the voyce of death as Christe dyd after his humane nature but he ouer came death that we shulde nothynge feare death of the body which we know shall aryse agayne an immortalle body 1. Cor. 15. But yf we will consyder the matter well as we shuld do there is no cause why we shulde feare death bicause deth is the det of nature which detre we must nedes paye nyll we wil we for the sifie of Adame brought to vs naturally therfore we must al dye the death of this mortalbody suffer that payne imflicted for syfie Many places of holy scripture sheweth vs that we shall dye Paule to the Hebreus 9. Sayth that it is decreed of god that all men ones shall dye Eclesiasticus 2. sayth also that the wysemā and foole dyeth the learned and the vnlaerned Paule 1. Cor. 15. All we shall slepe but all shall not be chaunged All we shall stande before the iustyce of Christ to gyue a counte for these thynges we haue done in our bodyes whether it be good or euyll Roma 14. we haue commed naked from our mothers wombe and we shall retourne agayne naked 1. Timo. 6. Then seynge we can not eschew death why do we feare death it is a folyshnes to feare that thynge that through feare can not be auoydyd Ther fore there is no cause why we shulde feare death but this is to be feared that we do not prouyde for death as we shulde do that we do not prepare vs to dye as we shuld do that the death of the body might bring vnto vs no hurt ne dāmage but moch profyt ioye blysse Dyuerse examples sheweth vs playnly tha◠we all shall dye Abraham Isaac Iacob Moyses Iosephe Dauyd Esay Hieremy Danyell Christ and his apostles all Patryarkes Prophetes our Fathers Mothers Graunfathers Graunmothers Prynces Kynges Emperours Lordes Hearles Dukes Prestes Munkes Channons that was before is al ded for they were mortal so shal we all dye whether we be good or euyll as they were the tyme of death the maner of it the place is to vs vncertayne but as the houre of death is most vncertayne so there is nothynge more certayne vnto vs then that we all shall dye from this corporall and this present lyfe Death as Christ sayth Mat. 24 Shall come to vs lyke a thefe in the houre that he is not loked for Example in the stowe seruante and in the folyshe virgyns Mat. 25. Also the lyfe of man is assembled to grasse Esay 40. To a shadowe or to a cloude Sap. 2 whiche shortly passeth away And. Iob. 14. saith that a man borne of a woman lyueth a lytyll tyme is fylled with all miseres and goeth away as a floure and is trodē downe and fleeth as ashadow and neuer taryeth in one state Therefore let vs not make moch of our panted sheth that is of our freale and corruptyble bodye a lumpe of hearth whiche is as a tente to tary in for a lytell tyme as Peter sayth 2. Peter 1. Let vs thynke that yf the house of this tabernacle shuld be destroyed we haue a buyldynge with god a byldynge euerlastynge in heauen not made by mannes hande 2. Cor. 5. Therfore let vs watche that death stele not vpon vs slepynge and come vpon vs vnwares and vnprouyded lesse we be excluded out from heauen and frō heuenly ioyes let vs take good heed that the dore be not shytte to vs and we not suffered to come in let vs prouyde for death that when god shall come and call vs by corporall death we be not then founde sloo and vnprofytable seruaunces not lokynge for the commyng of the lorde leste he be angry with vs and deuyde vs and put our partes with hypochrytes where as shal be wepynge and gnasshynge of teath let vs be readye altymes for death and then we shall not feare death let vs haue a trewe fayth in Christe puere charyte to our nighbors and lyue vertuously and then death shal be wellcome to vs at all tymes ¶ There is thre thynges that maketh death terryble and fearfull to men but they are not to be feared The fyrste is an euyll opiniō of late dayes creped in and rysen by the anabaptistes or by other ignorant in goddes holy worde Some there be that thinketh the soules of good faythfull men departed this present lyfe do not go to rest peace glory with Christe but that they slepe with out perceyuynge good or euyll and that they lacke the ioye of heuen tyll the daye of iudgemente this euyll opynyon maketh some to feare corporal deth but let this euil opynyō feare no mā to dye to depart his presēt lyfe for they that dye ī Christ be blyssed and in peace reste comforte and with Christe and so in ioye and blysse as I shall shewe more at large by the holy scriptures of god The secōde thyng that maketh men to feare death is the olde inueterated opynyon of the thyrde place somtyme called purgatory in to the which place all the soules as they haue sayde goeth of them whiche is in this worlde hathe not fully satysfyed for their synnes by workes here in this presente lyfe done and in that thirde place greuously punyshed with great paynes and intollerable punyshmentes which nothynge dyffer frō the paynes of hell as they saye but that the paynes of purgatory called haue an ende the paynes of hell haue no ende but alwayes shall endure and be more greuous and greuous to suche as shall suffer in hell and the paynes therof but yf we lyue well and dye in Christ we shall not nede to feare the paynes of this thirde place after this lyfe for holy scripture put good men in more comfort then so as a none by goddes grace ye shall redde here by holy scriptures The third thing that maketh men to abhore death is the paynes of hell thretened of god to euyll lyuers for their synnes to be iustly punished whiche paynes men shulde feare in dede and leue lyuynge euill and liue wel after goddes lawes as they haue professed to lyue Men persueryng whē they shulde dye and chaunge this corporall lyfe and that they must go ether to heauen purgatory or to hell and that noue goeth strayght to heauē without he haue ful satisfied for his synnes here as fewe or none do yf any do yet the euyll opynyon sayth that they shall not go to heauen tyll the daye of the last iudgement but to that tyme be with out ioye and blysse and yf they shall go to the thirde place or to hell they be in extreme paynes and tormentes men these thynges consyderynge it is no meruell thoughe they feare death howe can they not feare death that thynketh their lyfe after this presente lyfe not to be better but moch worse in paines and great punishmentes But these thre bugges shulde not make vs to feare to dye in Christ For the fyrste opinion is an euyll opynyon and contrary to the holy scriptures whiche
