as dogges do barke erre girne gnasshe and byte alwayes enuiynge other and tredyng vnder the foote that dogge that is ouer throune and byte him and kyll him yf they can so the pseudoposteles do hate enuy barke ageynst trew preachers of goddes holy worde do byte them both by their slanderous tonges with raylyng iestyng vpon them callyng them loulers heretykes deceyuers of the people abiectes rounagates apostates ragget newfangled knaues and many other lyke names call them trede them vnder their fete and kepe them downe in the myre or in prison bytynge them with bondes cheynes fetters bringyng in and sekyng false witnes agaynst them and all to kyll yf they can the trew preachers teachers setters forth of goddes holy worde these pseudoposteles saint Paule calleth dogges whō he wold thē to eschew flee in no wyse gyue credence to them or to their false doctryne not agreynge with holy scriptures but greatly dissentynge Seconde he mony sheth them to be ware of euyll workers these pseudoposteles he calleth euyll workers not because they denyed good workes but because they preferred their owne good workes as their traditions ceremonies lawes costomes and other decrees made of them selfes without goddes worde aboue the preceptes and commaundementes of god or at the leste made them equail with goddes lawe thynkynge no lesse offence before god to breke one of their tradicions then to breake goddes cōmaundement yea they thought it more offence and greatter puny shment was had for the breakyng of an small tradicion of man then for goddes cōmaundement brokyn examples of this was many both in religion and out of religion before comysares chauncelars and officiales but to al these Christ thretneth euerlastyng wo. Math. 15. Saynge wo be to you that maketh voyde the commaundemēt of god for your traditions Also he calleth pseudoposteles euyll workers bycause they made equall the workes of the lawe as circumcision and other workes of the law with the kepyng of goddes commaundement and thought them as necessary as the other workes of god commaunded and that without the workes of the law no man culde be saued as without circumcision no man to come to eternall saluatiō which saint Paule writeth agayne through out all his epistels and also it was decreed of the apostels Actes 15. Circūcisiō not to be necessary for saluatiō but saluatiō to come to the gentyles without circumcisiō there is no necessite of circumcision to saluation Thridly he calleth pseudoposteles euyl workers that they dyd their workes not in that name or ende they shuld be done for they did all their workes that they myght be sene of men and haue the vayne prayse and glory of the worlde and so they lost their rewarde before god Math. 6. Fynally they dyd their good workes that they shuld merite and deserue the grace of god reconciliation to the father agayne remission of synnes and satisfaction for their synnes and lyfe euerlastyng and that of the merite and wordynes of their outwarde worke so to their workes they attrybuted their iustification and saluation And therfore the apostell moueth them to be ware of such workers of iniquite and not to folowe them nor their workes nor to worke after them Fortly he wylleth them to beware of dissention which these pseudoposteles cause that preache circumcision as a thynge necessary for saluation and without it no man to be saued These preach not circumcision but concision dissention for they preachyng circumcision as necessary to saluation they preache not circumcision but concision and separation from Christ and they seperate the people of god from god and from Christ by their euyll doctrine and he calleth circumcision concision as we alludynge of a good thynge out of order saye it is deformed when other call it reformed chaūging a letter or a sylable kepyng a lyke sounde in the word not moch differyng from wordes before spokē 4. For we are the circumcision euen we that serue god in the spirite and reioyce in Christe Iesu and haue no comforte in the flesshe Here the apostle teacheth carnall circumcision whiche false apostles so much estemed and preached and of necessite inforced and required not to be necessary to saluation as false prophetes dyd saye contendyng vs to be purged from oure synnes and grafted in Christe onely by externall circumcision and not by Christe but Paule here teacheth the contrarye and boldlye pronounceth them to be made the people of god not by circumcisiō but by Christe and to be purged from their synnes onely by Christe and that they are the trewe circumcision that haue mortified and cut awaye all carnall affections and lustes of the flesshe which do worshyp Christe in the spirite serue him by a trewe fayth and by parfyte charyte and reioyce in Christe and haue no confidenre in the flesshe trustynge helth and saluation to come none other way but onely by Christe and by his death to vs all And here he wylleth vs not to reioyce in mē in the lawe ceremonies outward sacrifyces in connynge lernynge in ryches honours worldly wysedom or policye but he that wyl reioyce let him reioyce in the lorde Hieremi 9 Gala. 6. He wolde also we shulde not trust in the fleshe in carnall sacrifices and in outwarde workes to truste to be saued by them by the wordynes of the outwarde worke but that we shulde trust to be saued onely by the marcy of god and by Iesus Christ onely Thoughe I haue wherof I myght reioyce in the flesh yf any other man thynke that he hath wherof he myhht reioyce in the fleshe moch more I whiche was circumcised on the eyght daye one of the people of Israell of the trybe of Beniamyn an hebreue of the hebrues as concernyng the law a pharisey as concernyng feruentnes I persequuted the congregacion and as tochyng the ryghtuousnes whiche is in y◠law I was vnrebukeable Here is more at large expressed what it is to trust in the fleshe by the fleshe he vnderstandeth circumcision workes of the