as dogges do barke erre girne gnasshe and byte alwayes enuiynge other and tredyng vnder the foote that dogge that is ouer throune and byte him and kyll him yf they can so the pseudoposteles do hate enuy barke ageynst trew preachers of goddes holy worde do byte them both by their slanderous tonges with raylyng iestyng vpon them callyng them loulers heretykes deceyuers of the people abiectes rounagates apostates ragget newfangled knaues and many other lyke names call them trede them vnder their fete and kepe them downe in the myre or in prison bytynge them with bondes cheynes fetters bringyng in and sekyng false witnes agaynst them and all to kyll yf they can the trew preachers teachers setters forth of goddes holy worde these pseudoposteles saint Paule calleth dogges whō he wold thē to eschew flee in no wyse gyue credence to them or to their false doctryne not agreynge with holy scriptures but greatly dissentynge Seconde he mony sheth them to be ware of euyll workers these pseudoposteles he calleth euyll workers not because they denyed good workes but because they preferred their owne good workes as their traditions ceremonies lawes costomes and other decrees made of them selfes without goddes worde aboue the preceptes and commaundementes of god or at the leste made them equail with goddes lawe thynkynge no lesse offence before god to breke one of their tradicions then to breake goddes cōmaundement yea they thought it more offence and greatter puny shment was had for the breakyng of an small tradicion of man then for goddes cōmaundement brokyn examples of this was many both in religion and out of religion before comysares chauncelars and officiales but to al these Christ thretneth euerlastyng wo. Math. 15. Saynge wo be to you that maketh voyde the commaundemēt of god for your traditions Also he calleth pseudoposteles euyll workers bycause they made equall the workes of the lawe as circumcision and other workes of the law with the kepyng of goddes commaundement and thought them as necessary as the other workes of god commaunded and that without the workes of the law no man culde be saued as without circumcision no man to come to eternall saluatiō which saint Paule writeth agayne through out all his epistels and also it was decreed of the apostels Actes 15. Circūcisiō not to be necessary for saluatiō but saluatiō to come to the gentyles without circumcisiō there is no necessite of circumcision to saluation Thridly he calleth pseudoposteles euyl workers that they dyd their workes not in that name or ende they shuld be done for they did all their workes that they myght be sene of men and haue the vayne prayse and glory of the worlde and so they lost their rewarde before god Math. 6. Fynally they dyd their good workes that they shuld merite and deserue the grace of god reconciliation to the father agayne remission of synnes and satisfaction for their synnes and lyfe euerlastyng and that of the merite and wordynes of their outwarde worke so to their workes they attrybuted their iustification and saluation And therfore the apostell moueth them to be ware of such workers of iniquite and not to folowe them nor their workes nor to worke after them Fortly he wylleth them to beware of dissention which these pseudoposteles cause that preache circumcision as a thynge necessary for saluation and without it no man to be saued These preach not circumcision but concision dissention for they preachyng circumcision as necessary to saluation they preache not circumcision but concision and separation from Christ and they seperate the people of god from god and from Christ by their euyll doctrine and he calleth circumcision concision as we alludynge of a good thynge out of order saye it is deformed when other call it reformed chaūging a letter or a sylable kepyng a lyke sounde in the word not moch differyng from wordes before spokē 4. For we are the circumcision euen we that serue god in the spirite and reioyce in Christe Iesu and haue no comforte in the flesshe Here the apostle teacheth carnall circumcision whiche false apostles so much estemed and preached and of necessite inforced and required not to be necessary to saluation as false prophetes dyd saye contendyng vs to be purged from oure synnes and grafted in Christe onely by externall circumcision and not by Christe but Paule here teacheth the contrarye and boldlye pronounceth them to be made the people of god not by circumcisiō but by Christe and to be purged from their synnes onely by Christe and that they are the trewe circumcision that haue mortified and cut awaye all carnall affections and lustes of the flesshe which do worshyp Christe in the spirite serue him by a trewe fayth and by parfyte charyte and reioyce in Christe and haue no confidenre in the flesshe trustynge helth and saluation to come none other way but onely by Christe and by his death to vs all And here he wylleth vs not to reioyce in mē in the lawe ceremonies outward sacrifyces in connynge lernynge in ryches honours worldly wysedom