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
good thynges be punyshed and by punishement taught to vse good thynges better with thankes gyuynge to god lyke wyse I wyshe and desyre that the readyng of holy scryptures shulde not be forbyden all laye men and women but forbyden suche as do abuse them and do not take theÌ„ and rede them to theyr comfort in Christ and for amendement of theyr lyues and that such myghte haue them lawfully to teache them and their housolde vertu and godlynes 3. Here also we maye learne that Paule althoughe he preached goddes worde purely and syncerly yet he had many enemyes and aduersaries yea of that sorte that preached the gospell as he dyd to the people and so they wolde be counted as to preache the gospell of god for goddes glory and for the edifienge of the people for enuy and hatred they had to Paule and to brynge Paule in more hatred to Nero the Emperour and by that meanes to encrease Paules paynes and tormentes for they knewe that Nero wolde be more ferse and cruel agaynst Paule the more the gospell of god shulde be preached abrode and more publyshed Here we maye se what enuy and malyce do and that wycked men sometyme pretende holynes that they maye do displeasure to him whom they enuy and to bryng him to more tormentes and paynes as these aduersares of Paule dyd preache not purely nor syncerely but of enuy and of contention And yf there was such in Paules tymes that so enuyed saynte Paule lette vs not meruell yf there be such in our tyme that enuy all good preachers and wolde brynge them to paynes presone and tormentes Also here we maye se that as impiete destruction of the people was persuaded to Nero for the health and saluatioÌ„ of his people so to many christen prynces and hye ruelers it was persuaded the translation of the holy scriptures in the mothers tonge to be the destruction of the people so prynces haue erred for a tyme but thankes be to god that error is taken awaye from many prynces and hye ruelers and the treweth in the place of errour persuaded that the holy scriptures in the mother tonge be very profytable for all meÌ„ that wyll vse them well and these that do abuse them let them be punyshed in example to other that other may feare to abuse the holy scriptures of god gyuen for our saluation 4. Some preache Christ of a good wyll Nowe he toucheth the other parte saynge some men preache Christ purely and syncerly and of a good wyl and they be which of charyte and of loue to goddes glory the health of the people preache goddes worde truly nothyng elles regardynge but goddes glory and the edyfyenge of Christes people not sekynge thereby theyr owne lucre avantange honour and glorye Here we may se that in Paules lyfe there was some good preachers some euyll preachers nor euery one dyd not thynke well of Paule for some thought him an heretyke and a deceyuer of the people and therfore they labored with all diligence to increase his paynes and studed to brynge Paule to shame rebuke turmentes and death other there was that knewe Paule to preache the truth and to defende the gospell by his afflyctions and they made bolde by his constancy and pacience to preache and publyshe Chrstes gospell without all feare and that in the courte and hall of Nero. But here peradueÌ„ture some wyll aske dyd all know paule to preache the truethe no for god dyd not lighten euery mans mynde with the lyght of treuth for some dyd counte the treuth to be falsed and lees and the gospell to be heresy and dyd hate it as now yet some do call gods worde heresy and trew preachers of it heretykes and do hate them and persequute them the cause is they are not lyghtned with the light of truth but be blind in it whether that blyndnes hath deserued theyr malyce which hath bliÌ„dyd them or the prynce of this world haue blynded theyr eyes that they can not se nor yet here the truth of gods word preached 5. So that Christe be preached whether it be by occasion or trew meanynge I reioyse there in and wyll reioyse Here the apostle reioseth the worde of god to be preached how so euer it be preached of them that preache whether they do it of a good mynde or of an euyll purpose and intente it is better the worde of god to be publyshed abrode then to be hyd vnder the candelstyke and so hyd to profyt none for publyshed it profytes some and goâ—th not in vayne Esaye 55. For although they that preache it of an euyll mynde to hurt other or to make other more punished do not profyt them selfes so doynge nor do no profytable worke to them selfes yet they do a worke profytable to other wyll they nyll they they promote goddes glory so god order the matter of wycked men So here we maye learne that Christe maye be shewed of euyll men whiche profyt not them selfes so doyng but other so euyll men some tymes do workes profytable to other but not to them selfes yf it had not ben a good worke and pleasante to god Christ to be openly preached of euyll men Paule wolde not haue reioysed in it wherfore we may se that it is better an euyll man to gyue a peny to a poore man and to speake well of god then to gyue nothynge at all or to speake nothynge of god that is good this worke done of an euyll man is not merytorius as they call it for it is not done in fayth but it is called bonum opus in genere a good worke in it selfe yf it were done of a good faythfull maÌ„ and of a good intent it shulde haue his rewarde but bycause it commeth from an euyll man and of no good purpose it lacketh his rewarde before god for god doth not esteme workes done out of fayth of an euyl maÌ„ such workes be not acceptable before him nor he promyseth lyfe euerlastynge to suche as labor without fayth and lacketh charyte suche workes do not profyt to opteine eternal felicite and endles Ioye with Chiste 1 Corin. 13. For I know the same shall chaunce to my saluation through your prayer and mynystrynge of the spirite of Iesu Christe as I looke for and hoope that in nothynge I shall be ashamed but that with all confydence as alwayes in tymes past eueÌ„ so now Christ shall be magnyfyed in my body whether it be through lyfe or through death For Christe is my lyfe and deathe is to me auauntage Before he hath shewed the euyll purposes of them that preached Christe of contention and of a preteÌ„sed holynes and not of a good mynde or wyll but to hynder the gospel whiche they promoted so doynge although they inteÌ„ded the contrary and also to haue added to Paule more greuous paynes and affliccions Now he declareth that his aduersares culde not hurte him nor brynge him to death but rather the contrary he trusted throughe their
