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
myghtes strength / power or merytes / but to be of god onely / and of his fre grace / and goodnes This place sheweth that we of our owne fre wyll / with out the grace of god / are not able to begynne any good worke / nor to go forth with it / nor to fynysh it / for we of our selfes are not able to thynke any good thought as of our selfe / but all our abylyte is of god 2. Cor. 3. Of our selfe we are not able to wyl any good worke / for god worketh in vs / wylling of good thynges for his good wylles sake Philip. 2. And christe sayth in Iohn 6. with out me you can do no thyng / then what shall we ascribe / to our fre wyll with out christ / and without the grace of god / surely nothynge that is good / euyll commeth of our selfe / and all goodnes of god the father of lyght Iames. 1. And yf these be trew as they be in very dede / then me thynkes that they erre and are to be blamed that saye that we of our fre wyll may do good / maye assent and receyue the grace of god / offered to all men / or not to assent to it / and forsake it yf we lyste / at our pleasure / and fre wyll / oâ— els our wyl they saye con not be fre or called a fre wyll of these men I wolde aske one question whether to assent to the grace of god offered and to receyue it is good or no and yf it be good / as I truste none wyl denye / then it is of god the father / not of vs. Iames. 1. To this question sancte Augustyne make answere / and sayth that in outwarde workes indifferent nother good nor euyll of them selfes / that we haue a certayne fre lyberty to do them / or not to do theÌ„ / as to lyfte vp a straw or to laye it downe agayne but to do any thynge that is acceptable to god / or merytorius as they were wonte to calle workes pertaynyng to our iustification / or to the saluatioÌ„ of a christen man / we can not without the grace of god / nor yet to wyll it / nor to assent to it / it holy hanges of god / and of his grace / and not of vs or of our merytes or good wyll without goddes workyng in vs / and makynge our wyll yll of it selfe good and conformable to his wyll / for the grace of god healeth our euyll wyll / maketh it agreyng to his godly wyll / and so conformable to it / that we wyllyngly and frely and with gladnes do these thynges that god wylleth and coÌ„maundeth / so we holped with the present grace of god of a good wyll and gladly do the workes of god not we do goddes workes but rather the grace of god in vs. Augustin in his boke of grace fre wyll thus sayth Cooperando deus in nobis perficit quod operando incepit quoniam ipse vt velimus operatur incipiens qui volentibus cooperatur perficiens propter quod ait hic apostolus quoniaÌ„ qui operatur in vobis opus bonuÌ„ perficiet vsque in diem Iesu christi vt ergo velimus sine nobis operatur cum auteÌ„ volumus sic volumus vt faciamê° nobiscuÌ„ cooperatur tameÌ„ sine illo vel operante vt velimus vel cooperante cum volumus ad bona pietatis opera nihil valemus Beda hec colligit verba ex augustino in hunc locuÌ„ Pauli 3. As it becometh me to iuge of you all In these wordes the apostle sheweth his harty and louyng mynde towardes these Philippians that he dyd not flatter nor deceyue them with feyned and deceytfull wordes but symply as he thought of them so he spake and iudged of them for he culde thinke none other but that good begynnyng shulde haue a good endynge / and here he teacheth all in theyr yougth to vse and exercyse vertuosnes for as the common sayng is he that in his yougth no vertu wyl vse in age all honour wyll him refuse a sayenge not more coÌ„mon then trew / and also they saye that tymely crowketh the tre that good cammoke will be vse therfore in yougth trew vertu and gette godly learnyng that thou maye haue honour amonges men and glory with god euerlastynge The cause why he thought iuste and conuenient thus to thynke of them because the grace of god leueth or forsaketh no man which before do not leue and forsake god and well doynge and therfore he thought that god wolde not forsake them doyng well and euer goyng for wardes in the knowlege of goddes worde / and in holy workes commaunded by it to be done of the christians and to walke in theÌ„ Ephe. 2 And therfore he thoughte that god wolde worke in them mo and mo good workes and that he wolde not leue them vntyll the hower of death and vntyll the daye of the lorde wheÌ„ he shall come to iudge the quycke and dead and to rewarde all good workes that is to saye all these workes that god hath wroght in vs God is so good and lovynge that these workes whiche he workes in vs he calleth our workes and wyll rewarde them as yf they were onely our workes and not by his grace Esay 36. sayeth / Lorde thou