it no robbery him to be equall with god that is by no oniuste tytull he thought he had possessed that honoure and no iniury was done to god the father for Christe is god as the father is god and Christe and the father be one Iohn 17. saith Christ I and my father are one And therfore he knew he shulde not lose that tytul that he shulde be equall with the father in substaunce and deite nor feared not the losynge of it as these do that by robbery or vnlawfully get ony name or tytull of honour or dygnite Christe beynge by nature god thought it no robbery him to be equall with the father If christ dyd humble him selfe our lorde and kynge it is a shame for vs seruauntes and subiectes to be prowde seyng we haue nothyng good but of him by him for his sake as Iohn teacheth Iohn 1. All thynges are by him and without him nothynge is made This place sheweth in Christe two natures that is to saye his dyuyne nature and his humayne nature after his dyuyne nature he is god and alwaye equall to the father after his humayne nature he humbled him selfe and toke the shape of a seruaunte vpon him and in shape and maner of lyuynge was a man and toke all the infirmites of man vpō him synne onely excepted for he neuer sinned nor in him was any crafte founde and thus Christ dyd humble him selfe that by his humblenes he shulde exalte vs and brynge vs to heauen and by his example of humilite reproue our arrogante hartes and stomakes and teache hūblenes of harte mynde in wordes workes not onely christ humbled him selfe ī the shape of a seruante or as a seruaunte but also he humbled him selfe to death and that to the death of the crosse that by his death we shulde be delyuered from death for by death he ouer came death and brought vs that was ded by synne to eternall lyfe vnto the whiche we shulde neuer haue comed if Christ had not suffered death for vs to brynge vs to lyfe Therfore hath god exalted him and gyuen him a name which is aboue all names that in the name of Iesus euery kne shulde bowe both of thynges vnder the earth and that all tonges shulde confesse that Iesus Christ is the lorde vnto the prayse of god the father Because before he shewed the humylyte of Christ and that vnto the death of the crosse that no man shulde thynke Christe alwaye to be in that humblenes of the crosse or thynke that Christe was so receyued of the father of heauen as he was of the worlde nowe he sheweth of the exaltacion or of the glory of christ that folowed his humblenes of the crosse that no man shulde thynke men to lose any honour or glory by humilyte but rather to get therby hye honours with men and great glorye with god For the scrypture sayth Math. 19. That he that humbleth them selfe shall be exalted and he that exalteth him selfe shall be humyliated and made lawe And here of a rewarde that is of exaltyng he exhorteth men to humylyte after the example of Christ Iesus we may be ashamed to be proude whē our lorde and mayster is humble and yf we wyll or desyre to be exalted let vs be humble and lowly in our selfes for the waye to hye honours be by humylite and by the crosse although flesshe and worldly wysedome do not iudge so but the contrarye 2. He sayth that god hath exalted Christe Iesus to hye honours and gyuen him a name aboue all names whiche saynge are to be vnderstanded not so that Christ was not alwaye in hyest honours or that his name was not alwayes aboue all other names after his deite and diuine nature by the which he was lyke to the father one with him ī substāce deyte glory but this is spokē after his humayne nature and after it he was exalted to hye honours and to a name aboue al other names and his name is taken in this place as oftymes in scripture for his powre and maiestye whiche Christ had aboue all other powres maiesty aboue all creatures of the worlde that all creatures in the worlde in heauen and in earth shulde be obedient to him shulde bowe their knees to him and gyue him honour and reuerence and acknowledge him to be lorde ouer all creatures 3. And that all tonges shulde confesse that Iesus Christe is the lorde vnto the prayse of god the father God hath exalted Christ Iesus also that all tonges of angelles of men and of all other creatures shulde confesse Christe Iesus to be lorde ouer all them and that of him haue they helth lyfe and saluation and of none other but of him alone and by him and in him and that vnto the glory of god that all thynges shulde be done to goddes glorye and that o to honour Christ is to the glorye of the father Wherfore my deare beloued as ye haue alwaye obeyed not onely in my presence but now also moch more in my absēce euen so worke out your owne saluation with feare and tremlyng For it is god whiche worketh both the wyll and the dede euen of his owne good wyll Of these wordes that go before he now as it were gathereth a conclutiō after this wise you se what is the loue of Christe towardes you that dyd redeme you from synne death hell the deuyll and all the thraldome of