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
of many pseudoposteles runninge aboute busely iÌ„ euery place where as they hard the doctrine of Iesus christ to be preached sette planted or sowen And that they labored with all their mightes powers lyes falsed or crafte to plucke it vp agayne by the rootes and specially Paules doctryne to be lytyl regarded they studed callynge it heresy Paule an heretyke wordy prysoÌ„ cheynes and fetters he was cast in for his euyll doctryne he had taught Also he hearynge in pryson these pseudoposteles busely to haue gone aboute these Philippians to haue seduced them and to haue plucked them from Christes doctrine and from trew fayth in Christ and that they as yet had nothynge preuayled agynst these Philippians in the apostolycall doctryne and in the fayth of Iesus Christ very constant and sure Paule hearynge these thynges in prisoÌ„ what culd he thynke but them to be men that they myght be subuerted by these pseudoposteles and offeÌ„ded by his imprisonmeÌ„t and thynke him euyll that is cast in prison in suche greuous bondes as he was He therfore lyke a louynge father desyryng the health lyfe of these Philippians prepared this Epistle as a present remedy to delyuer them out of peryll and â—opardye and to take awaye all thynges that myght hynder theÌ„ to runne in the waye of Christ in the whiche they had runne dyd ruÌ„ne styl In this Epistle first he commendeth them that they had receyued yâ— faith of Iesus Christ and were constant in it for the which he geueth thankes to god then he teacheth them not to be offended with his bondes for the gospells sake shewing great profet to come to many by his affliccions great forderaunce to the gospell of god and to him selfe laude and prayse and therfore of his bondes he was not ashamed but rather greatly dyd reioyse in them and was contented to suffer death for the gospells sake and so to be with Christ whiche thynge was better for him although him to lyue was more for the profyt of these Philippians and of other mo Secondly he exhorteth them to vnite and coÌ„corde to thynke one thynge beynge humble meke sekynge not their owne but these thynges that be to the profyt of other after the example of chrih desyrynge them to lyue vpryght in the myddes of a froward natioÌ„ that no maÌ„ shuld iustly coÌ„playne of them teachyng them not to be sory but rather to reioyse in afflictioÌ„s for the gospels sake shewiÌ„g that he wolde sende Timotheus to them and after shortly to come him selfe he trusted after he shuld knowe what shulde be come of him selfe In the meane tyme he send Epaphroditus their apostle that they shulde be more glad seyng him haue recouered from his syckenes Thrydly he wylleth them to be ware of pseudoposteles whoÌ„ he calleth dogges euyll workers sawers of dissencion ioynyng the workes of the law to Christ whoÌ„ he reproueth sharpely teachynge onely Christe to be our iustice health lyfe and saluation with out the workes of the lawe or of merytes of other whiche he estemeth for hurte or hynderance to trew iustice before god wyllyng vs to folow him and like to him and not pseudoposteles enemyes of the crosse of Christ whose god is their belye their ende death their glory coÌ„fusion for they seke eartly thyngys he wylleth their conuersation to be in heaueÌ„ and with Christ their sauyour The last chapter coÌ„tenueth some morall lessons good examples to folow with meke and gentyll salutatioÌ„s desyrynge the grace fauour of god to be present with them alwayes ¶ The fyrst Chapter to the Philippians PAule and Timotheus the seruantes of Iesus Christ to al the sainctes which are at Philippos with the Bysshoppes Ministers Grace be with you and peace froÌ„ God the father and from the lorde Iesus christ Saynt Paule wrytyng to the PhilippiaÌ„s this Epistle fyrst salutes them with a christiane salutation and then sheweth the matter that he wolde haue them to knowe And in this salutation fyrste he sheweth the names of them that wrotte this Epistle inspired with the holye goost as was all they that wrot the holy sciptures 2. Peter 1. that this Epistle shuld the better be estemed receyued knowyng it to be sent to theÌ„ from theyr welbeloued frendes Paule and Timothe by whom they had receyued many benefytes of God and was made the wel beloued chyldren of God whiche before was the chyldren of the yre wroth and indygnatioÌ„ of God and was iustifyed and made ryghtuos whiche before was synners and wycked bounde to synne death and hell but nowe delyuered from all captiuitie of the deuyll synne and death hath opteyned grace marcy and forgeuenes of syfies by the grace of the gospell whiche Paule and Timothe preached vnto them as is wryten Actes 16. And