law the stocke of Iewes he came of his fathers as Abraham Isaac and Iacob the holy secte of the pharises and their holy institution of lyuyng his good zeale he had to kepe the lawe of Moyses for the which he persequuted thē that openly professed Christe or Christes religion defēded in the which thynges outwardly yf anye man myght reioyce or trust in them moche more sayth Paule he him selfe myght reioyce and trust in them and gyue no place to no man in these thynges but other to be equall without the pseudoposteles or els to excede them all Marke that it helpeth moche to affirme any thyng when he that affirmeth maye declare him selfe equall to them that wolde extolle them selfe aboue other as here the apostle shewed him selfe to be equall with the pseudoposteles bostynge thē selfes as farre aboue Paule when they were inferiours to him as tochynge the fleshe we lerne here that it is good to take example of our selfe yf we wyll teach humilyte and
more ready to do voluntary workes then to fulfyll goddes commaundementes which was agreat token and sygne they thought and iudged voluntary workes to please god better then workes commaunded in holy scrypture for to these workes scarse they culde be brought to by any persuasion to gyue a crowne or a noble to a poore man in sicknes but to gylte an image and to spende xxâ— of the gyltyng they of them selfes were ready enoughe and yet there be suche that had leuer gyue a croune to gylte a image yf they culde be suffered with out blame then xii d. to a poore blynde same man that be in extreme necessite So you se the apostle here requireth of all trewe christians a pure and trew iudgement and excludeth all false and preposterous iudgementes from christes people and that they shulde knowe to iudge amonges good workes yf one be better then an other to chose out the best that beste pleaseth god and with all gladnes of mynde to do it Secondly he desyreth they maye be pure and clere from all vyce and synne from all crafte and falsed from euyll affections of the flesshe from carnall desyres and lustes from pompe pryde and al vanite of the worlde that they be such as nother by worde nor dede do offeÌ„de any that is do not giue iuste occasioÌ„ of euyll / sometymes occasion of euyll maye be taken where no occasion is gyuen as many was offeÌ„dyd by christ that neuer dyd offende neuer dyd synne and yet he was euyll spoken on and was slander and a stonne of offence that is occasioÌ„ of hurte to the scribes pharises and the vnfaithfull Iewes whiche offeÌ„ce come not of christ but of the wyckednes and maliciousnes of euyll meÌ„ that toke occasioÌ„ of hurte where no occasioÌ„ was gyuen and were offended where they shulde not haue ben offended but rather they shulde haue bene offended with them selfes and theyr noughty maners euyll lyuynge peruerse and preposterous iudgemeÌ„tes haue mendyd them then that they shulde haue bene offendyd by christe in whom was no offence nor by hym offence gyuen in worde or in dede Here the apostle forbyddes to gyue iuste occasion of offence to any man and that not for a daye or two but vnto the daye of the lord that is all your lyftyme holy lyuyng is required of euery good christen maÌ„ and woman Thyrdly lerne that it becommeth all christians to be fulfylled with the frutes of iustice that is verite iustice fayth hope charite all workes of marcy wrought by the spirite of god and not by our merytes deseruynges or suffrages of other but onlye of goddes grace by Iesus Christe our lorde and that to the glory and prayse of god and not for our owne prayse or coÌ„mendation nor that by our workes we shulde merite or deserue goddes grace or fauour reconcyle vs to god satisfy for synne and optayne lyfe euer lastyng of the meryte and wordynes of our workes but good workes we must do to the glory of god to shewe vs thankefull to god of whom we haue receyued so many benefytes to declare our fayth not to be ded to agre to our creation and vocation that we be not created and made to be ydle but to labor profytable labors ordynated not of vs but of god that we shulde walke in and serue god after our vocation as we be called and as god haue commaunded vs shewynge our selfes alwayes obedient to goddes wyll and pleasure I wolde you vnderstode brethreÌ„ that my busynes so happened vn to the greater forderaunce of the gospell so that my bondes in christ are manyfest through out all the iudgemente hall and in all other places In somoch that many brethren in the lorde boldened through my bondes dare more largely speake the worde of god without feare The apostle here declareth more playnely how his imprisonmeÌ„t boÌ„des was no hurte ne dammage to the gospell but rather dyd promote it and set it forwardes that these PhilippiaÌ„s shulde not be offended by Paules bondes in pryson nor yet thynke him to be euyl or an heretyke or sower of euyll seed or false doctryne and for false doctryne to be cast in pryson in featers to his great slander and infamy and to the rebuke of the gospell preached by Paule And here he sheweth two commodites to come to the gospell by his imprisonment and bondes The firste is that by this occasioÌ„ the worde of god come to manye not onely to the commen people that come to him in preson to whom he preached goddes worde and wanne dyuers to christ as Omesymus and dyuers other but also it come to the iudgement hall and into the palles of the hall of Nero the Emperour yea the worde of god was scatered and spred through out al the worlde for at Rome was at that tyme people of all nations that wrote home to theyr countres what thynges was done at Rome they beynge at Rome they wrote of Paule and of his pure and sincere doctryne and how he was caste in preson and in cheynes for the gospell of christe and not for his fautes or iniquites yea Paules constancye in preachyng and settynge forth the worde of god in presonne and in iudgement before Nero a euâ—ll