or policye but he that wyl reioyce let him reioyce in the lorde Hieremi 9 Gala. 6. He wolde also we shulde not trust in the fleshe in carnall sacrifices and in outwarde workes to truste to be saued by them by the wordynes of the outwarde worke but that we shulde trust to be saued onely by the marcy of god and by Iesus Christ onely Thoughe I haue wherof I myght reioyce in the flesh yf any other man thynke that he hath wherof he myhht reioyce in the fleshe moch more I whiche was circumcised on the eyght daye one of the people of Israell of the trybe of Beniamyn an hebreue of the hebrues as concernyng the law a pharisey as concernyng feruentnes I persequuted the congregacion and as tochyng the ryghtuousnes whiche is in y◠law I was vnrebukeable Here is more at large expressed what it is to trust in the fleshe by the fleshe he vnderstandeth circumcision workes of the law the stocke of Iewes he came of his fathers as Abraham Isaac and Iacob the holy secte of the pharises and their holy institution of lyuyng his good zeale he had to kepe the lawe of Moyses for the which he persequuted thē that openly professed Christe or Christes religion defēded in the which thynges outwardly yf anye man myght reioyce or trust in them moche more sayth Paule he him selfe myght reioyce and trust in them and gyue no place to no man in these thynges but other to be equall without the pseudoposteles or els to excede them all Marke that it helpeth moche to affirme any thyng when he that affirmeth maye declare him selfe equall to them that wolde extolle them selfe aboue other as here the apostle shewed him selfe to be equall with the pseudoposteles bostynge thē selfes as farre aboue Paule when they were inferiours to him as tochynge the fleshe we lerne here that it is good to take example of our selfe yf we wyll teach humilyte and
yet oftymes they nother attayne vnto the mynde of the holy goost by whose inspiration the holy wryters of the scripture of god wrote 2. Peter 1. Nor yet they atrayne to the great comforte and consolation of holy scryptures Therfore some reading the letter of the holy scryptures haue lytyll swetnes therin or loue to god the authour of holy scripture getteth lytell comforte or nothyng at al yea some gather poyson for good meat error or heresy for veryte and treweth death and damnatioÌ„ for health and saluation whiche commeth of them selfes and not of holy scriptures for the scriptures of god be the necessary foode of the soule Mat. 4. Lyght to our feet Psalme 118. The worde of trewth that saueth our soules Iacob 1. That bryngeth the spirite of god and lyfe euerlastyng Iohn 5. But this frute lyeth hyd in the letter to many readers and appereth to many to be nothyng lesse theÌ„ that it is in very dede it appereth to some to be rather poyson to kyll them then holsome meate to feade them and saue their lyues rather to brynge in errors hereses theÌ„ to expelle them and to bryng verite and truth rather to hold meÌ„ styl in darkenes theÌ„ to bryng in lyght of goddes worde expellynge all darkenes ignoraunce 〈◊〉 and preposterous iudgementes idolatre â—…ê‘sticioÌ„ false trustes vayne hopes in the whiche the people was wrapped in of a loÌ„ge tyme that darkenes was thought light ignoraunce knowledge death lyfe damnacioÌ„ saluation and all for lacke of knowlege of goddes holy worde false interpretated by bysshoppes of Rome and keped from the Christiane people as a thynge not necessary nor yet profitable for them to reade or knowe thynking by that meanes to haue keped the people styll in ignorannce darkenes and blyndnes that their vsurped power and their false marchandyse shulde not haue bene knowne nor espied their honour glory not mynished or their worldly profyt not decayed For they know what time the worde of god shuld come to lyght that their vsurped power shulde be espied glory the their ê“fit of false theâ—… marchandyse shulde decaye And seynge there is nothyng that more bryngeth to light the vsurped power the crafty falsed feyned lyes pretensed holynes of the bysshoppes of Rome and condeÌ„neth it theÌ„ the worde of god trewly preached expouÌ„ded or declared and that seyng it perteyneth to euery one to expell the vsurped power of bysshoppes of Rome and their fayned holynes I meruell there is so fewe of so many great lerned men in this Realme that setteth forth the holy scryptures by some commentary or expositions to delyuer the people from ignoraunce darknes errors hereses superstitions false trustes and from many euyll opynyons fyxed and roted in the â—…tes of many for lacke of trewe knowlege â—…â—oddes holy worde and to expell the vsurpeâ—… power of the byshop of Rome and all romyshe dregges Bycause I dyd se fewe or none to go aboute this thynge but many rather to study to kepe the people in ignoraunce error and in euyll opynyons styl Therfore I as one of the lest learned of all as it hath pleased god to giue me his grace herein haue set forth rudely more regardynge to open the syncere doctryne of the holy goost to goddes glory and to the edifyinge