr peruersitie shoulde cleane turne the trueth of the gospel vpside downe: though mennes opinions wauer vp and downe, yet truely the foundacion of faythe beyng throughe the helpe of Christ cast and defenced, standeth firme and can not be shronken with any resistences of heretikes. For vnto it is thys sentence eng••auen as it were a stone and can neuer be scraped out: The Lorde knoweth who be his owne and: leate euery one departe from iniquitie, that professeth•• the name of Christe. It is no maruayle, though they departe frome Christe, that were neuer syncerely ioyned vnto Christe. But from these mens doctrine ought euery one to absteyne, that haue once beleued the ghospell with a pure fayth. In dede it is to be wyshed with all desyres, that no suche pestilence spryng vp in the congregation. Howbeit it can not possiblye be, but in suche a multitude of men, we must suffer some naughtie packes myngled among the good. Yea and theyr naughtines is turned into good of the godlye, in that be∣yng vered of suche they expresse the constauncie of their fayth more largelye. So in a riche mans great house, there be not only vesselles of gold and siluer, but also of wood and of earthe, whereof some be appoynted to honest vse and some to vnhonest. This onely difference there is, that suche as be naturally of claye or of wood, can not be turned in to golde or syluer: But in this case for∣asmuche as it is a matier of the wyll, and not of nature, he that throughe hys owne vyce hathe made himselfe a vessell of shame, maye (by the helpe of God) begynne agayne to be a vessell of honour. And contrarywyse, that folower of godlynes that hath bene a golden vessell in the house of God, in case throught his faulte he slyde agayne vnto vngodlynes, shalbe a vessell of shame. Vnbe∣lefe, desyre of aduauncemente, crueltie, luste andsuche lyke deseases of mynde, make a man to be a vessel of shame. From the which who so shal vtterly purge hym selfe, and returne vnto innocencie and godlynes, no doubte he shalbe a vessell of honoure and a pure vessell fytte for excellent good vses, and alwayes ready for his lorde as often as nede shall requyre.

The texte.

Lustes of youth auoyde, but folow righteousnes, fayth, loue and peace, with them that call on the Lorde with a pure heart. Falyshe and vnlerned questiones put from the, knowyng that they do but gendre stryfe. The seruaunt of the Lorde must not stryue: but be gentile to all men, apte to teache, and one that can suffre the euill with mekenes, •• can informe thē that resist the trueth, yf that God at any tyme wyl geue thē repētaunce, for to knowe y^• truth, and that they maye come to thē selues agayne oute of the snare of the deuill, whiche are holden captiue of him at his will.

I knowe that youth is prouoked with sondrye lustes that maye drawe a man to vncleanesse. But thou that exercisest the office of an Elder, auoyde all lustes of youthe, rather folowe the thynges that worthyly beseme thee: righte∣ousenes, fayth charitie and peace with them that professe Christe with a pure herte. With suche as Hymeneus is, haue thou nothynge to doe. Innocencie synneth not, fayth disputeth not charitie is not statelye, peace stryueth not. T•• be shorte, receyue no folyshe and vnlerned questions, that haue more ostentaci∣on

than wisedom, knowyng that of suche nothing elles spryngeth, but chyding and braulyng, whylest the heate of disputacion breaketh oute alwayes more and more, the matter at last groweth vnto rageyng madnesse, and so that none wyll geue place to other but had rather moste stubburnely defende the parte that he knoweth to be false, than to be taken for the lesse learned. With thys kynde of men therfore thou shalte not meddle, whan it is not possyble to ouer∣come them. Christe perswaded not the worlde by this waye. He ouercame with sobrenesse and gentilnes, and his voyce was not hearde in the stretes.