hatst wrought in vs al our workes Also Lyra here sayth as the begynnynge of a meretorius worke is of god so is the contynuance and the ende of it of god The apostle speaketh these wordes not that he wolde make them proude or to be negligeÌ„t to do well but rather that he shulde prouoke them the more to go forwarde in wel doyng to encrease the good hoope he had conceyued and not to lose by negligence the grace of god the assystent helpe and ayde of the lorde 4. Bycause I haue you in my herte as those that are partakers with me of grace in my bondes in defendynge and stablysshyng of the gospel Here be tokeÌ„s of loue towardes them shewed that he remembreth them in herte and in his bondes and presonmeÌ„t which was not for his fautes but for the gospell of god whiche bondes was not to him any shame or rebuke or hinderance to the gospell of god but to his great laude and prayse and to the forderaunce and increasement of the gospell and that by his bondes the gospell was not slaundered but promoted defended and surely confirmed of the whiche we maye learne afflictions persequutions inprysonment bondes chaynes and fetters to the trewe preachers and reachers of goddes worde to be no new thyng to be no shame nor rebuke to suche faythful prechers although fleshe and carnall wosdome other wayes do thynke and iudge flesshe iudgeth affliccions persequucions impresonments to be shamefull to hynder the worde of god but god do make these affliccions to promote his gospell and encrease it and makes the wysedome of the flesshe and of the wordly wysemen to be folyshnes
before hym and in his syght Here the apostle brynketh these Philippians to his loue firste in that he dyd gyue god thankes for them that they had receyued the gospell and was made partakers of eternall health declared by the gospell to them Secondly he getteth theyr loue in that he prayed for theÌ„ alwaye in his prayers to god desyryng and wysshing them good and godly thynges as mercy peace fouour and loue with god the father and suche lyke Thirdely they culde not but loue him which not onely in wealth and prosperyte dyd remembre theÌ„ wysshe them good and prayed for them but also dyd remembre them in his affliccions and in preson for the gospell sake preached to the gentyls and wrote vnto them so coÌ„fortable and also profytable an epistle Also here he remembreth his affliccions whiche he calleth the defence confyrmatioÌ„ of the gospell and therfore rather to be loued and wysshed for then to be hated of any christiane so the apostle calleth his affliccions for the gospell the defence of the gospell 2. Timo. 4. In my firste defence no man was present with me I praye god it be not imputed to them of god but the lorde whiche was â—uer present with me and dyd strength me that by me the gospell shulde be preached and the gentyles here the gospell And I was delyuered from the mouth of the lyon so he calleth Neâ—o the Emperour a lyon for his â—ruelnes so Paule vsed him selfe in preson and defended the gospell that the gospel was stoutly defended and also greatly increased by his imprisonment as here after is shewed / so afflyccions imprysonment persequutions and death of faythfull preachers be not shamful worthy rebuke nor be hynderaunce to the gospell but be lawdable defende promote and increase it and therfore faythfull ministers of goddes worde haue no cause to be sory in theyr trybulations for the gospels sake but rather to reioyse and be glade for such be blessed of god that suffers for christ and for his worde and shal be pertakers of glorye with christe and so shall they all be that suffers with christe Roma 8. wherfore he sayth you Philippians as you be partakers of my affliccions and so with me suffer with christe / yf you contynew with me in myne affliccions you shal be partakers of the grace glory and euerlastynge lyfe with me which thyng I thynke it meate to thynke of you all for so good begynÌ„ynges makes me to haue that good hoope in you that you wyll coÌ„tynew to the ende well doing 5. For god is my recorde how I longe after you all euen from the very herte rote in Iesu christe The apostle bryngeth in god to wytnes which knoweth all thynges and the secretes of mans harte for god is onely the sercher of the harte that he spake these wordes of no carnall affection or for any lucre sake but for the pure loue he had towardes them that he loued them for no other cause but that he dyd se them louers of christe and of his holy worde and them suche as declared by theyr lyuynge that they loued god had receyued his worde and was doeâ—s of it and that they were constante in it and therfore worthy praise Here we may learne of Paule that it is lauful for christe meÌ„ soÌ„times