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 vi. Chapter.

The texte.

¶ Let as many seruauntes as are vnder the yoke, counte theyr masters worthye of all honour, that the name of god and his doctrine be not euyll spoken of. Se that they which haue beleuyng masters, despyfe them not because they are brethren: but rather do seruyce, for asmuche as they are beleuinge and beloued, and partakers of the benefyte.

FVrthermore, it is not our parte to rebuke the lyfe of them, that are straungiers from the profession of Christ, it is ra∣ther requisite for vs to prouoke them vnto a better mynde with our good turnes, than to kyndle them with taunting checkes. Religion ought so to be ordred, that it seme not to be occasion or sowyng of sedicion. In suche affaires as we haue necessarilye to doe with the Ethnikes, let thē per∣ceaue by vs that we are become the more diligente to doe good, bycause of religion, and not more vnprofytable nor more ouerthwarte. For by that meanes they shalbe more easylie allured into our felowshyp of re∣ligion. Therfore as many as beyng bonde seruauntes haue obteined Bap∣tisme, let them remembre that they are set at lybertye by manumission from the lordeshyp of synne and not made free from their masters right of autoritie. And therfore it is not semely that vpon trust of their profession they shoulde bristle againste their maisters, as wycked persons and vnworthye that a Christian shoulde doe seruice vnto them. But let them onely consydre that they are their masters, and therfore let them esteme them worthye all honour, that the name of god and the gospelles doctrine come not into an euyll reporte and hate, in case they shall perceaue men become throughe it the more sturdy and more vntrac∣table. But let them rather be more diligent in seruice doynge than they were a∣fore, and more glade to obeye as doynge seruyce with a good wyll, that theyr maisters beyng prouoked with those thinges, maye the more easely receyue the gospell preaching. Than muche lesse ought those seruauntes, that haue Chri∣stian

maisters, to set lesse by them bicause, for y^• profession of the commune saith, in stedde of maisters they are become brethren. But in asmuche as they with∣drawe not their bounden duetie from Ethnike maisters it behoueth them to o∣bey their Christian maisters for two maner of cōsideracions. Fyrst in that they are their maisters, than in that they are felowes in relygion, for stoute stately∣nes, takyng loue: & for awful maisters, beginnyng to be beloued: and for threa∣tenyng maisters▪ become good maisters. For more is to be done for y^• deseruour than for y^e exactour▪ more for the louyng maister than imperious cōmaundyng maister. For y^t is not properly a bondage but to doe one good turne for an other.

The texte.

¶ These thinges reache & echorte. If eny man folowe other doctrine, and enclyne not un∣to the wholsome wordes of our Lorde. Iesu Christe, and to the doctrine whiche is accor∣dyng to godlynes, he is puft vp, & knoweth nothing: but wasteth his braynes aboure que∣tions and stryfe of wordes, wherof sprynge enuye; stryfe, raylynges, euyll surmy synges, vayne dysputacions of men that h••••e corrupte mindes, and that are robbed of the trueth: whiche thincke, that lucre is godlynesse. From them y^• are soche separate thy selfe. God∣lynesse is great rychesse: yf a man be conten•• with that he hath: For we brought nothynge into the world, nether maye we cary any thing out. But when we haue fode and ruyment we must therwith be content. They that wythe ryche, fall into temptacion and snares o•• the deuyl, and into many folysshe and noysom lustes, whiche drowne men into perdicion and destruccion. For courteousnes of money is the rote of all euyll: whiche whyle some lasted after, they erred from the faith, and tangled them selues with many sorowes. But thou man of God, flye suche thinges. Folowe ryghtewesnes, godlynes, faith, loue▪ paci∣ence, meaknes. Fight the good fyght of faith. Laye hande on eternall lyfe, wherunto thou art also called, and hast professed a good profession before many witnesses.

