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
before hym and in his syght Here the apostle brynketh these Philippians to his loue firste in that he dyd gyue god thankes for them that they had receyued the gospell and was made partakers of eternall health declared by the gospell to them Secondly he getteth theyr loue in that he prayed for theÌ„ alwaye in his prayers to god desyryng and wysshing them good and godly thynges as mercy peace fouour and loue with god the father and suche lyke Thirdely they culde not but loue him which not onely in wealth and prosperyte dyd remembre theÌ„ wysshe them good and prayed for them but also dyd remembre them in his affliccions and in preson for the gospell sake preached to the gentyls and wrote vnto them so coÌ„fortable and also profytable an epistle Also here he remembreth his affliccions whiche he calleth the defence confyrmatioÌ„ of the gospell and therfore rather to be loued and wysshed for then to be hated of any christiane so the apostle calleth his affliccions for the gospell the defence of the gospell 2. Timo. 4. In my firste defence no man was present with me I praye god it be not imputed to them of god but the lorde whiche was â—uer present with me and dyd strength me that by me the gospell shulde be preached and the gentyles here the gospell And I was delyuered from the mouth of the lyon so he calleth Neâ—o the Emperour a lyon for his â—ruelnes so Paule vsed him selfe in preson and defended the gospell that the gospel was stoutly defended and also greatly increased by his imprisonment as here after is shewed / so afflyccions imprysonment persequutions and death of faythfull preachers be not shamful worthy rebuke nor be hynderaunce to the gospell but be lawdable defende promote and increase it and therfore faythfull ministers of goddes worde haue no cause to be sory in theyr trybulations for the gospels sake but rather to reioyse and be glade for such be blessed of god that suffers for christ and for his worde and shal be pertakers of glorye with christe and so shall they all be that suffers with christe Roma 8. wherfore he sayth you Philippians as you be partakers of my affliccions and so with me suffer with christe / yf you contynew with me in myne affliccions you shal be partakers of the grace glory and euerlastynge lyfe with me which thyng I thynke it meate to thynke of you all for so good begynÌ„ynges makes me to haue that good hoope in you that you wyll coÌ„tynew to the ende well doing 5. For god is my recorde how I longe after you all euen from the very herte rote in Iesu christe The apostle bryngeth in god to wytnes which knoweth all thynges and the secretes of mans harte for god is onely the sercher of the harte that he spake these wordes of no carnall affection or for any lucre sake but for the pure loue he had towardes them that he loued them for no other cause but that he dyd se them louers of christe and of his holy worde and them suche as declared by theyr lyuynge that they loued god had receyued his worde and was doeâ—s of it and that they were constante in it and therfore worthy praise Here we may learne of Paule that it is lauful for christe meÌ„ soÌ„times to briÌ„g in god for wytnes as here Paule dyd confyrme the trewth spokyn which thyng was for the glory of god and for the profyt of other and to confyrme boundes of peace made the better to be keped bycause of the promyse confyrmed by an othe whiche shulde in no wyse be broken sweryng in euery tryâ—…yng matters and for lyght thynges nor yet in dayly coÌ„munication and where no nede is to confirme godes trweth nor profyt to other shulde not be amonges christen men lesse by ofttymes sweryng men runne in to periury to blasphemy of god on reuerent take goddes name and so breake goddes coÌ„maundement offende god and prouoke him to angre and to powre his vengeance vpon suche swearers for it is wrytten that the sworde of goddes vengeance shall not go from the house of him that is periured feare therfore to swere that you maye escaâ—e the punishmente of god that is threatned for suche as take the name of god in vayne and wyll swere by the blessed body of oure lorde by his armes sydes feet legges gottes and by all his members by the holy masse at euery worde they speake or in euery smal matter where no nede is to swere where no iuste cause compelleth them to swere to suche it is spoken Deut. 5. that he shall not be vnpunisshed that taketh the name of god in vayne or