He chargeth him before God to be diligent in preaching, and to abide all troubles, foretelling him that the time will come when men will not abide sound doctrine: 6 because himself is now ready to be sacrificed, and to receive his crown. 9 He willeth him to come quickly, and to bring certain things with him: 14 warning him of Alexander the Coppersmith, and recounting how our Lord delivered him in his first answer, and will deliver him still. 19 Salutations.He chargeth him before God to be diligent in preaching, and to abide al troubles, foretelling him that the time vvil come vvhen men vvil not abide sound doctrine: 6 because him self is novv ready to be sacrificed, and to receiue his crovvne. 9 He vvilleth him to come quickly, and to bring certaine things vvith him: 14 vvarning him of Alexander the Coppersmith, and recounting hovv our Lord deliuered him in his first ansvver, and vvil deliuer him stil. 19 Salutations.✦
before God and Jesus Christ, who shall judge the living and the dead, and by his advent, and his kingdom:TEstifie before God and IESVS Christ, vvho shal iudge the liuing and the dead, and by his aduent, and his kingdom:✦Testificor coram Deo, et Jesu Christo, qui judicaturus est vivos et mortuos, per adventum ipsius, et regnum ejus :
2Preach the word. Urge in season, out of season, reprove, beseech, rebuke in all patience and doctrine.Preach the vvord. vrge in season, out of season, reproue, beseche, rebuke in al patience and doctrine.✦prædica verbum, insta opportune, importune : argue, obsecra, increpa in omni patientia, et doctrina.
3For there shall be a time when they will not bear sound doctrine: but according to their own desires they will heap to themselves masters, having itching ears,For there shal be a time vvhen they vvil not beare sound doctrine: but according to their ovvne desires they vvil heape to them selues maisters, hauing itching eares,¶✦Erit enim tempus, cum sanam doctrinam non sustinebunt, sed ad sua desideria coacervabunt sibi magistros, prurientes auribus,
4and from the truth quidem: certainly, assuredly they will avertent: prevent, ward off; turn away their hearing, and to fables they will be converted.and from the truth certes they vvil auert their hearing, and to fables they vvil be conuerted.et a veritate quidem auditum avertent, ad fabulas autem convertentur.
5But be thou vigilant, labour in all things, do the work of an Evangelist, fulfil thy ministry. Be sober.But be thou vigilant, labour in al things, doe the vvorke of an Euangelist, fulfil thy ministerie. Be sober.✦Tu vero vigila, in omnibus labora, opus fac evangelistæ, ministerium tuum imple. Sobrius esto.
6For I am even now to be sacrificed: and the time of my resolutionis: a firm decision; dissolution, departure (death) is at hand.For I am euen novv to be sacrificed: & the time of my resolutiõ is at hand.✦Ego enim jam delibor, et tempus resolutionis meæ instat.
7I have fought a good fight, I have consummavi: completed, finished, not the marital sense my course, I have kept the faith.I haue fought a good fight, I haue consummate my course, I haue kept the faith.✦Bonum certamen certavi, cursum consummavi, fidem servavi.
8Concerning the rest, there is laid up for me a crown of justice, which our Lord will render to me in that day, a just judge: and not only to me, but to them also that love his coming.Concerning the rest, there is laid vp for me a crovvne of iustice, vvhich our Lord vvil render to me in that day, a iust iudge: and not only to me, but to them also that loue his comming. ¶¶✦In reliquo reposita est mihi corona justitiæ, quam reddet mihi Dominus in illa die, justus judex : non solum autem mihi, sed et iis, qui diligunt adventum ejus. Festina ad me venire cito.
9Make haste to come to me quickly.Make hast to come to me quickly.✦Demas enim me reliquit, diligens hoc sæculum, et abiit Thessalonicam :
10For Demas hath left me, loving this world, and is gone to Thessalonica: Crescens into Galatia, Titus into Dalmatia.For Demas hath left me, louing this vvorld, and is gone to Thessalonica: Crescens into Galatia, Titus into Dalmatia.Crescens in Galatiam, Titus in Dalmatiam.
11Luke only is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.*Luke only is vvith me. Take Marke, and bring him vvith thee: for he is profitable to me for the ministerie.✦Lucas est mecum solus. Marcum assume, et adduc tecum : est enim mihi utilis in ministerium.
12But Tychicus I have sent to Ephesus.But Tychicus I haue sent to Ephesus.Tychicum autem misi Ephesum.
