Bible (Early Wycliffe)/I. Timoþe

Prolog to Þe firſte piſtle to TymoÞe
Thimoþe þe apoſtell enformeþ and þecheþ of þe ordinaunce of biſchophode, and of dekenhode, and of all þe chirches diſcipline; forþermore enfourmeþ him to ſchrewed apoſteles to him bakbytyng mot anſwere reſoun ȝeldyng, þat of þe purſuere he be ſaaf, whan Criſt haþ comen to deliuer all ſynneres at þe laſt; oþerwyſe teching, moneſt he to be fledde. Writyn fro Rome cyte.

Here eendeþ þe prologe, and bygynneþ þe epiſtel.

Capitulum I.
Poul, apoſtle of Criſt Jheſu, vp þe comaundement of God oure ſauyour, and Jheſu Criſt oure hope, to Tymoþe, bylouyd ſone in þe feiþ, grace and mercy and pees, of God þe fadir, and Jheſu Criſt, oure Lord. As I preiede þee, þat þou ſchuldiſt dwelle at Epheſy, whanne I wente to Macedonye, þat þou ſchuldiſt denounce to ſumme, þat þei ſchulden not teche oþere weye, neþir ȝyue tent to fablis and genologies wiþouten endes, þe whiche ȝyuen queſtiouns, more þan edificacioun of God, þat is in þe feiþ. Forſoþ þe ende of comaundement is charite of clene herte, and good conſcience, and feiþ not feyned. Fro whiche þingis ſum men erringe, ben turned to gidere into veyn ſpeche; willinge for to be techeris of þe lawe, not vndirſtondinge, neþir what þingis ben ſpokun, neþer of what þingis þei affermen. Forſoþ we witen for þe lawe is good, if ony man vſe it lawefully; witinge þis þing, þat þe lawe is not put to a iuſt man, but to vniuſt and not ſuget, to vnpitouſe men and ſynneris, to curſide men and defoulid, to ſleeris of fadir, and ſleeris of modir, to men ſleeris, and fornycatours, to hem þat treſpaſſen wiþ malis aȝens kynde, ſilleris, or ſteleris, or draweris awey, of men, leſyngmongeris and forſworn, and if ony oþir þing is contrarie to holſum teching, þat is vp þe euangelie of þe glorie of bleſſid God, þe which goſpel is bitakun to me. I do þankingis to him, þat comfortide me in Criſt Jheſu oure Lord, for he geſſide me feiþful, or trewe, puttinge me in myniſterie, þe which I firſt was a blasfeme, or diſpiſer of God, and purſuwer, and ful of wrongis. But I haue getun þe mercy of God, for I vnknowyng dide in vnbileue. Soþli þe grace of oure Lord ouer habounde, wiþ feiþ and loue þat is in Criſt Jheſu. A trewe worde and worþi al reſceyuyng, for Criſt Jheſu caam into þis world for to make ſynful men ſaaf, of whiche I am þe firſte. But þerfore I haue getyn mercy, þat Criſt Jheſu ſchulde ſchewe in me firſt al pacience, to þe enfoormyng of hem þat ben to bileuynge to him into euere laſtynge lyf. Forſoþ to þe kyng of worldis, vndeedly and inuiſyble God aloone, honour and glorie into worldis of worldis. Amen. I comende, or bitake, þis preſept, or biddyng, to þee, þou ſone Tymoþe, vp prophecies bifore goynge in þee, þat þou fiȝte, or holde, in hem a good knyȝþood, hauynge feiþ and good conſcience, þe which ſum men caſtynge a wey, periſcheden a boute þe feiþ. Of which is Emyneus and Aliſaundre, whom I bitook to Saþanas, þat þei lerne for to not blaſpheme.