to briÌ„g in god for wytnes as here Paule dyd confyrme the trewth spokyn which thyng was for the glory of god and for the profyt of other and to confyrme boundes of peace made the better to be keped bycause of the promyse confyrmed by an othe whiche shulde in no wyse be broken sweryng in euery tryâ—…yng matters and for lyght thynges nor yet in dayly coÌ„munication and where no nede is to confirme godes trweth nor profyt to other shulde not be amonges christen men lesse by ofttymes sweryng men runne in to periury to blasphemy of god on reuerent take goddes name and so breake goddes coÌ„maundement offende god and prouoke him to angre and to powre his vengeance vpon suche swearers for it is wrytten that the sworde of goddes vengeance shall not go from the house of him that is periured feare therfore to swere that you maye escaâ—e the punishmente of god that is threatned for suche as take the name of god in vayne and wyll swere by the blessed body of oure lorde by his armes sydes feet legges gottes and by all his members by the holy masse at euery worde they speake or in euery smal matter where no nede is to swere where no iuste cause compelleth them to swere to suche it is spoken Deut. 5. that he shall not be vnpunisshed that taketh the name of god in vayne or bryngeth in his name onreuerenly for his name is to be sanctified and halowed alwaye and god is not to be brought in wytnes of a false matter or to coÌ„firme our lyes for god wyll punysshe al such that abuse his holy name / it greueth al good men to here the great swerynge that is vsed comenly of all men and specyally of soudgers seruynge men and courchars how at euery worde goddes holy name shal be blasphemed and that they rebuked for it wyll not or can not leaue sweryng because they haue accostemed them selfes with blasphemy of god but yf they wil contynew styll in theyr euyll custome it wyll brynge them to the deuyll euerlastynge death and dampnation it were better for them to leue theyr euyll custome be tyme then to go to the deuyll Also god wyll not suffer such blasphemers to be on punyshed but he wyll other punishe them here in this worlde or elles in the worlde to come or peraduenture in both as oftymes it chanâ—…tâ— that sweares be both punished here and in the world to come here god punysheth suche with pouerty hungrye colde imprysonment spâ—knes euyll deathes and sodene deathes yea and with this punishmente they be punâ—shed here that all good men flyeth theyr company abhorreth theyr coÌ„municatioÌ„ and hateth their blasphemous wordes and this thynge are great swearers sure of that these that be great swearers be leste trusted therfore yf feare of god wyâ—l not with drawe euyâ—l men from swearynge and blasphemy let the wordly punishment plucke them froÌ„ it let hye ruelers make strait lawes for peâ—iury and sweryng let them swere not them selfes but when nede shall require let them vse fewe othes for the multitude of othes maketh othes lesse set by and periury vnpunyshed maketh it to be counted as no synne or offence to god nor to man whaâ— queste impanneled and sworne by an othe vpon a boke wyâ— not do some thyng contrary to theyr othe at the request of them that beareth the rule and swynge in that shyre they are in what thyng shall not go on their syde and at their peasure examples may be sene in to many places shyres god amend it and make hye rulers to loke vpoÌ„ the matter that periury and blasphemy of goddes holy name maye be auoyded and this euyll vse of sweryng
lefte that goddes name may not be called on but in a trwe matter when nede shal be with great honour and reuerence accordyng And for the same I praye that your loue maye encrease more more in all maner of knowlege and in all experyence that ye maye proue what is best that ye maye be pure and such as hurte no mans conscience vnto the daye of christ fylled with the frutes of ryghtusnes which come by Iesus christ vnto the glory prayse of god Consyder here good reader what Paule desyreth in his prayers to these Philippians he desireth them to be increased more and more in charyte and in all knowledge and spirituall vnderstandyng of god and of christ Iesu and in these he teacheth vs what thyng we shulde desyre to other to wisshe charyte and spirituall knowleg to be increased more and more to other / he also teacheth that it is the office of euery good christiane to desyre and get more and more knowlege of god and of christ Iesus and that we maye as longe as we lyue euer gette more and more knowelege of god that no man be he neuer so well learned shulde thynke him to haue all knowlege of god or so suffient lerned that he shulde desyre no more knowlege and as they do increase in spirituall knowleg