And so it becometh the seruaunt to folowe his maisters fote steppes, and not to be abrauler, but peaceable and gentle towardes all men: for that man doth perswade with more ease that is praysed for his charitie and sobrenes, beynge ready rather to teache than to chyde: patient in suffryng euill, and not a pro∣uoker, and suche a one as correcteth more saddely than sharpely, those that be resistoures, expressyng himselfe to meane nothyng elles in all his muche a do, but to bring them to amendement. For no man ought to be despaired of rashe∣ly. For it maye be, that throughe sobre and frendelye correccion, God maye geue them repentaunce of their former errours, and whan the darkenesse of mynde is wyped awaye, they maye acknowledge and embrace the trueth which before they impugned, and at laste beyng repentaunte and (as it were) awa∣kyng frome the heauye slepe of ignoraunce, they maye rushe out of the deuil∣les snare, whiche vndoubtedlye are naughtye lustes, wherein beyng catched before, they were caried about at his pleasure, yea euen vnto persecutyng the trueth of the ghospell.

¶ The .iii. Chapter.

The texte.

This know, that in the last dayes shall come perelous tymes. For men shalbe louers of their owne selues, couetous, bosters, proud, curssed speakers, disobedient to fathers & mothers, vnthankeful, vngodly, vnkynde, trucebreakers, false accusers, riotous, searce, despisers of thē whiche are good, tray tours, heady, hye myuded, gredy vpon volupreous∣nes more then the louers of God, hauyng a silmilitude of godlynes, but haue denyed the power therof: and suche abhorre. For of this sort are they which enter into houses, and bryng into bondage women laden with synne, which women are led with dyuerse lustes, euer learnyng and neuer able to come vnto the knowledge of the truth.

THerfore it is requisite that we arme vs, not onely agaynste the persecucions of the Iewes and the Ethnikes, but also agaynst the malice of these maner of men. For we must not dissemble but ouercome that, whiche can not be auoided. This take for a certayntie, that the spirite sayeth before hande, it shal come to passe, that in the last dayes shall come moste haynous tymes, whan pure godlynes shall growe out of kynde, and the charitie of the ghospel wexe colde: men shalbe louers onely of them selues, geuen to couetousnes of money, disdaynefull, proude, cursed speakers, disobedient to fathers and mo∣thers, vnthankefull, wycked, lackynge good will towarde those that be their owne and of their nere kynted, promyse breakers, false accusours, ryotours, vngentyll, haters of goodnes, traitours of their felowes and frendes, rashe, swellyng, more louing of voluptuousnesses, than of God. Through tytle, ap∣pareli, ceremonies, and hypocrisye, makynge an outwarde shewe of godlynes,

whan they denye the chiefe poynte of true godlynes, beyng so muche the more pestilent, in that vnder an outwarde apperaunce of relygion, they are both of moste fylthy spotted conuersacyon, and also defyle the syncertitie of the ghos∣pelles doctrine with Iewishe fables and mennes inuentions. Perchaunce it is to see at this presente daye that some tende to these abhominable sortes of behauiours. See therefore that thou also auoyde suche persons. And to thin∣tent thou mayest the more certaynly doo so, I shall partely paynte oute theyr maners vnto the. Of this sorte in dede be those, that wyth settyng out of fay∣ned religion, in sluttishe clothes, with a coūtrefaicte grauitie of countenaunce, with a craftye pale colour they conueye them selues in to other mens houses, and there the fyrst thyng they doo, they goe aboute to inueagle the folishe wo∣men, so as they maye by meanes of thē the more easylye begyle the husbandes, euen as the serpent by meanes of Eue deceaued Adam. For fyrst, the weaker sexe is the more apte to be deceaued. Than they entangle not the sadde and the true godlye matrones, but the lyghte women, whiche so professe Christe, that they be for al that laden with synne, and forasmuch as they do not substaunti∣ally endeuour them selues vnto perfite godlines, they wauer and are caried a∣boute with diuerse lustes, not beyng content to haue learned once of vs that whiche is sufficient vnto true godlynes, but are often tymes gredye to learne newfangles, and for that cause they prouyde them doctours mete for their owne lustes, that teache them to knowe nothyng, and neuer bring them to the knowledge of the trueth: But rather vnder the pretence of teachyng the ghos∣pell, they cloke their moste fylthy lyfe, and thoughe they professe Christe open∣lye, yet they teache suche geares secretlye as be cleane contrarie repugnaunte with the doctrine of Christe.