humylle prayer and adminystration of the spirite of god gyuen to him whiche can and wyll make all the labors of the aduersares vayne and make them to serue goddes truth and to be profytable to goddes mynisters rather then hurte to them Nowe howe Paule surely trusted the euyll purposes of his aduersares to be profytable to him and to the gospell of god by two thynges the one is by their prayer for he knewe the prayer of a iuste man to be moche worth before god Iame. 5. And therfore he vsed moche prayer and desired oftymes the prayers of other to teache vs to do suche lyke Secondly he hoped the euyll doynges of his aduersares not to hurte but rather to forder the gospell by the admynystration of the holy ghost to whom nothyng is impossible or dyfficulte but he wyll do what thyng that shall be most to goddes glory to the forderaunce of his worde and the health of the people 2. As I loke for and hope that in nothynge I shall be ashamed The apostle sheweth that his hope shuld neuer deceyue him for he was sure that these that put their ful trust hoope in god shulde not be confunded shulde neuer haue cause to mystrust god shuld at the lenght opteyne that thynge they hopeth for of god as it is wrytten oftymes in Dauids psalter our fathers haue hoped in the good lorde and they are not confounded they haue opteyned the thynge they hoped yea also he suerly trusteth that as god hath ben present with him other tymes and in places in his afflictions so he trusted that god wolde not leue him now destitute his ayde and healpe but wolde be with him and healpe him and delyuer him to the preferrement of the gospel Here we maye learne of Paule to desyre other to praye for vs and knowe the prayers of other to be profytable and to haue a sure trust in god and hope that god wyll not leue his seruauntes without helpe and comforte although for a tyme he suffer them to be in affliccions 3 As Christ alwayes in tymes past euen so now shall be magnifyed in my body whether it be through lyfe or thorugh death Here the apostle showeth what thynge he hoped of god that Christ shuld be alwayes magnified by him both in lyfe and in death that yf so be it he shulde lyue he wolde preache and teache alwhere Christes glorye and make it famous to al the worlde that al mē aboue all worldly thynges shulde desyre and study to set forthe honour and glory to god and to our sauiour Iesu Christe and to thynke them borne for this ende and purpose and moste speeyally byshoppes prelates pastours and curates whose hole study shulde be to promote goddes worde by pure and syncere preachynge of it and so by it puerly preached Christe shulde be magnifyed in their bodyes that is by them lyuyng in this lyfe in their bodyes sayeth he and yf it shulde chaunce me to dye as to suffer death for the gospells sake I do nothynge dowte but there by my death Christe Iesus shulde be magnifyed and that he is the onely sauyour and that there is no saluation with out him that there is none other in whome we shall be saued but onely in Iesu Christe and yf I shall suffer death for the gospelles sake I shulde haue no hurt by that but moch profyt whiche thynge I desyre that I myght be delyuered from moch sory payne and many euylles in this worlde to come to the heuēly ioyes that last alwaye vnto the which I cannot come without I be firste delyuered from this mortall body by bodely death after the example of Christ which first did suffer death and so entred into his glory so must they do that shal be partakers of his glorye Here we learne of Paule that death is more profytable to good men then lyfe But in as moch as to lyue in the fleshe is frutful to me for the worke I wote not what I shall chose for both these thynges lye harde vnto me I desyre to be loused to be with Christ which thynge were moch better for me but to a byde in the fleshe is more nedefull for you And this am I sure of that I shall abyde and contynew with you all for the furtheraunce and ioye of your fayth that ye maye abundanly reioyce in Christe Iesu through me by my commyng to you agayne The apostle openeth now more plainlye why he sayde his death shulde be to him auaūtage for by it he shulde be delyuered from the myseries wrechednes paynes tormentes and afflicciōs of this worlde and that he shuld be with Christ in heauen in glory and ioye and to lyue in this lyfe he knew it was but payne and labor for him 2. what I shall chose I wote not Two thynges came to the apostles mynde the one what was good for him only the other what was more profyt to the people of christ Iesu as for him selfe he knew it was moche better for him to dye then lyue for by that meanes he shulde be delyuered from trobles of the worlde from imprysonmēts and chaynes frō rebukes tauntes of the worlde but for the people he knewe his lyfe shulde be moch more profyt then is death for he knewe he shulde more profyt the people bryng thē to saluation by faythfull preachynge of goddes holy worde and for the peoples sake lokynge to their profyt he dyd not desyre death but rather