be sure to be exalted with Christ to glory in heauen 3. with feare and tremblynge worke your owne saluation Here is shewed what thing he wolde haue them to do now in his absence that they shulde do and worke not these thynges that shulde tende to profyt or commodite to him but to their owne helth and saluation and that they shuld worke their owne saluation with feare and tremblynge as they do whiche worketh with feare and drede they take good hede that nothynge be done amysse or otherwyse then it shulde be done And he byddeth them worke their owne saluation not that he meaned they coulde do that thing without Christ or without the grace of god for that they can not do as it foloweth after wardes here but he thought to haue concorde vnite of the spirite of god humblenes of mīde to seke the profyt of other that these be thynges perteynyng to saluation and these that do these thynges he calleth to worke their owne saluation for these workes they do that shall be saued by Christe and these that shall not be saued do not these workes but contrary workes 4. For it is god that worketh in you both the wyll and the dede / euen of his owne good wyll These wordes he addeth leste any man shulde attribute or ascrybe his owne helth iustice or saluation to his myghtes powers merites or workes done by him or them with out goddes grace or without Christe therfore he sayth that it is god that worketh in vs that we do wyll good thynges and that we do good workes and that of his owne good wyl and mynde and not for our good wylles sake for we without goddes grace can not wyll any good thynge of our selfe as of our selfe but we helped with the grace of god do wyll and do good thynges by goddes grace by the which our euyll wyll of it selfe is made comformable to goddes wyl so wyllyngly ▪ and gladly we do good thynges Marke also here what maner of speakynge the scrypture vseth whiche when it doth seme to ascribe to vs or to our workes our iustifycatiō helth or saluation by and by after it doth as it wolde correcte him selfe other by some wordes goynge before or commyng after lesse to man it shulde be attributed or gyuen that is dewe to god or to Christ Iesus whiche is the pryncypall auctor of all good workes and dedes and suerly no good thoughtes wylles dedes or workes can be in vs without goddes wyll preuentynge all our thoughtes and wylles and workynge with our wylles made comfortable to goddes good wyll as is sayde before Do all thynges without murmurrīges and disputynges that ye maye be blamelesse and pure and the chyldren of god without rebuke in the myddes of the croked peruerse nation amonges whō se that you shyne as lyghtnes in the worlde holdyng faste the worde of lyfe vnto my reioysynge in the daye of Christe that I haue not runne in vayne nother labored in vayne Here the apostle moueth them to ioyne to concorde and humilyte good lyuynge and puernes of lyfe and that they shulde do all thynges without murmurynge or contēcious disputynge or troublesome reasonīge in matters aboue their lernyng or capacite he wold not haue them to murmur other against god or agaynst potestates or powers as the people of Israell in the wyldernes dyd against Moyses Aron Hur lese they be not smytten of the fyrey serpentes as they were for their murmurynge for god wolde haue men to do good and to worke good workes of a good harte and of a cherefull mynde and not of a lothsomnes as some do euer murmurynge agaynst god and agaynst man neuer content with their chaunce or sorte of lyuynge but euer murmurynge other agaynst god that gyueth no better lyuynge or agaynst some man whome they thynke haue better lyuyng thē they haue or better lyuynge thē they haue deserued He excludeth here also all contentious reasonynge in matters perteynynge to saluation and wylleth that all communycation in suche matters shulde be done with hūblenes and mekenes and of a good mynde with all sobryete only for that intēt to konw the trewe honour and worship of god from the false and for the amendment of their lyfe that they maye know to lyue better 2. That ye maye be blameles and pure and the chyldren of god without rebuke in the middes of the croked and peruerse natiō The apostle requireth of them an holy conuersation of lyuynge pure and cleare from all vyce and sinne that no man may iustly reproue them for any faute yea he wolde haue them lyue so holyly that they shulde be without all offence geuen by worde or by dede to any mā yea that they shuld be fautles that no hethen nor peruerse men shuld haue any iust occasiō to be offended with them or to reporte euyll of them although no man can lyue so holyly in this worlde but there wyll be some peraduenture that wyll speake euyll of him yet the apostle wolde haue vs to lyue so godly that no man culde reproue other vs for our lyfe or for our doctryne or for our relygion kepynge There is some men so euyl of them selfes that they wyll speake euyll of the best lyuers and from their euyll tonges and slaunders no man can flee or be sure to be fee from their euyll reportes or malicious wordes as Christ him selfe although he neuer offended neuer dyd faute or trespace yet he was not clere from mysreporte and slaunderous rebukes of euyl men how moch more can we not be clere from