therfore letters sende from Paule and Timothe was welcome to them and thankefull and very comfortable as be letters sente froÌ„ one harty frende to a nother Secondly in this salutatioÌ„ he sheweth to whoÌ„ this epistle was writeÌ„ that it was writeÌ„ to all the saiÌ„tes holy meÌ„ that was faythfull had receyued the true fayth of Iesus christ for such be called saiÌ„tes of saynt Paule and often tymes in the holy scriptures that we shulde not thynke none other to be called saiÌ„tes in the holy scripture but suche as bysshoppes of Rome wel payed for there paynes hath canonyzat and sanctifyed for sayntes all though some tyme it is vncertayne vnto vs whether they were saiÌ„tes or no sanctyfyed by christes bloude or no for they be the trew sayntes before god that be santifyed be christ and by his blood whether they be ded or on lyue santifyed or canonyzat by the bysshoppe of Rome or no. Saynt Paule dedycated this epistle to the saintes at Philippos that is to say to the faythfull men that were at Philippos lyuyng to whoÌ„ he wolde haue this Epistle red and of it red haue moche profytte and spirituall foode than it is euydent he dedicated not this Epistle to the ded sayntes whiche culde not rede this Epistle nor here it red nor yet any frute take of it but to these that were lyuing sayntes that is to the faythfull in christe as Crisostomus sayth Roma 1. And therfore let it be knowen to all men that these that lyue well and in the fayth of Iesu christe here in this present worlde be called saynctes in the scriptures as these that be departed this present lyfe The ignoraunce of this thyng hath bene the cause of moche false trust vayne hope idolatrye and superstition and that some men hath made creatores of creatures and haue desyred of men that was only to be desyred of god hath prayed to saynctes departed as to god put truste confydence in theÌ„ as in god yea I wil not say in their images such was theyr ignoraunce and blyndenes and asked of them such thynges as shulde be asked only of god as helth of bodi deliueraÌ„ce from perylles and ieopardes by water
saith that the soules of good men be with Christ and yf they be with Christ they lacke no ioye ne comforte glory or felicite Saynte Paule sayth here I desyre to be dissolued froÌ„ this mortall body and to be with Christ he thought to be with Christe yf he were dissolued from this corruptible body and lyke it is spoken 2. Cor. 5. As longe as we be in this body we be farre from god therfore we wolde be farre from this body and to be present with god suche as be present with god be in ioye and felicite And. Math. 26. Christe sayde to the thefe crucifyed with him vpon the crosse this daye not to morowe or at the last iudgement thou shal be with me in paradise Sapience 3. Confyrmeth this thynge sayng If the iuste man be preuented by death he shal be in refreshmeÌ„t and agayne the same sayth that the soules of good men be in the handes of god and no tormentes of malice touche them they appere to the eyes of the wicked to dye but they be iÌ„ peace Also Lu. 16 sheweth playnly that Lazarus was in ioye and comforte and the ryche man in paynes and tormentes These places of holy scriptures and many mo that myght be brought for the same purpose doth sufficiently proue that the soules of good men departed this lyfe are with god and with Christe in ioye blysse peace refresshynge comforte and in rest without all payne of malyce as the holy scriptures afore alleged doth sufficienly proue As touchyng the secode thynge that bryngeth men in feare to dye I thynke we nede not to feare that bugge for that place is vncertaine to vs and the name of it the state and condition of soules departed as the kynges booke sayth spekyng of the thirde place called sumtyme purgatory yf they be not with god or in hell The holy scriptures doth appere to make no mention of it and then be the same authoryte it is affirmed by the same it may be confuted as sayth Ierome Mat. 23. And yf it be suche a thynge as byshoppes of Rome maye robbe and spoyle at their pleasure and wyll not yf there be any suche paynes as they haue sayd or feyned to be then they be very vncharytable and vnmarcyfull charyte requireth to do to thy neyghbour as thou wold be done to Marcy persuadeth delyueraunce from paynes and tormentes and yf money which bought popes pardones indulgence in pylgrymages and in masses sayde ad scala celi myght ryd men out of the great paynes of that place then it appereth that ryche meÌ„ was alwaye happy for they be their monye byenge perdons was sone delyueryd out of paynes and poore men euer vohappy that had not money to bye pardons for they must lye styll in tormentes but how that doth agre with Christes saynge