to lyue in his fleshe that he myght bryng them to Christ and so to eternall saluation with Christ But of these two consydered all thynges he chosed rather to dye then to lyue not that he refused labors or to suffer paynes of imprysonment or of fetters or of death for these thynges he was contented to suffer but that he myght be delyuered out of the myseres and wretchednes of this lyfe and that he myght come to the eternall fylycite and ioye with Christe Iesu in heuen alwayes to be in blisse Here we learne of Paule death rather to be desyred then lyfe and deathe of good mē to be moche better to them then this presente lyfe that they shulde be no longer pylgrymars or far frō god but alwayes to be presēt with hī in glory filycite And therfore holy mē desyred of god to be dissolued frō this body this noughty world full of noughtynes vnhappynes that they shulde displese god no more that they shuld be wrapped no lēger ī the euyls myseres of this world ful of al euylnes that they myghte be with god in ioye in heuenly glory so after the example of good men shulde we al desyre rather death thē lyfe as they dyd The apostle here reproueth them that feare death and shrynketh in theyr bodyes when they here of death as doth carnall and worldly men whose harte mynde is all vpō carnall pleasures worldly desyres honours and dignytes for the fleshe feareth death and shrynketh at
saith that the soules of good men be with Christ and yf they be with Christ they lacke no ioye ne comforte glory or felicite Saynte Paule sayth here I desyre to be dissolued froÌ„ this mortall body and to be with Christ he thought to be with Christe yf he were dissolued from this corruptible body and lyke it is spoken 2. Cor. 5. As longe as we be in this body we be farre from god therfore we wolde be farre from this body and to be present with god suche as be present with god be in ioye and felicite And. Math. 26. Christe sayde to the thefe crucifyed with him vpon the crosse this daye not to morowe or at the last iudgement thou shal be with me in paradise Sapience 3. Confyrmeth this thynge sayng If the iuste man be preuented by death he shal be in refreshmeÌ„t and agayne the same sayth that the soules of good men be in the handes of god and no tormentes of malice touche them they appere to the eyes of the wicked to dye but they be iÌ„ peace Also Lu. 16 sheweth playnly that Lazarus was in ioye and comforte and the ryche man in paynes and tormentes These places of holy scriptures and many mo that myght be brought for the same purpose doth sufficiently proue that the soules of good men departed this lyfe are with god and with Christe in ioye blysse peace refresshynge comforte and in rest without all payne of malyce as the holy scriptures afore alleged doth sufficienly proue As touchyng the secode thynge that bryngeth men in feare to dye I thynke we nede not to feare that bugge for that place is vncertaine to vs and the name of it the state and condition of soules departed as the kynges booke sayth spekyng of the thirde place called sumtyme purgatory yf they be not with god or in hell The holy scriptures doth appere to make no mention of it and then be the same authoryte it is affirmed by the same it may be confuted as sayth Ierome Mat. 23. And yf it be suche a thynge as byshoppes of Rome maye robbe and spoyle at their pleasure and wyll not yf there be any suche paynes as they haue sayd or feyned to be then they be very vncharytable and vnmarcyfull charyte requireth to do to thy neyghbour as thou wold be done to Marcy persuadeth delyueraunce from paynes and tormentes and yf money which bought popes pardones indulgence in pylgrymages and in masses sayde ad scala celi myght ryd men out of the great paynes of that place then it appereth that ryche meÌ„ was alwaye happy for they be their monye byenge perdons was sone delyueryd out of paynes and poore men euer vohappy that had not money to bye pardons for they must lye styll in tormentes but how that doth agre with Christes saynge Luke 6. I can not tell he sayth woo be to you ryche that laught for you shall wepe not all ryche men shall wepe but suche as abuse their ryches but of this third place I wyl not speke but this the scriptures doth saye that he that dyeth in the fayth of Iesus Christ he resteth in peace with Christe yf he dye out of faithe he is iudged he that beleuyth hath lyfe and he that do not beleue is now iudged Iohn 3. He speaketh of a trew and lyuely faith workynge by charite at all oportunite and occasion gyuen and after his habilite And as for the thirde bugge that bryngeth men in feare of death that is the thynge that shulde feare men and plucke them from synne and synfull lyuynge lesse they come to the paynes of hell and there be in tormentes euer more without ende to the which paynes they shall come that here lyue wyckedly contrary to the wyll and coÌ„maundement of god yf they before death do not repente and amend and call to god for grace and mercy and opteyne pardon and remyssioÌ„ of synnes and walke in a new lyfe hauynge sure fayth in Christ hope and charite contynew and increase in them 2. Here we may learne of Paule rather to desyre death then lyfe and death is rather to be desyred of trewe christians then to be dred and that for many causes moch ê“fyt to vs Fyrst where is a trew fayth it maketh them certayne of eternall lyfe as sayth saiÌ„t Iohn 3 He that beleueth hath eternall lyfe vnto the which we can not come without the death of the body therfore death is to be wysshed of vs that we maye come to lyfe Seconde If we beleue god to be our father and yf we loue him aboue all creatures in this worlde we wyll desyre aboue all thynges to come vnto our father so louynge so kynde so meryfull full al