The texte.

As Iannes and Iambres with stode Moses, euē so do these also resist the trueth: men they are of corrupte myndes, & leude as cōcernyng the fayth, but they shall preuayil •••• longer. For their madnes shalbe vttered vnto all mē euen as theirs was. But thou hast sene the experience of my doctrine, fashion of lyuing, purpose, fayth, long suffryng, loue, pacience, persecutions and afflictions, whiche happened vnto me at Antioche at I com∣um, & at Listra, whiche persecutions I suffered paciently. And frō them al, y^• lorde dely∣uered me. Yea, and all they that wil lyue gooly in Christ. Iesu shall suffre persecution. But the euill men and discei••ers shall waxe wourse and wourse, while they disceyue & are disceyued them selues.

It ought to seme no maruayle, yf there arise some euen nowe, whose naugh∣tynes is enemye to the ghospell. It is an olde example. For lyke as in times paste in Egipte Iannes and Iambres with their enchauntementes wente a∣bout to put those myraculous wonders out of credence that Moses by the po∣wer of God did: euen so these men also vnder a certaine false pretence of god∣lynes, resist the trueth of the ghospell, beyng desperate men that are not onelye infecte with most shamefull lustes of mynde, but also depraue the syncertitie of the ghospelles doctrine and of faythe vnto their owne purposes. And vnto this tyme they haue in dede deceyued some, but from henceforthe they shal not so muche preuayle with their sleyghtes. For it shall come to passe, that their madnes shall be openly vttred vnto all men, euen as those learned enchaun∣tours craftye conueyaunce beyng detected caused them to be contemned and laughed to scorne. For whose maners and conscience are vncleane, their doc∣trine is not possible to be cleane. And to be shorte, countrefaicte wares endure

not alwaies. The thing that countrefaicting hath for a while couered in secret, tyme doeth bryng forth into open lyght. But thou which art farre vnlyke vn∣to theyr condicions, see that the doctrine of the ghospell, whiche I delyuered purely vnto thee, thou distribute also purely and constauntlye vnto other. Suche as my doctrine was, suche was also my lyfe, wherof thou canst best be wytnesse, whiche hast bene a great while conue••••aunt with me, and hast by ex∣perience sene in me, synceritie of doctryne and demeanour of my lyfe agreable to the same, hertye forewardenes of stomake, that sterted backe at nothynge, strength of faythe that coulde not be moued with any sorowes, lenitie towar∣des such as were of wrong iudgement, charitie wherby I was desyrous to doo good euen for myne enemies and pacience in persecucions and afflicciōs, which thou knowest chaunced vnto me at Antroche, Icomum and Listra. Thou know∣west what greuous stormes of persecucions I haue susteyned aboue man∣nes strengthe. And yet the Lorde hathe delyuered me from them all, by whose ayde I continued without shrynkyng. Neuertheles these fortuned not vnto me either by myne owne peculy at destenye, neyther yet for any euill that I dyd: but for the purenesse bothe of my ghospell preachynge and also of my lyuing I was turmoyled with so many sorowes. Yea and whosoeuer will (af∣ter myne example and Christes) folowe true godlynes, must necessarylye (after his example and myne) prepare them selues to suffre affliccions. For the world shall neuer be without suche, as for the mayntenaunce of their feyned religiō, shall trouble and goe aboute to oppresse them that be folowers of true godly∣nes: Howbeit thys trouble shall be for our aduauntage, euen as vnto those wycked ones and deceauours, their prosperitie shall be vnto their more gre∣uous damnacion, for they shall suffre paynes for two speciall causes, aswell in that they them selues swarued from the trueth, as also bycause they snared o∣thers in their errours. But as for thē, in case they repent not, leue them to their owne peyne.