so he wolde haue them increase in fayth anâ— in charite and in godly lyuynge And this place is agâ—ns these men that wolde the laye people that be very ignorant of god of his worde to haue no more knowlege then they haue and be sory they haue so moch knowlege in goddes worde as they haue this place reproueth all them that be ydle and wyll not learne or study to haue spirituall knowlege but be so ydle that they had rather spende the hole daye yea the hole weke and moneth at tables cardes dyse then to here a sermone to reade a chapter of the new testameÌ„t or of the olde such be many curates and blynde prestes and pastours in inglande that be ignorant in goddes worde and will not study to haue more knowlege but wyll spende the hole daye and weke at tables and cardes raylyng vpon learned meÌ„ and trew preachers of goddes worde callyng them heretykes and saynge it was a mery worlde wheÌ„ there was not so moch spoken of goddes worde nor so moch knowlege cursyng and bannynge them that broughte so moche knowlege of it to men / sayng they wolde go a huÌ„dreth myle barfot to burne such heretyke knaues â–ª well how so euer they rayle of trewe preachers that seketh only goddes glory the helth of such blynde guydes or blynde prestes and the saluation of the people commytted to their spirituall charge suche ydle curates or people be here reproued and admonished to study to gette more spirituall knowlege of christe Iesu / also this place â—ecketh all them that coÌ„tempneth and dispiseth holy scripture and the holy learnynge of it that wyll not come to sermonnes and lecâ—ours of holy scripture when they maye but wyll walke in the churche in the tyme of the sermonde or kepe them ydle at hoâ—e or euyll occupyed when they knowe there is a sermonde of goddes worde or wyll at that tyme get them to brekefaste that they absent them from the sermoÌ„de so they fâ—ee from god to the deuyll forsake their saluation and ronnes hedlynges into death and dampnation excepte they repent and amende This place also maketh agayne all them that go about to persuade the laye people that it is sufficient knowlege for them to learne and knowe their pater noster so they cal our lordes prayer and that they haue no nede to know any more of goddes holy doctrine but these that be wyse lette them leue suche doctryne and they them selfes vse all diligence to learne more and more knowlege of goddes holy worde and teache all other so to do and increase in the same and as they increase in learnynge so let them increase in godly lyuynge 2. That you maye proue what is best that you may be pure and such as hurte no mans conscience vnto the daye of christ fylled with the frutes oâ— ryghtuosnes which come by Iesus christ vnto the glory and prayse of god Here is the cause declared why he desyred them to get all spiâ—ytuall learnynge and inâ—rease in the same that they myght disceâ—ne and trewly iudge what is good what is euyll what is for their saluation what is agaynste it that they myghte knowe lyghte from darkenes and darkenes from lyghte swete from soure and soure from swete and not to iudge lyghte darkenes and darkenes lyght lyfe to be death and death lyfe and so to runne into dampnation thretned to suche â—uyll iudgers Esaye 5. And here he requireth of euery manne that they shulde haue a pure and iuste iudgement whiche can not be with out trew knowlege of gods holy worde by the whiche good is knowne from euyll and lyghte from darkenes lyfe from death and this place reproueth and condempneth all vntrewe and false iudgementes preposterous iudgementes in matters perteynynge to saluation of the soule Lacke of knowlege of holy scripture is and hath bene the cause of moche myschefe and of many peryllous and false iudgementes in the worlde as had all they that iudged christe Iesus that innocent lambe that neuer dyd synne in whose mouth was founde no disceâ—t nor falsed or crafte to be a synner a dronkerd a deuourer of meate lyke in sinne to publicanes and syfiers whose company he vsed to make them good as â—e dyd in dede that called him a blasphemer of god a deceuer of the people that caste out deuylles in the name of Beelzebub and that he had a deuyll with in him / suche was the false iudgementes here reproued of the scriâ—es and pharyseis of christ Iesus So Tertullus the orator Actes 24. Called saynt Paule an here tyke and a pestileÌ„â— man his doctrine heresy so now a dayes many call the doctryne of the gospell of god new doctryne and heresy and the teachers of it heretykes all such false iudgements the apostle here reproueth and condempneth them that so iudge to hell fyre Esaye 5. If they do not here repente and amende and learne better knowlege that they iudge better and