Emperour an enemye and adâ—ersary to goddes gospell and the pacience that Paule hadde in presone and in bondes with all humilite and â—eakenes dyd declare to all good men both in Neroes curte and with out that Paule suffered bondes for Christes gospell and for Chrisâ—e and not for any faute in him The seconde commodyte that come by Paules imprisonment was that some that had receyued Christes gospell and had professed the treweth fauored and loued it yet they were fearfull and for feare of â—erseâ—…tion afflicâ—ions losse of wordly goodes and lyfe durste not boldle and openly professe the trewth and Christes gospell such be manye now a dayes that shrynke a waye from god and from the verite of his trewth other for â—ucre sake worldly for feare of afflictions losse of mennes fauours or of worldly gooddes or for feare of imprisonment or of lyfe but these that were feaâ—rfull and durst not boldly professe Christe and his gospell were made bolde by myne afflyctions and â—ondes and by pacyence they saw in me and set all feare asyde boldly frely and frankely professed Christ and his worde and publyshed it with great boldnes and was of god preserued from the mouth of the lyon as I was and the gospell was promoted by myne imprisonment magred to the hed of the aduersares of goddes worde which though to hynder and let goddes worde and clere to abolysh it and dystroy it by myne afflictions but god frustrated and made vayne all theyr euyll purposes and made them to serue his glory and to promote his worde and set it forth by that meanes that aduersares had compased to destroy goddes worde and his glory so we se that euyll mens purposes commes not alwaye to affecte they atteyne not that
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
shulde be trobled to gyue to hym that thyng shulde be very tedyous to the people very troblesom to the pastor Therefore seyng that gods law commaundeth / and god hath so ordynated that he that preacheth the gospell shulde lyue by the gospell 1 Cor. 9. Hye powers and reulers hath done well assignyng to euery pastor his lyuynge in a certanty to be receyued with out troble or besines But wolde to god that the hye powers / that as they haue assigned by theyr godly lawes this thing so they wold se that the people shulde trewly payâ— it / with out all grudge / or murmur to there pastors that trewly feadeth them with goddes holy worde / wolde to god that hye rulers shulde cause euery pastor to do his duety / and suerly to haue his dwety agayne / and no parte of it to be with drawne from him / for the worke man is worthy his meate Math. 10. 3. Grace and peace from god the father and from our lorde Iesu christe be vnto you Here is shewed what thynges Paule and Timotheus desyred to these PhilippiaÌ„s they wysshed not kyngdomes and impyres of this worlde / not wordely honoures / or ryches / not fat benefyces / or bysshoprykes / not hye honours / or wordely dignites / as carnall men wysshes to theâ— frendes / and louers / chyldren / or kynsfolkes / but they wysshed to them the grace / fauour â— and the loue of god / whiche thynges farre passeth all these corruptyble wordely ryches / they also wyshe them peace with god the father / whiche peace commeth not of man / nor of the meâ—yies of man / by warkes / dedes wrought by man / but of the marâ—y and goodnes of god / and this peace with god in theyr conscience hath not euyll men / for they alwaye feare god / and rekeneth him as a cruell iudge which without mercy wyl punishe synners / brekers of his lawes / and therfore sayth the prophete The euyll saye peace peace / and they haue no peace in there coÌ„scieÌ„ce with god / but these that be iustified by faith they haue peace with god / iÌ„ there coÌ„scieÌ„ce â— louely feare god And here we may learne grace / fauour / loue of god / peace with god not to be of our selfes / but to be the gyftes of god frely gyuen them to whome it pleaseth god to gyue these gyftes Here also we maye learne what thynge one christiane shulde desyre to an other / and wyshe in their letters salutatioÌ„s or other wyse most chefly / and before all wordly goodes or ryches / that is the greate fauour of god / and peace in conscience with god / for what thynge in this worlde can be pleasant to that man / that in consciens is not at quietnes with god surely nothyng / and yf thou wyll haue peace with god / se thou be in peace / concord / and vnite with thyne neyghbour / or els thou can not be in peace with god I thanke my god as ofte as I remembre you which I alwayes do in my prayers for you all and pray with gladnes bycause of your felowshyppe whiche you haue in the gospel from the fyrst day vnto now am surely certyfyed of this that he whiche hath begoÌ„ne that good worke in you shall go forth with it vntyll the daye of Iesu christe as it becommeth me to iudge of you all bycause I haue you in my harte as those that are partakers with me of grace in my bondes in defendynge and stablysshynge of the gospell for god is my recorde how I longe after you all euen from the very harte roote in Iesu Christe After the salutation the Apostle begynneth to shewe the thynges that he wolde haue knowen to these Philippians / and first of all he grueth thankes to god for these Philippians / that they had receaued the fayth of Iesu christe / and that they dyd stande sure and constante in it / not shrynkynge awaye from christ / for no affliccion or persecution / by no craft / or sutteltey vsed by false apostels to brynge them from christes fayth / and in this thynge the apostle teacheth vs to gyue thaÌ„kes to god / for benefytes of god gyuen to other / and not to be sory / as some be for goddes gyftes gyuen aboundantly to other / which they them selfe lacke / and therfore they are sory that other shulde haue that they lacke / as more knowlege / learnyng / or connyng in goddes worde then they / they are blynde and ignorauÌ„t and wolde haue all