euyll tonges for who is he that canne stope all euyl tonges 3. Amonges whom se you shyne as lyghtes in the worlde vnto my reioycynge in the daye of Christe He wolde they shulde shyne as lyghtes in the myddes of a peruerse natiō he wolde haue them lyue so holy so without faute amonges euyll men that euyll men culde haue no iuste cause to speake euyll of them But to reporte all goodnes of them and to gloryfye god by their vertu and holy lyuynge as is taught Math. 5. Let your lyght so shyne before men that they maye se your good workes and gloryfye god the father which is in heauen This place reproweth all them that lyue euyll that gyue iuste occasion of offence to other ether by worde dede or other conuersation of lyuynge This place checketh frowarde men chyders brawlers fyghters raylers of other and all that hurte other by their corrupte maners or fylthy wordes draweth other to euyll or prouoketh other to that thynge that is euyll and contrary to goddes wyll 4. Holdynge faste the worde of lyfe to his reioycynge He wolde they shulde in no wyse let go the worde of lyfe which is goddes worde and called the worde of lyfe bycause is bryngeth lyfe with it to all beleuers and doers of it And as the lyght sheweth the strayth way from the wronge way and a sure waye from perylls and iopardes so the worde of god
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
myghtes strength / power or merytes / but to be of god onely / and of his fre grace / and goodnes This place sheweth that we of our owne fre wyll / with out the grace of god / are not able to begynne any good worke / nor to go forth with it / nor to fynysh it / for we of our selfes are not able to thynke any good thought as of our selfe / but all our abylyte is of god 2. Cor. 3. Of our selfe we are not able to wyl any good worke / for god worketh in vs / wylling of good thynges for his good wylles sake Philip. 2. And christe sayth in Iohn 6. with out me you can do no thyng / then what shall we ascribe / to our fre wyll with out christ / and without the grace of god / surely nothynge that is good / euyll commeth of our selfe / and all goodnes of god the father of lyght Iames. 1. And yf these be trew as they be in very dede / then me thynkes that they erre and are to be blamed that saye that we of our fre wyll may do good / maye assent and receyue the grace of god / offered to all men / or not to assent to it / and forsake it yf we lyste / at our pleasure / and fre wyll / oâ— els our wyl they saye con not be fre or called a fre wyll of these men I wolde aske one question whether to assent to the grace of god offered and to receyue it is good or no and yf it be good / as I truste none wyl denye / then it is of god the father / not of vs. Iames. 1. To this question sancte Augustyne make answere / and sayth that in outwarde workes indifferent nother good nor euyll of them selfes / that we haue a certayne fre lyberty to do them / or not to do theÌ„ / as to lyfte vp a straw or to laye it downe agayne but to do any thynge that is acceptable to god / or merytorius as they were wonte to calle workes pertaynyng to our iustification / or to the saluatioÌ„ of a christen man / we can not without the grace of god / nor yet to wyll it / nor to assent to it / it holy hanges of god / and of his grace / and not of vs or of our merytes or good wyll without goddes workyng in vs / and makynge our wyll yll of it selfe good and conformable to his wyll / for the grace of god healeth our euyll wyll / maketh it agreyng to his godly wyll / and so conformable to it / that we wyllyngly and frely and with gladnes do these thynges that god wylleth and coÌ„maundeth / so we holped with the present grace of god of a good wyll and gladly do the workes of god not we do goddes workes but rather the grace of god in vs. Augustin in his boke of grace fre wyll thus sayth Cooperando deus in nobis perficit quod operando incepit quoniam ipse vt velimus operatur incipiens qui volentibus cooperatur perficiens propter quod ait hic apostolus quoniaÌ„ qui operatur in vobis opus bonuÌ„ perficiet vsque in diem Iesu christi vt ergo velimus sine nobis operatur cum auteÌ„ volumus sic volumus vt faciamê° nobiscuÌ„ cooperatur tameÌ„ sine illo vel operante vt velimus vel cooperante cum volumus ad bona pietatis opera nihil valemus Beda hec colligit verba ex augustino in hunc locuÌ„ Pauli 3. As it becometh me to iuge of you all In these wordes the apostle sheweth his harty and louyng mynde towardes these Philippians that he dyd not flatter nor deceyue them with feyned and deceytfull wordes but symply as he thought of them so he spake and iudged of them for he culde thinke none other but that good begynnyng shulde haue a good endynge / and here he teacheth all in theyr yougth to vse and exercyse vertuosnes for as the common sayng is he that in his yougth no vertu wyl vse in age all honour wyll him refuse a sayenge not more coÌ„mon then trew / and also they saye that tymely crowketh the tre that good cammoke will be vse therfore in yougth trew vertu and gette godly learnyng that thou maye haue honour amonges men and glory with god euerlastynge The cause why he thought iuste and conuenient thus to thynke of them because the grace of god leueth or forsaketh no