of other then I haue studed for eloquence in wordes an exposition in the Epistle of sanyt Paule to the PhilippiaÌ„s openynge this parte of holy scripture as I trust accordyng to the mynde of the holy goost by whom it was wryten exhortynge all men to reade the holy scriptures and expositions of them with all reuerence to god and to his worde in meakenes of spirite desyrous to know god loue him and feare him and to know their dewty to god and to there nyghboure and to vse their knowlege with all sobryete and to flee vyce and take vertu yf not for loue of god yet for feare of punishment of god for vyce and synne for the ende of synne is death Ro. 6. And so I trust I haue opened this Epistle accordynge both to the mynde of the holy goost the author of holy scriptures and also to the trewe vse of holy scriptures with al sobriete not passynge the boundes of scripture And to do this thiÌ„g I haue vsed the helpe both the tonges and also of the catholyky authors that best declareth the holy scriptures and most for the glory of god and the edifiyng of the vnlearned in the latine tonge as shall appere more planly to all them that wyll reade with a good mynde desyrous to know god and loue god this rude exposition partly set forth for the discharge of my conscience and small talent gyuen me of god not to be ydle but to exercise it to goddes glory and to the edifycatioÌ„ of other and partly to excite better learned men then I am to set forth in prynte some commentares or expositions in latine or in englyshe that goddes word might the better be knowne and god more gloryfied of all meÌ„ vyce destroyed and vertu and godly lyuyng brought in the stede of vyce vsed and euyll lyuynge And so I wolde wyshe that hye Ruelers and bysshoppes wolde set lerned men on worke and cause them to set forth some godly expositions vpon the holy scriptures that the vnlearned people shulde not erre nor take amysse the holy scriptures or otherwyse gather ony sence of them then the holy goost wylleth And for that cause and other I haue here in this lytell epistle shewed my mynde after the talent gyuen me of god yf this my rude labors paynes do agre with holy scriptures as I thynke they do agre I beseche the gentle Reader accepte them in goodworth and gyue laude and prayse to god the author of all goodnes and not to the wryter of this exposition whose mynd is and euer haue bene to profyt all men and to hurte no man And yf this my rude labors shalbe-thought profytable to the christiane congregation of Englande as I iudge it shal be couÌ„ted god wyllynge I intende to set forth lyke thynges in other places of holy scripture in englyshe or in latine yf it shal be thought good or elles I wyll absteyne from wrytynge But yf any thyng by ignorance or otherwyse hath escaped me in this rude exposition that I haue here wryten other wyse then goddes worde teacheth refuse it gentyll Reader and knowe that I am a man and maye erre and that to one man be not all knowlege gyuen lesse he shulde be to proude in him selfe and contemne al other Therfore as holy wryters of scriptures saith of their doctrine so I say of my sainges or wrytinges that I wold they shulde be iudged trwly by the holy scriptures and no furder to be beleued then they maye be prouede and confyrmed by holy scriptures as knoweth god to whome be all honour and glory euer AMEN The argument of the epistle to the Philippians PAule the apostle of Iesus christ beynge at Rome in prison hearynge
lefte that goddes name may not be called on but in a trwe matter when nede shal be with great honour and reuerence accordyng And for the same I praye that your loue maye encrease more more in all maner of knowlege and in all experyence that ye maye proue what is best that ye maye be pure and such as hurte no mans conscience vnto the daye of christ fylled with the frutes of ryghtusnes which come by Iesus christ vnto the glory prayse of god Consyder here good reader what Paule desyreth in his prayers to these Philippians he desireth them to be increased more and more in charyte and in all knowledge and spirituall vnderstandyng of god and of christ Iesu and in these he teacheth vs what thyng we shulde desyre to other to wisshe charyte and spirituall knowleg to be increased more and more to other / he also teacheth that it is the office of euery good christiane to desyre and get more and more knowlege of god and of christ Iesus and that we maye as longe as we lyue euer gette more and more knowelege of god that no man be he neuer so well learned shulde thynke him to haue all knowlege of god or so suffient lerned that he shulde desyre no more knowlege and as they do increase in spirituall knowleg so he wolde haue them increase in fayth anâ— in charite and in godly lyuynge And this place is agâ—ns these men that wolde the laye people that be very ignorant of god of his worde to haue no more knowlege then they haue and be sory they haue so moch knowlege in goddes worde as they haue this place reproueth all them that be ydle and wyll not learne or