more trewly Also here is reproued all preposterous iudgementes as was all the iudgementes of them that preferred voluntary workes as pylgrymage offerynge vp of candells to images gyltynge of images and such lyke not coÌ„maunded of god before the workes of marcy commaunded of god to the christiaÌ„s to do ignorance was the cause why voluntary workes was preferred before goddes commaundemeÌ„tes yf men had knowen workes of mercy to be more thankefull to god better to haue pleased him and more acceptable to him I thynke many good men moch gyuen to voluntary workes more then to workes of marcy for more they dyd bestowe vpon suche voluntary workes then they dyd gyue for the relefe of the poore yea they were moch
thynge they go about they labor agaynst god but in vaiÌ„e for there is no labor no couÌ„sel no wisdoÌ„ no prudeÌ„ce no power no myght that wyl serâ—e agaynst god yea god is so good prudente and myghty that he turneth the purposes of euyll men â–ª and maketh them serue to promote his wyll and pleasure as here Nero the Emperour thought to haue oppressed destroyed goddes worde clearely settyng Paule in preson and in fetters but god made his doynge to forther the gospel so moch as nothing â—uâ—d furder it more suche is goddes goodnes that at the lenght they laâ—or in vayne that labors agaynst god or against his worde the trewth maye be hyd and obscured for a tyme but at the length â—t wyll bruste out and be openlye knowne in spyte of all his enemyes Learne here that Paule was in prisone at Rome when he wrote this epistle and had no cause to be ashamed of his impresonmeÌ„t or bondes but rather myght reioyse in them for they were for the glory of god and the promotion of his worde so maye all other reioyse afflicted and imprysonned for Christ and his gospell for by such the gospell is defended confyrmed encreased and promoted Some preach christ of enuy and stryfe and some of a good wyll The one parte preacheth Christ of stryfe not purely supposyng to adde more aduersyte vnto my bondes the other parte of loue for they know that I lye here for the defence of the gospell what then So that Chist be preached al maner of wayes whether it be done by occasioÌ„ or trew meaniÌ„g I reioyse therein wyll reioyce The apostle sayde before that the gospell was prâ—ached more lyberally and more with out feare occasioÌ„ takâ—n by his imprisonmeÌ„t now he in a maner correcteth him â—elfe and saith this thynge not to be done of all men that had receyued the fayth of christ and his gospell nor yet all that preached Christes gospell dyd lyke wyse preach it for some preache the gospell of enuy maâ—yce and contentioÌ„ some preched it of a good wyll so we maye se not all men of lyke goodnes nor of lyke fayth or of godly lyuynge for some be good and bryngeth forth good frutes and some be euyll and bryngeth forth euyll frutes 2. The one parte preacheth Christ of stryfe and not purely supposynge to adde more aduersite vnto my bondes He sheweth for what ende and purpose some preache Christ not purely but of stryfe and of coÌ„tention not seaking gods glory nor yet the saluation of Christes people but they chyde and brawell sow discorde and debayte and with greate hatred of me preache the gospell thynkynge by that meanes to adde more and more aduersite and afflyctione vnto me to make me more hated of Nero the Emperour knowing that it was persuaded to Nero that the preachyng of the gospell shulde be destruction to him and to his empyre and therfor Nero wolde haue no preachyng of the gospell but hated the gospel worse theÌ„ a serpeÌ„t or a dogge and therefore he caste Paule in prison and thought to haue kylled him and the more the gospell was preached the more Nero hated Paule as they knewe well a nough which preached the pospell not purely but knew all the blame shuld be layed vpoÌ„ Paules backe and that he shuld ruÌ„ne the more more in the yre and indignation of Nero the emperour and so Paule shulde suffer for al and so more punyshment to come to him Se howe some tymes what deuelly she persuasions is brought into the heades of hye prynces and rueiers yea persuaded vnto them as here was to Nero the emperour that the preachiÌ„g of the gospell of Christ shulde be the destructioÌ„ of his realme and the cause of rebellion of the subiectes agaynst theyr heades and ruelers when there is nothynge that is more for the saluation of the people then is the preachynge of goddes worde for that is the meane by the whiche god hath ordeyned to saue his people 1. Cor. 1. Nor nothynge more kepeth the people in a good order and in dew obedyence with all humylyte and subiection to theyr heades and rulers then the worde of god truly and sincerely preached It is a gret meruell