goodnes ryches and glory to our father we can not come excepte before by death we be seperated from our mortall bodyes therfore let vs desyre death that we maye come to our heauenly father whome we loue aboue all thynges Thirdly As longe as we are in this mortall bodye we be farre from god 2. Cor. 5 To be preseÌ„t with god we alway desyre to be preseÌ„t with god we can not without we be ded froÌ„ this corporall body death therfore is not to be feared but desired that we maye be presente in glory with god Fourthly Pylgrames and strangers farre from home desyreth euer homewardes and is not mery nor quiet tyll they come home where their treasure ryches frendes landes and possessyons be we christians as longe as we be in this lyfe we be as strangers and geastes farre from home wandrynge with moche care and heuy hartes hauynge heare no dwellynge place Hebre. 12. But sekynge the habitation to come whiche is in heauen where is our home our ryches our treasure layd vp surely keped for vs our landes and possessions yea a kyngdome an empyre our frendes and kynsfolkes thether we can not come excepte before by deeath we forsake this corruptyble body death therfore is of vs all greatly to be desyred and not to be dred for by it we enter to take possession of our heauenly inheritage ioye and blysse Fiftely As longe as we are in this noughty body we are subiected to many euylles and moch mysery many sicknes diseases as to feuers agues palsey dropsye gout pockes pestylence and to many other sorowes paynes and trobles from the whiche all death delyuereth vs and without death we can not bedelyuered from them therfore death is to be wysshed that we maye be delyuered from all myserys and wretchednes of this presen lyfe Syxtly No hurte or dammage we suffer by the death of the body but get moche profyt and commodite by death we be delyuered froÌ„ mortalyte and made immortall we are ryd from paynes and brought to ioye receyue life and heauenly saluation and then we shal be lyke to god in glory in eternall felycite and in heauenly inheritaunce to the which Christ hath called vs and redemyd vs with his preceous bloode and in heauen we shal be
in such ioye glory as no tonge can tel nor eye hath euer seen nor heare harde nor mans hartâ— can not compasse that glorye and ioye that god hath prepared for them that loue him 1. Cor. 2. But to these ioyes and felycytes we can not attayne vnto excepte we firste dye and be delyuered from our mortall bodyes these thynges yf we wyll consyder them well and deaply in our hartes wey them there is no cause why we shulde feare death of the body but rather we shulde desyre it as Paule and other holy men dyd desyrynge to be out of this corruptible and noughty body and to be present with god 3. I desyre to be lowsed and to be wtih Christe Paule desyred to be dyssolued from his mortall body that he myghte be with Christ so shulde we do and not to feare death but desyre death yf it were so the wyll of god for death is not to be feared to good meÌ„ but rather to be desyred for the death of good men sayth the prophete is precious in the syght of the lord And therfore many good men hath desyred death and to be delyuered from this body lode with synne that they myght be with god and with Christe Iesu in glory 4. But to abyde in the flesshe is more nede full for you Paule sheweth here although it were better for him selfe to dye then lyue yet he sayth that it shulde be more profyt for these Philippians that he shulde lyue then dye and that they shulde haue more profyt by his lyfe then by his death by the which sayng he doth appere to saye that sayntes can not profyt men so moche beynge ded as yf they were lyuing and so there prayers not to profyt men here lyuing so moch as dyd their pure preachynge of the gospell when they lyued vpon hearth and in their corporall bodyes 5. And this am I sure of that I shall abyde and contynewe with you all for the furtheraunce and ioye of your fayth that ye maye abundantly reioyse in Christe Iesu through my commynge to you agayne Not howe sure Paule was that he shulde retourne agayne to thes Philippians and abyde and contynew amonges them and that to their profytes bothe to the increasemente of their fayth and also to their greatter reioyse in god by his commyng to them here we learne that god shewethe sometyme to some these thinges that do folow as here paule sheweth his delyueraunce and commynge to these Philippians and the profyt of his commyng Also this place wylleth that the commynge of the byshop or pastor to his cure shulde not be without spirituall profyt for his flocke that it shulde be to the increasment of fayth by pure and syncere preachynge of goddes worde and that they shulde more and more reioyse in god knowynge goddes benefites the better by the worde of god purely preached by the byshoppe pastor or curate And this place doth somethyng reproue these bysshoppes that be duÌ„me and wyl not preache when they come into their diocese that wyll not feade their people with the foode of the soule but suffer them to perysse without foode for them how shulde byshoppes increase the trew faith of the people that wyll not preache to the people goddes worde for as fayth commeth by hearynge of goddes worde so it is increased by the same worde And as Paule more regarded these thynges that shulde be profytable to other then to him selfe so shulde all other do both byshoppes pastores curates and all the laye people but alas for petye few or none seketh others profyt but their owne and so they be well lyue in ease rest pleasure they care not what become of other what paynes or tormentes other suffer but let euery one amende this faute and study to be profytable as well to other as to him selfe