study to haue spirituall knowlege but be so ydle that they had rather spende the hole daye yea the hole weke and moneth at tables cardes dyse then to here a sermone to reade a chapter of the new testameÌ„t or of the olde such be many curates and blynde prestes and pastours in inglande that be ignorant in goddes worde and will not study to haue more knowlege but wyll spende the hole daye and weke at tables and cardes raylyng vpon learned meÌ„ and trew preachers of goddes worde callyng them heretykes and saynge it was a mery worlde wheÌ„ there was not so moch spoken of goddes worde nor so moch knowlege cursyng and bannynge them that broughte so moche knowlege of it to men / sayng they wolde go a huÌ„dreth myle barfot to burne such heretyke knaues â–ª well how so euer they rayle of trewe preachers that seketh only goddes glory the helth of such blynde guydes or blynde prestes and the saluation of the people commytted to their spirituall charge suche ydle curates or people be here reproued and admonished to study to gette more spirituall knowlege of christe Iesu / also this place â—ecketh all them that coÌ„tempneth and dispiseth holy scripture and the holy learnynge of it that wyll not come to sermonnes and lecâ—ours of holy scripture when they maye but wyll walke in the churche in the tyme of the sermonde or kepe them ydle at hoâ—e or euyll occupyed when they knowe there is a sermonde of goddes worde or wyll at that tyme get them to brekefaste that they absent them from the sermoÌ„de so they fâ—ee from god to the deuyll forsake their saluation and ronnes hedlynges into death and dampnation excepte they repent and amende This place also maketh agayne all them that go about to persuade the laye people that it is sufficient knowlege for them to learne and knowe their pater noster so they cal our lordes prayer and that they haue no nede to know any more of goddes holy doctrine but these that be wyse lette them leue suche doctryne and they them selfes vse all diligence to learne more and more knowlege of goddes holy worde and teache all other so to do and increase in the same and as they increase in learnynge so let them increase in godly lyuynge 2. That you maye proue what is best that you may be pure and such as hurte no mans conscience vnto the daye of christ fylled with the frutes oâ— ryghtuosnes which come by Iesus christ vnto the glory and prayse of god Here is the cause declared why he desyred them to get all spiâ—ytuall learnynge and inâ—rease in the same that they myght disceâ—ne and trewly iudge what is good what is euyll what is for their saluation what is agaynste it that they myghte knowe lyghte from darkenes and darkenes from lyghte swete from soure and soure from swete and not to iudge lyghte darkenes and darkenes lyght lyfe to be death and death lyfe and so to runne into dampnation thretned to suche â—uyll iudgers Esaye 5. And here he requireth of euery manne that they shulde haue a pure and iuste iudgement whiche can not be with out trew knowlege of gods holy worde by the whiche good is knowne from euyll and lyghte from darkenes lyfe from death and this place reproueth and condempneth all vntrewe and false iudgementes preposterous iudgementes in matters perteynynge to saluation of the soule Lacke of knowlege of holy scripture is and hath bene the cause of moche myschefe and of many peryllous and false iudgementes in the worlde as had all they that iudged christe Iesus that innocent lambe that neuer dyd synne in whose mouth was founde no disceâ—t nor falsed or crafte to be a synner a dronkerd a deuourer of meate lyke in sinne to publicanes and syfiers whose company he vsed to make them good as â—e dyd in dede that called him a blasphemer of god a deceuer of the people that caste out deuylles in the name of Beelzebub and that he had a deuyll with in him / suche was the false iudgementes here reproued of the scriâ—es and pharyseis of christ Iesus So Tertullus the orator Actes 24. Called saynt Paule an here tyke and a pestileÌ„â— man his doctrine heresy so now a dayes many call the doctryne of the gospell of god new doctryne and heresy and the teachers of it heretykes all such false iudgements the apostle here reproueth and condempneth them that so iudge to hell fyre Esaye 5. If they do not here repente and amende and learne better knowlege that they iudge better and more trewly Also here is reproued all preposterous iudgementes as was all the iudgementes of them that preferred voluntary workes as pylgrymage offerynge vp of candells to images gyltynge of images and such lyke not coÌ„maunded of god before the workes of marcy commaunded of god to the christiaÌ„s to do ignorance was the cause why voluntary workes was preferred before goddes commaundemeÌ„tes yf men had knowen workes of mercy to be more thankefull to god better to haue pleased him and more acceptable to him I thynke many good men moch gyuen to voluntary workes more then to workes of marcy for more they dyd bestowe vpon suche voluntary workes then they dyd gyue for the relefe of the poore yea they were moch