humylle prayer and adminystration of the spirite of god gyuen to him whiche can and wyll make all the labors of the aduersares vayne and make them to serue goddes truth and to be profytable to goddes mynisters rather then hurte to them Nowe howe Paule surely trusted the euyll purposes of his aduersares to be profytable to him and to the gospell of god by two thynges the one is by their prayer for he knewe the prayer of a iuste man to be moche worth before god Iame. 5. And therfore he vsed moche prayer and desired oftymes the prayers of other to teache vs to do suche lyke Secondly he hoped the euyll doynges of his aduersares not to hurte but rather to forder the gospell by the admynystration of the holy ghost to whom nothyng is impossible or dyfficulte but he wyll do what thyng that shall be most to goddes glory to the forderaunce of his worde and the health of the people 2. As I loke for and hope that in nothynge I shall be ashamed The apostle sheweth that his hope shuld neuer deceyue him for he was sure that these that put their ful trust hoope in god shulde not be confunded shulde neuer haue cause to mystrust god shuld at the lenght opteyne that thynge they hopeth for of god as it is wrytten oftymes in Dauids psalter our fathers haue hoped in the good lorde and they are not confounded they haue opteyned the thynge they hoped yea also he suerly trusteth that as god hath ben present with him other tymes and in places in his afflictions so he trusted that god wolde not leue him now destitute his ayde and healpe but wolde be with him and healpe him and delyuer him to the preferrement of the gospel Here we maye learne of Paule to desyre other to praye for vs and knowe the prayers of other to be profytable and to haue a sure trust in god and hope that god wyll not leue his seruauntes without helpe and comforte although for a tyme he suffer them to be in affliccions 3 As Christ alwayes in tymes past euen so now shall be magnifyed in my body whether it be through lyfe or thorugh death Here the apostle showeth what thynge he hoped of god that Christ shuld be alwayes magnified by him both in lyfe and in death that yf so be it he shulde lyue he wolde preache and teache alwhere Christes glorye and make it famous to al the worlde that al mē aboue all worldly thynges shulde desyre and study to set forthe honour and glory to god and to our sauiour Iesu Christe and to thynke them borne for this ende and purpose and moste speeyally byshoppes prelates pastours and curates whose hole study shulde be to promote goddes worde by pure and syncere preachynge of it and so by it puerly preached Christe shulde be magnifyed in their bodyes that is by them lyuyng in this lyfe in their bodyes sayeth he and yf it shulde chaunce me to dye as to suffer death for the gospells sake I do nothynge dowte but there by my death Christe Iesus shulde be magnifyed and that he is the onely sauyour and that there is no saluation with out him that there is none other in whome we shall be saued but onely in Iesu Christe and yf I shall suffer death for the gospelles sake I shulde haue no hurt by that but moch profyt whiche thynge I desyre that I myght be delyuered from moch sory payne and many euylles in this worlde to come to the heuēly ioyes that last alwaye vnto the which I cannot come without I be firste delyuered from this mortall body by bodely death after the example of Christ which first did suffer death and so entred into his glory so must they do that shal be partakers of his glorye Here we learne of Paule that death is more profytable to good men then lyfe But in as moch as to lyue in the fleshe is frutful to me for the worke I wote not what I shall chose for both these thynges lye harde vnto me I desyre to be loused to be with Christ which thynge were moch better for me but to a byde in the fleshe is more nedefull for you And this am I sure of that I shall abyde and contynew with you all for the furtheraunce and ioye of your fayth that ye maye abundanly reioyce in Christe Iesu through me by my commyng to you agayne The apostle openeth now more plainlye why he sayde his death shulde be to him auaūtage for by it he shulde be delyuered from the myseries wrechednes paynes tormentes and afflicciōs of this worlde and that he shuld be with Christ in heauen in glory and ioye and to lyue in this lyfe he knew it was but payne and labor for him 2. what I shall chose I wote not Two thynges came to the apostles mynde the one what was good for him only the other what was more profyt to the people of christ Iesu as for him selfe he knew it was moche better for him to dye then lyue for by that meanes he shulde be delyuered from trobles of the worlde from imprysonmēts and chaynes frō rebukes tauntes of the worlde but for the people he knewe his lyfe shulde be moch more profyt then is death for he knewe he shulde more profyt the people bryng thē to saluation by faythfull preachynge of goddes holy worde and for the peoples sake lokynge to their profyt he dyd not desyre death but rather to lyue in his fleshe that he myght bryng them to Christ and so to eternall saluation with Christ But of these two consydered all thynges he chosed rather to dye then to lyue not that he refused labors or to suffer paynes of imprysonment or of fetters or of death for these thynges he was contented to suffer but that he myght be delyuered out of the myseres and wretchednes of this lyfe and that he myght come to the eternall fylycite and ioye with Christe Iesu in heuen alwayes to be in blisse Here we learne of Paule death rather to be desyred then lyfe and deathe of good mē to be moche better to them then this presente lyfe that they shulde be no longer pylgrymars or far frō god but alwayes to be presēt with hī in glory filycite And therfore holy mē desyred of god to be dissolued frō this body this noughty world full of noughtynes vnhappynes that they shulde displese god no more that they shuld be wrapped no lēger ī the euyls myseres of this world ful of al euylnes that they myghte be with god in ioye in heuenly glory so after the example of good men shulde we al desyre rather death thē lyfe as they dyd The apostle here reproueth them that feare death and shrynketh in theyr bodyes when they here of death as doth carnall and worldly men whose harte mynde is all vpō carnall pleasures worldly desyres honours and dignytes for the fleshe feareth death and shrynketh at
saith that the soules of good men be with Christ and yf they be with Christ they lacke no ioye ne comforte glory or felicite Saynte Paule sayth here I desyre to be dissolued froÌ„ this mortall body and to be with Christ he thought to be with Christe yf he were dissolued from this corruptible body and lyke it is spoken 2. Cor. 5. As longe as we be in this body we be farre from god therfore we wolde be farre from this body and to be present with god suche as be present with god be in ioye and felicite And. Math. 26. Christe sayde to the thefe crucifyed with him vpon the crosse this daye not to morowe or at the last iudgement thou shal be with me in paradise Sapience 3. Confyrmeth this thynge sayng If the iuste man be preuented by death he shal be in refreshmeÌ„t and agayne the same sayth that the soules of good men be in the handes of god and no tormentes of malice touche them they appere to the eyes of the wicked to dye but they be iÌ„ peace Also Lu. 16 sheweth playnly that Lazarus was in ioye and comforte and the ryche man in paynes and tormentes These places of holy scriptures and many mo that myght be brought for the same purpose doth sufficiently proue that the soules of good men departed this lyfe are with god and with Christe in ioye blysse peace refresshynge comforte and in rest without all payne of malyce as the holy scriptures afore alleged doth sufficienly proue As touchyng the secode thynge that bryngeth men in feare to dye I thynke we nede not to feare that bugge for that place is vncertaine to vs and the name of it the state and condition of soules departed as the kynges booke sayth spekyng of the thirde place called sumtyme purgatory yf they be not with god or in hell The holy scriptures doth appere to make no mention of it and then be the same