Luke 6. I can not tell he sayth woo be to you ryche that laught for you shall wepe not all ryche men shall wepe but suche as abuse their ryches but of this third place I wyl not speke but this the scriptures doth saye that he that dyeth in the fayth of Iesus Christ he resteth in peace with Christe yf he dye out of faithe he is iudged he that beleuyth hath lyfe and he that do not beleue is now iudged Iohn 3. He speaketh of a trew and lyuely faith workynge by charite at all oportunite and occasion gyuen and after his habilite And as for the thirde bugge that bryngeth men in feare of death that is the thynge that shulde feare men and plucke them from synne and synfull lyuynge lesse they come to the paynes of hell and there be in tormentes euer more without ende to the which paynes they shall come that here lyue wyckedly contrary to the wyll and coÌ„maundement of god yf they before death do not repente and amend and call to god for grace and mercy and opteyne pardon and remyssioÌ„ of synnes and walke in a new lyfe hauynge sure fayth in Christ hope and charite contynew and increase in them 2. Here we may learne of Paule rather to desyre death then lyfe and death is rather to be desyred of trewe christians then to be dred and that for many causes moch ê“fyt to vs Fyrst where is a trew fayth it maketh them certayne of eternall lyfe as sayth saiÌ„t Iohn 3 He that beleueth hath eternall lyfe vnto the which we can not come without the death of the body therfore death is to be wysshed of vs that we maye come to lyfe Seconde If we beleue god to be our father and yf we loue him aboue all creatures in this worlde we wyll desyre aboue all thynges to come vnto our father so louynge so kynde so meryfull full al goodnes ryches and glory to our father we can not come excepte before by death we be seperated from our mortall bodyes therfore let vs desyre death that we maye come to our heauenly father whome we loue aboue all thynges Thirdly As longe as we are in this mortall bodye we be farre from god 2. Cor. 5 To be preseÌ„t with god we alway desyre to be preseÌ„t with god we can not without we be ded froÌ„ this corporall body death therfore is not to be feared but desired that we maye be presente in glory with god Fourthly Pylgrames and strangers farre from home desyreth euer homewardes and is not mery nor quiet tyll they come home where their treasure ryches frendes landes and possessyons be we christians as longe as we be in this lyfe we be as strangers and geastes farre from home wandrynge with moche care and heuy hartes hauynge heare no dwellynge place Hebre. 12. But sekynge the habitation to come whiche is in heauen where is our home our ryches our treasure layd vp surely keped for vs our landes and possessions yea a kyngdome an empyre our frendes and kynsfolkes thether we can not come excepte before by deeath we forsake this corruptyble body death therfore is of vs all greatly to be desyred and not to be dred for by it we enter to take possession of our heauenly inheritage ioye and blysse Fiftely As longe as we are in this noughty body we are subiected to many euylles and moch mysery many sicknes diseases as to feuers agues palsey dropsye gout pockes pestylence and to many other sorowes paynes and trobles from the whiche all death delyuereth vs and without death we can not bedelyuered from them therfore death is to be wysshed that we maye be delyuered from all myserys and wretchednes of this presen lyfe Syxtly No hurte or dammage we suffer by the death of the body but get moche profyt and commodite by death we be delyuered froÌ„ mortalyte and made immortall we are ryd from paynes and brought to ioye receyue life and heauenly saluation and then we shal be lyke to god in glory in eternall felycite and in heauenly inheritaunce to the which Christ hath called vs and redemyd vs with his preceous bloode and in heauen we shal be
and rest but be occupied in preachynge and teachynge goddes holy worde to other as Paule was This Epaphroditus mynistred to Paule in prison all thynges necessary for him bryngynge to Paule a subsydy from the Philippians and serued Paule in prisone as an hyred seruaunte shulde serue his mayster diligently and faythfully Here we maye se that amongest the gentylles prisonners was not so strately kepte in prisone but that there was passage to any manne to come and go at their pleasure without any euyll suspicion and without all blame As you maye se here to Paule in prison resorted dyuers whiche dyd mynister to him necessari thynges and which was to him as seruauntes whome he myght haue sent to men absēt to do his busines as here he had Timotheus and Epaphroditus wherfore this place doth also shewe that it pertayneth