bryngeth in his name onreuerenly for his name is to be sanctified and halowed alwaye and god is not to be brought in wytnes of a false matter or to coÌ„firme our lyes for god wyll punysshe al such that abuse his holy name / it greueth al good men to here the great swerynge that is vsed comenly of all men and specyally of soudgers seruynge men and courchars how at euery worde goddes holy name shal be blasphemed and that they rebuked for it wyll not or can not leaue sweryng because they haue accostemed them selfes with blasphemy of god but yf they wil contynew styll in theyr euyll custome it wyll brynge them to the deuyll euerlastynge death and dampnation it were better for them to leue theyr euyll custome be tyme then to go to the deuyll Also god wyll not suffer such blasphemers to be on punyshed but he wyll other punishe them here in this worlde or elles in the worlde to come or peraduenture in both as oftymes it chanâ—…tâ— that sweares be both punished here and in the world to come here god punysheth suche with pouerty hungrye colde imprysonment spâ—knes euyll deathes and sodene deathes yea and with this punishmente they be punâ—shed here that all good men flyeth theyr company abhorreth theyr coÌ„municatioÌ„ and hateth their blasphemous wordes and this thynge are great swearers sure of that these that be great swearers be leste trusted therfore yf feare of god wyâ—l not with drawe euyâ—l men from swearynge and blasphemy let the wordly punishment plucke them froÌ„ it let hye ruelers make strait lawes for peâ—iury and sweryng let them swere not them selfes but when nede shall require let them vse fewe othes for the multitude of othes maketh othes lesse set by and periury vnpunyshed maketh it to be counted as no synne or offence to god nor to man whaâ— queste impanneled and sworne by an othe vpon a boke wyâ— not do some thyng contrary to theyr othe at the request of them that beareth the rule and swynge in that shyre they are in what thyng shall not go on their syde and at their peasure examples may be sene in to many places shyres god amend it and make hye rulers to loke vpoÌ„ the matter that periury and blasphemy of goddes holy name maye be auoyded and this euyll vse of sweryng
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
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
and rest but be occupied in preachynge and teachynge goddes holy worde to other as Paule was This Epaphroditus mynistred to Paule in prison all thynges necessary for him bryngynge to Paule a subsydy from the Philippians and serued Paule in prisone as an hyred seruaunte shulde serue his mayster diligently and faythfully Here we maye se that amongest the gentylles prisonners was not so strately kepte in prisone but that there was passage to any manne to come and go at their pleasure without any euyll suspicion and without all blame As you maye se here to Paule in prison resorted dyuers whiche dyd mynister to him necessari thynges and which was to him as seruauntes whome he myght haue sent to men absēt to do his busines as here he had Timotheus and Epaphroditus wherfore this place doth also shewe that it pertayneth to the lyuynge of the mynisters of goddes worde to haue seruauntes to serue them to mynister to them necessares whom they maye send of their busines so shulde pastors of goddes worde haue a lyuynge not onely suffycient to fynde him selfe necessares as meate drynke cloth aparel howse fire bookes but also to fynde him seruauntes and mynisters necessary that he in his study of diuinite haue no trouble ne care for any necessary thynge to him 3. Paule desyred to sende to these Philippians rather Epaphroditus then Timotheus to comforte them and to delyuer them frō their heuines they were in bycause they harde that Epaphroditus was wery sycke and at the poynte of death therfore to se him recouered from his syckenes shulde comforte them more then he shulde haue send Timotheus to them And here is a great argumente of loue of the pastor when he desyreth to take awaye all heuynes from his flocke and agayne an argument of loue of the people to their pastor or curate when they are sory their pastor to be sycke or any aduersite to chaunce to him and that they can not be mery or glade tyll they here he be made hole or delyuered from his trouble as these Philippians was in great heuynes for the syckenes of Epaphroditus and was merye when they dyd se him recouered from his syckenes and therfore Paule sent rather