authoryte it is affirmed by the same it may be confuted as sayth Ierome Mat. 23. And yf it be suche a thynge as byshoppes of Rome maye robbe and spoyle at their pleasure and wyll not yf there be any suche paynes as they haue sayd or feyned to be then they be very vncharytable and vnmarcyfull charyte requireth to do to thy neyghbour as thou wold be done to Marcy persuadeth delyueraunce from paynes and tormentes and yf money which bought popes pardones indulgence in pylgrymages and in masses sayde ad scala celi myght ryd men out of the great paynes of that place then it appereth that ryche meÌ„ was alwaye happy for they be their monye byenge perdons was sone delyueryd out of paynes and poore men euer vohappy that had not money to bye pardons for they must lye styll in tormentes but how that doth agre with Christes saynge Luke 6. I can not tell he sayth woo be to you ryche that laught for you shall wepe not all ryche men shall wepe but suche as abuse their ryches but of this third place I wyl not speke but this the scriptures doth saye that he that dyeth in the fayth of Iesus Christ he resteth in peace with Christe yf he dye out of faithe he is iudged he that beleuyth hath lyfe and he that do not beleue is now iudged Iohn 3. He speaketh of a trew and lyuely faith workynge by charite at all oportunite and occasion gyuen and after his habilite And as for the thirde bugge that bryngeth men in feare of death that is the thynge that shulde feare men and plucke them from synne and synfull lyuynge lesse they come to the paynes of hell and there be in tormentes euer more without ende to the which paynes they shall come that here lyue wyckedly contrary to the wyll and coÌ„maundement of god yf they before death do not repente and amend and call to god for grace and mercy and opteyne pardon and remyssioÌ„ of synnes and walke in a new lyfe hauynge sure fayth in Christ hope and charite contynew and increase in them 2. Here we may learne of Paule rather to desyre death then lyfe and death is rather to be desyred of trewe christians then to be dred and that for many causes moch ê“fyt to vs Fyrst where is a trew fayth it maketh them certayne of eternall lyfe as sayth saiÌ„t Iohn 3 He that beleueth hath eternall lyfe vnto the which we can not come without the death of the body therfore death is to be wysshed of vs that we maye come to lyfe Seconde If we beleue god to be our father and yf we loue him aboue all creatures in this worlde we wyll desyre aboue all thynges to come vnto our father so louynge so kynde so meryfull full al goodnes ryches and glory to our father we can not come excepte before by death we be seperated from our mortall bodyes therfore let vs desyre death that we maye come to our heauenly father whome we loue aboue all thynges Thirdly As longe as we are in this mortall bodye we be farre from god 2. Cor. 5 To be preseÌ„t with god we alway desyre to be preseÌ„t with god we can not without we be ded froÌ„ this corporall body death therfore is not to be feared but desired that we maye be presente in glory with god Fourthly Pylgrames and strangers farre from home desyreth euer homewardes and is not mery nor quiet tyll they come home where their treasure ryches frendes landes and possessyons be we christians as longe as we be in this lyfe we be as strangers and geastes farre from home wandrynge with moche care and heuy hartes hauynge heare no dwellynge place Hebre. 12. But sekynge the habitation to come whiche is in heauen where is our home our ryches our treasure layd vp surely keped for vs our landes and possessions yea a kyngdome an empyre our frendes and kynsfolkes thether we can not come excepte before by deeath we forsake this corruptyble body death therfore is of vs all greatly to be desyred and not to be dred for by it we enter to take possession of our heauenly inheritage ioye and blysse Fiftely As longe as we are in this noughty body we are subiected to many euylles and moch mysery many sicknes diseases as to feuers agues palsey dropsye gout pockes pestylence and to many other sorowes paynes and trobles from the whiche all death delyuereth vs and without death we can not bedelyuered from them therfore death is to be wysshed that we maye be delyuered from all myserys and wretchednes of this presen lyfe Syxtly No hurte or dammage we suffer by the death of the body but get moche profyt and commodite by death we be delyuered froÌ„ mortalyte and made immortall we are ryd from paynes and brought to ioye receyue life and heauenly saluation and then we shal be lyke to god in glory in eternall felycite and in heauenly inheritaunce to the which Christ hath called vs and redemyd vs with his preceous bloode and in heauen we shal be
in such ioye glory as no tonge can tel nor eye hath euer seen nor heare harde nor mans hartâ— can not compasse that glorye and ioye that god hath prepared for them that loue him 1. Cor. 2. But to these ioyes and felycytes we can not attayne vnto excepte we firste dye and be delyuered from our mortall bodyes these thynges yf we wyll consyder them well and deaply in our hartes wey them there is no cause why we shulde feare death of the body but rather we shulde desyre it as Paule and other holy men dyd desyrynge to be out of this corruptible and noughty body and to be present with god 3. I desyre to be lowsed and to be wtih Christe Paule desyred to be dyssolued from his mortall body that he myghte be with Christ so shulde we do and not to feare death but desyre death yf it were so the wyll of god for death is not to be feared to good meÌ„ but rather to be desyred for the death of good men sayth the prophete is precious in the syght of the lord And therfore many good men hath desyred death and to be delyuered from this body lode with synne that they myght be with god and with Christe Iesu in glory 4. But to abyde in the flesshe is more nede full for you Paule sheweth here although it were better for him selfe to dye then lyue yet he sayth that it shulde be more profyt for these Philippians that he shulde lyue then dye and that they shulde haue more profyt by his lyfe then by his death by the which sayng he doth appere to saye that sayntes can not profyt men so moche beynge ded as yf they were lyuing and so there prayers not to profyt men here lyuing so moch as dyd their pure preachynge of the gospell when they lyued vpon hearth and in their corporall bodyes 5. And this am I sure of that I shall abyde and contynewe with you all for the furtheraunce and ioye of your fayth that ye maye abundantly reioyse in Christe Iesu through my commynge to you agayne Not howe sure Paule was that he shulde retourne agayne to thes Philippians and abyde and contynew amonges them and that to their profytes bothe to the increasemente of their fayth and also to their greatter reioyse in god by his commyng to them here we learne that god shewethe sometyme to some these thinges that do folow as here paule sheweth his delyueraunce and commynge to these Philippians and the profyt of his commyng Also this place wylleth that the commynge of the byshop or pastor to his cure shulde not be without spirituall profyt for his flocke that it shulde be to the increasment of fayth by pure and syncere preachynge of goddes worde and that they shulde more and more reioyse in god knowynge goddes benefites the better by the worde of god purely preached by the byshoppe pastor or curate And