for we be not borne for our selfes alone but to gloryfye god and to profyt other by wordes consell workes and dedes as god hath gyuen his gyftes and talentes for that purpose not all gyftes be gyuen to one but to dyuers that euery one shulde be an helper to an other and euery one nedes healpe of another Onely let your conuersacion be as it becommeth the gospell of Christ that whether I come and se you or els be absent I maye yet here of you that ye contynew in one spirite and one soule laborynge as we do to mayntayne the fayth of the gospell and in nothyng fearynge your aduersares whiche is to them a token of perdicion but vnto you a tokeÌ„ of saluation and that of god Now the apostle exhorteth them that they wolde lyue as it becommeth the profession of the gospell and as it becommeth christians that haue professed Christe in baptyme and him to serue their liftyme and to frame them selfe after Christes doctrine that whether he come vnto them or be absent from them preachynge Christe to other people nations and countres accordyng to his vocation and callynge of god And heare the apostle teacheth all men to lyue as it becommeth christians to lyue whether their bysshop pastor curate be present with them or absent from them that they maye optayne eternall lyfe prepared by Christ in heauen 2. That ye contynewe in one spirite and one soule laborynge to mayntayne the fayth of the gospell as we do To what thynge he exhorted theÌ„ to specially here is shewed that they shulde contynew in one spirite that is in spirite of vnite and concorde with all dilygente studyeng to maintayne defende and increase the fayth of the gospell that is fayth in Christ gotteÌ„ by the gospell preached Ro. 10 And to helpe them that labor for to set forth or preache Christes gospell and to helpe soâ—our and comforte them yf it shall happen these that preache Christes gospell or other wayes sette it furth to be caste in preson in fetters and chaynes as oftymes chaunces to them and here he calleth them that putteth theÌ„ selfes in iopardy of losse gooddes fauour of men and daunger of imprisonment and death of body to maintayne the fayth of the gospell to fyght for the fayth of it and to feare no aduersares nor yet their tormentes or punyshmentes for the gospell sake knowyng that they are blyssed before god that suffer for Christe and for his gospell Iohn 12. And shall fynde lyfe with Christ how so euer they be here in this world estemed or counted or waht cruell death soeuer they shall suffer here for the gospell 3. And in nothynge feare your aduersares whiche is to them a token of perdition but vnto you a token of saluation and that of god That none shulde thynke they suffered hurte or dammage of their aduersaries whiche cast in preson or put to death the faythfull preachers or setters forth of the gospell he saith that persequution imprysonmeÌ„t or other cruelnes of enymes vsed to good mynisters of goddes worde to be to them no hurt but profyt no perditioÌ„ but saluation to them that pacyenly for the
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
thynge they go about they labor agaynst god but in vaiÌ„e for there is no labor no couÌ„sel no wisdoÌ„ no prudeÌ„ce no power no myght that wyl serâ—e agaynst god yea god is so good prudente and myghty that he turneth the purposes of euyll men â–ª and maketh them serue to promote his wyll and pleasure as here Nero the Emperour thought to haue oppressed destroyed goddes worde clearely settyng Paule in preson and in fetters but god made his doynge to forther the gospel so moch as nothing â—uâ—d furder it more suche is goddes goodnes that at the lenght they laâ—or in vayne that labors agaynst god or against his worde the trewth maye be hyd and obscured for a tyme but at the length â—t wyll bruste out and be openlye knowne in spyte of all his enemyes Learne here that Paule was in prisone at Rome when he wrote this epistle and had no cause to be ashamed of his impresonmeÌ„t or bondes but rather myght reioyse in them for they were for the glory of god and the promotion of his worde so maye all other reioyse afflicted and imprysonned for Christ and his gospell for by such the gospell is defended confyrmed encreased and promoted Some preach christ of enuy and stryfe and some of a good wyll The one parte preacheth Christ of stryfe not purely supposyng to adde more aduersyte vnto my bondes the other parte of loue for they know that I lye here for the defence of the gospell what then So that Chist be preached al maner of wayes whether it be done by occasioÌ„ or trew meaniÌ„g I reioyse therein wyll reioyce The apostle sayde before that the gospell was prâ—ached more lyberally and more with out feare occasioÌ„ takâ—n by his imprisonmeÌ„t now he in a maner correcteth him â—elfe and saith this thynge not to be done of all men that had receyued the fayth of christ and his gospell nor yet all that preached Christes gospell dyd lyke wyse preach it for some preache the gospell of enuy maâ—yce and contentioÌ„ some preched it of a good wyll so we maye se not all men of lyke goodnes nor of lyke fayth or of godly lyuynge for some be good and bryngeth forth good frutes and some be euyll and bryngeth forth euyll frutes 2. The one parte preacheth Christ of stryfe and not purely supposynge to adde more aduersite vnto my bondes He sheweth for what ende and purpose some preache Christ not purely but of stryfe and of coÌ„tention not seaking gods glory nor yet the saluation of Christes people but they chyde and brawell sow discorde and debayte and with greate hatred of me preache the gospell thynkynge by that meanes to adde more and more aduersite and afflyctione vnto me to make me more hated of Nero the Emperour knowing that it was