to the lyuynge of the mynisters of goddes worde to haue seruauntes to serue them to mynister to them necessares whom they maye send of their busines so shulde pastors of goddes worde haue a lyuynge not onely suffycient to fynde him selfe necessares as meate drynke cloth aparel howse fire bookes but also to fynde him seruauntes and mynisters necessary that he in his study of diuinite haue no trouble ne care for any necessary thynge to him 3. Paule desyred to sende to these Philippians rather Epaphroditus then Timotheus to comforte them and to delyuer them frō their heuines they were in bycause they harde that Epaphroditus was wery sycke and at the poynte of death therfore to se him recouered from his syckenes shulde comforte them more then he shulde haue send Timotheus to them And here is a great argumente of loue of the pastor when he desyreth to take awaye all heuynes from his flocke and agayne an argument of loue of the people to their pastor or curate when they are sory their pastor to be sycke or any aduersite to chaunce to him and that they can not be mery or glade tyll they here he be made hole or delyuered from his trouble as these Philippians was in great heuynes for the syckenes of Epaphroditus and was merye when they dyd se him recouered from his syckenes and therfore Paule sent rather Epaphroditus to them then Timotheus And as you harde that Epaphroditus was sycke so he was without doute and nye death of the whiche we maye here lerne that good men not alwayes to haue bene without sycknes of the body for such sycknes is commē both to the good and the euyll yea oftymes the worse sorte of men haue more health and wealth and pleasure ryches and glory of this worlde then good men for by trybulation afflictions god proweth and tryeth his elected people whether they wyll be constante in him in fayth hope charyte pacyence and c. or no But paraduenture some wyll aske here why Paule dyd suffer Epaphroditus to be sicke and at the poynt of death seynge that Paule healed so manye from sycknes and restored them to health agayne why dyd he not this to Epaphroditus To this Ambrosious maketh answere sayenge myracles done by the apostles to be made for the infydels sakes and not for the faythfull furdermore he syath that god proweth his elected people with manye and dyuers afflictions to proue their constancy and pacyence fynally he saith that signes gyftes of healynge was not in the apostels at their wyll and pleasure but when the wyll of god was they shulde heale or do myracles and when the glory of god dyd require them to the confyrmation of his worde and for the profyt of the people where they were done 4. But god had mercy on him and not of him onely but on me also leste I shulde haue had sorowe vpon sorowe Here is shewed who taketh awaye sicknes of the body and who delyuereth men from their bodyly syckenes suerly no other but god the creator and gouernour of all thynges therfore god is to be called vpon in all aduersites sycknes and tribulations by Iesus Christ our mediatour and aduocate to the father of heauē 1. Ioh. 2 Know of this place that the apostle sayth that god not onely to haue had mercy of Epaphroditus whose sicknes he toke awaye but also of him beyng in prisō that he shulde haue a faythfull seruante to minister to him necessares in prison And here we learne that it is of the mercy of god that sicknes be put away and that those that be sicke be made hole not of any vertu or holynes of ony hewen stone carued or paynted poste or pyller or of any image made carued or paynted wherfore they haue erred from the treweth and haue robbed god of his glory that hath ascrybed health of body to this or to that image made of stone or of woodde and not to god alone and to him alone hath not geuen dewe thākes as to the onely aucthor of their health onely of his mercy and grace The apostle sheweth another cause of the marcy of god to him in the recouery of helth to Epaphroditus that he shuld not haue sorow vpon sorow here you maye se Paule not to be clere from all afflictions of the fleshe as from all ioye and sorowe but to suche carnall affections subiected and to haue sometymes bene troubled with all as other men be lyuyng in this worlde wherfore they that thynkes the apostels to haue bene without all ioye gladnes or heuynes in this body they do not thynke as they shulde of the apostels but to thynke them as deed stones logges without lyfe or sense for so they were not but rather as Paule was which was sory of Epaphroditus sickenes glade of his amendemente Beholde the lyfe of a goodman is very profytable to the lyuynge people and therfore they reioyce of his corporal health and be sory of his sicknes or of his death but