this place doth somethyng reproue these bysshoppes that be duÌ„me and wyl not preache when they come into their diocese that wyll not feade their people with the foode of the soule but suffer them to perysse without foode for them how shulde byshoppes increase the trew faith of the people that wyll not preache to the people goddes worde for as fayth commeth by hearynge of goddes worde so it is increased by the same worde And as Paule more regarded these thynges that shulde be profytable to other then to him selfe so shulde all other do both byshoppes pastores curates and all the laye people but alas for petye few or none seketh others profyt but their owne and so they be well lyue in ease rest pleasure they care not what become of other what paynes or tormentes other suffer but let euery one amende this faute and study to be profytable as well to other as to him selfe for we be not borne for our selfes alone but to gloryfye god and to profyt other by wordes consell workes and dedes as god hath gyuen his gyftes and talentes for that purpose not all gyftes be gyuen to one but to dyuers that euery one shulde be an helper to an other and euery one nedes healpe of another Onely let your conuersacion be as it becommeth the gospell of Christ that whether I come and se you or els be absent I maye yet here of you that ye contynew in one spirite and one soule laborynge as we do to mayntayne the fayth of the gospell and in nothyng fearynge your aduersares whiche is to them a token of perdicion but vnto you a tokeÌ„ of saluation and that of god Now the apostle exhorteth them that they wolde lyue as it becommeth the profession of the gospell and as it becommeth christians that haue professed Christe in baptyme and him to serue their liftyme and to frame them selfe after Christes doctrine that whether he come vnto them or be absent from them preachynge Christe to other people nations and countres accordyng to his vocation and callynge of god And heare the apostle teacheth all men to lyue as it becommeth christians to lyue whether their bysshop pastor curate be present with them or absent from them that they maye optayne eternall lyfe prepared by Christ in heauen 2. That ye contynewe in one spirite and one soule laborynge to mayntayne the fayth of the gospell as we do To what thynge he exhorted theÌ„ to specially here is shewed that they shulde contynew in one spirite that is in spirite of vnite and concorde with all dilygente studyeng to maintayne defende and increase the fayth of the gospell that is fayth in Christ gotteÌ„ by the gospell preached Ro. 10 And to helpe them that labor for to set forth or preache Christes gospell and to helpe soâ—our and comforte them yf it shall happen these that preache Christes gospell or other wayes sette it furth to be caste in preson in fetters and chaynes as oftymes chaunces to them and here he calleth them that putteth theÌ„ selfes in iopardy of losse gooddes fauour of men and daunger of imprisonment and death of body to maintayne the fayth of the gospell to fyght for the fayth of it and to feare no aduersares nor yet their tormentes or punyshmentes for the gospell sake knowyng that they are blyssed before god that suffer for Christe and for his gospell Iohn 12. And shall fynde lyfe with Christ how so euer they be here in this world estemed or counted or waht cruell death soeuer they shall suffer here for the gospell 3. And in nothynge feare your aduersares whiche is to them a token of perdition but vnto you a token of saluation and that of god That none shulde thynke they suffered hurte or dammage of their aduersaries whiche cast in preson or put to death the faythfull preachers or setters forth of the gospell he saith that persequution imprysonmeÌ„t or other cruelnes of enymes vsed to good mynisters of goddes worde to be to them no hurt but profyt no perditioÌ„ but saluation to them that pacyenly for the
it sheweth the strayth way to heauen and byddes be ware of that waye that bryngeth to death hell and damnation it sheweth what thynges men shulde take and what thynge they shulde refuse and forsake This place sheweth how profytable the worde of god is to vs that it is so profitable and so necessary that without it we can not lyue a lyfe acceptable or pleasant to god for it is the foode wherby the soule lyueth Math. 4. And the lyght to gyue lyght to our feate for wantyng it we walke in darkenes knowyng not whether we go to lyfe or death heauen or hell to god or to the deuyll they that take goddes worde thynkes oftyme to please god when they displease him runne into damnacion thynkyng them to do workes of saluation as in tymes past we wantynge the lyght of holy scriptures hath wandred in straunge hylles valles mountaynes wooddes and pastores sekyng sauyours other then Christe takenge death for lyfe thynkynge darkenes to be light lyes for the treweth but thankes be to god for his goodnes the lyght is spronge vp to suche as satt in darkenes and in the region of shadow of death the nyght is gone the daye is come as the apostle sayth Roma 13. Therfore let vs put away workes of darkenes and put on the armour of lyght that in the daye we maye walke honestly without faute And these thynges he desyreth that he myght reioyce in them and with them vnto the daye of Christe Iesus them to walke in fayth hope charyte humblenes pacience vnite of spirite seking the profyt of other shynynge with all good workes in the myddes of an euyll nation of people was great reioyce and glorye to the apostle that nothynge culde be more Ioye to hī thē that was as nothynge is more reioyce to mayster then is to here his scolers go forwardes in good learnyng godly vertu and to persiste in it and euer more and more increase in learnyng and vertu 5. That I haue not runne nor labored in vayne The apostle he had runne in vayne and losed his labour amonge these Philippians yf they shulde haue shrynked from Christ from his worde from fayth hope charite and from good workes which thyng shulde haue bene a great greefe to him as it is a greefe to the mayster when his scolers do not profyt nor go forwardes in learnynge and vertu or shall at any tyme go bakewardes forsakyng lernyng and vertu This place wylleth vs to reioyce in all them that increase in lernynge vertu and goodnes to be sory for the contrary for decaye of lernynge vertu and godly conuersation of lyuyng and it reproueth all them that reioyce in euyll and be glade of others aduersite Yea and thoughe I be offered vp vpon the offeryng and sacryfice of your faith I am glad and reioyce ye with me Now the apostle turneth him to his afflictions of the whiche he speaketh of in the friste chapter before and he speaketh after this sorte I am not sory for myne afflyctions whiche I suffer in prison for you and for the gospelles sake but am furder euen for the gospell of god I am contented to be offered vp and to dye and yf it shall chaunce me to dye for the gospells sake and for your profyt I haue wherein I may reioyce not onely for my owne cause but also for you for my selfe I may reioyce that our lorde Iesus hath withsafe me to suffer for his name and gospel and so by sufferynge to be made pertaker of his death and of his glory in you I may reioyce that by me you instructed in the fayth of Christ Iesus are made a thankfull sacryfyce vnto god and contente to suffer with Christ and so by sufferynge to be made partakers of