Original Douay Rheims Bible (1582 & 1610)

The First Epistle of Saint Pavl to Timothee

He recommendeth vnto him, to inhibit certaine Iewes who iangled of the law as though it were contrarie to his preaching. 11. Against whom he auoucheth his ministerie, though he acknowledge his vnworthines.
1. PAVL an Apostle of Iᴇꜱᴠꜱ Christ according to the commaundement of God our Sauiour, and of Christ Iᴇꜱᴠꜱ our hope:
2. To Timothee his beloued sonne in the faith. Grace, mercie, and peace from God the Father, and from Christ Iᴇꜱᴠꜱ our Lord.
3. As I desired thee to remaine at Ephesus when I went into Macedonia, that thou shouldest denounce to certaine Not to teach otherwise.
Teaching otherwise then the doctrine receiued, is a special marke of Heretikes.
The proper marke of Heretikes & false Preachers is to teach otherwise or contrarie to that which they found taught and beleeued generally in the vnitie of the Catholike Church before their time: al doctrine that is odde, singular, new, differing from that which was first planted by the Apostles, and descended downe from them to al Nations and Ages following without contradiction, being assuredly erroneous. *The Greek word which the Apostle here vseth, expresseth this point so effectually, that in one compound terme he giueth vs to wit, that an Heretike is nothing els but an after-teacher, or teacher otherwise. Which euen it-self alone is the easiest rule euen for the simple to discerne a false Prophet or Preacher by, specially when an heresie first beginneth.
* ἑτεϱοδιδασκαλεῖν
Luther teaching otherwise.
Luther found al Nations Christian at rest and peace in one vniforme faith, and al Preachers of one voice and doctrine touching the B. Sacrament and other Articles: so that whatsoeuer he taught against that which he found preached and beleeued, must needs be another doctrine, a later doctrine, an after-teaching or teaching-otherwise, and therfore consequently must needs be false. And by this admonition of S. Paul, al Bishops are warned to take heed of such, and specially to prouide that no such odde Teachers arise in their dioceses.
not to teach otherwise,
4. nor to attend To fables.
Al heretical doctrine is fables.
He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God, whereof Christ giueth warning Mt. 23 and in other places, which are conteined in their Cabala and Talmud: generally of al heretical doctrines, which indeed, how so euer the simple people be beguiled by them, are nothing but fabulous inuentions, as we may see in the Valentinians, Manichees, and other of old: by the Brethren of loue, Puritans, Anabaptistes, and Caluinistes of our time. For which cause Theodoret entitleth his book against Heretikes, Hæreticarum fabularum, Of Heretical fables.
to fables and genealogies hauing no end: which Minister Questions.
Curious questioning in religion.
Let our louing Brethren consider whether these contentious and curious questionings & disputes in religion, which these vnhappie heresies haue ingendered, haue brought forth any increase of good life, any deuotion, or edification of faith and religion in our daies, and then shal they easily iudge of the truth of these new opinions, and the end that wil follow of these innouations. In truth al the world now seeth they edifie to Atheisme and no otherwise.
questions rather then the edifying of God which is in faith.
5. But The end Charitie.
Charitie the very formal cause of our iustification.
Here againe it appeareth, that Charitie is the cheefe of al vertues, and the end, consummation, and perfection of al the law and precepts. And yet the Aduersaries are so fond as to preferre faith before it, yea to exclude it from our iustification. Such obstinacie there is in them that haue once in pride and stubbernes forsaken the euident truth. Charitie doubtles which is here commended, is iustice it-self, and the very formal cause of our iustification as the workes proceeding therof, be the workes of iustice. Charitas inchoata (saith S. Augustine) inchoata iustitia: Charitas prouecta, prouecta iustitia: Charitas magna, magna iustitia: Charitas perfecta, perfecta iustitia est. Charitie now beginning, is iustice beginning: Charitie growen or increased, is iustice growen or increased: great Charitie, is great iustice: perfect Charitie, is perfect iustice. Li. de nat. & great. c. 70.
the end of the precept is charitie from a pure hart, and S. Augustin saith: He that list to haue the hope of Heauen: let him look that he haue a good conscience. To haue, a good conscience, let him beleeue and worke wel. For that he beleueth, he hath of faith; that he worketh, be hath of charitie. Præfat. in Ps. 31. a good conscience, and a faith not feined.