persuaded to Nero that the preachyng of the gospell shulde be destruction to him and to his empyre and therfor Nero wolde haue no preachyng of the gospell but hated the gospel worse theÌ„ a serpeÌ„t or a dogge and therefore he caste Paule in prison and thought to haue kylled him and the more the gospell was preached the more Nero hated Paule as they knewe well a nough which preached the pospell not purely but knew all the blame shuld be layed vpoÌ„ Paules backe and that he shuld ruÌ„ne the more more in the yre and indignation of Nero the emperour and so Paule shulde suffer for al and so more punyshment to come to him Se howe some tymes what deuelly she persuasions is brought into the heades of hye prynces and rueiers yea persuaded vnto them as here was to Nero the emperour that the preachiÌ„g of the gospell of Christ shulde be the destructioÌ„ of his realme and the cause of rebellion of the subiectes agaynst theyr heades and ruelers when there is nothynge that is more for the saluation of the people then is the preachynge of goddes worde for that is the meane by the whiche god hath ordeyned to saue his people 1. Cor. 1. Nor nothynge more kepeth the people in a good order and in dew obedyence with all humylyte and subiection to theyr heades and rulers then the worde of god truly and sincerely preached It is a gret meruell that the deuyll shulde persuade this to any man that lyfe is death and lyght is darkenes the worde of god it is lyfe and bryngeth with it lyfe and the spirite of god as sayth Christ Ihon. 6. The wordes which I spake vnto you they be lyfe and the spirite that is they bryng lyfe and the spirite of god what is a greater offeÌ„ce then to cal lyfe death and death lyfe to whom the prophete Esay 5 Thretneth euerlastynge woo what is more blaâ—phemy to god theÌ„ this yea it is synne agaynst the holy ghost to call the gospell of god to be the destruction and death of the people when it is the onely health and saluation of the people whiche is not forgyuen in this worlde nor in the worlde to come This is an olde craft of the deuyll to persuade to hye prynces and ruelers worldly the preachiÌ„g of the gospell to be the destructioÌ„ of the people and decay of theyr worldly realmes honours and dygnytes when the gospel mayntayneth kiÌ„gdomes preserueth honours and dignites and saueth the people from the deuyll and hell fyre and euerlastyng dampnatioÌ„ â–ª what other cause was that christen prynces and ruelers wolde not suffer the holy scriptures to be in theyr mothers tonge as they call it that not only presâ—es but also laye men myght rede the holy scryptures to theyr comforte edyfyeng in god and in Christ but that it was persuaded to them that the holy scriptures was not profytable nor to the health and saluation of theyr people but that they were hurtefull brought errours and heresy contempte of maiestrates ruelers and so was the death and destructioÌ„ of theyr subiectes and therfore the holy scryptures was shytte vp from the laye people vnlearned in the latynge tonge lesse they shulde take hurte of them when the holy scryptures be the spyrytuall foode of the soule and the soule lackynge this spirituall foode must nedes dye as the body wantynge corporall foode the holy scriptures bryngeth lyfe health and saluation as is saide before excepte some euyll men do abuse them and by cause some haue or do abuse the holy scryptures to theyr destruction is it mete to take them from all laye men for what thynge is so good so holy that can not be abused that some haue not abused or do abuse fyre water meate drynke apparell be thynges necessary for maÌ„ and yet some hath abused them to theyr great hurte losse shame and rebuke and death but bycause some euyll abuse good thynges is it meate or conuenient to forbyd al meÌ„ the good vse of these thynges I thynke you wyll saye no for then we shulde haue nother fyre ne water bred nor drynke cote nor gowne but this thynge I thynke it meate that these that do abuse
good thynges be punyshed and by punishement taught to vse good thynges better with thankes gyuynge to god lyke wyse I wyshe and desyre that the readyng of holy scryptures shulde not be forbyden all laye men and women but forbyden suche as do abuse them and do not take theÌ„ and rede them to theyr comfort in Christ and for amendement of theyr lyues and that such myghte haue them lawfully to teache them and their housolde vertu and godlynes 3. Here also we maye learne that Paule althoughe he preached goddes worde purely and syncerly yet he had many enemyes and aduersaries yea of that sorte that preached the gospell as he dyd to the people and so they wolde be counted as to preache the gospell of god for goddes glory and for the edifienge of the people for enuy and hatred they had to Paule and to brynge Paule in more hatred to Nero the Emperour and by that meanes to encrease Paules paynes and tormentes for they knewe that Nero wolde be more ferse and cruel agaynst Paule the more the gospell of god shulde be preached abrode and more publyshed Here we maye se what enuy and malyce do and that wycked men sometyme pretende holynes that they maye do displeasure to him whom they enuy and to bryng him to more tormentes and paynes as these aduersares of Paule dyd preache not purely nor syncerely but of enuy and of contention And yf there was such in Paules tymes that so enuyed saynte Paule lette vs not meruell yf there be such in our tyme that enuy all good preachers and wolde brynge them to paynes presone and tormentes Also here we maye se that as impiete destruction of the people was persuaded to Nero for the health and saluatioÌ„ of his people so to many christen prynces and hye ruelers it was persuaded the translation of the holy