The texte▪

But continue thou in ••he thynges whiche thou hast learned, which also were cōmit∣ted vnto the, knowyng of whom thou hast learned thē, & for as muche also as of a chylde thou hast knowen the holy scriptures, whiche are able to make the learned vnto salua∣cyon thorowe the fayth whiche is in Christ Iesu. All scripture geuen by inspiration of God, is profitable to teache, to improue, to amend & to instruct in righte wisues, that the man of god maye be perfecte and prepared vnto all good workes.

But see that thou continue in those thynges, whiche thou hast learned of me, and be vpright in the office cōmitted vnto the, in asmuche as thou knowest the doctrine and ordinaunce that thou hast, to be vndoubted, in case thou remē∣brest, both of what autor it proceded, and of what teacher thou learnedst it, and if thou hast not forgotten the holy scriptures, which thou learnedst long a go of thine elders in the tender yeares of thy fyrst childehode, whiche scriptures beyng rightly vnderstanden, euen without our autoritie are hable to make the learned, as ferre as belongeth to the obteynyng of saluation, which the gospel promyseth vs, not through the obseruacion of Moses lawe, but throughe the assured faith, wherby we beleue in Christe Iesu▪ That, whiche the gospel part∣ly teacheth to be al ready done, the same the olde testament telleth and expres∣seth before hande shall come. And yet it teacheth none other thynge than the ghospell doeth, howbeit after an other sorte if it haue a godlye & a learned rea∣der. There is no reason why we should esteme the bokes of the Prophetes or Moses to be of none effecte after the gospel is published, yf through a spiritu∣all vnderstandyng they be applyed vnto Christe and vnto godlynes.

But al the whole scripture, that is set forth vnto vs not by mans witte but by inspiration of the holy gost, hath greate profyte, eyther to teache the thynges whiche are not vnknowen but with perill of saluation, or to reproue them whithe are agaynste the veritie, or to correcte and call agayne them in to the waye, that erre of ygnoraunce, or elles to ordre and informe not in Iewishnes or humayne Philosophie, but in true innocencie and vprightenes of lyfe: and is so muche auaylable for al thinges that make to the offices of godlynes, that the man dedicated to God, can be behynde in nothing, but to be perfite and ful∣lye furnyshed to all the workes of a Christian lyfe.

The .iiii. Chapter.

The texte.

I testifie therfore before God, and before the Lorde Iesu Christe, whiche shall iudge the quicke and deade at his apperyng in his kyngdom, preache thou the worde, be feruēt, in season and out of season. Improue, rebuke▪ exhort with al long suffryng and doctrine. For the tyme wyl come, when they shall not suffre holsome doctryne: but after theyr own lustes shall they (whose eare itch) get thē an heape of teachers▪ & shal w^tdraw their eares frō the trueth, & shalbe turned vnto fables. But watche thou in al thinges, suffre afflicti∣ons, do the worke of an Euangelist, fulfyll thyue office vnto the vtmost. Be sobre.