other as ignorant / and blynde as they be He prayseth them that they were coÌ„med in to the coÌ„munion of the gospel / and made pertakers of saluation by christe / shewed to theÌ„ be the gospell / and this he doth bycause he wolde haue them more desyrous of the gospell / and of the knowlege of christ / and to be more constant in the faythe of christe Virtus enim laudata crescit Vertu commeÌ„ded doth not make good men proude / but more diligent to increase vertu and to attayne vnto it Also we be here taught to pray for other to be glade of gyftes of god gyuen / and specially aboue all thynges for the worde of god purely and sincerely preached / of the whiche commeth faith / for fayth coÌ„meth by herynge / herynge of the worde of god Româ— 10. So these people receyued fayth by the preachyng of saynt Paule / was made pertakers of the gospel / of helth / saluatioÌ„ by christ Actes â–ª 16 2. Frome the firste daye vnto nowe / hauyng this thynge persuaded vnto me / that he whiche hath begonne this good worke in you wyll go forth with it vntyl the day of the lorde This thynge the apostle wolde haue persuaded vnto these Philippians that god which hath begone this good worke in them / that hath called them from infidelite / superstition / idolatre / fornication / auoutre / and from many other gentyll facions / and hethen maners to the fayth of Iesu christ / and to an holy conuersation of lyuynge / he that hath begonne this good worke in them that he wyll go forth and increase them more and more in fayth and trew holynes by the knowlege of goddes holy worde And here he sheweth the coÌ„mune saynge oftymes to be trewe that of good begynniÌ„g coÌ„meth good endyng / and that god contynueth in good men / and obedient persons / these good workes that he hath in them begunne / here we maye learnâ— to iuge these to fynish well / and bryng theyr matters to a good passe that begynne well / yea this place teacheth vs to know that it is god / and not we that begynneth a good worke in vs / and also that it is god that bryng to a good ende a good worke / of the which we learne the begynnyng of fayth / or of good workes and the increasment of them to be not of vs / of our
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
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
3. That ye drawe one waye hauynge one loue beyng of one accorde and of one mynde Now is shewed what thynge the apostle so interly desyred of them he desyred not them that they shulde labor and make sure that he myght be delyuered out of pryson and out of fetters he desyreth not that shuâ—de be profytable to him or for his pleasure carnall but that thynge that was most for the profyt and commodite of these Philippians that was they shulde be lyke affected in maners and conditions hauyng the trew knowlege of Christ Iesu and their iudgementes directed after Christ and his lernyng and that they shulde all thynke one thynge and be of one mynde and affection accordyng to the trew measure of Christes worde hauyng one charite that is beyng all to gether in perfyt charyte and in loue that there shulde be no hatred ne malyce amonges them that they shulde be of one mynde and wyll and affection reioysyng to gether and hauynge petye and compassion to gether And heare the apostle declareth that he was not carefull for him selfe nor sought his owne profyt or delyuerance out of prison and bondes but rather was carefull for other sought the profyt of other more then his owne profyt Here we learne that a clere conscience and a iuste cause diliuereth him that is in pryson from carefulnes for him selfe maketh him glade rather then sory or heauy it maketh his payne or affliction to be to him as no payne at all but that suche be careful for other and desireth that other may lyue a life mete for a christiane and lameÌ„t the euylnes and malyce of euyll men and prayth god for the euyll that he wyll conuert them from their euylnes and malyce and to make them good of euyll men And nothyng helpeth more that we shulde be lyke in maners and conditions then that we first all a gree in relygion and in trewe holynes after goddes worde for seldome they can agree in maners that be diuers in the opynyon of trew holynes and and sincere knowlege of goddes holy worde 4. That there be no thynge done through stryfe and dayne glorye The cause why he wolde haue them of one affection and mynde is that nothynge shulde be done amonges them of stryfe coÌ„tention or of vayne glory for many inconnenientes and moche myscheffe commeth of stryfe and vayne glory of stryfe commeth contention debate chydynge brawlyng feghtyng and murder in contention the treweth is suppressed and falsed and lyes be set in the sted of treweth and the veryte is other bannyshed or elles put to sylence vayne glory expelleth trew faith as Cstriste sayth Iohn 5. How can you beleue whiche do seke glorye one of another vayne glore maketh good workes to louse ther rewarde with christ Mat. 6. Vayne glory maketh meÌ„ to coÌ„demne another and to go by the eares togyther yea vayne glory causeth all euyll and maketh men to be contempned bothe of god and man therfore flee vayne glory for there is no cause why we shulde desyre it for what haue we that we haue not receyued or what good can we do of our selfe without goddes grace suerly no thynge that is good but that is euyll therfore for all good thynges we do let all thankes be gyuen to god and all glory for to him it is most dew and most conuenseÌ„t 5. But that through mekenes of mynde euery man esteme another better then him selfe and let euery man loke not for his owne profyt but for the profet of other Two remedes is declared agaynst two vyces that is to say vayne glory coÌ„tempcion The first is humblenes of mynde to thynke him selfe to be worse then other and to thynke he hath nothynge where of he shulde be proude or desyrous of vayne glory and that euery one shulde thynke