his passion and glory If for many causes sayth the apostle myne afflictions bondes and death is pleasant to me as they be in dede then they shulde not be to you bytter or greuous bycause I haue you all as felowes partakers of my ioye and comforte for it is a laudable thynge to suffer for the gospells sake and all afflictions for it as gladnes and comforte to be counted And here peraduenture the apostle doth allude to the offerynges and sacrifices thankfull to god in the olde lawe offered vp to god as he shulde saye If it shall chaunce me to be offered vp or to be kylled bycause I haue preached the onely sacryfyce of Christe ones offered vp for the synnes of the worlde to be purged to be a sufficient sacrifice for euer to take awaye al the synnes of the worlde and by this preachynge I haue preached made you a lyuely sacryfyce acceptable and pleasyng god and therfore I reiose and you shall reioyce with me also yf this thyng shall come to passe I trust in our lord Iesus to send Timotheus shortly vnto you that I also maye be of good comforte when I knowe what case you stāde in for I haue no man that is so lyke mynded to me whiche with so pure affection careth for you for all other seke theyr owne not that whiche is Iesus Christ / But ye know the profe of him for as a chylde vnto the father so hath he minystred vnto me in the gospell him I hope to sende as soone as I know howe it wyll go with me But I truste in the lorde that I also my selfe shall come shortely The apostle sheweth his great loue and care he had for these Philippiās and for their comforte he trusted in the lorde that he shulde sende to them Timotheus whome he hyghly cōmēdeth vnto them which both wolde teache them by the worde of god and also be as diligent to profyt them as I Paule yf I were present amongest you for he is none otherwyse offected towardes you then I my selfe and is as carefull for you as I am and wolde as gladly profyt you ye he wyl confirme you in the trewe fayth of Christe Iesus This Timotheus I send vnto you that he myght knowe your state and that you be of one mynde humble and meke very constante in trewe fayth and loue of god and of his worde and that from it you do not shrinke for no afflictions nor yet for feare of no man and that he myght certifye me of your state that I myght be glad and reioyce with you Paule here commendeth Timotheus both for his good mynde he had to god and his worde and also for the zeale he had to profyt them his lernyng his sobryete and other vertues he nedeth not to commende to them for they shulde be declared in him selfe when he commeth amongest them Timotheus is here commended of Paule for his vertu and godly lernyng of the which we maye learne what becommeth a faythfull mynister of Christe and of what thynges he shulde be estemed Also this place sheweth to whom byshoppes shulde commyt weyghty matters as the cure of their flocke and of soule suerly to none other but to proued men of good
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
yet oftymes they nother attayne vnto the mynde of the holy goost by whose inspiration the holy wryters of the scripture of god wrote 2. Peter 1. Nor yet they atrayne to the great comforte and consolation of holy scryptures Therfore some reading the letter of the holy scryptures haue lytyll swetnes therin or loue to god the authour of holy scripture getteth lytell comforte or nothyng at al yea some gather poyson for good meat error or heresy for veryte and treweth death and damnatioÌ„ for health and saluation whiche commeth of them selfes and not of holy scriptures for the scriptures of god be the necessary foode of the soule Mat. 4. Lyght to our feet Psalme 118. The worde of trewth that saueth our soules Iacob 1. That bryngeth the spirite of god and lyfe euerlastyng Iohn 5. But this frute lyeth hyd in the letter to many readers and appereth to many to be nothyng lesse theÌ„ that it is in very dede it appereth to some to be rather poyson to kyll them then holsome meate to feade them and saue their lyues rather to brynge in errors hereses theÌ„ to expelle them and to bryng verite and truth rather to hold meÌ„ styl in darkenes theÌ„ to bryng in lyght of goddes worde expellynge all darkenes ignoraunce 〈◊〉 and preposterous iudgementes idolatre â—…ê‘sticioÌ„ false trustes vayne hopes in the whiche the people was wrapped in of a loÌ„ge tyme that darkenes was thought light ignoraunce knowledge death lyfe damnacioÌ„ saluation and all for lacke of knowlege of goddes holy worde false interpretated by bysshoppes of Rome and keped from the Christiane people as a thynge not necessary nor yet profitable for them to reade or knowe thynking by that meanes to haue keped the people styll in ignorannce darkenes and blyndnes that their vsurped power and their false marchandyse shulde not haue bene knowne nor espied their honour glory not mynished or their worldly profyt not decayed For they know what time the worde of god shuld come to lyght that their vsurped power shulde be espied glory the their ê“fit of false theâ—… marchandyse shulde decaye And seynge there is nothyng that more bryngeth to light the vsurped power the crafty falsed feyned lyes pretensed holynes of the bysshoppes of Rome and condeÌ„neth it theÌ„ the worde of god trewly preached expouÌ„ded or declared and that seyng it perteyneth to euery one to expell the vsurped power of bysshoppes of Rome and their fayned holynes I meruell there is so fewe of so many great lerned men in this Realme that setteth forth the holy scryptures by some commentary or expositions to delyuer the people from ignoraunce darknes errors hereses superstitions false trustes and from many euyll opynyons fyxed and roted in the â—…tes of many for lacke of trewe knowlege â—…â—oddes holy worde and to expell the vsurpeâ—… power of the byshop of Rome and all romyshe dregges Bycause I dyd se fewe or none to go aboute this thynge but many rather to study to kepe the people in ignoraunce error and in euyll opynyons styl Therfore I as one of the lest learned of all as it hath pleased god to giue me his grace herein haue set forth rudely more regardynge to open the syncere doctryne of the holy goost to goddes glory and to the edifyinge of other then I haue studed for eloquence in wordes an exposition in the Epistle of sanyt Paule to the PhilippiaÌ„s openynge this parte of holy scripture as I trust accordyng to the mynde of the holy goost by whom it was wryten exhortynge all men to reade the holy scriptures and expositions of them with all reuerence to god and to his worde in meakenes of spirite desyrous to know god loue him and feare him and to know their dewty to god and to there nyghboure and to vse their knowlege with all sobryete and to flee vyce and take vertu yf not for loue of god yet for feare of punishment of god for vyce and synne for the ende of synne is death Ro. 6. And so I trust I haue opened this Epistle accordynge both to the mynde of the holy goost the author of holy scriptures and also to the trewe vse of holy scriptures with al sobriete not passynge the boundes of scripture And to do this thiÌ„g I haue vsed the helpe both the tonges and also of the catholyky authors that best declareth the holy scriptures and most for the glory of god and the edifiyng of the vnlearned in the latine tonge as shall appere more planly to all them that wyll reade with a good mynde desyrous to know god and loue