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
and by lande from the power of the deuyll from lyghtnynges tempestes fyre water and all soden deth and some had one patrone some another of the sayntes called yea of theyr images whom they called vpon before god and aboue god As some called vpon saynte Antonye for theyr swyne vpon saynt Mudwyne for theyr kye vpon saynt Loy for theyr horse vpon saynt Roche for the pestilence vpon saynt Iohn shorne for the ago vpoÌ„ s A polyne for the tothe ache vpon saynt Blase for a bone in a mans throte our lades gyrdle was for a full remedye for a woman that labored of chyldebyrth that she shulde be delyuered with out payne and the chylde sure to be christened suche was the truste that many had in our lades gyrdle And this was a meruell that learned prelates and bysshoppes wolde suffer so longe the people thus to be blynded and to haue suche false trustes vayne hopes and so to dyshonour god gyuyng to sayntes that honour and glory truste and confydence that shuld onely be geuen and ascribed to god the gyuer of all goodnes perteynyng to the body or soule The sayntes nor theyr images be not the geuers of good thynges that we haue nede of that we desyre in our prayers but all goodnes cometh of god the father Iacobi 1. 2. with the bysshoppes and ministers He shewyth this Epistle to be wrytten not only to the sayntes that lyue at Philippos that is to the faythfull congregation of christiaÌ„s of the people whome he wolde haue to rede this Epistle and to take comforte and profyte of it red but also it was dedicated to the bysshoppes and decanes that was there of the which it is euident that there was diuers ministers in the churche of Philippos as bysshoppes to teache and instructe them in the lawe of god to feade them with spirituall foode of the soule as necessary to feade the soule as meate and drynke to feade the body and more to be desyred of christen men then corporall foode for the bodye for asmoch as the soule is a more precious thiÌ„g then the body is but wolde to god we were as desyrous of the foode of the soule as of the body then learned men in goddes worde and syncere preachers of it shulde be more regarded and estemed bysshoppes shulde preache ofter then they do they shulde desyre â—o learned men to be aboute them and in theyr dioces and make more of them then they do then the people shulde the better esteme and regarde goddes worde whiche now in a maner be contemned and dispised of the most parte of the people and counted as a thyng of lytell pryce or valewe bycause bysshoppes do not preache them selfes or yf they preache it is very seldome and do not preferre goddes worde before ceremonies or traditions of man Negligence in settynge forth of goddes worde in them to whom it pertayneth to be setters forth of it is a great cause why that it is so lytell regarded why that there is so greate ignoraunce and blyndnes so many euyll opinyons preposterous iudgementes false truste vayne hopes idolatrie and so moche superstition as hath ben and yet is in some partes of this realme and not as yet fully plucked awaye by the verite of goddes holy worde for there is very few syncere preachers of it and fewer lyke to be yf god do not prouyde by some good persuasioÌ„ to the hye powers rulers to whome it perteyneth to prouyde that theyr subiectes perisshe not for lake of spirituall foode of theyr soule for yf they lacke it it must nedes folow that the people shall runne hedlyng into errours heresies idolatrie many false trustes and vayne hopes and call that is good euyl and euyl good light darkenes / and darkenes lyght swete to be sower sower swete and so coÌ„dempne that is good and godly doctryne for heryse and in so doynge condempne them selfes to euerlastyng deth and dampnatioÌ„ As Esyas 5. sayth / wo be theÌ„ that call good euyll and euyll good lyghte darkenes and darkenes lyght so for lacke of knowlege of goddes holy worde of trew and syncere preachers of goddes holy gospell the people shall perishe and hate theyr owne saluatioÌ„ There fore I pray god that hye powers ordynated of almyghty god chefly to set forth his glory and to promote his worde to the saluation of Christes people derely bought by no corruptyble pryce as by golde or syluer but by the precyous blode of the vnspotted lambe Iesus christ 1. Pet. 1. that they wold diligently loke vpon the helth and saluation of the soules of theyr people subiected to them yea of theyr owne helth saluation for of them a cownte shal be required to whom they haue commytted the cure of christes flocke and whether they were diligent in seynge christes people truly feade with the breade of lyfe or no and yf any of the spirituall pastours haue