Capitulum II.
Therfore I biſeche firſt of alle þingis, for to be maad biſechingis, preieris, axyngis, doynge of þankyngis, for alle men, for kyngis and alle þat ben ſett in hiȝneſſe, or greet ſtat, þat we lede quyet and peſyble lyf, in al pite and chaſtite. Forſoþ þis þing is good and acceptid bifore God, oure ſauyour, þat wole alle men for to be maad ſaaf, and for to come to þe knowynge of treuþe. Soþli o God and mediatour of God and men, a man Jheſus Criſt, þat ȝaf him ſilf redempcioun for alle men. Whos witneſſinge is confermyd in his tymes; in þe which I am putt a prechour and apoſtle. Soþli I ſeie treuþe in Criſt Jheſu, and I lye not, a techer of heþen men in feiþ and in treuþe. Þerfore I wole, men for to preie in al place, liftynge vp clene hondis wiþ oute wraþþe and diſputyng, or ſtryf. Alſo and wymmen in ourned, or couenable, abite, wiþ ſchamfaſtneſſe and ſobreneſſe ournynge hem ſilf, not in wriþun heeris, eþir in gold, eþir margaritis, þat ben peerlis, eþer precious cloþ; but þat þat bicomeþ wymmen, bihetynge pite bi goode werkis. A womman lerne in ſilence, wiþ al ſubieccioun. Forſoþe I ſuffre not a womman for to tech, neþer for to haue lordſchip into þe man, or hoſebonde, but for to be in ſilence. Forſoþ Adam was firſt foormyd, aftirward Eue; and Adam was not diſceyued in feiþ, forſoþ þe womman was diſceyued in feiþ, in preuaricacioun, or brekyng of þe lawe. Soþli ſche ſchal be ſaued by generacioun of ſones, if ſche ſchal dwelle perfytli in feiþ, and loue, and hoolyneſſe, wiþ ſobreneſſe.

Capitulum III.
A feiþful word. If ony man deſyre a byſchopriche, he deſyriþ a good werk. Þerfore it bihoueþ a byſchop for to be irreprehenſyble, or wiþoute reproue, and þe hoſebonde of oo wyf, ſobre, prudent, ourned, chaſt, holdynge hoſpitalite, techer; not ȝouun moche to wyn, not ſmyter, but temperaunt, or pacient, not litigious, or ful of ſtryf, or chidyng, not coueitous, wel rewlynge his hous, hauynge ſones ſuget wiþ al chaſtite; forſoþ if ony man kan not gouerne his hous, how ſchal he haue diligence of þe chirche of God? not newe conuertid into feiþ, leſt he borun vp into pride, falle into þe dom, or ſynne, of þe deuyl. Forſoþ it bihoueþ hym for to haue good witneſſyng and of hem þat ben wiþoute forþ, þat he falle not into ſchenſchip, or reprof, and into þe ſnare of þe deuyl. Alſo it byhoueþ dekenes for to be chaſt, not dowble tungid, not ȝouun to moche wyn, not ſuynge foul wynnyng; hauynge þe myſterie of feiþ in clene conſcience. And forſoþ be þei proued firſt, þat þei mynyſtre ſo, hauynge no cryme, or greet ſynne. Alſo it bihoueþ wymmen for to be chaſt, not bacbitinge, ſobre, feiþful in alle þingis. Dekenes be þei hoſebondis of o wyf; þe whiche dekenes gouerne wel her ſones and her houſis. Soþli þei þat ſchulen myniſtre wel, ſchulen gete a good degree to hem ſilf, and moche triſt in þe feiþ, þat is in Criſt Jheſu. Sone Tymoþe, I write to þee þes þingis, hopinge me for to come ſoone to þee; forſoþ if I ſchal tarie, þat þou wite, how it bihoueþ þee for to lyue in þe hous of God, þat is þe chirche of quyk God, a piler and ſadneſſe of treuþe. And opynly it is a greet ſacrament of pite, þat þat is ſchewid in fleiſch, is iuſtified in ſpirit, it apperide to aungels, it is prechid to heþen men, it is byleuyd in þe world, it is takyn vp in glorie.