13The cloak that I left at Troas with Carpus, coming bring with thee, and the books, especially the parchment.The cloke that I left at Troas vvith Carpus, cõming bring vvith thee, and the bookes, especially the parchement.✦Penulam, quam reliqui Troade apud Carpum, veniens affer tecum, et libros, maxime autem membranas.
14Alexander the Coppersmith hath showed me much evil, our Lord will reward him according to his works:Alexander the Coppersmith hath shevved me much euil, our Lord vvil revvard him according to his vvorkes:✦Alexander ærarius multa mala mihi ostendit : reddet illi Dominus secundum opera ejus :
15whom do thou also avoid, for he hath greatly resisted our words.vvhom doe thou also auoid, for he hath greatly resisted our vvordes.quem et tu devita : valde enim restitit verbis nostris.
16In my first answer no man was with me, but all did forsake me: be it not imputed to them.In my first ansvver no man vvas vvith me, but al did forsake me: be it not imputed to them.✦In prima mea defensione nemo mihi affuit, sed omnes me dereliquerunt : non illis imputetur.
17But our Lord sastitit: stood by me, supported meod to me, and strengthened me, that by me the preaching may be accomplished, and all Gentiles may hear: and I was delivered from the mouth of the lion.But our Lord stoode to me, and strengthened me, that by me the preaching may be accomplished, and al Gentiles may heare: and I vvas deliuered from the mouth of the lion.✦Dominus autem mihi astitit, et confortavit me, ut per me prædicatio impleatur, et audiant omnes gentes : et liberatus sum de ore leonis.
18Our Lord hath delivered me from all evil work: and will save me unto his heavenly kingdom. To whom be glory for ever and ever. Amen.Our Lord hath deliuered me from al euil vvorke: and vvil saue me vnto his heauenly kingdom. to vvhom be glorie for euer & euer. Amen.✦Liberavit me Dominus ab omni opere malo : et salvum faciet in regnum suum cæleste, cui gloria in sæcula sæculorum. Amen.
19Salute Prisca and Aquila, and the house of Onesiphorus.Salute Prisca and Aquila, and *the house of Onesiphorus.Saluta Priscam, et Aquilam, et Onesiphori domum.
20Erastus remained at Corinth. And Trophimus I left sick at Miletum.Erastus remained at Corinth. And Trophimus I left sicke at Miletum.✦Erastus remansit Corinthi. Trophimum autem reliqui infirmum Mileti.
21Make haste to come before winter. Eubulus and Pudens and Linus and Claudia, and all the brethren, salute thee.Make hast to come before vvinter. Eubulus and Pudens and ᶜLinus and Claudia, and al the brethren, salute thee.✦Festina ante hiemem venire. Salutant te Eubulus, et Pudens, et Linus, et Claudia, et fratres omnes.
22Our Lord Jesus Christ be with thy spirit. Grace be with you. Amen.Our Lord IESVS Christ be vvith thy spirit. Grace be vvith you. Amen.✦Dominus Jesus Christus cum spiritu tuo. Gratia vobiscum. Amen.
Annotationsfrom the original 1582 Rheims New Testament
3There shall be a time. If ever this time come (as needs it must that the Apostle foresaw and foretold) now it is undoubtedly. For the properties fall so just in every point upon our new Masters and their Disciples, that they may seem to be portrayed out, rather than prophesied of. Never were there such delicate Doctors that could so pleasantly claw and so sweetly rub the itching ears of their hearers, as these, which have a doctrine framed for every man's fancy, lust, liking and desire. The people not so fast crying, Speak placentia, things that please: but the Masters warranting them to do placentia.There shal be a time. If euer this time come (as needes it must that the Apostle foresavv and foretold) novv it is vndoubtedly. for the properties fall so iust in euery point vpon our nevv Maisters and their Disciples, that they may seeme to be pourtered out, rather then prophecied of. Neuer vvere there such delicate Doctors that could so pleasantly clavv and so svveetly rubbe the itching eares of their hearers, as these, vvhich haue a doctrine framed for euery mans phansie, lust, liking and desire. the people not so fast crying, Speake placentia, things that please: but the Maisters vvarranting them tõ doe placentia.