These thinges teache with autoritie: vnto these thinges exhorte them that be slacke. This doctrine is a true gospellyke doctrine, that maketh vnto god∣lynes of lyfe, & maketh vs bothe accepted of god and beloued of men. Yf any man bryng in a contrarye doctrine vnto this, and geueth not himselfe vnto the moost true wordes of the Lorde Iesu Christe, nor obeyeth vnto this doctrine whiche beyng agreable vnto the gospell calleth not men vnto supersticious questions but vnto offices of godlynes: suche one the lesse true knowledge he hathe, the more he taketh vpon him. For lyke as knowledge is a modest thinge, euen so there is nothing more hyghe mynded or stubburne than folyshe igno∣raunce. And he y^• is taken with that dysease, and is turned awaye from the syn∣ceritie of the gospell, outrageth about triflynge questions, without considera∣cion of the lyfe, braullyng with wordes, which are so lytel auayleable vnto true godlynes, y^• they rather engendre a mischiefe of Christiā godlynes, bycause that of suche maner brablyng strifes arryseth enuie, whyle by dimynisshynge of o∣ther mens autoritie we seke autoritie vnto our selues: There aryse also cōten∣cions, whilest by reason of hoot chiding wordes none wyll geue place vnto an other: there aryse also scoldinges as often as the mattre groweth in to outrage: there aryse also wycked suspicions against god, whā those thinges, that ought to be beleued without questionyng, are called by humayne reasonynges in to question as doubtefull thinges. And many there be that as it were with a con∣tagiousnes are infected with the rubbyng of this scabbe of men, whose myndes are infecte with naughtye couetous lustes, and beyng blynded therwith they see not the trueth of the gospel, nor conferre their doctrine to this ende, but rather they measure godlynes and religion by their owne gayne, and woulde haue the thing to seme moost holye, not that maketh other men more acceptable to God, but that can bryng them selues to be best set by, & get them mooste auauntage. But thou mayest not in any wyse thinke, y^• those men can be ouercommen with

any dysputaciōs. For lacke knowledge is a stubburne matter. And albeit they perceaue the trueth neuer so well, yet they acknowledge it not, bycause it is not for their profyte in comparison of the thing that they goe about for their owne purpose. Sttyue not therfore with them bothe out of fassion and in vayne to. But withdrawe thy selfe from their companie. Let theim hunt after their pelfe, let them make matchaundice of the gospelles doctrine. Vnto vs it is a plentu∣ous great gaynes, yf we maye waxe riche in godlynes, yf we maye waxe ryche in true goodes of soule, and be content with those thinges that suffice vnto y^• ne∣cessitie of the lyfe present, inasmuche as our spedye iournaye is to the lyfe that neuer shal dye. It is a greate matter to heape vp those riches y^t wyl neuer leaue vs. But to what purpose is it to carke & care to heape riches together; y^• nother are ours, & we are by and by enforced to leaue them to others. For lyke as we brought none of them into y^• worlde w^t vs whā we were borne, so shall we carye nothing awaye with vs whan we dye. To spende ryches wastefully vpon plea∣sures it is a myschiefe, and to hoorde them vp it is a fonde folyshenes. As for vs, we measure the vse of suche thinges by the bondes of nature, and whan we haue competent wherwith to be clothed and fedde, we require no further. And a competent diet and clothing is easylie had euery where. For they are not to be had for excesse but for necessitie. A small thing easeth necessitie, but the gredy∣nes of riotous excesse is insaciable. It is a great winnyng, with y^e losse of money to augment y^• treasure of godlynes. And it is a great losse, for a lytel sory lucre to lose the riches of immortalitie. The care for riches and care for godlynes ac∣corde not together in one. For whose hertes are once throughlye occupyed with desyre to be ryche, are enticed to many fylthye matters, and fall in to snare and many couetous desyres, not onely folyshe but also noysome. For this couctous lustyng commeth not without companye, but bringeth a great rowte of mys∣chiefes with her, pryde, dysdaine, ambicion, violence, dysceate, iniurie, riot, vo∣luptuousnes and suche maner of other pestilences, whiche by lytell & lytell bur∣then a man, and drowne him downe in to destruccion and marrynge, so as now he shall not onely be to him selfe but also vnto other (that he hathe rule ouer) a destroyour and a marrer. The greater the honour is that he beareth, so muche the more ferre it behoueth him to be from the spiece of this myschiefe. The hyghest autoritie requireth the highest integritie. But nothinge is throughly vprightlye done, nothing is without corrupcion done of him, whosoeuer he be, that hathe auarice of his counsayle, whiche is so ferre dystaunte from honestye, that it is euen the roote and sede of all maner myschiefes, ye a althoughe riches seme to beare a certaine wondrefull shewe of felycitie. Some men beyng cralled in this bayte, whyle they are griedie after riches, haue ben corrupte w^t couetous desyres, and haue wandred astraye from the synceritie of faythe that the gospel teacheth, settyng before their eyes an other marke to shote at than Christe, and wher as they seke to lyue pleasauntlye, they haue wrapped them selues in many sorowes, scrapyng that with muche paynes y^• they must kepe with muche care, and that, whiche yf it shoulde fortune to be taken from them, should greuouslye wounde a couetous herte. These belonge to suche as haue dedycated themsel∣ues to the god Māmon. But thou whiche arte consecrated vnto god, slee from these thinges y^• are vnworthye thy professiō & folowe true riches, as righteous∣nes, godlynes, faythe, charitie, pacience, mekenes. Ryghteousnes, to kepe y^• safe withall from all maner of vices: godlynes, to loue god withall & thy neighbour