gospelles sake suche great paynes and torment doth suffer and the same afflictions persequutions whiche be to the good men cause of saluation be to the persequutors enemyes and aduersaryes to goddes worde the cause of their damnacioÌ„ And this place shulde greatly feare all aduersares of the gospell that they shuld no more persequute the gospell or the faythfull preachers of it lesse they persequuiyng the gospell get vnto them selfes eternall damnacion in hell And also this place maye comforte suche as suffer afflictions for Christe and for his word that their afflictioÌ„s be not to their hurt but to their profit health and saluation of this place also we maye learne that it is euyll and damnable to persequute tormentâ— or otherwyse to punyshe the trew preachers or setters forth of the gospel or these that liue after the gospell for to them this place of Paule threteneth perdition and daÌ„pnation and to them that be afflicted for the gospell and pacienly suffer it promyseth saluation So one worke maye be the cause of saluatioÌ„ and dampnation the cause of saluation to the good and the cause of dampnation to the euyll and that thynge is not of man but of god that so ordereth the matter that maketh the persequution of the gospell to serue to his glory to the saluation of his people such is goddes goodnes whiche turneth the malice of euyll men to his glory and to the profyt of other For vnto you it is gyuen not onely that you shulde beleue on christ but also suffer for his sake and to haue euen the same syght whiche you haue sene in me and now here of me The cause is here shewed why it was said afflictions to be the cause of helth to these Philippians and that not of maÌ„ but of god for to them it was gyuen not onely that they shuld beleue in christ but also that they shuld suffer for Christ and so they be pacyente sufferynge to haue health lyfe and eternall saluation and that this saluation shulde not be ascrybed to corporall afflictions as thoughe afflictions and persequutions worldly deserued that thinge but to god is saluation onely iustely attrybuted This place shewethe that fayth and pacience inaduersite be gyftes of god and commeth of god and not of our myghtes or powers without goddes grace for fayth and pacience be gyftes of god 2. And to haue the same syght in you which you haue sene iÌ„ me It appereth of this place the Philippians to haue stonde styfly in defence of the gospell and in it to haue bene constante and pacyente inaduersite for it after the example of Paule as is written Actes 16. The examples of good men healpe moch to vertu and to pacyence in aduersite as these Philippians folowed Paule in faith and in pacience of afflictions The seconde Chapter to the Philippians IF there be amonges you any consolation in Christe yf there be any comforte of loue yf there be any feloshype of the spirite yf there be any compassioÌ„ mercy fulfyll my ioye that you drawe one waye hauynge one loue beyng of one accorde and of one mynde that there be nothynge done through stryfe and vayne glory but that through mekenes of mynde euery man esteme another better then him selfe let euery man loke not for his owne profyt but for the profyt of other The apostle exhorteth all men to the study of concorde and to the vnite of the spirite of god shewyng great mischefe to come of discorde and moch good of concorde peace and vnite in Christ that by that meanes he might clerely expelle discorde and bringe in concorde and agremente in all goodnes and godlynes And first of all note in Paule the apostle of god great humilyte and gentylnes that when he myght by his authorite haue commaunded them and charged them vnder the payne of suspension or excommunication to concorde yet he vsed not his authorite as bysshoppes of Rome and their ministers doth and hath done as we charge you we commauÌ„de you vnder the payne of suspensioÌ„ excomunication interdiction or suche lyke to do this or that but he vsed a more gentyll facioÌ„ to wynne them and to bryng them to fulfyll his request that was by humble peticion and desire by the which meke humble heartes be soner woÌ„ne and ouercommed then by roughe and sharpe wordes stubburne and frowarde And by gentylnes he thought he shulde winne them and brynge them to accomplysshe his purpose rather then by lordely commaundementes and euyll thretenynges teachynge all bysshoppes and pastores to vse all gentylnes rather then great threttes and cruell punishemente and so by gentylnes they shall be conquerours 2. If there be any coÌ„solatioÌ„ in christ yf there be any comfort of loue His humble maner geÌ„tyl facioÌ„ is now expressed saing yf there be any coÌ„solatioÌ„ in Christe in you yf any christiane exhortation hauy place amonges you or yf you wyl do any thyng for Christes sake fufyll my request accomplyshe it yf there be any comforte of loue in you other towardes god your nyghtbore or your selfe or your owne saluacion do that I requyre of you If there be any communion of the spirite of god