scriptures in the mothers tonge to be the destruction of the people so prynces haue erred for a tyme but thankes be to god that error is taken awaye from many prynces and hye ruelers and the treweth in the place of errour persuaded that the holy scriptures in the mother tonge be very profytable for all meÌ„ that wyll vse them well and these that do abuse them let them be punyshed in example to other that other may feare to abuse the holy scriptures of god gyuen for our saluation 4. Some preache Christ of a good wyll Nowe he toucheth the other parte saynge some men preache Christ purely and syncerly and of a good wyl and they be which of charyte and of loue to goddes glory the health of the people preache goddes worde truly nothyng elles regardynge but goddes glory and the edyfyenge of Christes people not sekynge thereby theyr owne lucre avantange honour and glorye Here we may se that in Paules lyfe there was some good preachers some euyll preachers nor euery one dyd not thynke well of Paule for some thought him an heretyke and a deceyuer of the people and therfore they labored with all diligence to increase his paynes and studed to brynge Paule to shame rebuke turmentes and death other there was that knewe Paule to preache the truth and to defende the gospell by his afflyctions and they made bolde by his constancy and pacience to preache and publyshe Chrstes gospell without all feare and that in the courte and hall of Nero. But here peradueÌ„ture some wyll aske dyd all know paule to preache the truethe no for god dyd not lighten euery mans mynde with the lyght of treuth for some dyd counte the treuth to be falsed and lees and the gospell to be heresy and dyd hate it as now yet some do call gods worde heresy and trew preachers of it heretykes and do hate them and persequute them the cause is they are not lyghtned with the light of truth but be blind in it whether that blyndnes hath deserued theyr malyce which hath bliÌ„dyd them or the prynce of this world haue blynded theyr eyes that they can not se nor yet here the truth of gods word preached 5. So that Christe be preached whether it be by occasion or trew meanynge I reioyse there in and wyll reioyse Here the apostle reioseth the worde of god to be preached how so euer it be preached of them that preache whether they do it of a good mynde or of an euyll purpose and intente it is better the worde of god to be publyshed abrode then to be hyd vnder the candelstyke and so hyd to profyt none for publyshed it profytes some and goâ—th not in vayne Esaye 55. For although they that preache it of an euyll mynde to hurt other or to make other more punished do not profyt them selfes so doynge nor do no profytable worke to them selfes yet they do a worke profytable to other wyll they nyll they they promote goddes glory so god order the matter of wycked men So here we maye learne that Christe maye be shewed of euyll men whiche profyt not them selfes so doyng but other so euyll men some tymes do workes profytable to other but not to them selfes yf it had not ben a good worke and pleasante to god Christ to be openly preached of euyll men Paule wolde not haue reioysed in it wherfore we may se that it is better an euyll man to gyue a peny to a poore man and to speake well of god then to gyue nothynge at all or to speake nothynge of god that is good this worke done of an euyll man is not merytorius as they call it for it is not done in fayth but it is called bonum opus in genere a good worke in it selfe yf it were done of a good faythfull maÌ„ and of a good intent it shulde haue his rewarde but bycause it commeth from an euyll man and of no good purpose it lacketh his rewarde before god for god doth not esteme workes done out of fayth of an euyl maÌ„ such workes be not acceptable before him nor he promyseth lyfe euerlastynge to suche as labor without fayth and lacketh charyte suche workes do not profyt to opteine eternal felicite and endles Ioye with Chiste 1 Corin. 13. For I know the same shall chaunce to my saluation through your prayer and mynystrynge of the spirite of Iesu Christe as I looke for and hoope that in nothynge I shall be ashamed but that with all confydence as alwayes in tymes past eueÌ„ so now Christ shall be magnyfyed in my body whether it be through lyfe or through death For Christe is my lyfe and deathe is to me auauntage Before he hath shewed the euyll purposes of them that preached Christe of contention and of a preteÌ„sed holynes and not of a good mynde or wyll but to hynder the gospel whiche they promoted so doynge although they inteÌ„ded the contrary and also to haue added to Paule more greuous paynes and affliccions Now he declareth that his aduersares culde not hurte him nor brynge him to death but rather the contrary he trusted throughe their
sicknes or other aduersite And this place reproueth euil pastors that be nother loued of their parysh bycause of necgligence of their office and also for their vnprofitablenes amoÌ„ges their flocke Behold the apostell was very carefull for these Philippians he wolde rather lacke the necessaryâ— seruice of Epaphroditus theÌ„ they shuld lacke their comforte and ioye by the absence of him from them for Paule was not sory for the ioye of these Philippians but rather was without sorow and all heuines that he myght do the office of charite the better that is to reioyce with them that reioyceth and wepe with them that wepes 2. Receyue him in the lorde therfore with all gladnes He that byddeth them receyue Epaphroditus sende to them with all gladnes and in the lord and to set moch not onely be him but also be all them that be suche lyke as he is that is faythfull preachers and teachers of goddes worde which be wordy double honour 1. Timo. 