man which before do not leue and forsake god and well doynge and therfore he thought that god wolde not forsake them doyng well and euer goyng for wardes in the knowlege of goddes worde / and in holy workes commaunded by it to be done of the christians and to walke in theÌ„ Ephe. 2 And therfore he thoughte that god wolde worke in them mo and mo good workes and that he wolde not leue them vntyll the hower of death and vntyll the daye of the lorde wheÌ„ he shall come to iudge the quycke and dead and to rewarde all good workes that is to saye all these workes that god hath wroght in vs God is so good and lovynge that these workes whiche he workes in vs he calleth our workes and wyll rewarde them as yf they were onely our workes and not by his grace Esay 36. sayeth / Lorde thou hatst wrought in vs al our workes Also Lyra here sayth as the begynnynge of a meretorius worke is of god so is the contynuance and the ende of it of god The apostle speaketh these wordes not that he wolde make them proude or to be negligeÌ„t to do well but rather that he shulde prouoke them the more to go forwarde in wel doyng to encrease the good hoope he had conceyued and not to lose by negligence the grace of god the assystent helpe and ayde of the lorde 4. Bycause I haue you in my herte as those that are partakers with me of grace in my bondes in defendynge and stablysshyng of the gospel Here be tokeÌ„s of loue towardes them shewed that he remembreth them in herte and in his bondes and presonmeÌ„t which was not for his fautes but for the gospell of god whiche bondes was not to him any shame or rebuke or hinderance to the gospell of god but to his great laude and prayse and to the forderaunce and increasement of the gospell and that by his bondes the gospell was not slaundered but promoted defended and surely confirmed of the whiche we maye learne afflictions persequutions inprysonment bondes chaynes and fetters to the trewe preachers and reachers of goddes worde to be no new thyng to be no shame nor rebuke to suche faythful prechers although fleshe and carnall wosdome other wayes do thynke and iudge flesshe iudgeth affliccions persequucions impresonments to be shamefull to hynder the worde of god but god do make these affliccions to promote his gospell and encrease it and makes the wysedome of the flesshe and of the wordly wysemen to be folyshnes
gospelles sake suche great paynes and torment doth suffer and the same afflictions persequutions whiche be to the good men cause of saluation be to the persequutors enemyes and aduersaryes to goddes worde the cause of their damnacioÌ„ And this place shulde greatly feare all aduersares of the gospell that they shuld no more persequute the gospell or the faythfull preachers of it lesse they persequuiyng the gospell get vnto them selfes eternall damnacion in hell And also this place maye comforte suche as suffer afflictions for Christe and for his word that their afflictioÌ„s be not to their hurt but to their profit health and saluation of this place also we maye learne that it is euyll and damnable to persequute tormentâ— or otherwyse to punyshe the trew preachers or setters forth of the gospel or these that liue after the gospell for to them this place of Paule threteneth perdition and daÌ„pnation and to them that be afflicted for the gospell and pacienly suffer it promyseth saluation So one worke maye be the cause of saluatioÌ„ and dampnation the cause of saluation to the good and the cause of dampnation to the euyll and that thynge is not of man but of god that so ordereth the matter that maketh the persequution of the gospell to serue to his glory to the saluation of his people such is goddes goodnes whiche turneth the malice of euyll men to his glory and to the profyt of other For vnto you it is gyuen not onely that you shulde beleue on christ but also suffer for his sake and to haue euen the same syght whiche you haue sene in me and now here of me The cause is here shewed why it was said afflictions to be the cause of helth to these Philippians and that not of maÌ„ but of god for to them it was gyuen not onely that they shuld beleue in christ but also that they shuld suffer for Christ and so they be pacyente sufferynge to haue health lyfe and eternall saluation and that this saluation shulde not be ascrybed to corporall afflictions as thoughe afflictions and persequutions worldly deserued that thinge but to god is saluation onely iustely attrybuted This place shewethe that fayth and pacience inaduersite be gyftes of god and commeth of god and not of our myghtes or powers without goddes grace for fayth and pacience be gyftes of god 2. And to haue the same syght in you which you haue sene iÌ„ me It appereth of this place the Philippians to haue stonde styfly in defence of the gospell and in it to haue bene constante and pacyente inaduersite for it after the example of Paule as is written Actes 16. The examples of good men healpe moch to vertu and to pacyence in aduersite as these Philippians folowed Paule in faith and in pacience of afflictions The seconde Chapter to the Philippians IF there be amonges you any consolation in Christe yf there be any comforte of loue yf there be any feloshype of the spirite yf there be any compassioÌ„ mercy fulfyll my ioye that you drawe one waye hauynge one loue beyng of one accorde and of one mynde that there be nothynge done through stryfe and vayne glory but that through mekenes of mynde euery man esteme another better then him selfe let euery man loke not for his owne profyt but for the profyt of other The apostle exhorteth all men to the study of concorde and to the vnite of the spirite of god shewyng great mischefe to come of discorde and moch good of concorde peace and vnite in Christ that by that meanes he might clerely expelle discorde and bringe in concorde and agremente in all goodnes and godlynes And first of all note in Paule the apostle of god great humilyte and gentylnes that when he myght by his authorite haue commaunded them and charged them vnder the payne of suspension or excommunication to concorde yet he vsed not his authorite as bysshoppes of Rome and their ministers doth and hath done as we charge you we commauÌ„de you vnder the payne of suspensioÌ„ excomunication interdiction or suche lyke to do this or that but he vsed a more gentyll facioÌ„ to wynne them and to bryng them to fulfyll his request that was by humble peticion and desire by the which meke humble heartes be soner woÌ„ne and ouercommed then by roughe and sharpe wordes stubburne and frowarde And by gentylnes he thought he shulde winne them and brynge them to accomplysshe his purpose rather then by lordely commaundementes and euyll thretenynges teachynge all bysshoppes and pastores to vse all gentylnes rather then great threttes and cruell punishemente and so by gentylnes they shall be conquerours 2. If there be any coÌ„solatioÌ„ in christ yf there be any comfort of loue His humble maner geÌ„tyl facioÌ„ is now expressed saing yf there be any coÌ„solatioÌ„ in Christe in you yf any christiane exhortation hauy place amonges you or yf you wyl do any thyng for Christes sake fufyll my request accomplyshe it yf there be any comforte of loue in you other towardes god your nyghtbore or your selfe or your owne saluacion do that I requyre of you If there be any communion of the spirite of god in you yf the holy goost be amonges you and you partakers of him and of his gyftes by whose myght and powre you are all knyt togyther in one body and made one with Christ Iesu If there be any tender marcy in you as shulde be no other wyse then the mother hath to the chylde borne of her owne body one man shulde haue towardes another and not in you vayntyng or dryed vp for all these and for the loue that you haue not only to me but â—o your owne soules helth and saluation fuâ—fyll this my requeste and ioye for there is nothynâ— that can be to me more ioye then the fulfyllynge of this my requeste Beholde the gentylnes of Paule by the which he humbly and instantly desyreth them when â—e myght iuâ—…eâ—y haue commaunded them and charged them by great thretes to Paule be vnlyke these that do not desyre but charge and commaunde vnder great paynes to the breakers when so holsome thynges be nother charged ne desyred to the people And two thynges there was that myght haue mouyd them to accomplyshe his desyre the place from whence Paule wrote these wordes that was froÌ„ the pryson for their sakes and for the gospell preached to them and to other gentyles And the other that he speaketh to them after this sorte yf you wyll comforte me nowe in pryson and in bondes for your sakes as I know you wolde comforte and helpe me all that you can yf you petye my paynes and be sory I am in pryson and in bondes and wold do pleasure to me and comforte me do that thyng that is most to my comforte and ioye which is the accomplyshment of my requeste the other thynge that myght moue them was the requeste and the maner of desyre of it in all humblenes and gentelnes
3. That ye drawe one waye hauynge one loue beyng of one accorde and of one mynde Now is shewed what thynge the apostle so interly desyred of them he desyred not them that they shulde labor and make sure that he myght be delyuered out of pryson and out of fetters he desyreth not that shuâ—de be profytable to him or for his pleasure carnall but that thynge that was most for the profyt and commodite of these Philippians that was they shulde be lyke affected in maners and conditions hauyng the trew knowlege of Christ Iesu and their iudgementes directed after Christ and his lernyng and that they shulde all thynke one thynge and be of one mynde and affection accordyng to the trew measure of Christes worde hauyng one charite that is beyng all to gether in perfyt charyte and in loue that there shulde be no hatred ne malyce amonges them that they shulde be of one mynde and wyll and affection reioysyng to gether and hauynge petye and compassion to gether And heare the apostle declareth that he was not carefull for him selfe nor sought his owne profyt or delyuerance out of prison and bondes but rather was carefull for other sought the profyt of other more then his owne profyt Here we learne that a clere conscience and a iuste cause diliuereth him that is in pryson from carefulnes for him selfe maketh him glade rather then sory or heauy it maketh his payne or affliction to be to him as no payne at all but that suche be careful for other and desireth that other may lyue