Epaphroditus to them then Timotheus And as you harde that Epaphroditus was sycke so he was without doute and nye death of the whiche we maye here lerne that good men not alwayes to haue bene without sycknes of the body for such sycknes is commē both to the good and the euyll yea oftymes the worse sorte of men haue more health and wealth and pleasure ryches and glory of this worlde then good men for by trybulation afflictions god proweth and tryeth his elected people whether they wyll be constante in him in fayth hope charyte pacyence and c. or no But paraduenture some wyll aske here why Paule dyd suffer Epaphroditus to be sicke and at the poynt of death seynge that Paule healed so manye from sycknes and restored them to health agayne why dyd he not this to Epaphroditus To this Ambrosious maketh answere sayenge myracles done by the apostles to be made for the infydels sakes and not for the faythfull furdermore he syath that god proweth his elected people with manye and dyuers afflictions to proue their constancy and pacyence fynally he saith that signes gyftes of healynge was not in the apostels at their wyll and pleasure but when the wyll of god was they shulde heale or do myracles and when the glory of god dyd require them to the confyrmation of his worde and for the profyt of the people where they were done 4. But god had mercy on him and not of him onely but on me also leste I shulde haue had sorowe vpon sorowe Here is shewed who taketh awaye sicknes of the body and who delyuereth men from their bodyly syckenes suerly no other but god the creator and gouernour of all thynges therfore god is to be called vpon in all aduersites sycknes and tribulations by Iesus Christ our mediatour and aduocate to the father of heauē 1. Ioh. 2 Know of this place that the apostle sayth that god not onely to haue had mercy of Epaphroditus whose sicknes he toke awaye but also of him beyng in prisō that he shulde haue a faythfull seruante to minister to him necessares in prison And here we learne that it is of the mercy of god that sicknes be put away and that those that be sicke be made hole not of any vertu or holynes of ony hewen stone carued or paynted poste or pyller or of any image made carued or paynted wherfore they haue erred from the treweth and haue robbed god of his glory that hath ascrybed health of body to this or to that image made of stone or of woodde and not to god alone and to him alone hath not geuen dewe thākes as to the onely aucthor of their health onely of his mercy and grace The apostle sheweth another cause of the marcy of god to him in the recouery of helth to Epaphroditus that he shuld not haue sorow vpon sorow here you maye se Paule not to be clere from all afflictions of the fleshe as from all ioye and sorowe but to suche carnall affections subiected and to haue sometymes bene troubled with all as other men be lyuyng in this worlde wherfore they that thynkes the apostels to haue bene without all ioye gladnes or heuynes in this body they do not thynke as they shulde of the apostels but to thynke them as deed stones logges without lyfe or sense for so they were not but rather as Paule was which was sory of Epaphroditus sickenes glade of his amendemente Beholde the lyfe of a goodman is very profytable to the lyuynge people and therfore they reioyce of his corporal health and be sory of his sicknes or of his death but not as the hethen do as there were no lyfe ioye ne blysse in a nother worlde after this present lyfe in the worlde to come where as good men shal be made immortall and in such ioye blysse and glory as no tonge can tell nor harte thynke that glory that god hath prepared for them that shall loue him in the ende of their lyues 1. Cor. 2. I haue sent him therfore y◠more hastely that ye myght se him reioyce agayne and that I also myght haue the lesse sorowe Receyue him therfore in the lorde with all gladnes make moche of suche for bycause of the worke of Christ he wente so farre that he came nye to death and regarded not his lyfe to fulfyll the seruyce whiche was lackynge on your parte towardes me Paule now sent to the Philippiās Epaphroditus that in the syght of hī they shulde greatlye reioyce and in his amendement from his sicknes their reioyce was a sufficient profe they loued him and so it becommeth the pastor to be loued of his flocke that they both reioyce of his commyng to them and also of his delyueraunce from
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