5. And reuerence not for their owne sakes but for the worde they preache and for their maysters sakes whose worde and wyll they teache And this place iecketh all them that rayle vpon preachers teachers or setters forth of goddes holy worde and that coÌ„temneth or despyseth such preachers or maketh of them a laughynge mockynge stocke bycause they do not approue the maners and facions of this worlde 3. Make moche of suche for because of the worke of Christ He wylleth them to make moch of Epaphroditus and of such faythfull mynisters of goddes worde that careth not for them selfes but for other and careth not what paine or labours they take so they may profit other yea that careth not for their life 's for the gospels sake as this Epaphroditus refused no laboures to serue Paule in prisone and hadde none or lytell respecte to his owne body and by reason of his great paines he cast him selfe into sicknes that he was nye death he chused rather to serue Paule in prison with the infyrmyte of his body then to be in health to folowe the worldly honours and pleasures of the fleshe 4. To fulfyll the seruyce whiche was lackynge on your parte towardes me Here is the cause shewed why Epaphroditus was so diligent to serue Paule and put him selfe in suche iopardy of syckenes it was to fulfyll their offyce and deuty they ought to haue done to Paule therfore he sayth that deuty you ought to haue done to me this Epaphroditus hath fulfylled it in your presence to me by his seruyce done to me for you therfore you shuld receyue him with gladnes and loue him And here you se what seruyce the people owe to their pastor besydes the gyuynge to him sufficieÌ„t lyuing for him and his necessary mynisters and that one maye supply sometyme the offyce or dewty of another And let euery man be diligent in his office or vocatioÌ„ that he is called to of god and not tender him selfe his flesshe to moch or make to moch of him selfe for we shulde not study to lyue longe but to lyue well for to lyue longe it is not in vs but in god who knoweth the tyme and houre of death whiche be vnknowne to vs nor yet the maner of our death nor the place where we shall dye nothynge is more certayne then that we shall dye but nothynge more vncertayne then the houre place and maner of death Therfore let vs be ready at altymes to dye and loke euery day for death and prepare for it hauynge a sure fayth adorned with hope and charyte and then we shall not care howe sone death come to vs. ¶ The thyrde Chapter to the Philippians MOreouer my bretherne reioyce in the lorde where as I wryte euer one thing vnto you it greueth me not and maketh you the surer Beware of dogges beware of euyll workes beware of dyssention For we are the circumcisioÌ„ euen we that serue god in the spyrite and reioyce in Christe Iesu and haue no confydence in the flesshe The apostle speaketh after this sorte hetherto I haue taught you that Christes passion was sufficient for your saluation without the workes of the lawe and that nother circumcision nor sacrifice coÌ„maunded in the law be necessary for your saluation but that you maye be saued by Christe without the workes of the law Now from hence forth se you reioyce in nothyng but in the lorde for as without the sonne there is no lyght so without Christ there is no ioye no peace no iustice no reconciliacion to the father no remission of synne no waye to heauen no truth no lyfe but Christ is all these thynges to the beleuer in god alone therfore reioyce as I haue written before so I wryte styll and I am not asshamed to wryte to you the same thynges of Christe and it is sure for you to truste these thynges And here we lerne of Paule to reherse one thynge ones or twyse specially yf they be thynges necessary to be knowne and shulde be sure fyxed in the hartes and stomakes of the people and therfore it is no rebuke to reherse suche thynges diuers tymes that they may be knowne and iÌ„ mindes fyxed more surely although some saye ouer much of one thynge is nought yet I saye with the apostle that a good tale maye be twyce tolde as this That in Christ be all thynges perteynynge to our saluation without the worke of the law 2. It is sure to you As he wolde saye althought I wryte so ofte one thynge and am not ashamed of it for it is sure for you to know the same thynge and to confyrme you to that doctrine that is alwayes one and lyke it selfe teachyng the treweth and shewynge the waye that bryngeth to lyfe and not apply your selfes to that doctrine that now teacheth one thyng and then another new thynge and is contrary to it selfe and teacheth dyuersites of whiche incertayne doctrine speaketh saint Paule 2. Tino 4. Sayng the tyme shal come when they shall not here hole and holsome doctrine but after their owne lustes shall hepe vnto them doctors whose eares do yche and they plucke their eares from the trweth and they shall turne them to fables and lyes Here we maye lerne the propertye of trew doctrine it is alwaye constant and one thynge teache it do not teache nowe one and now another or the contrary it taught before it is alwayes constant to it selfe it sheweth trueth no fables nor lyes as the false doctrine doth teache lyes errours heresy pleasure and lustes of men now one new thynge now another to please men with al and that doctrine trâ—uly is to be suspected that sheweth moche diuersites of religion fayth iustice remyssion of synne dyuers wayes to come to eternall lyfe with Christ Iesu 3. Beware of dogges beware of euyll workers beware of dissencion Thre thynges he monissheth them to beware of and to flee them The first is he wylleth them to beware af dogges he meaneth pseudoposteles whom he calleth dogges for
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