MOreouer I beseche the eftesones by God the father, and by Iesus Christ whiche shall iudge the quicke and y^e dead, whose sentence no man shall escape: and by his commyng where in he shall come to iudgement, not in a lowe estate, but myghtie and terrible, whiche suffred him selfe here to be iudged: and by hys kyngdome whiche no power shalbe hable to resiste: preache the worde of the ghospel stronglye, nether beyng frayed with aduersitie nor lustles in prosperitie. Be feruent and earnest in season and out of season. For there shalbe no tyme but it shall seme in season to the, wherin thou mayest haue anye hope to do good in the ghospelles busines. Reproue the offender, exhorte the sluggarde, checke him that still contynueth in errour, so as he may be amended with seueritie whiche was not amended with curteous admonicion: howbeit checke him so, as with the sharpenes of chydyng thou myngle both all lenitie & doctrine, lest thou seme either to hate him in case thou thōdre at him w^t nothing but checkes, or elles to chide him without aduisement, if thou do nothynge but checke him and teache him not withal. For with more ease he is obedient that is perswaded, and with a better wyll a man doeth after him that loueth him, than him that loueth him not. This is rather to be had in vre, that we confyrme the consciences of them that ours be, forsomuche as herafter shalbe (as I sayed be∣fore) a haynous and a perilous tyme, wherin some shall departe from the pro∣fession of the ghospell, and not suffre the true and holsome doctrine of Christe, that is contrarie to the lustes of this worlde: but lyke as they are of moste fyl∣thie corrupt affeccions, & that of sondry sortes, euen so shal they get lurkyng to themselues sondry new doctours, not to teache godlines but that with Iewishe fables and mans inuentions shall ••icle their eares that shal itche with a folishe desyre rather to heare newfangles & subtil fyne reasons than mater of profite. Vnto their fables they shall conuerte thēselues, & shal turne their eares frō the trueth of the gospel: But endeuour thou thyself so muche y^• more vnto y^• cleane contrarie maner, watche, & beare euery thing for y^• ghospelles sake, & shewe thy selfe a right gospel preacher in dede. For those that teache their own fantasies, though they are named gospell preachers, yet veryly they are none.

The texte.

For I am nowe ready to be offered, and the tyme of my departyng, is at hande. I haue ••••ught a good fight, I haue fulfilled my course, I haue kept the faith. From hence forth there ••s layed vp for me a crowne of rightwysnes which the lorde (that is a ryghteous iudge) shall geue me at that day: not to me onelye, but vnto all them also that loue hys commyng. Do thy diligence, that thou mayest come shortely vnto me.

In the ministerie that thou exercisest in my rowme, see thou behaue thy selfe so, that thou mayest fullye perswade those matters that thou teachest, and fa∣sten them throughly in their consciences that they be not lyghtlye shaken out by them that shall goe aboute to teache contrarye thynges. Whiche thynge standeth thee in hande so muche the more diligently to loke to, in that I shall not helpe you in your trauaylles any longer. For I, as a sacrifice appoynted to Christ, beginne euen now to be offered vp, & the day afmy death is not long to. And I am willyng and glad to be offered vp, bothe hauyng a good consci∣ence of my former spent lyfe, and beyng assured of my rewarde. I haue fough∣•••••• a ioylye fight, I haue fynished a gospellike course, I haue done that, that was appoynted to the most throughly and faithfully. I haue already played my partes, nowe for that that is behynde, I knowe it is in sauegarde. I know that the crowne due to innocencie is layed vp in store for me, which the Lorde ••••all yelde vnto me, euen the Emperour, whose souldiour I haue bene. But he shall not yelde •••• ••o the in this lyfe, wherein is the tyme of fyghtynge, but in that daye wherein he euen that ryghteous iudge shall rendre vnto euerye one reward accordyng to their desertes. For it is not for me only that this crowne of immortalitie is prepared, but for all them also that laye holde vpon his pro∣mysses, and kepe them selues vpryght and vndefyled, waytynge gladlye for ••••s commyng: among whom I trust thou arte one of the chiefe. Doo thy di∣ligence to come to me as shortely as thou canst. The pryson hyndreth me that I can not walke hyther and thyther to goe aboute the ghospelles busines, and I am for saken al mooste of euerye bodye. And to be shorte, there are some thynges, that I am desyrous to commende vnto the by myne owne mouthe ••ore my departyng.

The texte.

For Demas hath forsaken me, and loueth this preseat worlde, and is departed vnto ••hessalonic••▪ Crescens is gone to Galacia▪ ••itus vnto Dalmacia. Only Lucas is with me. ••ake ••arke, and bryng him with the, for he is profitable vnto me for the ministra∣••yon▪ and Tichicus haue I sent to Ephesus. The cloke that I left at Troada with Cat∣pus▪ (••••e•• ••h•••• com••est) bryng with the, and the bokes, but specially the parchement. Alexander the coppersmyth dyd me muche euyll: the Lorde rewarde hym accordyng to his dedes, of whom be thou ware also. For he hath greatly withstande our wordes.