that the deuyll shulde persuade this to any man that lyfe is death and lyght is darkenes the worde of god it is lyfe and bryngeth with it lyfe and the spirite of god as sayth Christ Ihon. 6. The wordes which I spake vnto you they be lyfe and the spirite that is they bryng lyfe and the spirite of god what is a greater offeÌ„ce then to cal lyfe death and death lyfe to whom the prophete Esay 5 Thretneth euerlastynge woo what is more blaâ—phemy to god theÌ„ this yea it is synne agaynst the holy ghost to call the gospell of god to be the destruction and death of the people when it is the onely health and saluation of the people whiche is not forgyuen in this worlde nor in the worlde to come This is an olde craft of the deuyll to persuade to hye prynces and ruelers worldly the preachiÌ„g of the gospell to be the destructioÌ„ of the people and decay of theyr worldly realmes honours and dygnytes when the gospel mayntayneth kiÌ„gdomes preserueth honours and dignites and saueth the people from the deuyll and hell fyre and euerlastyng dampnatioÌ„ â–ª what other cause was that christen prynces and ruelers wolde not suffer the holy scriptures to be in theyr mothers tonge as they call it that not only presâ—es but also laye men myght rede the holy scryptures to theyr comforte edyfyeng in god and in Christ but that it was persuaded to them that the holy scriptures was not profytable nor to the health and saluation of theyr people but that they were hurtefull brought errours and heresy contempte of maiestrates ruelers and so was the death and destructioÌ„ of theyr subiectes and therfore the holy scryptures was shytte vp from the laye people vnlearned in the latynge tonge lesse they shulde take hurte of them when the holy scryptures be the spyrytuall foode of the soule and the soule lackynge this spirituall foode must nedes dye as the body wantynge corporall foode the holy scriptures bryngeth lyfe health and saluation as is saide before excepte some euyll men do abuse them and by cause some haue or do abuse the holy scryptures to theyr destruction is it mete to take them from all laye men for what thynge is so good so holy that can not be abused that some haue not abused or do abuse fyre water meate drynke apparell be thynges necessary for maÌ„ and yet some hath abused them to theyr great hurte losse shame and rebuke and death but bycause some euyll abuse good thynges is it meate or conuenient to forbyd al meÌ„ the good vse of these thynges I thynke you wyll saye no for then we shulde haue nother fyre ne water bred nor drynke cote nor gowne but this thynge I thynke it meate that these that do abuse
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
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
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
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
be sure to be exalted with Christ to glory in heauen 3. with feare and tremblynge worke your owne saluation Here is shewed what thing he wolde haue them to do now in his absence that they shulde do and worke not these thynges that shulde tende to profyt or commodite to him but to their owne helth and saluation and that they shuld worke their owne saluation with feare and tremblynge as they do whiche worketh with feare and drede they take good hede that nothynge be done amysse or otherwyse then it shulde be done And he byddeth them worke their owne saluation not that he meaned they coulde do that thing without Christ or without the grace of god for that they can not do as it foloweth after wardes here but he thought to haue concorde vnite of the spirite of god humblenes of mīde to seke the profyt of other that these be thynges perteynyng to saluation and these that do these thynges he calleth to worke their owne saluation for these workes they do that shall be saued by Christe and these that shall not be saued do not these workes but contrary workes 4. For it is god that worketh in you both the wyll and the dede / euen of his owne good wyll These wordes he addeth leste any man shulde attribute or ascrybe his owne helth iustice or saluation to his myghtes powers merites or workes done by him or them with out goddes grace or without Christe therfore he sayth that it is god that worketh in vs that we do wyll good thynges and that we do good workes and that of his owne good wyl and mynde and not for our good wylles sake for we without goddes grace can not wyll any good thynge of our selfe as of our selfe but we helped with the grace of god do wyll and do good thynges by goddes grace by the which our euyll wyll of it selfe is made comformable to goddes wyl so wyllyngly ▪ and gladly we do good thynges Marke also here what maner of speakynge