another better then him selfe and wordy more prayse then he for when euery man pleaseth him selfe to moche in his owne conceyte or mynde and thynketh that he doth is best done and that no mans wysedome or counsell is to be preferred before his owne and wyll haue his mynde accoÌ„plyshed and none elles and that all mennes wytte or wysedome be nothyng excepte his wysedome shall approue the same where suche a mynde is there is vayne glory and it must be remedyed by humblenes of minde to preferre other men before him selfe and other wyttes or wysedome before his owne that vnite and concorde may be had for amongest proude meÌ„ as sayth Salomon there is no concorde but stryfe but amonges humble and meake men there is peace vnite and coÌ„corde other giftes of the holy goost The other remedy agaynst contentioÌ„ and vayne glory is that euery one shulde serche and study for the profit of other as for his owne profyt for when euery man studyeth inordynatly desyreth his owne profyt and careth not what hurte or dammage come to other so he be well him selfe there muste nedes ryse discorde and debate and many inconueniences whiche chaunce not where as euery man studeth the profyt of other and preferreth other before him selfe I wolde they shulde rede and marke diligenlye what the holy goost requireth they that be proude and vayne gloryous more diligent sekers of theyr owne profyt then of others yea who doth this place not rebuke coÌ„dempne and let vs all pull a waye al vayne glory and let vs study not only to profyt our selfes but other be not suche as care for none but for our selfes and our owne belyes and bely chere this place reproueth vs al for to moche loue of our selfes and to lytle of other it reê“ueth theÌ„ that care not what chauÌ„ce come to other so they be well them selfes so they lyue in welth and pleasure hauynge all thyng at wyll and pleasure and commaundement let all suche remember in the myddes of their pleasures that from these carnall pleasures they shall go and that to paynes yf their pleasures haue ben with the displeasures hurte and iniurye of other contrary to goddes will and pleasure Lette the same mynde be in you that was in Christ Iesu whiche being in the shape of god thought it no robbery to be equall with god but made him selfe of no reputation and toke vpon him the shape of a seruante bycam elyke another man and was founde in his apparell as a man he humbled him selfe and was obedient vnto death euen the death of the crosse The apostle here exhorteth vs to humblenes and to seke the profyt of othe after the example of Christe Iesu whiche so humbled him selfe althought he was equall with god the father in deite substauÌ„ce and dyuyne power that he was becommed as aseruaunt and deiected him selfe vnder other as though he had ben the moste vylest seruaunte when he was lorde of all lordes and kynge aboue all kynges of this worlde this thynge dyd Christe to teache vs humylite and to humble our selfes Christe beynge in the shape of god equall to god in deite and dyuyne power essence and substaunce thought
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
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
respecte to the world and lyfe to come 3. For many walke of whome I haue told you often but nowe I tell you wepynge He sheweth the cause of this admonition wherfore he exhorted them to folowe him and such other that walked in the way of trewth and in innocente lyuynge that they shulde not be deceyued by no pseudoposteles that walke not after Christes doctryne but after them selfes their owne immaginations and phantasies after men and traditions of men and not after Christes doctryne whom to eschew and to fle their company and wycked wayes I both present with you and also absente frō you hath monyshed you bothe by worde and by letters Here we learne of Paule that it is not enoughe to shewe what shulde be done but also it must be shewed what shulde be avoyded and eschewed that good thynges myght be taken and euyll thynges refused and forsaken And as the apostle had shewed them before to beware of these walkers in iniquite and to fle them and their wyckednes so he doth nowe exhorte them agayne with wepyng teares so sore he lamented that there shulde be such euyll walkers and deceyuers of other that they shulde take hed of pseudoposteles and to fle their false and deceyuyng doctrine Here we may se that there was in Paules tyme pseudopostles deceyuers of the people and preachers of false doctrine not agreynge to holy scryptures and that it greuyd Paule moch there shuld be such So it is now in our tyme there be some false teachers clothed in shepes skinnes but within they be gready wolfes pretendyng moche holynes but lytyll in very dede shewynge whō we shulde eschewe and fle and as it greued the apostle suche to be in his tyme so it greueth all good men that there shulde be any pseudoposteles amongest the people to pulle and plucke the people of god from goddes worde and his treweth 4. They be enymyes of the crosse of Christ whose ende is damnatiō whose god is their belye and whose glory shal be to their shame whiche are earthly mynded Now he discrybeth these pseudoposteles in their owne clothynge and apparell Firste he sayth they be enymyes of the crosse of Christ for they ascrybe to the lawe to workes of the lawe as to circumcision sacrifyces and ceremonyes of the law to workes and traditions of men merytes of sayntes the grace of god frely gyuen reconcylyation to the father remyssion of synne satisfaction for synne lyfe euerlastynge which thynges shulde be ascrybed onely to Christ that suffered vpon the crosse death to optayne these thynges to vs therfore they ascrybynge these thynges to other thynges then to Christ alone be enymyes to the crosse of Christ or that preache the law ceremonies or sacryfyces of the lawe in the sted of Christ and ascrybe iustice or ryghtuousnes forgyuenes of