8A crown of justice. This place convinceth for the Catholics, that all good works done by God's grace after the first justification, be truly and properly meritorious, and fully worthy of everlasting life: and that thereupon heaven is the due and just stipend, crown, or recompense, which God by his justice oweth to the persons so working by his grace. For he rendereth or repayeth heaven as a just judge, and not only as a merciful giver. And the crown which he payeth, is not only of mercy or favour or grace, but also of justice. It is his merciful favour and grace, that we work well and merit heaven: it is his justice, for those merits to give us a crown correspondent in heaven. St. Augustine upon these words of the Apostle, expresseth both briefly thus, mercy and justice. How should he repay as a just judge, unless he had first given as a merciful father? (Li. de gratia et libero arbitrio, c. 6.) And when you hear or read anything in the Scriptures, that may seem to derogate from man's works in this case, it is always meant of works considered in their own nature and value, not implying the grace of Christ, by which grace it cometh, and not of us, we have a right to heaven and deserve it worthily: which the Apostle in the 6 to the Hebrews more than insinuateth, saying these words, God is not unjust, to forget your work and love which you have showed in his name, etc. As though he would say, that he were unjust if he did not recompense their works. The parable also of the men sent into the vineyard, proveth that our crown or wages is our own right, bargained for and wrought for, and accordingly paid unto us as our hire at the day of judgement. For that is merces and μισθὸς whereby the Scripture so often calleth our goal, the mark, the price, the hire, of all striving, running, labouring, due by covenant and right debt. See a notable place in St. Augustine in Psal. 83 in fine and 100 in fine, to say initio, & ho. 14 c. 2. li. 50 hom: St. Cyprian also, and namely the later end of his book de opere et the contrary, eleemosyna: and thou shalt easily contemn the contrary falsehood, which doth not so much derogate from man's works, as from God's grace which is the cause and ground of all our merits. St. Augustine's words be these, Mark that he to whom our Lord gave grace, our Lord also his debtor. He found him a giver, in the time of mercy: he hath him his debtor in the time of judgement. See the place and the rest here quoted, where he examineth and explicateth this matter at large.A crovvne of iustice. This place conuinceth for the Catholikes, that al good vvorkes done by Gods grace after the first iustification, be truely and properly meritorious, and fully vvorthy of euerlasting life: and that therevpon heauen is the due and iust stipend, crovvne, or recompense, vvhich God by his iustice ovveth to the persons so vvorking by his grace. for he rendreth or repaieth heauen as a iust iudge, and not onely as a merciful giuer. and the crovvne vvhich he paieth, is not onely of mercie or fauour or grace, but also of iustice. It is his merciful fauour and grace, that vve vvorke vvel & merite heauen: it is his iustice, for those merites to giue vs a crovvne correspondent in heauen. S. Augustine vpon these vvordes of the Apostle, expresseth both briefly thus, mercie and iustice. Hovv should he repay as a iust iudge, vnles he had first giuen as a merciful father? Li. de grat. & lib. arbit. c. 6. And vvhen you heare or read any thing in the Scriptures, that may seeme to derogate from mans vvorkes in this case, it is alvvaies meant of vvorkes considered in their ovvne nature and value, not implying the grace of Christ, by vvhich grace it cõmeth, & not of vs, vve haue a right to heauen & deserue it vvorthily: vvhich the Apostle in the 6 to the Hebrues more then insinuateth, saying these vvordes, God is not vniust, to forget your vvorke & loue vvhich you haue shevved in his name &c. As though he vvould say, that he vvere vniust if he did not recompense their vvorkes. \The parable also of the men sent into the vineyard, proueth that our crovvne or vvages is our ovvne right, bargained for and vvrought for, and accordingly paid vnto vs as our hire at the day of iudgement. for that is merces and μισθὸς vvhereby the Scripture so often calleth our goale, the marke, the price, the hire, of al striuing, running, labouring, due by couenant and right dette. See a notable place in S. Augustine in Psal. 83 in fine and 100 in fine. to say initio, & ho. 14 c. 2. li. 50 hom: S. Cyprian also, and namely the later end of his booke de opere & the contrarie, eleemosyna: and thou shalt easily contemne the contrarie falshod, vvhich doth not so much derogate from mans vvorkes, as from Gods grace vvhich is the cause and ground of al our merites. S. Augustines vvordes be these, Marke that he to vvhom our Lord gaue grace, our Lord also his detter. He found him a giuer, in the time of mercie: he hath him his detter in the time of iudgement.* See the place and the rest here coted, vvhere he examineth and explicateth this matter at large.
The reading text follows the 1582 first edition. Facsimile available in two scans.