bene nygligent or haue had euyll ministers vnder them as euyll chancelers or officyalles that nother knoweth goddes worde them selfes nor be preachers of it yea scarse fauorers of it but rather aduersaries enemyes to goddes holy trweth and no setters forth of it but bynderers all that they might then it pertayneth to hye rulers to reforme suche negligent bysshoppes and prelates and to commaunde them to loke better vpon there cures and se that they be such as saynt Paule 1. Timo. 3. wolde haue and to haue chauncelers officialls comysaries / suche as knoweth goddes worde be preachers of it and setters forth of it vnder them or els yf they wolde not be reformed to loke diligently vpon theyr cures as they shulde aboue all thynges to make theÌ„ bysshoppes or prelates quoÌ„dam and to set in their stedes suche as both culde and wolde teache preache godes word sincerely as dyd Titus and Timotheus bysshoppes ordynated of saynt Paule / which diligenly taught theyr people holsome doctryne and were not negligent in their offyces and had seruauÌ„tes accordyng that was bothe sobre / dyscreat / and learned in goddes worde / and also louers of it / whych thynges are greatly to be desyred in our bysshoppes and in their chancelars officials and comysaries At Philippos was not only bysshoppes abydyng and dwellynge amonges them preacheynge trulye the doctryne of god / and therfore had of the Philippians / all necessaryes abundantly / and had in great honour and estimation for the wordes sake that they preached / and for the lordes sake whose faythfull seruantes they were / but also there was decanes whole office was to prouyde for the pore / that the pore shulde not wante necessary meate / drynke / cloth / or logyn / suche was the frute of the gospell that Paule had preached amonges these Philippians / which was desyrous of it and so obedyent to do that thyng that pertayned to the office of christenmeÌ„ / that they with great gladnes kepte bysshoppes to teache theÌ„ / and decanes to prouyde for the poore
the voyce of death as Christe dyd after his humane nature but he ouer came death that we shulde nothynge feare death of the body which we know shall aryse agayne an immortalle body 1. Cor. 15. But yf we will consyder the matter well as we shuld do there is no cause why we shulde feare death bicause deth is the det of nature which detre we must nedes paye nyll we wil we for the sifie of Adame brought to vs naturally therfore we must al dye the death of this mortalbody suffer that payne imflicted for syfie Many places of holy scripture sheweth vs that we shall dye Paule to the Hebreus 9. Sayth that it is decreed of god that all men ones shall dye Eclesiasticus 2. sayth also that the wysemā and foole dyeth the learned and the vnlaerned Paule 1. Cor. 15. All we shall slepe but all shall not be chaunged All we shall stande before the iustyce of Christ to gyue a counte for these thynges we haue done in our bodyes whether it be good or euyll Roma 14. we haue commed naked from our mothers wombe and we shall retourne agayne naked 1. Timo. 6. Then seynge we can not eschew death why do we feare death it is a folyshnes to feare that thynge that through feare can not be auoydyd Ther fore there is no cause why we shulde feare death but this is to be feared that we do not prouyde for death as we shulde do that we do not prepare vs to dye as we shuld do that the death of the body might bring vnto vs no hurt ne dāmage but moch profyt ioye blysse Dyuerse examples sheweth vs playnly tha◠we all shall dye Abraham Isaac Iacob Moyses Iosephe Dauyd Esay Hieremy Danyell Christ and his apostles all Patryarkes Prophetes our Fathers Mothers Graunfathers Graunmothers Prynces Kynges Emperours Lordes Hearles Dukes Prestes Munkes Channons that was before is al ded for they were mortal so shal we all dye whether we be good or euyll as they were the tyme of death the maner of it the place is to vs vncertayne but as the houre of death is most vncertayne so there is nothynge more certayne vnto vs then that we all shall dye from this corporall and this present lyfe Death as Christ sayth Mat. 24 Shall come to vs lyke a thefe in the houre that he is not loked for Example in the stowe seruante and in the folyshe virgyns Mat. 25. Also the lyfe of man is assembled to grasse Esay 40. To a shadowe or to a cloude Sap. 2 whiche shortly passeth away And. Iob. 14. saith that a man borne of a woman lyueth a lytyll tyme is fylled with all miseres and goeth away as a floure and is trodē downe and fleeth as ashadow and neuer taryeth in one state Therefore let vs not make moch of our panted sheth that is of our freale and corruptyble bodye a lumpe of hearth whiche is as a tente to tary