the scrypture vseth whiche when it doth seme to ascribe to vs or to our workes our iustifycatiō helth or saluation by and by after it doth as it wolde correcte him selfe other by some wordes goynge before or commyng after lesse to man it shulde be attributed or gyuen that is dewe to god or to Christ Iesus whiche is the pryncypall auctor of all good workes and dedes and suerly no good thoughtes wylles dedes or workes can be in vs without goddes wyll preuentynge all our thoughtes and wylles and workynge with our wylles made comfortable to goddes good wyll as is sayde before Do all thynges without murmurrīges and disputynges that ye maye be blamelesse and pure and the chyldren of god without rebuke in the myddes of the croked peruerse nation amonges whō se that you shyne as lyghtnes in the worlde holdyng faste the worde of lyfe vnto my reioysynge in the daye of Christe that I haue not runne in vayne nother labored in vayne Here the apostle moueth them to ioyne to concorde and humilyte good lyuynge and puernes of lyfe and that they shulde do all thynges without murmurynge or contēcious disputynge or troublesome reasonīge in matters aboue their lernyng or capacite he wold not haue them to murmur other against god or agaynst potestates or powers as the people of Israell in the wyldernes dyd against Moyses Aron Hur lese they be not smytten of the fyrey serpentes as they were for their murmurynge for god wolde haue men to do good and to worke good workes of a good harte and of a cherefull mynde and not of a lothsomnes as some do euer murmurynge agaynst god and agaynst man neuer content with their chaunce or sorte of lyuynge but euer murmurynge other agaynst god that gyueth no better lyuynge or agaynst some man whome they thynke haue better lyuyng thē they haue or better lyuynge thē they haue deserued He excludeth here also all contentious reasonynge in matters perteynynge to saluation and wylleth that all communycation in suche matters shulde be done with hūblenes and mekenes and of a good mynde with all sobryete only for that intēt to konw the trewe honour and worship of god from the false and for the amendment of their lyfe that they maye know to lyue better 2. That ye maye be blameles and pure and the chyldren of god without rebuke in the middes of the croked and peruerse natiō The apostle requireth of them an holy conuersation of lyuynge pure and cleare from all vyce and sinne that no man may iustly reproue them for any faute yea he wolde haue them lyue so holyly that they shulde be without all offence geuen by worde or by dede to any mā yea that they shuld be fautles that no hethen nor peruerse men shuld haue any iust occasiō to be offended with them or to reporte euyll of them although no man can lyue so holyly in this worlde but there wyll be some peraduenture that wyll speake euyll of him yet the apostle wolde haue vs to lyue so godly that no man culde reproue other vs for our lyfe or for our doctryne or for our relygion kepynge There is some men so euyl of them selfes that they wyll speake euyll of the best lyuers and from their euyll tonges and slaunders no man can flee or be sure to be fee from their euyll reportes or malicious wordes as Christ him selfe although he neuer offended neuer dyd faute or trespace yet he was not clere from mysreporte and slaunderous rebukes of euyl men how moch more can we not be clere from euyll tonges for who is he that canne stope all euyl tonges 3. Amonges whom se you shyne as lyghtes in the worlde vnto my reioycynge in the daye of Christe He wolde they shulde shyne as lyghtes in the myddes of a peruerse natiō he wolde haue them lyue so holy so without faute amonges euyll men that euyll men culde haue no iuste cause to speake euyll of them But to reporte all goodnes of them and to gloryfye god by their vertu and holy lyuynge as is taught Math. 5. Let your lyght so shyne before men that they maye se your good workes and gloryfye god the father which is in heauen This place reproweth all them that lyue euyll that gyue iuste occasion of offence to other ether by worde dede or other conuersation of lyuynge This place checketh frowarde men chyders brawlers fyghters raylers of other and all that hurte other by their corrupte maners or fylthy wordes draweth other to euyll or prouoketh other to that thynge that is euyll and contrary to goddes wyll 4. Holdynge faste the worde of lyfe to his reioycynge He wolde they shulde in no wyse let go the worde of lyfe which is goddes worde and called the worde of lyfe bycause is bryngeth lyfe with it to all beleuers and doers of it And as the lyght sheweth the strayth way from the wronge way and a sure waye from perylls and iopardes so the worde of god