in you yf the holy goost be amonges you and you partakers of him and of his gyftes by whose myght and powre you are all knyt togyther in one body and made one with Christ Iesu If there be any tender marcy in you as shulde be no other wyse then the mother hath to the chylde borne of her owne body one man shulde haue towardes another and not in you vayntyng or dryed vp for all these and for the loue that you haue not only to me but â—o your owne soules helth and saluation fuâ—fyll this my requeste and ioye for there is nothynâ— that can be to me more ioye then the fulfyllynge of this my requeste Beholde the gentylnes of Paule by the which he humbly and instantly desyreth them when â—e myght iuâ—…eâ—y haue commaunded them and charged them by great thretes to Paule be vnlyke these that do not desyre but charge and commaunde vnder great paynes to the breakers when so holsome thynges be nother charged ne desyred to the people And two thynges there was that myght haue mouyd them to accomplyshe his desyre the place from whence Paule wrote these wordes that was froÌ„ the pryson for their sakes and for the gospell preached to them and to other gentyles And the other that he speaketh to them after this sorte yf you wyll comforte me nowe in pryson and in bondes for your sakes as I know you wolde comforte and helpe me all that you can yf you petye my paynes and be sory I am in pryson and in bondes and wold do pleasure to me and comforte me do that thyng that is most to my comforte and ioye which is the accomplyshment of my requeste the other thynge that myght moue them was the requeste and the maner of desyre of it in all humblenes and gentelnes
3. That ye drawe one waye hauynge one loue beyng of one accorde and of one mynde Now is shewed what thynge the apostle so interly desyred of them he desyred not them that they shulde labor and make sure that he myght be delyuered out of pryson and out of fetters he desyreth not that shuâ—de be profytable to him or for his pleasure carnall but that thynge that was most for the profyt and commodite of these Philippians that was they shulde be lyke affected in maners and conditions hauyng the trew knowlege of Christ Iesu and their iudgementes directed after Christ and his lernyng and that they shulde all thynke one thynge and be of one mynde and affection accordyng to the trew measure of Christes worde hauyng one charite that is beyng all to gether in perfyt charyte and in loue that there shulde be no hatred ne malyce amonges them that they shulde be of one mynde and wyll and affection reioysyng to gether and hauynge petye and compassion to gether And heare the apostle declareth that he was not carefull for him selfe nor sought his owne profyt or delyuerance out of prison and bondes but rather was carefull for other sought the profyt of other more then his owne profyt Here we learne that a clere conscience and a iuste cause diliuereth him that is in pryson from carefulnes for him selfe maketh him glade rather then sory or heauy it maketh his payne or affliction to be to him as no payne at all but that suche be careful for other and desireth that other may lyue a life mete for a christiane and lameÌ„t the euylnes and malyce of euyll men and prayth god for the euyll that he wyll conuert them from their euylnes and malyce and to make them good of euyll men And nothyng helpeth more that we shulde be lyke in maners and conditions then that we first all a gree in relygion and in trewe holynes after goddes worde for seldome they can agree in maners that be diuers in the opynyon of trew holynes and and sincere knowlege of goddes holy worde 4. That there be no thynge done through stryfe and dayne glorye The cause why he wolde haue them of one affection and mynde is that nothynge shulde be done amonges them of stryfe coÌ„tention or of vayne glory for many inconnenientes and moche myscheffe commeth of stryfe and vayne glory of stryfe commeth contention debate chydynge brawlyng feghtyng and murder in contention the treweth is suppressed and falsed and lyes be set in the sted of treweth and the veryte is other bannyshed or elles put to sylence vayne glory expelleth trew faith as Cstriste sayth Iohn 5. How can you beleue whiche do seke glorye one of another vayne glore maketh good workes to louse ther rewarde with christ Mat. 6. Vayne glory maketh meÌ„ to coÌ„demne another and to go by the eares togyther yea vayne glory causeth all euyll and maketh men to be contempned bothe of god and man therfore flee vayne glory for there is no cause why we shulde desyre it for what haue we that we haue not receyued or what good can we do of our selfe without goddes grace suerly no thynge that is good but that is euyll therfore for all good thynges we do let all thankes be gyuen to god and all glory for to him it is most dew and most conuenseÌ„t 5. But that through mekenes of mynde euery man esteme another better then him selfe and let euery man loke not for his owne profyt but for the profet of other Two remedes is declared agaynst two