in for a lytell tyme as Peter sayth 2. Peter 1. Let vs thynke that yf the house of this tabernacle shuld be destroyed we haue a buyldynge with god a byldynge euerlastynge in heauen not made by mannes hande 2. Cor. 5. Therfore let vs watche that death stele not vpon vs slepynge and come vpon vs vnwares and vnprouyded lesse we be excluded out from heauen and frō heuenly ioyes let vs take good heed that the dore be not shytte to vs and we not suffered to come in let vs prouyde for death that when god shall come and call vs by corporall death we be not then founde sloo and vnprofytable seruaunces not lokynge for the commyng of the lorde leste he be angry with vs and deuyde vs and put our partes with hypochrytes where as shal be wepynge and gnasshynge of teath let vs be readye altymes for death and then we shall not feare death let vs haue a trewe fayth in Christe puere charyte to our nighbors and lyue vertuously and then death shal be wellcome to vs at all tymes ¶ There is thre thynges that maketh death terryble and fearfull to men but they are not to be feared The fyrste is an euyll opiniō of late dayes creped in and rysen by the anabaptistes or by other ignorant in goddes holy worde Some there be that thinketh the soules of good faythfull men departed this present lyfe do not go to rest peace glory with Christe but that they slepe with out perceyuynge good or euyll and that they lacke the ioye of heuen tyll the daye of iudgemente this euyll opynyon maketh some to feare corporal deth but let this euil opynyō feare no mā to dye to depart his presēt lyfe for they that dye ī Christ be blyssed and in peace reste comforte and with Christe and so in ioye and blysse as I shall shewe more at large by the holy scriptures of god The secōde thyng that maketh men to feare death is the olde inueterated opynyon of the thyrde place somtyme called purgatory in to the which place all the soules as they haue sayde goeth of them whiche is in this worlde hathe not fully satysfyed for their synnes by workes here in this presente lyfe done and in that thirde place greuously punyshed with great paynes and intollerable punyshmentes which nothynge dyffer frō the paynes of hell as they saye but that the paynes of purgatory called haue an ende the paynes of hell haue no ende but alwayes shall endure and be more greuous and greuous to suche as shall suffer in hell and the paynes therof but yf we lyue well and dye in Christ we shall not nede to feare the paynes of this thirde place after this lyfe for holy scripture put good men in more comfort then so as a none by goddes grace ye shall redde here by holy scriptures The third thing that maketh men to abhore death is the paynes of hell thretened of god to euyll lyuers for their synnes to be iustly punished whiche paynes men shulde feare in dede and leue lyuynge euill and liue wel after goddes lawes as they haue professed to lyue Men persueryng whē they shulde dye and chaunge this corporall lyfe and that they must go ether to heauen purgatory or to hell and that noue goeth strayght to heauē without he haue ful satisfied for his synnes here as fewe or none do yf any do yet the euyll opynyon sayth that they shall not go to heauen tyll the daye of the last iudgement but to that tyme be with out ioye and blysse and yf they shall go to the thirde place or to hell they be in extreme paynes and tormentes men these thynges consyderynge it is no meruell thoughe they feare death howe can they not feare death that thynketh their lyfe after this presente lyfe not to be better but moch worse in paines and great punishmentes But these thre bugges shulde not make vs to feare to dye in Christ For the fyrste opinion is an euyll opynyon and contrary to the holy scriptures whiche
gospelles sake suche great paynes and torment doth suffer and the same afflictions persequutions whiche be to the good men cause of saluation be to the persequutors enemyes and aduersaryes to goddes worde the cause of their damnacioÌ„ And this place shulde greatly feare all aduersares of the gospell that they shuld no more persequute the gospell or the faythfull preachers of it lesse they persequuiyng the gospell get vnto them selfes eternall damnacion in hell And also this place maye comforte suche as suffer afflictions for Christe and for his word that their afflictioÌ„s be not to their hurt but to their profit health and saluation of this place also we maye learne that it is euyll and damnable to persequute tormentâ— or otherwyse to punyshe the trew preachers or setters forth of the gospel or these that liue after the gospell for to them this place of Paule threteneth perdition and daÌ„pnation and to them that be afflicted for the gospell