not as the hethen do as there were no lyfe ioye ne blysse in a nother worlde after this present lyfe in the worlde to come where as good men shal be made immortall and in such ioye blysse and glory as no tonge can tell nor harte thynke that glory that god hath prepared for them that shall loue him in the ende of their lyues 1. Cor. 2. I haue sent him therfore y◠more hastely that ye myght se him reioyce agayne and that I also myght haue the lesse sorowe Receyue him therfore in the lorde with all gladnes make moche of suche for bycause of the worke of Christ he wente so farre that he came nye to death and regarded not his lyfe to fulfyll the seruyce whiche was lackynge on your parte towardes me Paule now sent to the Philippiās Epaphroditus that in the syght of hī they shulde greatlye reioyce and in his amendement from his sicknes their reioyce was a sufficient profe they loued him and so it becommeth the pastor to be loued of his flocke that they both reioyce of his commyng to them and also of his delyueraunce from
be other wyse mynded I praye god euen open this vn to you Neuertheles in that where vnto we are commed let vs procede by one ruele that we maye be of one accorde Now the apostle exhorteth thē to cōtynew and go forwardes in the doctryne of trewth he taught them in the which he sayde Christe to be our onely sauyour and that Christes sacryfyce was a suffyciēt sacrifyce to iustyfication and to take awaye the synnes of the worlde and to brynge vs to lyfe without the the workes of the lawe and here he monyssheth all them that thynke them selfe perfecte to know that their is none other name vnder heauen in whome we shall be saued but in the name of Christ and that Christes iustice is sufficiēt for vs and that we by Christ haue remyssion of synnes without our merytes or deseruynges of that grace commyng onely of goddes mercy and goodnes Here peraduenture some wyll aske howe the apostell calleth him selfe perfecte which as before is wrytten calleth him selfe vnperfecte to this it maye be answered that a man maye be called perfecte and vnperfecte hauynge respecte to dyuers thynges yf you loke to the grace of god and to fayth in Christ Iesu so a mā may be called perfecte yf you loke to the fleshe and to the infirmytes of the fleshe so he is vnperfecte so Paule lokynge to the grace of god and to fayth in Iesu Christe calleth him selfe and other lyke to him perfecte 2. And yf you be other wyse mynded I prae god open euen vnto you this He wylleth vs to suffer the weyknes of them that be weyke and to pray for them that they may be strōg as he shulde saye Suffer these that be weyke amongest you vnto the tyme that god shewe to them that Christe is onely our iustice and our lyfe and praye to god that they may perfitely know that thynge whiche they can not do but by Christ or by the holy goost certyfyynge them in their hartes that Christe is our rightuousnes This place wylleth vs to pray for them that erre from the treweth that god myght brynge them to his treweth and not to cal such phariseys aduersares to god blide gydes dumme dogges and bely beastes c. 3. Let vs procede by one ruele that we may be of one accorde He wylleth vs to consente and agre to the treweth of goddes holy word and with one consent and mynde go forwarddes in the treweth and the treweth knowne with all our myghtes poweres defēde set it forth and not to shrenke from it for feare of persequution cruelnes of men for losse of fauour worldly gooddes ryches landes or possessions promocyons or degnites nor yet let vs not shrenke from the treweth for feare of offendyng suche as be weyke before whome we must forbeare and not vse alwaye our lyberty or that we maye do but not forbeare to shew thē the trwth that they be not alwayes weyke chyldren hauyng nede of mylke suche must be taught the treweth in all gentylnes and mekenes and the treweth may not gyue place to them but they to the treweth and receyue the treweth that they may be strong mē and no weyke chyldren And although some wyll saye the treweth maye not be spoken for breakyng of cōcorde vnite sayeng by cōcorde small thynges do increasse growe to great thynges and by discorde greate thynges to come to nought to this is answered that concorde is by the whiche the treweth is not obscured oppressed hyd or put to sylence nor these that be weyke do not contynewe weyke but by it brought to strength that they maye eate stronge meate the apostle wolde not haue vs alwayes chyldren hauyng nede of mylke but that we shulde growe from chyldren to men that we myght be feade with stronge meate of men Thus let vs all agree in one waye of the treweth and let vs folowe that way and walke no more in the wayes of perdition