6. From the which things certaine straying, are turned into ματαιολογίαν, vaine-talke,
7. Desirous to be Doctours.
Heretikes great boasters, but vnlearned.
It is the proper vice both of Iudaical & of Heretical false Teachers, to professe knowledge and great skil in the Law and Scriptures, being indeed in the sight of the learned most ignorant of the word of God, not knowing the very principles of diuinitie, euen to the admiration truely of the learned that read their books, or heare them preach.
desirous to be Doctours of the Law, not vnderstanding neither what things they speake, nor of what they affirme.
8. But we know that * Ro. 7,18. the Law is good, if a man vse it lawfully:
9. knowing this, that The Law not made to the iust.
Libertines alleadge Scripture.
By this place and the like, the Libertines of our daies would discharge themselues (whom they count iust) from the obedience of lawes. But the Apostles meaning is that the iust man doth wel, not as compelled by law or for feare of punishment due to the transgressours thereof, but of grace and mere loue toward God and al goodnes, most willingly, though there were no law to command him.
the Law is not made to the iust man, but to the vniust, & disobedient, to the impious & sinners, to the wicked & contaminate, to killers of fathers & killers of mothers, to murderers,
10. to fornicatours, to lyers with mankind, to man-stealers, to liers, to periured perons, and what other thing soeuer is contrarie to sound doctrine,
11. which is according to the Ghospel of the glorie of the blessed God, which is comitted to me.
12. I giue him thankes which hath strengthned me, Christ Iᴇꜱᴠꜱ our Lord, because he hath esteemed me faithful, putting me in the ministerie.
13. Who before was blasphemous and a persecutour and contumelious. But I obteined the mercie of God, because I did it being ignorant in incredulitie.
14. And the grace of our Lord ouer-abounded with faith and loue, which is in Christ Iᴇꜱᴠꜱ.
15. A faithful saying, and worthie of al acceptation, that Christ Iᴇꜱᴠꜱ came into this world * Mat. 9,13.
Mr. 2,17.
to saue sinners, of whom I am the cheefe.
16. But therfore haue I obtained mercie: that in me first of al Christ Iᴇꜱᴠꜱ might shew al patience, πϱὸς ὑποτύπωσιν to the information of them that shal beleeue on him vnto life euerlasting.
17. And to the King of the worlds, immortal, inuisible, only God, honour & glorie for euer and euer. Amen.
18. This precept I commend to thee, ô Timothee: according to the prophecies going before ἐπὶ σε on thee, that thou warre in them a good warfare,
19. hauing faith and a good conscience, Euil life and no good conscience if often the cause that men fal to Heresie from the faith of the Catholike Church.
Againe, this plainely reproueth the heretikes false doctrine, saying, that no man can fal from the faith that he once truely had.
which certaine repelling haue made ship-wrack about the faith.
20. Of whom is Hymenæus & Alexander: whom I haue Deliuered to Satan.
Excommunication of Heretikes, and the effect therof.
Hymenæus and Alexander are here excommunicated for falling from their faith and teaching heresie: an example vnto Bishops to vse their spiritual power vpon such. In the primitiue Church, corporal affliction through the ministerie of Satan was ioyned to excommunication. Where we see also the diuels readines to inuade them that are cast out by excommunication, from the fellowship of the faithful, and the supereminent power of Bishops in that case. Wherof S. Hierom (ep. 1. ad Heliod. c. 7) hath these memorable words: God forbid (saith he) I should speake sinistrously of them, who succeeding the Apostles in degree, make Christes body with their holy mouth, by whom we are made Christians: who hauing the keies of heauen, doe after a sort iudge before the day of iudgement: who in sobrietie and Chastitie haue the keeping of the spouse of Christ.
The Priests high authoritie of Excommunication.
And a litle after, They may deliuer me vp to Satan, to the destruction of my flesh, that the spirit may be saued in the day of our Lord Iesus.
The terrible effect therof.
And in the old Law whosoeuer was disobedient to the Priests, was either cast out of the camp and so stoned of the people, or laying downe his neck to the sword, expiated his offense by his bloud: but now the disobedient is cut-off with the spiritual sword, or being cast out of the Church, is torne by the furious mouth of diuels, So saith he. Which words would God euery Christian man would weigh.
deliuered to Satan, that they may learne not to blaspheme.