and pacienly suffer it promyseth saluation So one worke maye be the cause of saluatioÌ„ and dampnation the cause of saluation to the good and the cause of dampnation to the euyll and that thynge is not of man but of god that so ordereth the matter that maketh the persequution of the gospell to serue to his glory to the saluation of his people such is goddes goodnes whiche turneth the malice of euyll men to his glory and to the profyt of other For vnto you it is gyuen not onely that you shulde beleue on christ but also suffer for his sake and to haue euen the same syght whiche you haue sene in me and now here of me The cause is here shewed why it was said afflictions to be the cause of helth to these Philippians and that not of maÌ„ but of god for to them it was gyuen not onely that they shuld beleue in christ but also that they shuld suffer for Christ and so they be pacyente sufferynge to haue health lyfe and eternall saluation and that this saluation shulde not be ascrybed to corporall afflictions as thoughe afflictions and persequutions worldly deserued that thinge but to god is saluation onely iustely attrybuted This place shewethe that fayth and pacience inaduersite be gyftes of god and commeth of god and not of our myghtes or powers without goddes grace for fayth and pacience be gyftes of god 2. And to haue the same syght in you which you haue sene iÌ„ me It appereth of this place the Philippians to haue stonde styfly in defence of the gospell and in it to haue bene constante and pacyente inaduersite for it after the example of Paule as is written Actes 16. The examples of good men healpe moch to vertu and to pacyence in aduersite as these Philippians folowed Paule in faith and in pacience of afflictions The seconde Chapter to the Philippians IF there be amonges you any consolation in Christe yf there be any comforte of loue yf there be any feloshype of the spirite yf there be any compassioÌ„ mercy fulfyll my ioye that you drawe one waye hauynge one loue beyng of one accorde and of one mynde that there be nothynge done through stryfe and vayne glory but that through mekenes of mynde euery man esteme another better then him selfe let euery man loke not for his owne profyt but for the profyt of other The apostle exhorteth all men to the study of concorde and to the vnite of the spirite of god shewyng great mischefe to come of discorde and moch good of concorde peace and vnite in Christ that by that meanes he might clerely expelle discorde and bringe in concorde and agremente in all goodnes and godlynes And first of all note in Paule the apostle of god great humilyte and gentylnes that when he myght by his authorite haue commaunded them and charged them vnder the payne of suspension or excommunication to concorde yet he vsed not his authorite as bysshoppes of Rome and their ministers doth and hath done as we charge you we commauÌ„de you vnder the payne of suspensioÌ„ excomunication interdiction or suche lyke to do this or that but he vsed a more gentyll facioÌ„ to wynne them and to bryng them to fulfyll his request that was by humble peticion and desire by the which meke humble heartes be soner woÌ„ne and ouercommed then by roughe and sharpe wordes stubburne and frowarde And by gentylnes he thought he shulde winne them and brynge them to accomplysshe his purpose rather then by lordely commaundementes and euyll thretenynges teachynge all bysshoppes and pastores to vse all gentylnes rather then great threttes and cruell punishemente and so by gentylnes they shall be conquerours 2. If there be any coÌ„solatioÌ„ in christ yf there be any comfort of loue His humble maner geÌ„tyl facioÌ„ is now expressed saing yf there be any coÌ„solatioÌ„ in Christe in you yf any christiane exhortation hauy place amonges you or yf you wyl do any thyng for Christes sake fufyll my request accomplyshe it yf there be any comforte of loue in you other towardes god your nyghtbore or your selfe or your owne saluacion do that I requyre of you If there be any communion of the spirite of god in you yf the holy goost be amonges you and you partakers of him and of his gyftes by whose myght and powre you are all knyt togyther in one body and made one with Christ Iesu If there be any tender marcy in you as shulde be no other wyse then the mother hath to the chylde borne of her owne body one man shulde haue towardes another and not in you vayntyng or dryed vp for all these and for the loue that you haue not only to me but â—o your owne soules helth and saluation fuâ—fyll this my requeste and ioye for there is nothynâ— that can be to me more ioye then the fulfyllynge of this my requeste Beholde the gentylnes of Paule by the which he humbly and instantly