the deuyll and that by no corruptyble thynge but by his precious bloode 1. Peter 1. you also haue barde what was Christes humilite vnto the death of the grosse for our sakes to bryng lyfe vnto vs all by his death and how he sought alwayes the health and saluation of other do you suche lyke as Christe dyd be humble and meke louyng and charitable alwaye seke the profyt of other and contynew in the same and you shall be exalted with Christ vnto glory not by your selfes but by Christ And here he exhorteth them after this maner derebelouyd hetherto you haue bene obedient to my counsell whiche I dyd gyue you for your heithe both in my presence and absence and you haue bene folowers of Christ walkyng accordyng to your vocatiō now do that I desyre of you for your profyt and here he prayseth them for their trew obedience to him that by that meanes he myght make them nowe more obediente to his holsome counselle and do them with more gladnes So we learne that we shulde do good not onely in the presence of the pastor but also in his absence as the seruaunte is bonde not onely to do well in his maisters presence but also in his absence Ephe. 6. For in so doyng they serue god which is present alwaye and alwaye do se them and loke vpon them and they trewly and faythfully seruynge their maister do serue god So let vs alwaye be obedient to god and to his worde be humble and meke sekynge alwaye thynges profytable to other and we shall
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
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
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
of many pseudoposteles runninge aboute busely iÌ„ euery place where as they hard the doctrine of Iesus christ to be preached sette planted or sowen And that they labored with all their mightes powers lyes falsed or crafte to plucke it vp agayne by the rootes and specially Paules doctryne to be lytyl regarded they studed callynge it heresy Paule an heretyke wordy prysoÌ„ cheynes and fetters he was cast in for his euyll doctryne he had taught Also he hearynge in pryson these pseudoposteles busely to haue gone aboute these Philippians to haue seduced them and to haue plucked them from Christes doctrine and from trew fayth in Christ and that they as yet had nothynge preuayled agynst these Philippians in the apostolycall doctryne and in the fayth of Iesus Christ very constant and sure Paule hearynge these thynges in prisoÌ„ what culd he thynke but them to be men that they myght be subuerted by these pseudoposteles and offeÌ„ded by his imprisonmeÌ„t and thynke him euyll that is cast in prison in suche greuous bondes as he was He therfore lyke a louynge father desyryng the health lyfe of these Philippians prepared this Epistle as a present remedy to delyuer them out of peryll and â—opardye and to take awaye all thynges that myght hynder theÌ„ to runne in the waye of Christ in the whiche they had runne dyd ruÌ„ne styl In this Epistle first he commendeth them that they had receyued yâ— faith of Iesus Christ and were constant in it for the which he geueth thankes to god then he teacheth them not to be offended with his bondes for the gospells sake shewing great profet to come to many by his affliccions great forderaunce to the gospell of god and to him selfe laude and prayse and therfore of his bondes he was not ashamed but rather greatly dyd reioyse in them and was contented to suffer death for the gospells sake and so to be with Christ whiche thynge was better for him although him to lyue was more for the profyt of these Philippians and of other mo Secondly he exhorteth them to vnite and coÌ„corde to thynke one thynge beynge humble meke sekynge not their owne but these thynges that be to the profyt of other after the example of chrih desyrynge them to lyue vpryght in the myddes of a froward natioÌ„ that no maÌ„ shuld iustly coÌ„playne of them teachyng them not to be sory but rather to reioyse in afflictioÌ„s for the gospels sake shewiÌ„g that he wolde sende Timotheus to them and after shortly to come him selfe he trusted after he shuld knowe what shulde be come of him selfe In the meane tyme he send Epaphroditus their apostle that they shulde be more glad seyng him haue recouered from his syckenes Thrydly he wylleth them to be ware of pseudoposteles whoÌ„ he calleth dogges euyll workers sawers of dissencion ioynyng the workes of the law to Christ whoÌ„ he reproueth sharpely teachynge onely Christe to be our iustice health lyfe and saluation with out the workes of the lawe or of merytes of other whiche he estemeth for hurte or hynderance to trew iustice before god wyllyng vs to folow him and like to him and not pseudoposteles enemyes of the crosse of Christ whose god is their belye their ende death their glory coÌ„fusion for they seke eartly thyngys he wylleth their conuersation to be in heaueÌ„ and with Christ their sauyour The last chapter coÌ„tenueth some morall lessons good examples to folow with meke and gentyll