vyces that is to say vayne glory coÌ„tempcion The first is humblenes of mynde to thynke him selfe to be worse then other and to thynke he hath nothynge where of he shulde be proude or desyrous of vayne glory and that euery one shulde thynke another better then him selfe and wordy more prayse then he for when euery man pleaseth him selfe to moche in his owne conceyte or mynde and thynketh that he doth is best done and that no mans wysedome or counsell is to be preferred before his owne and wyll haue his mynde accoÌ„plyshed and none elles and that all mennes wytte or wysedome be nothyng excepte his wysedome shall approue the same where suche a mynde is there is vayne glory and it must be remedyed by humblenes of minde to preferre other men before him selfe and other wyttes or wysedome before his owne that vnite and concorde may be had for amongest proude meÌ„ as sayth Salomon there is no concorde but stryfe but amonges humble and meake men there is peace vnite and coÌ„corde other giftes of the holy goost The other remedy agaynst contentioÌ„ and vayne glory is that euery one shulde serche and study for the profit of other as for his owne profyt for when euery man studyeth inordynatly desyreth his owne profyt and careth not what hurte or dammage come to other so he be well him selfe there muste nedes ryse discorde and debate and many inconueniences whiche chaunce not where as euery man studeth the profyt of other and preferreth other before him selfe I wolde they shulde rede and marke diligenlye what the holy goost requireth they that be proude and vayne gloryous more diligent sekers of theyr owne profyt then of others yea who doth this place not rebuke coÌ„dempne and let vs all pull a waye al vayne glory and let vs study not only to profyt our selfes but other be not suche as care for none but for our selfes and our owne belyes and bely chere this place reproueth vs al for to moche loue of our selfes and to lytle of other it reê“ueth theÌ„ that care not what chauÌ„ce come to other so they be well them selfes so they lyue in welth and pleasure hauynge all thyng at wyll and pleasure and commaundement let all suche remember in the myddes of their pleasures that from these carnall pleasures they shall go and that to paynes yf their pleasures haue ben with the displeasures hurte and iniurye of other contrary to goddes will and pleasure Lette the same mynde be in you that was in Christ Iesu whiche being in the shape of god thought it no robbery to be equall with god but made him selfe of no reputation and toke vpon him the shape of a seruante bycam elyke another man and was founde in his apparell as a man he humbled him selfe and was obedient vnto death euen the death of the crosse The apostle here exhorteth vs to humblenes and to seke the profyt of othe after the example of Christe Iesu whiche so humbled him selfe althought he was equall with god the father in deite substauÌ„ce and dyuyne power that he was becommed as aseruaunt and deiected him selfe vnder other as though he had ben the moste vylest seruaunte when he was lorde of all lordes and kynge aboue all kynges of this worlde this thynge dyd Christe to teache vs humylite and to humble our selfes Christe beynge in the shape of god equall to god in deite and dyuyne power essence and substaunce thought
respecte to the world and lyfe to come 3. For many walke of whome I haue told you often but nowe I tell you wepynge He sheweth the cause of this admonition wherfore he exhorted them to folowe him and such other that walked in the way of trewth and in innocente lyuynge that they shulde not be deceyued by no pseudoposteles that walke not after Christes doctryne but after them selfes their owne immaginations and phantasies after men and traditions of men and not after Christes doctryne whom to eschew and to fle their company and wycked wayes I both present with you and also absente frō you hath monyshed you bothe by worde and by letters Here we learne of Paule that it is not enoughe to shewe what shulde be done but also it must be shewed what shulde be avoyded and eschewed that good thynges myght be taken and euyll thynges refused and forsaken And as the apostle had shewed them before to beware of these walkers in iniquite and to fle them and their wyckednes so he doth nowe exhorte them agayne with wepyng teares so sore he lamented that there shulde be such euyll walkers and deceyuers of other that they shulde take hed of pseudoposteles and to fle their false and deceyuyng doctrine Here we may se that there was in Paules tyme pseudopostles deceyuers of the people and preachers of false doctrine not agreynge to holy scryptures and that it greuyd Paule moch there shuld be such So it is now in our tyme there be some false teachers clothed in shepes skinnes but within they be gready wolfes pretendyng moche holynes but lytyll in very dede shewynge whō we shulde eschewe and fle and as it greued the apostle suche to be in his tyme so it greueth all good men that there shulde be any pseudoposteles