a life mete for a christiane and lameÌ„t the euylnes and malyce of euyll men and prayth god for the euyll that he wyll conuert them from their euylnes and malyce and to make them good of euyll men And nothyng helpeth more that we shulde be lyke in maners and conditions then that we first all a gree in relygion and in trewe holynes after goddes worde for seldome they can agree in maners that be diuers in the opynyon of trew holynes and and sincere knowlege of goddes holy worde 4. That there be no thynge done through stryfe and dayne glorye The cause why he wolde haue them of one affection and mynde is that nothynge shulde be done amonges them of stryfe coÌ„tention or of vayne glory for many inconnenientes and moche myscheffe commeth of stryfe and vayne glory of stryfe commeth contention debate chydynge brawlyng feghtyng and murder in contention the treweth is suppressed and falsed and lyes be set in the sted of treweth and the veryte is other bannyshed or elles put to sylence vayne glory expelleth trew faith as Cstriste sayth Iohn 5. How can you beleue whiche do seke glorye one of another vayne glore maketh good workes to louse ther rewarde with christ Mat. 6. Vayne glory maketh meÌ„ to coÌ„demne another and to go by the eares togyther yea vayne glory causeth all euyll and maketh men to be contempned bothe of god and man therfore flee vayne glory for there is no cause why we shulde desyre it for what haue we that we haue not receyued or what good can we do of our selfe without goddes grace suerly no thynge that is good but that is euyll therfore for all good thynges we do let all thankes be gyuen to god and all glory for to him it is most dew and most conuenseÌ„t 5. But that through mekenes of mynde euery man esteme another better then him selfe and let euery man loke not for his owne profyt but for the profet of other Two remedes is declared agaynst two vyces that is to say vayne glory coÌ„tempcion The first is humblenes of mynde to thynke him selfe to be worse then other and to thynke he hath nothynge where of he shulde be proude or desyrous of vayne glory and that euery one shulde thynke another better then him selfe and wordy more prayse then he for when euery man pleaseth him selfe to moche in his owne conceyte or mynde and thynketh that he doth is best done and that no mans wysedome or counsell is to be preferred before his owne and wyll haue his mynde accoÌ„plyshed and none elles and that all mennes wytte or wysedome be nothyng excepte his wysedome shall approue the same where suche a mynde is there is vayne glory and it must be remedyed by humblenes of minde to preferre other men before him selfe and other wyttes or wysedome before his owne that vnite and concorde may be had for amongest proude meÌ„ as sayth Salomon there is no concorde but stryfe but amonges humble and meake men there is peace vnite and coÌ„corde other giftes of the holy goost The other remedy agaynst contentioÌ„ and vayne glory is that euery one shulde serche and study for the profit of other as for his owne profyt for when euery man studyeth inordynatly desyreth his owne profyt and careth not what hurte or dammage come to other so he be well him selfe there muste nedes ryse discorde and debate and many inconueniences whiche chaunce not where as euery man studeth the profyt of other and preferreth other before him selfe I wolde they shulde rede and marke diligenlye what the holy goost requireth they that be proude and vayne gloryous more diligent sekers of theyr owne profyt then of others yea who doth this place not rebuke coÌ„dempne and let vs all pull a waye al vayne glory and let vs study not only to profyt our selfes but other be not suche as care for none but for our selfes and our owne belyes and bely chere this place reproueth vs al for to moche loue of our selfes and to lytle of other it reê“ueth theÌ„ that care not what chauÌ„ce come to other so they be well them selfes so they lyue in welth and pleasure hauynge all thyng at wyll and pleasure and commaundement let all suche remember in the myddes of their pleasures that from these carnall pleasures they shall go and that to paynes yf their pleasures haue ben with the displeasures hurte and iniurye of other contrary to goddes will and pleasure Lette the same mynde be in you that was in Christ Iesu whiche being in the shape of god thought it no robbery to be equall with god but made him selfe of no reputation and toke vpon him the shape of a seruante bycam elyke another man and was founde in his apparell as a man he humbled him selfe and was obedient vnto death euen the death of the crosse The apostle here exhorteth vs to humblenes and to seke the profyt of othe after the example of Christe Iesu whiche so humbled him selfe althought he was equall with god the father in deite substauÌ„ce and dyuyne power that he was becommed as aseruaunt and deiected him selfe vnder other as though he had ben the moste vylest seruaunte when he was lorde of all lordes and kynge aboue all kynges of this worlde this thynge dyd Christe to teache vs humylite and to humble our selfes Christe beynge in the shape of god equall to god in deite and dyuyne power essence and substaunce thought
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