for goddes sake: Faithe, wherwith (hauynge the helpe of god) thou shalt not be turmoyled with care of suche thinges: charitie, to doe good vnto all mē withal: patience, wherby throughe hope of the immortalitie to come thou mayest con∣tynue stedfaste in aduersities and in stormes of persecucions: And mekenes, to beare gentlye the weakenes of other. These thinges can not the man possiblye kepe safe, that thinketh he must doe all thinges for ryches sake. As for the, thou hast taken vpon the an other maner of course. Thou arte entred an excellent great fyght, not the fyght of couetousnes but of faythe. And it is no small re∣warde that is layed vp for it. For this mattre is not taken in hande by thee to be riche of momentanye and false feyned goodes here in this worlde, but to at∣teyne lyfe euerlastynge. To this pricke, to this marke, preace thou withal dy∣lygent endeuour. To this marke, god (the true rewarder of thy trauayle) hathe called the, which of his owne iudgement hathe chosen thee to be a Byshop ouer the people to the glorye of Christ. This, at the taking of the offyce of an Elder. thou dyddest professe and that before many wytnesses. Thy profession is of highe excellēcie, but to frame thy selfe answerablye lyke vnto it, thou hast nede muche dyligentlye to watche aboute the. Albeit thou passe not muche vpon so highe a rewarde, yet passe vpon god the loker on, let the expectacion of so many lokers on besyde moue thee, let the reuerence of so hyghe an offyce that thou hast taken in hande moue thee.

The texte.

I geue the charge in the sight of god, which quickeneth all thinges, and before Iesu Christ (whiche vnder Poncius Pilare witnessed a good witnessyng) that thou kepe the commaū∣dement, and be without spot and vnrebukeable, vntyll the apperyng of oure Lorde Iesus Christ, whiche apperyng (in his tyme) he shall shew, y^• is blessed and myghtye onely, kinge of kynges, and lorde of lordes, which onely hath immortalitie, and dwelleth in the lyghe that no man can attayne, whome no man hath sene nether can se, vnto whome be honour and rule euerlastynge. Amen.