amongest the people to pulle and plucke the people of god from goddes worde and his treweth 4. They be enymyes of the crosse of Christ whose ende is damnatiō whose god is their belye and whose glory shal be to their shame whiche are earthly mynded Now he discrybeth these pseudoposteles in their owne clothynge and apparell Firste he sayth they be enymyes of the crosse of Christ for they ascrybe to the lawe to workes of the lawe as to circumcision sacrifyces and ceremonyes of the law to workes and traditions of men merytes of sayntes the grace of god frely gyuen reconcylyation to the father remyssion of synne satisfaction for synne lyfe euerlastynge which thynges shulde be ascrybed onely to Christ that suffered vpon the crosse death to optayne these thynges to vs therfore they ascrybynge these thynges to other thynges then to Christ alone be enymyes to the crosse of Christ or that preache the law ceremonies or sacryfyces of the lawe in the sted of Christ and ascrybe iustice or ryghtuousnes forgyuenes of sinne to any other thyng then to Christ or to Christes passion they be enymyes of the crosse of Christe such ware they that brought vs the bysshope of romes perdones masses at scala celi to go hyther and thyther on pylgrymage to set vp candles before images to say fyue pater nosters fyue aue maries and a crede before this image or that image in this place rather then in that place promysynge to vs by these thynges to be released from the paynes of purgatory so manye dayes lentes and yeares yea promysyng by these thynges ones in our lyfe and at the houre of death cleare remyssion of all our synnes both a pen◠et a culpa so they called their remyssion promysed but these be enymyes to the crosse of Christ ascrybynge to the inventions of man these thinges that onely shulde be attributed to Christ alone and to none other Secondly he saith their ende is perdition shewynge to what ende and purpose the doctryne of pseudoposteles brynge that it bryngeth to death and damnation therfore they and their deuylyshe doctryne are to be eschewed and auoyded of all good men lest men be brought by them and with them to death and damnation both of body and soule Thirdly he saith their god is their belye in this he sheweth for whose sake they preached the lawe and the workes of the lawe and dyd all thinges they dyd that it was for their bely whome they preferred before god or his treweth that they myght lyue easyly in quiet rest pleasure honour and in all delyciousnes of lyfe and haue all thynges at their wylles and pleasures honoured and had in great reputacion aboue all men And that other dyd for goddes cause these bely beastes dyd it for their belye sakes and as other good men doth preferre god aboue all thynges so dyd these slo belyes preferre their belyes aboue all thynges of such saint Paule speaketh Roma 16. And byddes vs beware of them saynge bretherne I beseche you that you wolde consyder them which causeth debate and offendycle against the doctryne whiche you haue learned and that you turne from them for they be suche that serueth not Iesu Christ but their belyes and by flattery and fayer speakynge deceyue the hartes of the symple of them also he speaketh Gala. 6. saynge These that after outwarde face wolde please you in the fleshe they wolde compelle you to be circumcised onely for this ende that for the crosse of Christ they shulde not suffer Let men therfore loke about whether there be such preachers teachers yea suche that pretende to fauour goddes worde and wolde haue the name of setters forth of it and wolde be counted to do all thynges for goddes worde sake and yet they do it for thē selfes and for their belyes sake for they do not worke for the glory of god but for them selfe and for their bely sakes that they myght lyue in ease reste quietnes in welth and in all carnall pleasures in honour and dignyte get worldly gooddes riches landes and possesiōs and haue all thynges at wyll and pleasure se yf there be any such amonges vs and praye god for them that at length yea shortly they maye be chaunged and turned to god and to seke ernestly goddes glory the saluation of other more then their owne glore woldly profyt carnall lyberty or pleasure Fortly he sayth their glory shall be to their shame he noteth these pseudoposteles to be ambicious and vayne gloryous desirynge laude and prayse of the worlde and to be honoured of al men but their glory shall be turned into their rebuke shame and confusion for their hole institution of lyuyng their hole doctryne sauoreth nothynge els but earth and carnall thynges as circumcision carnall workes of the lawe chosynge of meates difference of dayes mans tradicions ceremones and such lyke thynges whiche they teache and affirme for no other cause but that they them selfes shulde suffer no afflictions no parte of the crosse of Christe but that they myght lyue in welth and pleasure and in worldly honours They seke not heauenly thynges as fayth hope charite paciente meaknes the glory of god helth lyfe and saluation of other