sinne to any other thyng then to Christ or to Christes passion they be enymyes of the crosse of Christe such ware they that brought vs the bysshope of romes perdones masses at scala celi to go hyther and thyther on pylgrymage to set vp candles before images to say fyue pater nosters fyue aue maries and a crede before this image or that image in this place rather then in that place promysynge to vs by these thynges to be released from the paynes of purgatory so manye dayes lentes and yeares yea promysyng by these thynges ones in our lyfe and at the houre of death cleare remyssion of all our synnes both a pen◠et a culpa so they called their remyssion promysed but these be enymyes to the crosse of Christ ascrybynge to the inventions of man these thinges that onely shulde be attributed to Christ alone and to none other Secondly he saith their ende is perdition shewynge to what ende and purpose the doctryne of pseudoposteles brynge that it bryngeth to death and damnation therfore they and their deuylyshe doctryne are to be eschewed and auoyded of all good men lest men be brought by them and with them to death and damnation both of body and soule Thirdly he saith their god is their belye in this he sheweth for whose sake they preached the lawe and the workes of the lawe and dyd all thinges they dyd that it was for their bely whome they preferred before god or his treweth that they myght lyue easyly in quiet rest pleasure honour and in all delyciousnes of lyfe and haue all thynges at their wylles and pleasures honoured and had in great reputacion aboue all men And that other dyd for goddes cause these bely beastes dyd it for their belye sakes and as other good men doth preferre god aboue all thynges so dyd these slo belyes preferre their belyes aboue all thynges of such saint Paule speaketh Roma 16. And byddes vs beware of them saynge bretherne I beseche you that you wolde consyder them which causeth debate and offendycle against the doctryne whiche you haue learned and that you turne from them for they be suche that serueth not Iesu Christ but their belyes and by flattery and fayer speakynge deceyue the hartes of the symple of them also he speaketh Gala. 6. saynge These that after outwarde face wolde please you in the fleshe they wolde compelle you to be circumcised onely for this ende that for the crosse of Christ they shulde not suffer Let men therfore loke about whether there be such preachers teachers yea suche that pretende to fauour goddes worde and wolde haue the name of setters forth of it and wolde be counted to do all thynges for goddes worde sake and yet they do it for thē selfes and for their belyes sake for they do not worke for the glory of god but for them selfe and for their bely sakes that they myght lyue in ease reste quietnes in welth and in all carnall pleasures in honour and dignyte get worldly gooddes riches landes and possesiōs and haue all thynges at wyll and pleasure se yf there be any such amonges vs and praye god for them that at length yea shortly they maye be chaunged and turned to god and to seke ernestly goddes glory the saluation of other more then their owne glore woldly profyt carnall lyberty or pleasure Fortly he sayth their glory shall be to their shame he noteth these pseudoposteles to be ambicious and vayne gloryous desirynge laude and prayse of the worlde and to be honoured of al men but their glory shall be turned into their rebuke shame and confusion for their hole institution of lyuyng their hole doctryne sauoreth nothynge els but earth and carnall thynges as circumcision carnall workes of the lawe chosynge of meates difference of dayes mans tradicions ceremones and such lyke thynges whiche they teache and affirme for no other cause but that they them selfes shulde suffer no afflictions no parte of the crosse of Christe but that they myght lyue in welth and pleasure and in worldly honours They seke not heauenly thynges as fayth hope charite paciente meaknes the glory of god helth lyfe and saluation of other
Israell to haue entred their countre or lande to possesse it as their owne and that they were sent to kyll them downe lyke beastes without mercy as is wrytten in the booke of Iosue And this peace of conscience is not gotten by our mightes or powers sacryfices or ceremones but by Iesus Christ that all laude and prayse myght be gyuen to god for it as of whome all goodnes do come to vs for Christes sake Furthermore bretherne what so euer thynges are trewe what so euer thynges are honest what so euer thynges are iuste what so euer thynges are pure what so euer thynges partayne to loue what soeuer thiÌ„ges are of honest reporte Yf there be any â—ertuous thynge yf there be any laudable thynge haue those same in your mynde which ye haue both lerned and receyued and herd and sene in me those thynges do and the god of peace shal be with you Nowe the apostle makynge an ende of his Epistle exhorteth them to thynke and do not onely these thynges whiche be wordy prayse but also that they folowing his example may haue god of peace with them and be fulfylled with faith and all good workes And first he moueth them to do and folowe trew thynges wherby he putteth away all deceyt craft hypochrysy and simulation as Christe is the treweth and loueth the treweth so he hateth all craft and falsed and it is a meruell that any maÌ„ wyll loue that thing that god hateth so moch as falsed craft deceyt and simulatioÌ„ it is a tokeÌ„ they loue the deuyl a false lyer better theÌ„ god which is alway trew and hateth lyes and falsed it is a woÌ„der to se how some men wyll geue credence to the deuyll lyenge rather then to god saynge treweth and promysynge necessares to all them that seke him in treweth that seke first the kyngdome of god and his iustice it is a token that such be rather the seruauÌ„tes of the deuyl then of god And thefore they mystrustynge god runnes hedlynges to the deuyll