in the wayes of errour and heresey In the wayes of lyes fables euyll customes longe vsed contrary to the wyl and pleasure of god and contrary to the helthe and saluation of our soules And as the apostle prayeth Roma 15. God graunt vs all to be of one mynde that we maye all thynke one thynge not after men the worlde or the fleshe but after Iesus Christ and his doctryne Bretherne be ye the folowers of me and loke on them which walke euen so as you haue vs for an example For many walke of whome I haue tolde you often but now I tell you wepynge euē enemyes of the crosse of Christe whose ende is damnation whose god is the bely and whose glory shall be to their shame which are earthly mynded But our conuersation is in hauen from whence we loke for the sauyour Iesu Christe the lorde whiche shall chaunge our vyle body that it maye be lyke fashyoned vnto his gloryous body accordyng to the workynge wherby he is able to subdewe all thynges vnto him selfe Note that the apostle setteth him selfe an exampler to vs to folowe that after his example we shulde walke in the waye of treweth and not shrynke from it for no persequution for no cruelnes of mē for no crafte of pseudoposteles for no losse of worldly gooddes fauour of men punyshmente of body or for losse of this present lyfe Here we lerne howe we shulde worshyp saintes that is to folowe their footsteppes in all holynes and in trew vertu in fayth in hope in charyte and in paciēce and to folowe the doctryne of treweth as they dyd and to contynew in it to the ende after their example Another waye we be taught in scripture to honour saintes that is to gloryfy god in his saintes to gyue glory and thankes to god whiche hath made and doth dayly make good men of euyll men As the churche of the Iewes gloryfyed god in Paule that he had made him a preacher of his worde which he before dyd impugne and persequuted Thirdly we maye honour saintes in confyrmynge our fayth certifyenge vs that we shal come to that glory where in they are yf we lyue here as they dyd learnyng goddes worde and lyuyng accordyng to it yea it helpeth very moche to persuade when a man brynge him selfe an exampler to be folowed as here the apostle dyd wolde to god that all bysshoppes lyues where so holy so good that their trewe preachynges and holy lyuynge were exāplers to other to folowe and wordy to be tolowed as Paule was in his trewe preachynge in the contynwance of the same with holynes of lyfe 2. And loke on them whiche walke as you haue vs for an example Lest any mā shulde thynke that Paule had set him selfe onely for an exampler to folowe he wylleth them to obserue other which walked after his example and to take them for an examplar to folowe that we shulde folowe holy mens footsteppes and to folow them in fayth pacyence mekenes contēnyng the worlde as they dyd and alway haue an
in all gentyll facyon he had to the gospell preached by Paule he moueth them to fauour and helpe all his helpers in the gospell whose names he sayth are not for goten with god how so euer they are conteÌ„ned or despised of men but are in the booke of lyfe written and inrolled not to be blotted out agayne And here we may lerne that it is a worke acceptable to god to be a worker of the gospell or a felowe to him that laboreth in the gospell to preach teache or set it forwardes or to mynister to such necessares to fauore them to helpe them yf they nede or be in presone or to put them selfe in peryll or danger for the helpyng of theÌ„ that set forthe gods worde trwely and sincerely And this is a great coÌ„forte for these that suffer for the gospels sake and contynew in the same patiently to the ende that their names are wrytten in the booke of lyfe before god and shall not be raysed out agayne although here peraduenture before men they be conteÌ„ned despised for euyl doers or euyl speakers punished or put to death yet remayneth their names in the booke of lyfe with god which knoweth them as his seruantes Reioyse in the lorde alwaye and agayne I saye reioyse Let your softnes be knowne to al meÌ„ The lorde is euen at hande Be not carefull but in all thynges let your peticious in prayer and supplycation with geuynge of thankes be knowen before god And yâ— peace of god which passeth al vnderstandynge kepe your hartes and myndes in Christ Iesu The apostle exhorteth men to reioyce in the lorde and not in no other thynge of this worlde not in honoures ryches meÌ„ frendes kynred golde syluer landes possessions noâ— in wysdome or in prudence of the flâ—eshe or in strength of body as the prophete acharye 9. byddeth sayng Let not the wyse man reioyce in his wysdome nor the ryche in his riches nor the strong man in his streÌ„gth but he that wyll