desyreth them when â—e myght iuâ—…eâ—y haue commaunded them and charged them by great thretes to Paule be vnlyke these that do not desyre but charge and commaunde vnder great paynes to the breakers when so holsome thynges be nother charged ne desyred to the people And two thynges there was that myght haue mouyd them to accomplyshe his desyre the place from whence Paule wrote these wordes that was froÌ„ the pryson for their sakes and for the gospell preached to them and to other gentyles And the other that he speaketh to them after this sorte yf you wyll comforte me nowe in pryson and in bondes for your sakes as I know you wolde comforte and helpe me all that you can yf you petye my paynes and be sory I am in pryson and in bondes and wold do pleasure to me and comforte me do that thyng that is most to my comforte and ioye which is the accomplyshment of my requeste the other thynge that myght moue them was the requeste and the maner of desyre of it in all humblenes and gentelnes
it sheweth the strayth way to heauen and byddes be ware of that waye that bryngeth to death hell and damnation it sheweth what thynges men shulde take and what thynge they shulde refuse and forsake This place sheweth how profytable the worde of god is to vs that it is so profitable and so necessary that without it we can not lyue a lyfe acceptable or pleasant to god for it is the foode wherby the soule lyueth Math. 4. And the lyght to gyue lyght to our feate for wantyng it we walke in darkenes knowyng not whether we go to lyfe or death heauen or hell to god or to the deuyll they that take goddes worde thynkes oftyme to please god when they displease him runne into damnacion thynkyng them to do workes of saluation as in tymes past we wantynge the lyght of holy scriptures hath wandred in straunge hylles valles mountaynes wooddes and pastores sekyng sauyours other then Christe takenge death for lyfe thynkynge darkenes to be light lyes for the treweth but thankes be to god for his goodnes the lyght is spronge vp to suche as satt in darkenes and in the region of shadow of death the nyght is gone the daye is come as the apostle sayth Roma 13. Therfore let vs put away workes of darkenes and put on the armour of lyght that in the daye we maye walke honestly without faute And these thynges he desyreth that he myght reioyce in them and with them vnto the daye of Christe Iesus them to walke in fayth hope charyte humblenes pacience vnite of spirite seking the profyt of other shynynge with all good workes in the myddes of an euyll nation of people was great reioyce and glorye to the apostle that nothynge culde be more Ioye to hī thē that was as nothynge is more reioyce to mayster then is to here his scolers go forwardes in good learnyng godly vertu and to persiste in it and euer more and more increase in learnyng and vertu 5. That I haue not runne nor labored in vayne The apostle he had runne in vayne and losed his labour amonge these Philippians yf they shulde haue shrynked from Christ from his worde from fayth hope charite and from good workes which thyng shulde haue bene a great greefe to him as it is a greefe to the mayster when his scolers do not profyt nor go forwardes in learnynge and vertu or shall at any tyme go bakewardes forsakyng lernyng and vertu This place wylleth vs to reioyce in all them that increase in lernynge vertu and goodnes to be sory for the contrary for decaye of lernynge vertu and godly conuersation of lyuyng and it reproueth all them that reioyce in euyll and be glade of others aduersite Yea and thoughe I be offered vp vpon the offeryng and sacryfice of your faith I am glad and reioyce ye with me Now the apostle turneth him to his afflictions of the whiche he speaketh of in the friste chapter before and he speaketh after this sorte I am not sory for myne afflyctions whiche I suffer in prison for you and for the gospelles sake but am furder euen for the gospell of god I am contented to be offered vp and to dye and yf it shall chaunce me to dye for the gospells sake and for your profyt I haue wherein I may reioyce not onely for my owne cause but also for you for my selfe I may reioyce that our lorde Iesus hath withsafe me to suffer for his name and gospel and so by sufferynge to be made pertaker of his death and of his glory in you I may reioyce that by me you instructed in the fayth of Christ Iesus are made a thankfull sacryfyce vnto god and contente to suffer with Christ and so by sufferynge to be made partakers of his passion and glory If for many causes sayth the apostle myne afflictions bondes and death is pleasant to me as they be in dede then they shulde not be to you bytter or greuous bycause I haue you all as felowes