and vse his craft and falsed with moche deceyte many lyes gettes their lyuyng to the great hurte of other to their owne iudgement and damnation therfore leue the craftes of the deuyll and folowe Christ and his treweth yf you wyll be saued and come to euerlastynge saluation Secondly folowe honest thynges semynge and becommyng for christians wordy prayse and mete for these that abhorreth vnhonesty fylthy vayne folyshe and tryflyng thynges in the which sayng the apostle wolde that our behauyour of our body in habyte vesture worde dede lacke countenaunce goynge and all thynges about vs shulde be honest and comely for our state and degre and in this thynge he reproueth all them that kepe not semely maners or facioÌ„s in habyte gesture wordes dedes as becommeth their degre or vocation The apostle wolde all thynges to be done semely after a comely order And here he reproueth suche as their vocation requireth them to be sober sadde and discrete men and men of grauite and wysedome that be lyght in maners ful of wordes that do not become their vocation mockers and scorners of other iesters and raylers of all others maners and suche as cause men to laugh when it becommeth their state vocacioÌ„ to be men of grauyte sobriete and to geue to other example of sobernes And here he reproueth all vncleane communication fylthy or baudy wordes vncleÌ„ly maners or iestynges all scoffynge raylynge that do not become christians sober wyse and discret men Thirdly he exhorteth them to do all iust thynges for iustice is that thyng wherby is gyuen to euery one that is dew for him wherby no man shulde desyre but that is his and equall and iust to be gyuen to him by the whiche saynge he condempneth all iniuries wronges rapynes thefte murder crafte falsed in byeng sellyng in chaungynge one thyng for an other and by iustice we be taught to render to god that perteyneth to god and to geue to man that pertayne to man and in this he reproueth those that ascribe to them selfes to their myghtes merites powers the grace of god preseruacioÌ„ of them from euyll remyssion of sinnes and lyfe eternal and that of the merites and wordynes of their workes These thynges muste be of iustice ascrybed onely to Christ our sauyour that is to reconcile vs to the father of heauen to iustifye vs to take awaye our synnes and to gyue lyfe euerlastynge these be workes of god pertaynyng to god and to him onely to be ascribed to none other nether men worde ne dede Fortly he exhorteth men to pure and clene lyuyng for it becommeth christians to be pure and chast in hart mynde soule and body and to flee all adultry fornycation fylthy and vncleane communication and not one fylthy worde to come ones out of their mouthes as the apostle sayth Ephe. 4. Let no fylthy word go ones out of your mouth yea he byddeth these Ephesians Ephe. 5. That no vncleane communication be harde amongest them for the vengeaunce of god commeth vpon suche Fyftly he willeth them to do all thynges that pertayne to loue to do good to all men both to frendes and foes and to please all men in all goodnes humblenes to hurte no maÌ„ but profyte euery man to offende no man and so do good alwaye and in al places after their habilite Syxtly he wylleth them to do these thynges that may get them a good fame and name and to do these thynges that be wordy laude and prayse before god and man that is to do the wyll of god and to pleace god and to kepe goddes commaundementes and in all good workes to walke and that not for to get them a fame or name but that the name of god myght in all thynges be magnifyed and gloryfyed alwaye of all meÌ„ in the world 2. If there be any vertuous thyng yf there be any laudable thynge He moueth them to folow all vertuous thynges and all thynges that be wordy laude or prayse before god or maÌ„ and not in these thynges seke their owne prayse or commendations but the prayse of god that god myght be gloryfyed and his name sanctifyed by the vertuous lyuynge of good men amongest the hethen nacion amongest whom goddes holy name here moch euyll and is euyll spoken on for the wyckednes and synnes of euyl christians that lyueth not accordyng to their profession at the fonte stone He wold they shulde haue in mynde all vertuous and laudable thynges whiche they had learned of him harde and sene in him practised wolde to god that all byshoppes pastors prelates Kynges Prynces Emperours Dukes Earles Lordes Laweers wolde lyue so vertuously so holyly so godly that their lyues myght be a myrrour or glasse to loke in and to spye in them all vertu all humblenes and mekenes loue of god and of his worde vnfaynedly and that they sought the glorye of god the helth of their people more theÌ„ their owne glory pleasure or commodite then the name of
for all his gyftes 5. Notwithstandynge ye haue done well that ye beare parte with me in my trybulatioÌ„ These wordes he addeth lesse he shuld be thought to haue contemned their kyndnes or rewarde sent to him in prison by Epaphroditus therfore he sayth you dyd well and as you shulde haue done that you send your charite to me by the whiche ye are made partakers of my afflictions and shal be with me partakers of my ioye and as you send your kindnes and reward of a good mynde to me to recompence your dewty omytted for a tyme so I of a good mynde except it with thankes geuen to you for it Note that these that communicate to the workes of good meÌ„ shal be ê‘takers of the glorye with good men for a good worke shall not lacke his rewarde of god But ye of Philippos know that in the begynynge of the gospell wheÌ„ I departed fro Macedonia no congregacon bare parte with me concernynge geuyng and receyuyng but ye onely For vnto Tessalonica ye sent once And afterwarde agayne vnto my necessite Not that I seke gyftes but I seke the frute that it be abundante in your rekenynge For I haue all and haue pleÌ„tye I was euen fylled when I receyued of Epaphroditus that