Capitulum IIII.
Forſoþ þe ſpirit ſeiþ opynli, for in þe laſte tymes ſumme ſchulen departe fro þe feiþ, ȝyuynge tent to ſpiritis of errour, and to techingis of deuels; in ypocriſye ſpekinge leſyng, and hauynge her conſcience brent, forbedynge for to wedde, for to abſteyne fro metis, þe whiche God made of noȝt for to take wiþ doynge of þankingis, to feiþful men, and hem þat han knowen þe treuþe. For ech creature of God is good, and no þing is to be caſt awey, þe which is takun wiþ doynge of þankingis; forſoþ it is halwid by þe word of God, and by preier. Þou puttinge forþ þeſe þingis to briþeren, ſchalt be a good myniſtre of Criſt Jheſu; þou noriſchid wiþ wordis of feiþ and of good doctryne, þat þou haſt gete in ſuynge. Forſoþe ſchonye þou vncouenable fablis and veyn; ſoþli haunte þi ſilf to pite. Forwhi bodili excercitacioun, or traueling, or abſtinence, to litil þing is profytable; forſoþ pite is profytable to alle þingis, hauynge biheeſte of lyf þat now is, and to comynge. A trewe word, and worþi al accepcioun. Soþli in þis þing we traueilen, and ben curſid, for we hopen in quyk God, þat is ſauyour of alle men, mooſt of feiþful men. Comaunde þou þis þing, and teche. No man diſpiſe þi ȝongþe, but be þou enſaumple of feiþful men in word, in lyuynge, in charite, in feiþ, in chaſtite. Þe while I come, taak tent to redinge, to exortacioun, or moneſtyng, and teching. Nyle þou diſpiſe, or litil charge, þe grace of God þat is in þee, þat is ȝouun to þee by prophecie, wiþ puttynge to of hondis of preſtis, or preſþod. Þenk þou þes þingis, in þeſe be þou, þat þi profytyng be ſchewid, or knowun, to alle men. Tak tent to þi ſilf and doctryn; be biſy in hem. Soþli þou doynge þes þingis, ſchalt make þi ſilf ſaf, and hem þat heeren þee.

Capitulum V.
Blame þou not an elder man, but biſech as a fadir, ȝonge men, as briþeren; olde wymmen, as modris, ȝonge wymmen, as ſiſtris, in al chaſtite. Honoure þou widewis, þat ben verrey widewis. Forſoþ if ony widew haþ ſone, or children of ſones, lerne ſche firſt for to gouerne hir hous, and chaungable while, or ech to oþir, ȝelde to fadir and modir; ſoþli þis þing is aceptid bifore God. Forſoþ ſhe þat is a widowe verily, and deſolat, or diſcomfortid, hope into God, and wake, or be byſi, in biſechingis and preieris nyȝt and day. Forwhi ſche þat is lyuynge in delycis, is deed. And þis þing comaunde þou, þat þei be wiþoute reprof. Forſoþ if ony man haue not cure of his owne, and mooſt of his houſhold men, he haþ denyed þe feiþ, and is worſe þan an vnfeiþful, or heþen, man. A widewe be not choſun leſſe þan ſixty ȝeer, þat was wyf of oon hoſebonde, hauynge witneſſinge in goode workis, if ſhe noriſche ſones, if ſhe reſſeyue pore men to herbore, if ſhe haþ waiſchyn þe feet of hooly men, if ſhe vndirmyniſtride to men ſuffringe tribulacioun, if ſhe folowide al good work. Forſoþ eſchewe ȝongere widewis; forſoþe whanne þei han don leccherie in Criſt, þei wolen be weddid, hauynge dampnacioun, for þei han maad þe firſte feiþ voide. Alſo forſoþe and þei ydel lernen for to enuyrowne houſis, not oonly forſoþ ydel, but and ful of wordis and curiouſe, ſpekinge what þing it bihoueþ not. Þerfore I wole, ȝongere for to be weddid, for to brynge forþ ſones, for to be hoſewyues, for to ȝyue noon occaſioun to þe aduerſarie, bicauſe of curſid þing. Now forſoþ ſumme ben turned abac aftir Saþanas. If ony feiþful man haþ widewis, vndirmyniſtre he to hem, þat þe chirche be not greuyd, þat it ſuffice to hem þat ben verri widewis. Þe preſtis þat ben wel bifore, þat is, treuly kepen preſþod, be þei hadd worþi double honour; mooſt þei þat trauelen in word and teching. Soþli þe ſcripture ſeiþ, Þou ſchalt not bridele þe mouþ to þe oxe þreiſchinge, and, A werkman is worþi his hyre.Nyle þou reſceyue accuſyng aȝens a preſt, no but vndir tweye or þre witneſſis. Forſoþe repreue þou men ſynnynge bifore alle men, þat and oþere haue drede. I preie, or coniure, þee bifore God, and Criſt Jheſu, and his choſne angels, þat þou kepe þes þingis, and wiþouten bifore dom doynge noþing, bowynge into anoþer part. To no man ſoone þou ſchalt putte hondis, neþer þou ſchalt comune wiþ oþere mennis ſynnes. Kepe þi ſilf chaſt. Nyle þou ȝit drynke watir, but uſe a litil wyn for þi ſtomak, and þin ofte falling infirmytees. Sum mennis ſynnes ben opyn, bifore goynge to dom; forſoþ of ſum men and þei ſuen. Alſo and goode dedis ben opyn, and þo þat han hem oþirwyſe, mown not be hid.