god this rude exposition partly set forth for the discharge of my conscience and small talent gyuen me of god not to be ydle but to exercise it to goddes glory and to the edifycatioÌ„ of other and partly to excite better learned men then I am to set forth in prynte some commentares or expositions in latine or in englyshe that goddes word might the better be knowne and god more gloryfied of all meÌ„ vyce destroyed and vertu and godly lyuyng brought in the stede of vyce vsed and euyll lyuynge And so I wolde wyshe that hye Ruelers and bysshoppes wolde set lerned men on worke and cause them to set forth some godly expositions vpon the holy scriptures that the vnlearned people shulde not erre nor take amysse the holy scriptures or otherwyse gather ony sence of them then the holy goost wylleth And for that cause and other I haue here in this lytell epistle shewed my mynde after the talent gyuen me of god yf this my rude labors paynes do agre with holy scriptures as I thynke they do agre I beseche the gentle Reader accepte them in goodworth and gyue laude and prayse to god the author of all goodnes and not to the wryter of this exposition whose mynd is and euer haue bene to profyt all men and to hurte no man And yf this my rude labors shalbe-thought profytable to the christiane congregation of Englande as I iudge it shal be couÌ„ted god wyllynge I intende to set forth lyke thynges in other places of holy scripture in englyshe or in latine yf it shal be thought good or elles I wyll absteyne from wrytynge But yf any thyng by ignorance or otherwyse hath escaped me in this rude exposition that I haue here wryten other wyse then goddes worde teacheth refuse it gentyll Reader and knowe that I am a man and maye erre and that to one man be not all knowlege gyuen lesse he shulde be to proude in him selfe and contemne al other Therfore as holy wryters of scriptures saith of their doctrine so I say of my sainges or wrytinges that I wold they shulde be iudged trwly by the holy scriptures and no furder to be beleued then they maye be prouede and confyrmed by holy scriptures as knoweth god to whome be all honour and glory euer AMEN The argument of the epistle to the Philippians PAule the apostle of Iesus christ beynge at Rome in prison hearynge
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
fame and name to men well learned in holy scriptures as Timotheus was and to them that do not seke onely their owne fylthy lucre carnall ease reste or pleasure but aboue althynges these thynges that pert ayne to Iesus Christ and to the health and profyt of other and specially the health of their soules that be committed to their spirituall charge leste the bysshoppes suffer payne for the bloode of them that peryshe by their negligēce and the bloode of such as peryshe be required of their handes which commytted cure of soules to the vnlerned and to the blynde that one blynde shulde lede another and so bothe fall in the diche and that is the great cause why the worlde is so blynde and ignoraunte and haters of goddes worde or so lytell regarde it for as the prest is so is the people for the most parte yf the curate loue god his worde the people do lykewyse loue god and his word yf the curat be ignoraunt and vnlerned blynde both in lernynge iudgement and in affection his flocke oftimes be such like and so both the vnlerned curat or pastor and his flocke hatynge god and his worde shall peryshe in their fautes And the byshoppes that commytted the cure of his shepe to such gready wolfes and lyons 2. For all other seke their owne not that which is Iesus Christ The apostle complay neth of mynisters of the gospell and of other that was about him that sought rather their owne glory and profyt then the glory of god or the profyt of other much more we now in our tyme may complayne vpon such vnfayth full gospellers as they wolde be called which not regarde goddes glory or his worde furder then it do make for their carnall lyberty worly profyt honours and dignites and voluptuous lyuynge and yet they wyll be called gospellers and fauerers of goddes word whē their workes do shew that they fauer goddes worde onely for their carnall pleasures and worldly commodites and make goddes word to serue for their carnall purposes and so they abuse goddes worde but by such talkers and not doers of goddes worde the holy word of god heareth euyll and be euyll reported of For many saith that there is no man so carnall so sensuall so couetous so desyrous of gooddes ryches landes possessions honours dignites so crafty so false in worde and dede so disobedient to all good order as some of these be that wolde be called gospellers or fauorers of goddes worde But although some be suche carnall men and abusers of goddes holy worde despisynge all good ordinaunce for their carnall lyberty to be fulfylled yet the more parte of the gospelers as I trust be good men and vseth the gospell to goddes glory and to the profyt of their owne soules and of other fleyng all carnall lyberte obeynge with gladnes to all good and godly ordynaunces And for one or two euyll all is not to be contempned nor to be rayled on or estemed euyll but he that abuseth a good thynge he is wordy blame rebuke and punish ment and none other 3. But ye know the profe of him for as a chylde vnto the father so he mynistred vnto me in the gospel you know Timotheus wel anough I nede not greatlye to commēde him to you whose learnynge sobryete is knowen well enought to you he hath serued and mynisterd here at Rome to me in presone as the sonne shulde serue his father with as greate dyligence and faythfulnes And him I truste to send shortly vnto you after that I shall know what shal become of me for the apostle loked that he shulde shortly be called before Nero to iustice and then other to be put to death or elles to be delyuered out of prisone and out of bondes but rather he thought he shulde be delyuered from the cruelty of Nero and as sone as this shulde be done he promysed to send to them Timotheus to their comforte and reioyce as he trusted to the lorde to whose wyll he commytted the hole matter teachynge vs so to do in all thynges and not to be sloughfull or negligente in our office or in our vocation Neuerthelesse I thought it necessary to sende vnto you the brother Epaphroditus which is my cōpanion in laboure and felowe souldier and youre apostle my mynyster at my nede for somoch as helonged after you al was full of heuynes because ye had harde that he was sycke And no dowte he was sycke and that nye vnto death but god hadde mercy on him and not of him onely but on me also lest I shuld haue had sorowe vpon sorowe Paule dyd not sēde to the Philippiās now Timotheus whome he commendyd to them so hyghly but one Epaphroditus a faythfull mynister and preacher of the gospell and the apostell and trew pastor of these Philippiās this Epaphroditus brought to Paule in prisone money and other necessary thynges send frome the Philipians to helpe and comforte him in prisone This Epaphroditus Paule dyd sende agayne to the Philippians with much prayse and cōmendations for his diligent seruice to him in prysone and for his faythfull mynistration of the gospel This place sheweth that it is lawfull somtymes and good to prayse faythfull mynisters and diligente in their vocation not that therby they shulde be proude in their selfes but more humble and meeke and more studious to