which came from you on odour of swetnes a sacryfice accepted and pleasaunt vnto god Paule here sheweth the benefytes of these Philippians towardes him with gyuen of thankes and these Philippians he commendeth aboue other that they sent him helpe when he was in prisoÌ„ and wheÌ„ he first preached the gospell goyng from Macedonia and callyng to the fayth of Christe and that these Philippians dyd send to him when no other congregation helped him nor communicated to him so was partakers nether of geuyng nor receyuyng As he wold saye there is no cause why you shuld thiÌ„ke me dettor vnto you bycause you sente to me necessares and no congregacion but you alone for in so doynge you dyd but that thynge you were bounde to do to me for it is mete that he that geueth shulde receyue If we preache vnto you and sowe spirituall sede amongest you do you count it a great thynge yf we shall repe your carnall thynges As sayth Paule 1. Cor. 9. I haue sowne amongest you spirituall sede goddes worde therfore you ought to haue gyuen to me necessary foode And he calleth their subsydy sent to him by Epaphroditus a couÌ„t of gyuen and receyuynge they receauyd of Paule spirituall foode therfore they ought to haue geuen to him carnall foode In that he sayth no congregation to haue mynistred to him helpe but onely these Philippians we lerne that Paule dyd not receyue of many congregations temporall foode or subsydy as he myght haue done for the workemaÌ„ is wordy his meate but he abstened and wolde not receyue temporall foode of all congregatioÌ„s of people for dyuers causes First that he shulde not be an offendicle to the gospell and that they shulde not saye that he preached for a lyuyng or for lucre sake or for his belye chere and that he wolde gyue other example to labour for their lyuynge he with his handes got lyuynge for him selfe and for these that was with him Actes 20. 2. Thess 3. And that other shulde not be ashamed to labour with their handes and to shewe no dishonesty for prestes to labour handy labours 2. That was necessary for me you sent me He prayseth them not for that they sent to him at Tessalonicam that was necessary or that he desyred of them such a stypend or some of money or that he shuld by prayse or by gyuing of thankes prouoke other congregacioÌ„s to do suche lyke but rather that he required and wysshed to them a rewarde of god for their beneuoleÌ„ce to hiÌ„ And here we lerne more to consyder and wyshe for a rewarde of god to be geuen for almose done then to wysshe to vs helpe of our pouerty or relesse of our necessite And so we shulde loke more at the profyt of other then for the taken awaye of our nede after the example of Paule here 3. For I haue all and haue plentye Now he sheweth the cause that he desyred not money of any congregacions for he had no nede of money at that tyme for he had money plentye and therfore he desyred not money of other but other to be rewarded of god for their beneficialnes and he calleth their beneuoleÌ„ce or almos a sauour of swetenes a sacrifice acceptable and pleasante to god alludynge to the acceptable sacryfices in the olde lawe of Moyses coÌ„maunded to be offered vp to god which smelled well and thankefull sacrifices was called yf they were done as god coÌ„mauÌ„ded them to be done This place sheweth temporall sustentatioÌ„ giuen to them that preache the gospell to be pleasant and thaÌ„kfull sacryfyces to god although these that do gyue theÌ„ be bouÌ„de to gyue an honest lyuyng to the preacher of goddes worde as Christ saith Mat. 10 The workmaÌ„ is wordy his meate Note that they please god that doth their dewty payth their dettes and gyues their temporall dewty by lawes apoynted to their pastors and they that do not displease god My god fulfyl all your nede accordyng to his riches in glory in Christ Iesu Vnto god our father be prayse for euer euer amÌ„ As these PhilippiaÌ„s sent to Paule al thynges that was necessary for him so agayne he wysshed to them all necessares they had nede of he wysshed not to them great aboundaÌ„ce of all ryches or any great excesse but necessares to the vse of their lyfe to teache vs to wysshe so both to our selfe and also to other Excesse and abundance of ryches oftymes bryngeth infamy slaunder offence of god and of our nyghbour moderate ryches hath lesse iopardy and more trew glorye Therfore he wysshed to them no excesse but sufficyent lyuyng and that to be geuen them of god the author geuer of al goodnes whose riches caÌ„not be coÌ„sumed by gyuiÌ„g to other for he hath all ryches his barnes is ful of riches cannot be wasted or speÌ„t but the more he gyueth the more he may geue giueth to him be al honour glori euer more world without ende A. Salute al the saiÌ„tes in christ Iesu The brethreÌ„ the are with me salute you All yâ— saints salute you but specially they the are of the Emperours house The grace of our lord Iesu christ be with you all amÌ„ Now he fynisheth his Epistle with salutations after his humble maner and first he saluteth all the saintes that is all the faythfull beleuers in Christ Iesu santified not by bysshoppes of Rome but by the bloode of our sauyour Iesu Christ in whoÌ„ they beleue serue him by perfecte charite kepyng the commauÌ„demeÌ„tes of god lyuyng in this worlde such he calleth here saintes Secondly he saluteth theÌ„ in the name of all the faythful bretherne that was with him that ether came to him or dyd mynister to him in prison necessares or dyd other busynes for him specially he saluteth them in the name of the bretherne that was abyding in the courte of Nero where as was many that boldly and without feare openly professed Christ his worde fynally he wyshe the grace of our lorde Iesu Christ to them all To god the father with his soÌ„ne Iesu Christ and the holy goost be glory euer AMEN ¶ Prynted at Cantorbury in Saynt Paules paryshe by Iohn Mychyll for Ewarde whitchurche Cum priuilegio ad imprimendum solum