salutatioÌ„s desyrynge the grace fauour of god to be present with them alwayes ¶ The fyrst Chapter to the Philippians PAule and Timotheus the seruantes of Iesus Christ to al the sainctes which are at Philippos with the Bysshoppes Ministers Grace be with you and peace froÌ„ God the father and from the lorde Iesus christ Saynt Paule wrytyng to the PhilippiaÌ„s this Epistle fyrst salutes them with a christiane salutation and then sheweth the matter that he wolde haue them to knowe And in this salutation fyrste he sheweth the names of them that wrotte this Epistle inspired with the holye goost as was all they that wrot the holy sciptures 2. Peter 1. that this Epistle shuld the better be estemed receyued knowyng it to be sent to theÌ„ from theyr welbeloued frendes Paule and Timothe by whom they had receyued many benefytes of God and was made the wel beloued chyldren of God whiche before was the chyldren of the yre wroth and indygnatioÌ„ of God and was iustifyed and made ryghtuos whiche before was synners and wycked bounde to synne death and hell but nowe delyuered from all captiuitie of the deuyll synne and death hath opteyned grace marcy and forgeuenes of syfies by the grace of the gospell whiche Paule and Timothe preached vnto them as is wryten Actes 16. And therfore letters sende from Paule and Timothe was welcome to them and thankefull and very comfortable as be letters sente froÌ„ one harty frende to a nother Secondly in this salutatioÌ„ he sheweth to whoÌ„ this epistle was writeÌ„ that it was writeÌ„ to all the saiÌ„tes holy meÌ„ that was faythfull had receyued the true fayth of Iesus christ for such be called saiÌ„tes of saynt Paule and often tymes in the holy scriptures that we shulde not thynke none other to be called saiÌ„tes in the holy scripture but suche as bysshoppes of Rome wel payed for there paynes hath canonyzat and sanctifyed for sayntes all though some tyme it is vncertayne vnto vs whether they were saiÌ„tes or no sanctyfyed by christes bloude or no for they be the trew sayntes before god that be santifyed be christ and by his blood whether they be ded or on lyue santifyed or canonyzat by the bysshoppe of Rome or no. Saynt Paule dedycated this epistle to the saintes at Philippos that is to say to the faythfull men that were at Philippos lyuyng to whoÌ„ he wolde haue this Epistle red and of it red haue moche profytte and spirituall foode than it is euydent he dedicated not this Epistle to the ded sayntes whiche culde not rede this Epistle nor here it red nor yet any frute take of it but to these that were lyuing sayntes that is to the faythfull in christe as Crisostomus sayth Roma 1. And therfore let it be knowen to all men that these that lyue well and in the fayth of Iesu christe here in this present worlde be called saynctes in the scriptures as these that be departed this present lyfe The ignoraunce of this thyng hath bene the cause of moche false trust vayne hope idolatrye and superstition and that some men hath made creatores of creatures and haue desyred of men that was only to be desyred of god hath prayed to saynctes departed as to god put truste confydence in theÌ„ as in god yea I wil not say in their images such was theyr ignoraunce and blyndenes and asked of them such thynges as shulde be asked only of god as helth of bodi deliueraÌ„ce from perylles and ieopardes by water
people / for they regarded more the helth of theyr soules then the corruptible ryches of this world / yea these Philippians of there costes / kepte many bysshoppes / whiche at the begynnynge caste Paule and sylas in pryson estemynge them to be herytykes / and preachers of false doctryne / but afterwardes / god by his worde preached / turned theyr hartes and made of them christenmen / whiche before was hethen / and louers of his worde which before hated it worse then a dogge / suche is the goodnes of god that maketh good meÌ„ of euyl men / his seruantes of seruauntes to the deuyll / for the which god is to be gloryfyed lyke he dyd in Paule Actes 9. Also of this place we maye playnly se that all bysshoppes or pastores / was not such as Paule and barnabas was hauynge no place to reste in / bownde to no church more then to another / hauyng necessareis at the wyll and pleasure of them to whoÌ„ they preached / for these bysshops was abydyng at Philippos / and bounde to the Philippians aboue other / and of them onely they had al necessaryes abundantly / yea peradueÌ„ture a certayne stypeÌ„de assygned out for theyâ— lyuynges or els how colde they kepe hospitalyte and prouyd for the poore as there office doth bynde them as sayth saynte Paule 1. Timo. 3. Titi. 1. And this thynge maketh agaynste all them that wolde that bysshoppes and pastors shulde haue no certayne liuing or stipende assigned for there lyuiÌ„g / but to lyue onely of the almosse and goodwylles of the people to whome they preache / whiche thyng is contrary to saynt Paule 1. Timo. 3. That requireth of bysshoppes to kepe hospytalyte to prouyde