increase vertue and good lernynge for the whiche they be commēded of good men although they them selfes thynketh them not to be wordye such commendations For they that desyre prayse or laude of men they lost their rewarde before god Math. 6. They for that desyre be onwordy prayse and they shal lacke their praise of god they desire or loke for of mē 2. It appereth of this place that Epaphroditus whome Paule here calleth his felowe and companyō and the appostell of these Philippians that he was their peculiar and proper pastor assigned and appoynted specially to these Philippians and that he had of thē aboue all thynges necessarye for his lyuynge and that he gathered of them certaine monye or subsydye and caryed it to Paule in prysō and there serued him prouyded for paule such thynges as was necessary for Paule Epaphroditus beynge absente from the Philippians his proper flocke and sent to Paule seruynge him in prison for lacke of other mynisters doth shewe that the proper pastor maye be somtymes absent from his flocke for a tyme and for certayne causes as here Epaphroditus was absēt from these Philippiās so they be absent for lyke causes as he was so that in their absence their fllocke be not lefte without a faythful pastor as Paule left Titus in Cret and Timotheus at Ephesus when he went abrode preachyng the gospell of Christ Iesus to other people and nacions of the gentyls wynnynge them to Christ So I wolde desyre that all pastores and byshoppes that yf they be absent from their speciall cure that they shulde not be ydle lyue in carnall pleasure
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
submission when we maye awance our selfe aboue other but of humblenes we do not 2. The apostle compareth him selfe with the pseudoposteles and in their glorye of the fleshe he gyueth no place to them as yf any wolde saye I come of the holy fathers Abraham Isaac and Iacob and am circumcised in them wyll reioyce and bost them selfes In the same thynges sayth Paule I maye as well as they reioyce for I come of these holy fathers that is of the israelites y◅ of the trybe of Beniamyn and was circumcised the eyght daye borne of the Iewes and not of the gentyles or proselytes new commed and professed the lawe of the Iewes to kepe And yf any pseudoposteles do bost him of his holy secte or professiō of religion and saye he is of the most holy secte of the pharises the best and holyest religion of all amongest the Iewes of the same maye I reioyce sayth Paule for I am a pharisey and of that religiō a brother or yf any do thynke them selfes famous of zeale and loue they haue to the kepyng of the lawe in thē selfes and in other in that thynge I nede to gyue no place to any man sayth Paule for I kept that law blameles so that no man colde iustly reproue me for it and as tochīg other that was thought to haue transgressed the lawe I persequuted them and brought to prison and to death such was my zeale as touchynge the lawe whiche both I kepte and wolde other shulde haue kepte it This place sheweth vs that Paule was a Iewe borne both of father and mother of the trybe of Beniamyn circumcised the eyght daye of the secte of the pharises a keper of the lawe outwardly without reproche and of a blynde zeale to the obseruacion of the law to haue persequuted christen mē and women as is writen more at large Actes 9. But the thynges that were vantage vnto me haue I counted losse for christes sake yea I thinke all thynges but losse for that excellēt knowleges sake of christ Iesu my lord for whome I haue counted all thynges losse and do iudge them but donge that I myght wynne christ be founde in him not hauynge myne owne ryghtuousnes whiche commeth of the lawe but by the fayth of Christe namely the ryghtuonsnes whiche commeth of God in fayth to knowe hym and the vertue of his resurrection and the felowshyp of his passion that I maye be conformable vnto his deth yf by any meanes I might attayne to the resurrection of the dead Now the apostle do not moch bost him selfe of his kynred the Iewes of the holy fathers he come of of his circumcision of his holy religyon of his diligent kepynge of the lawe outwardely without faute or blame of his zeale of the which he hath auanced him selfe before men and before the world and haue counted these thynges as lucre to him or aauntage and moche to haue helped him to sustice before god but he now bosted not him of these thynges for he knewe they profited him no thynge to trewe iustifycation before god for that iustice before god commethe not to vs of the fleshe of holy fathers of workes of the law of out good blinde zeales wantyng goddes worde but of the mercy of god by Iesus Christ 2. Chynges that were vauntage vnto me haue I coūted losse for christes sake Marke how saint Paule altered and chaunged his iudgement that these thynges which he counted somtime before he came to the trew knowlege of Christe to be vauntage to him and to helpe to iustification before god thes same thinges he after wardes when he came to the trew knowlege of Christ he estemed thē as no helpers to trew iustification before god but rather for hurte and hinderaūce to his iustice in the sight of god So amōgest vs there hath bene many thynges whiche we haue estemed for vertu and to furder our ryghtuousnes be fore god which now we know nother for vertu nor yet to helpe to our iustification before god as was many dyuers religions of men and women their obseruances ceremonies seruyce and traditions more straytly keped amongest them then goddes worde and the breakyng of them more straytly punyshed then the breking of gods law yea how many was in religion that thought they shulde be sauyd by their religion habyte coote coull beryed in their habit with in their monasteries as they called them But let all these not be ashamed to alter and change their iudgementes with Paule and knowe that all these thynges wyll not iustifye them before god without fayth in Christ amendement of lyfe and walkyng in a new lyfe Also how manye hath thought perdons pylgrymages deckyng of Images with golden clothes of sylke veluet dammaske and offerynge vp of candells to thē not to haue bene meritorious workes and be to preferred before workes of mercy commaunded of god or els they wolde not haue bene so ready to do these workes and so loth to do other workes commaunded of god but now let them with Paule acknowlege their ignoraunce and blynd iudgementes and chaunge them as Paule dyd brought to a more trewer knowlege of god and of his treweth and not be ashamed to thynke and iudge other wayes then they haue iudged before when they were in ignoraunce and in blyndnes lackyng trew knowlege of goddes holy worde by the which they are delyuered from their ignoraunce for the whiche laude and prayse be to god euer amen 3. yea I thynke al thynges but losse for that excellent knowleges sake of Christe Iesu my lorde Now he declareth more at large wherfore he counted these thynge hurtfull to him whiche before he counted for his auauntage that was for the excellēte knowlege of Christ and of his treweth whiche he wanted before when he of ignoraunce and of a blynde and wycked zeale persequuted the church of Christ Note here what trewe knowlege of Christe doth it altereth and chaungeth men their iudgementes and maners and maketh these as they were new made agayne and to condemne these workes whiche they before estemed iudged good workes yea it maketh mē to counte all worldly ryches goodes landes and possessions as hurte dunge or duste for Christ and for the knowlege of Christe that he myght wynne to him Christe whome the good men preferreth aboue all worldly riches or treasures that he myght be made iuste onely by Christe Here we lerne of Paule to repete one matter wordy to be noted and surelye prynted in all mennes myndes ones or twyse or thryse yf nede be that it myghte be fyxed and roted more suerly in mens hartes and myndes Here he preferreth Christe and the knowlege of him aboue all ryches or treasures of this worlde shewyng that it is better for vs to lacke all worldly ryches thē to lacke Christ and his word for he that hath Christ he hath all thynges all ryches for in Christe be put all the treasure of the wysedome and knowlege of god Colo. 2. For Christe is our