This I eftesones commaunde, and beseche the by god the father, whiche is the autor of lyfe vnto all men, and shall rayse the dead to the lyfe that neuer shal dye by his sonne Iesus Christ, whiche vnder the iudge Ponce Pilate shronke not from the offyce that he had receyued of the father, euen vnto the crosse, that thou so behaue thy selfe in the trauayle committed vnto thee, that thou geue occasyon to thy selfe of no blotte nor blame worthynes: and that see thou doe constauntly not onely vnto mans syght but muche rather lokynge for the com∣mynge of oure Lorde Iesus Christe, whiche he shall shewe againe vnto the worlde in his tymes, euen that blessed one and onely myghtye kyng of kynges, and lorde of lordes, whiche onely hathe immortalitie of himselfe, whiche onely dwelleth in the lyght that cannot be atteyned vnto, whome no man hathe yet seene, nor is hable to see. To him be honour & power world without ende. Amen. Suche excellēt autors of thyne offyce y^u hast, y^• thou shouldest despaire nothing of thyne autoritie: Suche parfyte lokers on and iudges thou haste, that thou shouldest doe nothing otherwyse than thou oughtest to doe: Suche valeaunte protectours thou haste, that thou shouldest not dreade the stormes of mennes persecucions: Suche lyberall rewardours thou haste, that thou shouldest no∣thing doubte of y^e promysed rewardes. And vnto them all the glorye of y^e gospel is to be referred, that man shoulde not therof chalenge to hymselfe any prayse.

The texte.

¶ Charge them whiche are riche in this worlde, that they be not hyemynded, nor trust in vncerten riches: but in the lyuyng God, (whiche geueth vs abound auntlye all thinges to enioye them) that they doe good: that they be riche in good workes: that they be readye to geue and gladlye to dystribute, laynge vp in store for themselues a good foundacion as gainst

the tyme to come, that they maye obtaine eternal lyfe. O Timothe, saue that which is geuen the to kepe, and a voyde vngostly vanities of voyces and opposicions of science, falsly so called, whiche science whyle some professed, they erred as concernynge the faith. Grace be with the. Amen.

I haue declared, how parilous noysome a matter it is for them that pro∣fesse Christ, to set their studie vpō riches. And yf there be among our sorte any, that haue chaunced vpon those riche substaunces, for the whiche this presente worlde recōneth men ryche and fortunate, and reuerenceth and honoureth them as halfe goddes: commaunde them, that they be not (as the commune sorte is) hyghe mynded in trustyng vpon their ryches, nor that they repose their chiefe helping felicitie in thinges, that are fyrste vayne, than so incertain that yf ca∣sualtie take them not awaye, yet at lest death despatcheth vs from them. But let them rather trust surely in the lyuynge god, that neuer forsoke mē eyther quicke or dead, inasmuche as he is vnchaungeable, of whose lyberalitie commeth what∣soeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues, for oure presēt vse, and not to hoorde vp riches. And let them rather conuerte their study to this ende, that they maye exercyse them selues vnto good workes, wherby they maye be made truly ryche, and let them be wealthye rather in good dedes thā in lordely possessions: & that, that they haue, let them so possede, as thoughe it were commune, and not their owne, and let them therwith be glad to geue vnto the nedye, and not dysoayne the rest that are but of small substaunce, and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe. For wealthe hathe commonly these companyons with her, dysdeyne & statelynes. Let them not put their trust in their gorgious great buyldinges: for nothing in this world is longe durable. But rather with true vertues let them laye for them selues a stronge and a good foundacion a∣gaine y^• worlde to come y^t they maye atteyne to the true lyfe, that is to saye, the lyfe that euer lasteth. For what other thing is this lyfe, than a race vnto death? we must laye all carefulnes of transitorie thinges asyde, and make spedye haste vnto it with all dilygent studye. O Tymothie, I eftesones desyre & beseche the againe, kepe faithfully this doctrine, as it is committed vnto thee, and suffre it not to be defyled with humayne learnynges. And that thou canst not possyblye doe onles (as I watned the before) thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of know∣ledge, by reason of humayne questions and sophisticall quiddities: inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues, is not worthye to be called knowledge. We know nothīg more cer∣tainlye than that, whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men, whyleft they goe aboute to seme learned and wyse, throughe humayne reasons, throughe sophistical wragglinges, through new learnynges whiche they themselues haue deuysed, haue wandred astraye frō the spnceritie of y^• faythe of the gospel, whose propertie is, to beleue & not to dyspute, nor is caryed awaye with mens decrees from the prescripte commaun∣dementes of god. And to thintent thou mayest perceaue that this Epistle is not countrefaicte, I wyll subscribe these wordes with myne owne hande that thou well knowest: Grace be with the.

Amen.