Demas hath forsaken me, hauyng leauer to possesse thys worldes plea∣sures, than in hope of immortal rewarde to be companion of myne affliccions. Vpon this purpose he went to Thessalonica: Crescens is gone hence into Ga∣lacia, for busines that he hath there. Titus in to Dalmatia: Luke onely is w^t me for he neuer geueth ouer, folowyng me what fortune so euer falleth. Whan thou comest, bryng Marke with thee, for I haue nede of his seruice. For I haue sent Tichicus about certaine busines vnto Ephesus. And whan thou comest, bring the cloke with thee that I left behynde me at Troada with Car∣pus, that I maye weare it both in winter & in prison, & also the rēnaunt of bo∣kes that I left behynd me there, especially those that are writen in perchemēt. Alexander y^• copper smyth hath not only forsakē me in these stormes, but hath also done me much sorow. It is not my part to reuēge it, but y^• lord reward him as he hath deserued, of whō also be thou ware. For he did not onely not assiste me, but he did also vehemently withstande our sayinges.

The texte.

¶ At my first answeringe, no man assysted me, but al forfoke me. I praye god, that it maye not be layde to their charges. Not withstandynge the Lorde assysted me and strenghted me, that by me the preaching should be fulfylled to the vtmoste, and that all the Gentiles shoulde heare. And I was delyuered out of the mouthe of the Lyon. And the Lord shal de∣lyuer me from all euyll doynge, and shal kepe me vnto his heauenly kyngdome. To whom be prayse for euer and euer. Amen.

At the fyrst tyme that I was put to make answere at the Emperours barre, no man assysted me, all were afrayed and forsoke me. Ther fell vpon them a cer∣taine humayne toye, I woulde not wyshe it to be imputed vnto them. For al∣beit I was destitute of mans helpe, the lorde forsoke me not but assisted me, and gaue me strength, that y^e preaching of the gospelles faythe, should be perswaded to the vtmost by me, and that the fame of it shoulde be spreade abrode vnto the eares of all the gentyles. For vpon this consyderacion, I suppose, his wyll was to haue me tossed aboute throughe dyuerse countries, & at length to be brought vnto Rome, so as y^t gospelles doctrine should be spred y^• more farther abroade. By the helpe of him that is mightier than any tyranne, I was delyuered from the moste rageing lyons cheawes. And myne assured trust is moreouer, that the same lorde wyll delyuer me also hereafter, from al the wyckednesse of y^• ••••∣ked, that I shall not shrynke by any occasion from the syncerite of the gospell. And yf I shall suffre death here, yet he wyll preserue his seruaunt & souldiour vnto his heauenly kyngdome, vnto whome be glorye for euermore.

Amen.

The texte.

¶ Salute Prisca and Aquila and y^• housholde of Onesiphorus. Erastus abode at Co••∣thum. Trophimus haue I lefte at Miletum sicke. Do thy diligence, that thou maist c•••••• before wynter. Eubolus greteth the, and so do the Pudence, and Lynus, Claudya, and •••••• the brethren. The Lorde Iesus Christ be with thy spirite, Grace be with you. Amen.

Salute Prisilla and Aquila myne hospte and myne hospetes; and On••••∣phorus househoulde, vnto whom I am very muche bounden. Erastus taryed styl at Corinthum. To conclude, I left Tromphimus behinde me at Myletus very euyll at ease. Doe what thou canst to come hyther before wynter ma•••• the waye, to make it latte iournayeng. Eubelus greteth the well, and Pude•••• and Claudia, and all the rest of the brethren. The lorde Iesus Christe which hathe alwayes assisted me, be also with thy spirite. Grace be with you: Amen. This haue I subscribed with myne owne hande, that the Epistle maye be the more surely credited.

Thus endeth the Paraphrase vpon the later Epistle of the Apostle Paule to Tymothie.

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