Capitulum VI.
Who euere ſeruauntis ben vndir ȝok, deme þei her lordis worþi al honour, leſt þe name of þe Lord and doctryn be blasfemyd. Forſoþ þei þat han feiþful, or criſtene, lordis, diſpiſe not, for þei ben briþeren; but more ſerue þei, for þei ben feiþful and loued, þe whiche ben parceners of benefice, or good doyng. Þeſe þingis teche þou, and þeſe þingis moneſte þou. If ony man techiþ oþirwyſe, and acordiþ not to þe hoole, or holſum, wordis of oure Lord Jheſu Criſt, and to þat teching þat is vp pite, is proud, no þing kunnynge, but langwiſchinge aboute queſtiouns and fiȝtingis of wordis, of þe whiche ben brouȝt forþ enuyes, ſtryues, blasfemyes, yuele ſuſpiciouns, fiȝtingis of men corupt in ſoule, or reſoun, and þat ben priued fro treuþe, demynge wynnynge for to be pite. Forſoþ a greet wynnyng is pite, wiþ ſufficience. Forſoþ we brouȝten no þing in to þis world, no dowte, for we mown not bere awei ony þing. Forſoþe hauynge foodis, and wiþ what þingis we ſchulen be cloþid, wiþ þeſe þingis be we payed. Forwhi þei þat wolen be maad riche, fallen into temptacioun, and into ſnare of þe deuel, and manye vnprofitable deſyris and noyows, þe whiche drenchen men into þe deeþ and perdicioun. Soþly þe roote of alle yuels is couetyſe, þe which ſum men coueitynge, or deſyringe, erreden fro þe feiþ, and biſettiden hem wiþ many ſorwis. Forſoþ þou, man of God, fle þes þingis; ſoþli ſue þou riȝtwyſneſſe, pite, feiþ, charite, pacience, myldeneſſe. Stryue þou a good ſtrif of feiþ, catche euerlaſtyng lyf, into which þou art clepid, and haſt knowlechid a good knowleching bifore many witneſſes. I comaunde to þee bifore God, þat quykeneþ alle þingis, and Criſt Jheſu, þat ȝelde a witneſſing vndir Pilat of Pounce, a good confeſſioun, þat þou kepe þe comaundement wiþouten wem, irreprehenſible, til into þe comyng of oure Lord Jheſu Criſt; whom þe bleſſid and aloone myȝty kyng of kingis, and Lord of lordis, ſchal ſchewe in his tymes. Þe which aloone haþ immortalite, and dwelliþ in liȝt, to which no man may come; whom noon of men ſyȝ, but neþer may ſe; to whom glorie, and honour, and empire into wiþouten ende. Amen. Comaunde þou to riche men of þis world, for to not ſauere, or vndirſtonde, hiȝly, neþir for to hope in vncerteynte of richeſſis, but in quyk God, þat ȝyueþ to vs alle þingis plenteuouſly for to vſe; for to do wel, for to be maad riche in goode werkis, liȝtli for to ȝyue, for to comune, for to treſoure to hem ſilf a good foundement into tyme to comynge, þat þei catche euerlaſting lyif. Þou Tymoþe, kepe þe depooſt, or þing bitakun to þee, eſchewinge curſide noueltees of voyces, and opynyouns of fals name of kunnyng; þe which ſum men bihetynge, falliden doun aboute þe feiþ. Þe grace of God wiþ þee. Amen.

Here endiþ þe firſte piſtle to Tymoþe, and bigynneþ þe prolog to þe ſecunde piſtle.