iustice holynes wysdome redemptiō the lyght the waye the veryte and the lyfe by whome commeth all goodnes therfore he that hath Christ he hath all thynges and he that wanteth Christe he hath nothynge and yf we lose Christ we shall lose lyght iustice the waye to the father treweth and lyfe And I am soore afrayed that we shal lose Christ shortly from amongest vs in so moche that the knowlege of Christ and of his holy word is so lytell estemed or regarded specially of bysshoppes and hye rulers who shulde most regard it and prowyde that there shuld be many to preache and teache Christ and his doctryne and for suche prouyde honest lyuynges with quietnes or els there shal be none or fewe that wyll or shal be able to preache and teache Christes gospell and so shall Christ be taken awaye from vs and the people peryshe 4. And be founde in him not hauyng myne owne ryghtuousnes whiche commeth of the lawe but by fayth of Christe He goeth forwarde shewynge wherfore he contemned all worldly gooddes that he myght wynne to him Christ that he might be iustified by christ and not by the lawe his merites or suffrages of other Here Paule maketh two iusticies the one of the lawe after the whiche he walked when he persequuted the churche of god and was without blame before men of that iustice none is made iuste before god The other iustice is of trew fayth in Christe Iesu that worketh by charite at all oportunite and occasion geuen of the which is iustification receyued and had as by the meane for god is he which iustifyeth Roma 8. And by whom we be saued onely of his mercy through faith and not of our workes leste we shulde reioyce Ephe. 2. And yet we may not cease frō doyng of good workes whiche necessaryly be required of vs to walke in as to repent of our furder lyfe in synne to amende our lyfe forsake synne haue fayth hope charite and fynally to walke in a new lyfe in all vertu and godlynes 5. To know him and the vertu of his resurrection and the felow shype of his passion yet he contyneweth shewynge wherfore he counted all his for dounge or dust that he myght haue trew iustice by fayth in Christe that is remyssion of sinnes and lyfe euerlastyng which they opteyne with Christ whiche trewly knoweth Christe his resurrection and the vertu therof before made pertakers of his passion that haue dyed with Christe and be beryed with him that haue died from their synnes returne no more agayne to them but ded from euyll lyfe by the spirite of god and walke in a new lyfe suche shall come to the knowlege of Christes refurrection be made partakers of his glory for that ende Paule contempned all worldly ryches pleasures that he myght come to the resurrection of the ded that is that he myght be partaker of immortall glory with Christe the cause of the resurrection of all them that be ded in Christ the author of all their ioye and glory And that he myght come to that glory which they now haue that died in Christe Thus Paule contempned worldly thynges for the excellēt knowlege of Christ to wynne Christ to fynde ryghtuousnes in Christ to know the vertu of Christes resurrection and the felowshyp of his passion to be made confirmable to Christes death that he myght come to the resurrection i. vnto that glory that they haue that died in Christe To teache vs to do suche lyke to him and to count all worldly thynges nothyng in comparyson to Christes gospell to these holy thynges we optayne by Christe Note that I haue attayned vnto it all ready or that I am all ready perfecte but I folowe yf I maye comprehende that wher in I am comprehended of Christe Iesu Bretherne I counte not my selfe yet that I haue goten it but one thynge I saye I forget that which is be hynde and stretche my selfe vnto that whiche is before and preese vnto the marke apoynted to optayne the rewarde of the hye callynge of god in Christe Iesu Although Paule had optayned ryghtuousnes by fayth before god yet he thought him selfe not perfecte without all synne whiche no man can be lyuyng in this synfull fleshe as sayth the Euangelyst saynt Iohn 1. Iohn 1. Therfore euery one must study to mortyfye carnall affections and put away all synne by the spirite of god that he myght attayne trewe iustice before god and to be as perfecte as is possible for him to be in this corporall body Here we maye learne of Paule that holy menne in this lyfe was not without all synne and carnall affections nor in all thynges perfecte as here Paule confesseth him self not to haue attayned all iustice before god nor yet to be perfecte but to labor and endeuour him selfe with all his myghtes powers to come to perfection so let vs study and with all dylygence inforce our selfe to come to perfection that we maye be holy and godly and so without fawte or blame that these synnes whiche be in vs be not imputed to vs of god for synnes that we maye be blessed for he is blessed not he that hath no synne but he to whome god imputeth not his synne as sayth Dauyd in the. 31. psalme 2. I forget that which is behynde and stretche my selfe vnto that which is before Here the apostle sheweth playnely that he had not attayned as yet that thynge he desyred but that he with all diligence study and laboure counted to come to it and optaine it and therfore he forget these thinges that was behinde him as all worldly thynges as holy fathers circumcision kepyng of the lawe his holy religion his zeale of the lawe and such like and dyd loke at these thynges whiche was before his eyes that was vnto the glory and lyfe to come And here he taketh a similitude of these that runne in a renke for a wager suche runners do not loke behynd them to se how moch grounde they haue runne but they loke before them and vnto the place they runne desyryng victory and the wager promysed to the wynners so let vs all not loke behynd vs that is to oure olde synfull lyfe and to the waye of perdicion in the whiche we haue runne in tymes past but loke before vs that is to amende our lyfe forsake synne and let vs walke in a newe lyfe desyrynge iustyce onely by Christe and with diligence and study let vs indeuour our selfes to come to the eternall lyfe promysed to suche as shall walke in the commaundements of god and kepte them iustly and so runne in the renke of this world tyll he come to the ende and optayne vyctory ouer all his enemyes and receyue the wager promysed to such as shall runne trewly accordynge to their vocation that is euerlastynge glory and lyfe in Christ Iesu and by Christe our onely redemer and sauyour Let vs therfore as many as be perfecte be thus mynded and yf ye