partakers of my ioye and comforte for it is a laudable thynge to suffer for the gospells sake and all afflictions for it as gladnes and comforte to be counted And here peraduenture the apostle doth allude to the offerynges and sacrifices thankfull to god in the olde lawe offered vp to god as he shulde saye If it shall chaunce me to be offered vp or to be kylled bycause I haue preached the onely sacryfyce of Christe ones offered vp for the synnes of the worlde to be purged to be a sufficient sacrifice for euer to take awaye al the synnes of the worlde and by this preachynge I haue preached made you a lyuely sacryfyce acceptable and pleasyng god and therfore I reiose and you shall reioyce with me also yf this thyng shall come to passe I trust in our lord Iesus to send Timotheus shortly vnto you that I also maye be of good comforte when I knowe what case you stāde in for I haue no man that is so lyke mynded to me whiche with so pure affection careth for you for all other seke theyr owne not that whiche is Iesus Christ / But ye know the profe of him for as a chylde vnto the father so hath he minystred vnto me in the gospell him I hope to sende as soone as I know howe it wyll go with me But I truste in the lorde that I also my selfe shall come shortely The apostle sheweth his great loue and care he had for these Philippiās and for their comforte he trusted in the lorde that he shulde sende to them Timotheus whome he hyghly cōmēdeth vnto them which both wolde teache them by the worde of god and also be as diligent to profyt them as I Paule yf I were present amongest you for he is none otherwyse offected towardes you then I my selfe and is as carefull for you as I am and wolde as gladly profyt you ye he wyl confirme you in the trewe fayth of Christe Iesus This Timotheus I send vnto you that he myght knowe your state and that you be of one mynde humble and meke very constante in trewe fayth and loue of god and of his worde and that from it you do not shrinke for no afflictions nor yet for feare of no man and that he myght certifye me of your state that I myght be glad and reioyce with you Paule here commendeth Timotheus both for his good mynde he had to god and his worde and also for the zeale he had to profyt them his lernyng his sobryete and other vertues he nedeth not to commende to them for they shulde be declared in him selfe when he commeth amongest them Timotheus is here commended of Paule for his vertu and godly lernyng of the which we maye learne what becommeth a faythfull mynister of Christe and of what thynges he shulde be estemed Also this place sheweth to whom byshoppes shulde commyt weyghty matters as the cure of their flocke and of soule suerly to none other but to proued men of good
and therfore their glory shal be turned in to rebuke shame and confusiō that seke rather earthly thynges them heauenly thynges And it is greatly to be feared that the glory of manye pastores bysshoppes prelates hye ruelers maiestrates lawers iudges gentyll men and of other that be in authoryte in great honour and glory hauyng greate ryches landes and possessions it is to be feared that their hye glory be turned into rebuke shame confusion yea into damnacion because they seke earthly thynges and worldly pleasure more then the glory of god and preferreth worldly thynges before godly thynges yea preferreth men and mens commaundement before god and his commaundement I praye god it be not spokē to them at their death as Christ spake to the scribes and pharyses Math. 15. saynge wo be to you scrybes and pharyses for you haue made voyde or broken goddes cōmaundemēt for your traditions I praye god it be not spoken lyke to other wo be to you that haue neglected or broken goddes commaundement to fulfyll your carnall pleasures to get you worldly ryches honours dignites landes and possessiōs and to get them and to mayntayne thē haue not cared what sorow payne or troble haue comed to other haue not cared for god and for his word no furder then it serued for their carnall pleasures or worldly ryches 5. But our conuersation is in heuen from whence we loke for the sauiour Iesu Christe the lorde The apostle settyth him selfe as one contrarye to these pseudoposteles and sheweth his conuersatiō of lyuyng to be contrary to thē as he wold saye they al together sauour earthly thīges their harte and mynde is all vpon the earth and vpon earthly thynges carnall pleasures wordly commodites fyxed my mynde harte wyll study intent and affection is in heauen and vpon heuenly thynges and therfore I loke not for worldly ryches or pleasures but for our lorde Iesus Christe whiche shall alter and chaunge our vyle and corruptyble bodies subiected to corruption and