reioyce let hiÌ„ reioyce in that he knoweth me sayth god by his prophete whiche I am god that maketh iudgemeÌ„t iustice and faith therfore he that wyll reioyce let him reioyce in god which is the author of all goodnes delyuerer from all euylls and aduersites Therfore sayth the apostle 1. Cor. 1. He that wyll reioyce let him reioyce in god and so shall his Ioye be full sure constante permanent and perfecte And here he rebuketh such as reioyce more in worldly thynges then in god as these that reioyce in ryches landes possessions in men in maiestrates in nobilite of stocke in their religion instition of lyuyng in conynge lernyng or in suche lyke more then in god all such be here reprouyd reioyce therfore in the lorde alwaye in all tyme and in all places 2. â— your softenes be knowne to all men Now he teacheth them good and godly maners and commaundeth them to put on all good maners and innocency of lyuynge and wyileth their holy conuersation of lyuynge to be knowne to all men not onely to good men but also to the euyll that euery man myght take example of godly vertu of them and folow theÌ„ in vertuous lyuyng so gloryfye god with them which is in hauen as is wryten Math. 5. And good example of lyuiÌ„g helpeth very moche to vertue and oftymes one folowes another in vertu or iÌ„ wickednes 3. The lorde is at hande Lesse modest meke and paciente meÌ„ shulde thynke them selfes forsaked of god or shuld despare of god or of his goodnes as he had left theÌ„ forsakeÌ„ theÌ„ suffering them to be afflicted of the euyl or to want necessaries he sayth that god is nye to all modest good and godly men that he for getteth them not although he suffereth them to lacke comfort for a tyme and helpe but in tyme of nede god sendeth to them both comforte and helpe for he is carefull for them and nye to all that wyll call vpoÌ„ him in vnite and in trewthe 4. Be not carefull He moueth them not to be carefull nor to mystrust god that he wyll not geue vnto them all thynges necessarye when they shall haue nede or that he wyll not delyuer them from trouble and afflyctions that chauÌ„ce to them and that they shulde not dowte in these thynges he sayde the lorde was at hande to helpe them at their nede and that they shuld not be careful for their lyuyng with a mystrust in god he byddeth them here as teacheth more largely Christe Math. 6. And here he taketh a waye couetuousnes or vnmercefull layng vp of riches to lyue in olde age as some say mystrustynge god thynkiÌ„g that god wyll not giue vnto them necessaryes in age as he dyd in their yougth Let vs put a waye all suche dyffydence of god and let vs seke first his kyngdom and his iustice and god wyll gyue vs all necessaryes without our trustles carefulnes as is promysed Mat. 6. And here the apostle doth not forbyd labour or a godly prouydence but he forbyddeth carefulnes mystrustynge god and vnmarcifull layng vp in store from the poore 5. But in all thynges let your peticions in prayer and supplycatioÌ„ with geuing of thankes be knowne before god Now he teacheth how we shal haue al necessares and by what meanes that is of god the father marcyfull geuer of all good thynges that by humble meke and faythfull prayers made after the wyll of god desyrynge necessares as it shall please god to gyue them appoyntynge with god no tyme no place nor maner of gyuynge but referryng all to his dyuyne wyl and pleasure and yf in these prayers we shall coÌ„tinew desyrynge these thynges that shall be to the glory of god and for our helth and saluation at the length we shall optayne of god these our petycioÌ„s made in faith for Christes sake alwayes geuyng thankes to god for his benefytes gyuen to vs takyng prosperite and aduersite as we shulde do that is not proude in prosperite nor yet comforties heuy or sadde in aduersyte no ther murmuryng agaynst god nor yet enuyenge others felycyte and ioye 6. And the peace of god whiche passeth all vnderstondyng kepe your hartes and myndes in Christe Iesu Here is shewed what foloweth them that beareth prosperyte and aduersite as they shuld do that they haue peace quietnes in their hartes and coÌ„science with god whiche peace haue none but such as be iustyfied by fayth Roma 5. we iustifyed by fayth haue peace with god the euyll sayth peace peace but to hym is no peace withe god as saith the prophete And this peace or quietnes of the conscience it farre passeth all thynges that maye be apprehended of the vnderstandynge and this to be trewe sheweth the conscience of such as fall in desperation of goddes mercy for their synnes as Cayn Iudas dyd And also it is declared in the cananes which was almost ded without harte comforte spirite or lyfe in their bodyes when they harde the chyldren of