for the poore / to haue meate drynke / clothe / apparell accordynge to his state and degre / to bye bokes and all other necessaryes required / for students in diuinite / no small coste it is to haue bokes sufficient for study in diuiniâ—e / and in all tonges to be learned necessary for that studye / and that studentes in diuinite shulde be without care troble quietly to giue them selfes to there dyuyne study / it is therfore necessarely required / that they shulde haue an honest stypende assigned for theyr lyuyng and to haue it quietly / or eâ—s fewe or none wyll be studentes in diuinite and preachers of it And peraduenture some maye moue here a questioÌ„ / and aske whether it is better for goddes glorye / the saluation of man / that bysshoppes and pastores shulde haue a certayne lyuyng asygned as dew to them / to require for there lyuyng / and to require no more / or to lyue of the onely almosse / that the people wolde gyue vnto irew preachers of goddes worde / which god saith / is wordy their meate Mathew 10. The workeman is wordy his meate / by meate he vnderstandeth all necessaries for him to lyue / quietly to study with out care for an honest lyuynge to this question I answere / that I thynke it more for the glory of god / for his worde trewly and syncerely to be preached / and more for the helth and saluatioÌ„ of christes people / that bysshoppes / and pastoures shulde haue a certayne lyuyng assigned out for theyr portion / then that they shulde haue nothâ—ng certayne The fyrst reason that moueth me so to thynke is / that they shulde by that meanes preache / and teache / goddes worde more trewly / and more syncerely / more frely / and frankely rebuke vyce and synne / and not to flatter men in theyr synnes / or to holde their peace / wynke at the fautes of men / of whome they loked for theyr lyuyng / for yf they shulde lyue onely of the good wylles of meÌ„ and shulde frankely / and frely reproue the fautes of some men / they shulde haue a smalle lyuynge / they shulde go oftymes hungry to bed and haue many pore dynners / and worse suppers / yea peradueÌ„ture be suffered to dye in the strete for lacke of necessaries / therfore that vyce and synne shulde be more frely rebuked and the danger therof shewed shulde feare men from synne / leste the plage of god whiche is death / shulde falle vpon suche synners / which wolde contynew stylle in theyr synnes / and prouoke god to power vpon them his plage of vengeance for their synnes / which they shulde not know to be sinÌ„e or to displease god / yf that pracheâ—s shulde flatter them / wynke at theyr syâ—ies / and not rebuke them / nor yet shewe the danger of synne / and the punyshment of god to impenitent synners that wyll not forsake synne / and lyue a new lyte in vertu and godlynes / what was the cause why that beggyn freers dyd vse so moch flatterynge and coryed fauour on euery syde but by cause they lacked lyuinges / and therfore they sang placebo / and preached plesaÌ„te thynges / norysshyng meÌ„ in idolatrye / superstitions / false trustes / vayne relygions / preposterous iudgementes and soch lyke / to the which they perceyued the people to be inclyned to of their owne nature / by the which euery one is inclined to euyll rather then to good and godly thynges / for to do or beleue euyll thynges we haue it of our selfes / but to do good / to beleue well / we can not without the grace of god / and these thynges dyd the false flateryng fryers to get a chese / or their quarter grote / and yet for all their flattery they culde scarse get an honest lyuyng / kylling spiritually theyr owne soules / and the soules of many other men womeÌ„ deceyued by theÌ„ / to whoÌ„ they promised lyfe SecoÌ„dly yf studentes in diuinite be not quiet at there study / and haue not their mynde vpon that they studye / but be vnquieted / carefull for their dyner and supper / â—acke holsome meate and drynke / lacke fyre or warme clothes / lytell profyt they shall do at their boke / they shall not be able to come to such learnyng as is necessarily required for gods glory the saluatioÌ„ of chrystes people Thyrdly in the olde testament the lyuyng for the leuites that serued in temple was certayne / and appoynted by almyghty god that there dewty shulde not be denyed to them he coÌ„maunded by Moyses law / how moche more now shulde it be certayne / what thynge shulde be dewe to the minister of goddes holy worde / that he myght haue bothe to lyue on for him selfe / his seruantes and howseolde / and also for hospitalite to be kept for other that nedeth And how can he kepe hospitalite except he haue some thyng where vpon he maye kepe hospitalyte / and feade other corporally as he shulde do Fortlye to assigne a certayne lyuynge to the menister of goddes worde / for his lyuynge shal be lesse payne and lesse troble to the people to paye it / then yf euery daye / or weke they
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
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