carnall affections and shall make it an immortal body cōformable to his glorious body make it a gracious body in the daye of iudgement when he shall exalte this corruptible body with the soule to īmortall glory ioye and blysse The soules of them that be ded in Christe nowe are in glory the body lyeth in the earth and rotteth vnto the daye of iudgement and then shall aryse with the soule be ioyned agayne and shall then receyue glory This place reproueth all them that set their hartes to moch vpō this world of worldly honours ryches and carnall pleaces and not hath their hartes lokynge vp to heauen desyryng heauenly ioyes and blysse ye this place iecketh them that denyeth the resuerection of the body and the immortalyte of the soule and the last daye of iudgement in the which the mortall body shall be made immortall and a gloryous body conformable and lyke to Christes body as towchynge the immortalyte glory ioye euerlastynge felicite and blisse 6. Accordyng to the workyng wherby he is able to subdewe all thynges vnto him selfe Lest any shulde ascrybe the resurrection of the body to any myght or power of the body or of the soule be sayth that god worketh this thyng of his omnipotent power by the whiche he worketh all thynges good and hath al thynges subiected to him and as he created and made all thynges of nothynge so easely he maye gather together the bodyes lyenge in the dust of the earth and ioyne them agayne with their soules and make them to aryse immortall bodies and receyue lyfe ioye and saluation And this hope haue good men and loke for that daye of the generall resurrection that they maye be made lyke to Christe oure sauyour in immortalite in glory by Christe ¶ The fourth Chapter to the Philippians THerfore my bretherne dearly belouyd and longed for my ioye and my crowne contynew so in the lord ye beloued I praye Euodias and beseke Syntiches that they be of one mynde in the lord yea and I beseche that my faithfull yock felowe helpe the wemen which haue labored with me in the gospell with Clemente and with my other helpers whose names are in the booke of lyfe Because before he had taught them that Christ was our onely iustice resurrection and lyfe whiche thynge they knewe by fayth in Christ where in they were very constant and sure now he exhorteth them to constancy in trew fayth by certayne knowlege of Christes doctryne and desyreth them to stande in the lorde and be constaunt in him and as they haue begone in the lorde so he wolde haue them contynew in the lorde and not to turne from the lorde to the lawe or to workes of the law or to nedy ceremones or to tradicions of men that culde not iustifye them nor purge them from their synnes and these thynges now he thought he myght desyre of them for as moch as they were deare beloued to him his ioye comforte and his delectation and therfore be ryght he thought he myght desyre more of them then of his enymes 2. I praye Euodias and beseke Sentiches that they be of one mynde in the lorde He desyreth two wemē Euodias and Sentiches to be of one mynde and no longer at discorde for it appereth that these two wemen dyd not agre but were at debate and that the one enuied the other and therfore the apostle studeth to take from them their debate and to reconcile them to gether againe and to ioyne them to gether in mutuall beneuolence and loue one to another Here we lerne that discorde or debate maye aryse amongest good frendes and fauorers of the gospell but that displeasure or discorde is to be teased or quenced by other frendes as shortly as can be possible that these that were at discorde maye be a◠concorde and agre in the lorde Iesu 3. I beseche the my faythfull yockfelowe helpe the wemen whiche haue labored with me in the gospell Here the apostle desyreth a trew kynde and faythfull woman in the lord whiche hath labowred with him and take payne with him in the gospell when he preached with great payne and labor this womā dyd take payne and labour with him whether she was his wyfe as somme authors do thynke or it was some other good woman it maketh no great matter nor of it I wyll not dispute but leue it to other to iudge I thynke rather it was a woman then a man all though some translate this worde in the masculyne gender and not in the femynyne gēder and that the apostle desyreth one woman to helpe another and these that labowred with him That dyd mynistre to him meate drynke cloth fyre and other necessares he calleth thē here cooperatores euangelii cum illo that is felowes or workers with him in the gospell that they mynistred to him preaching the gospell or in prisō these thynges he had nede of Amonges whome he nameth on Clemens of his gentylnes and trewe harte and mynde