An exposition in english upon the Epistyll of saint Paul to the Philippians/ for the instruction of them that be unlearned in tongues: gathered out of holy scriptures/ & of the old catholic doctors of the church/ & of the best authors that now adays do write. By Lancelot Rydley of Cantorbury.  
✚  
¶ Over seen by the right reverend father in god Thomas by the sufferance of God archbishop of Cantorbury.  
Quisquis amas verum huc aderis nec ment recedas  
invenies verum scripta sacrata legens.   

Reverendissimo in Christo patri ac dno, dno Thome Cantuariensi archipresult graciam ac pacem Lancelotus Ridleus. P.  
CUm omnibus satis persuasum sit Colendissime presul dominationem tuam bonas litteras amare venerari ac colere, & nulla re magis delectare quam bonis litterarum studiis, maxime vero sanctarum scripturarum lectionibus, nihil que tue celsitudini magis gratum et acceptum fore, quam pias quasdam scripturarum expositiones, in quibus nihil relucere videtur quod non sit pium verum ac sanctum, vel multum adiumenti afferens tum ad dei gloriam tum ad aliorum edificationem, e quibus errores et hereses per evangelii veritatem evelluntur, false fiducie vane superstitiones eradicantur, sordes vitiorum abluuntur, romanenses feces expurgantur, omnia denique vitiorum semina prorsus extruduntur, et in vitiorum loca virtutes inseruntur, evangelii veritas pro mendatio docetur, et quicquid est boni adhortatur amplectendum ab omnibus qui vitam cum Christo querunt eternam.  
Quando istac in re gaudet et delectatur dominatio tua adeo ut in nulla re magis, visum est mihi dominationi tue dedicare hanc expositionem in epistolam Pauli ad Philippenses a nobis rudi minerva impolito que sermone scriptam tua celsitudine omnino (in fallor) non indignam, quod in ea expositione nihil piolectori perspicere licet, quod non evangelii veritatem sapiat, vitiorum odium moneat, virtutis amorem suadeat, dei gloriam illustret, et alios in vera cognitione Christ et beneficiorum eius non erubiat, ut magis gauderes maiore evangelica veritate iam vel ipsis rudibus et indoctis in lucem edita, uti verum decet episcopum, quem nihil magis ornare posset quam sincera evangelit explicatio, pura que illius predicatio, ex qua est fides, sine qua impossibile est placere deo, et quicquid cedit in cibum vitam et salu●em animarum, quarum curam oportet epis●opis esse maximam, ne pereant, sed ut salue ●iant▪ ne rationem deo reddant episcopi pro his qui illorum negligentia perierunt, hinc episcoporum est sibiipsis et gregi Christi attendere, et vigilare, ne in gregem intrent l●…pi rapaces, et ingressos ab ovili abigere, errores et hereses evellere, superstitiones omnes resecare, puro vire verbo pascere, instruere et exhortari per doctrinam sanam contradicentes convincere, errantes ad caulem veritatis omni mansuetudine et levitate reducere, ut omnes christo lucrifaciant, non que sua sunt singuli consider antes sed que sunt aliorum, et havere animum omnibus prodesse semper paratum, nocere vero nullis, numquam denique non totis quod aiunt viribus anniti vel omnes si fieri posset et quantum in ipsis est ad Christum attrahere per vera cem evangelii sermonem, cuius maximum patronum at ꝓpugnatorem esse tuam dominationem sciunt omnes qui te vere noscunt, quamuis ab invidis male audit nonnunquam dominatio tua▪ sed quis a sicophantarum calumniis omnino erit imunis? adeo ut ne Christus ipse agnus ille immaculatus qui peccatum non fecit nec inventus est dolus in ore ●…ue ab horum calumniis fuerit expers, perge igitur Colendissime dne quo cepit dominatio tua a recto evangelii tramite latum quod aiunt vnguem non discedens aliquando, et canum oblatrantium calumnias non curabis unquam, vincet tandem veritas, et o●…a spartam quam nactus es, ac ea que decent sanam loquere, et alios que vera et pia sunt loqui iubeto ea authoritate qua in eos polles, ut fidelis apud deum patrem celestem inveniaris in novissimo, hoc enim si feceris non tantum gioriam dei illustrabis maxime, verunetiam te et alios multos saluabis, alios deo rationem de talentis concreditis redditurus es maximam die et hora qua nescis. Nam cui multum donatum est, multum ab eo requiretur. Deum optimum maximum precor, ut in omnibus ita in hoc mortali corpore te geras, et in ea vacatione ad quam a deo es vocatus ut oportet ambules, deo per omnia placens, ut cum apparuerit princeps ille pastorum reports immarcessibilem glory coronam bonis oimbus ante constitutionem mundi paratam a deo patre, cui cum filio & spiritu sancto sit omnis honor et gloria in secula. AMEN   

¶ The preface to the reader.  
GRace and peace from god the father of our lord jesus Christ be unto all them that loveth favoureth and promoteth the truth of gods holy word. Amen. For as much as lieth hid in the letter & unknown to the lay people the greater part of the profit of holy scriptures now commanded by the Kings Majesty to be had and read in english, for the the which thanks are to be given to god, high laud and praise to the Kings Majesty, that would his people should not lake the necessary food of their souls, which is the word of god to feed them spiritually in their souls, that they should not perish, but live here a life acceptable to god alway in the love and fear of god, by true knowledge of him, which knowledge cometh by hearing reading studying of god's word, or by preaching of it, or by reading of some exposition or commentary written in latin or in ynglysh, where in gods word is purely and sincerely opened and declared to god's glory and to the profit of other.  
That part of this great profit should the better be known and obtained I (although I know my talon is of the  sort) have written this exposition in english upon the Epistle of saint Paul to the Philippians for the glory of god more to be dilated, his word better known, god loved & dread more and for their sakes that do not understand the latin tongue, but only can red english, that these might attain to some part of the fruit and profit of holy scriptures that lieth hid in the letter, and unknown to the most part of them that can read english. Although they shall read in english the letter of holy scripture, and do understand the english tongue, yet oft-times they neither attain unto the mind of the holy ghost, by whose inspiration the holy writers of the scripture of god wrote. 2. Peter. 1. Nor yet they atrayne to the great comfort and consolation of holy scriptures. Therefore some reading the letter of the holy scriptures have little sweetness therein or love to god the author of holy scripture, getteth little comfort or nothing at all, yea some gather poison for good meat, error or heresy for verity and truth, death and damnation for health and salvation which cometh of themselves, and not of holy scriptures, for the scriptures of god be the necessary food of the soul. Mat. 4. Light to our feet. Psalm. 118. The word of truth that saveth our souls jacob. 1. That bringeth the spirit of god and life everlasting. john. 5. But this fruit lieth hid in the letter to many readers and appeareth to many to be nothing less, than that it is in very deed, it appeareth to some to be rather poison to kill them then wholesome meat to feed them and save their lives, rather to bring in errors & heresies than to expel them and to bring verity and truth, rather to hold men still in darkness than to bring in light of god's word, expelling all darkness ignorance 〈◊〉 and preposterous judgements idolatre, ●…ꝑsticiō false trusts vain hopes, in the which the people was wrapped in of a long time, that darkness was thought light, ignorance knowledge, death life, damnation salvation, and all for lack of knowledge of gods holy word false interpretated by bishops of Rome, and keeped from the Christian people, as a thing not necessary nor yet profitable for them to read or know, thinking by that means to have keeped the people still in ignorannce darkness and blindness, that their usurped power and their false merchandise should not have been known nor espied, their honour & glory not minished, or their worldly profit not decayed. For they know what time the word of god should come to light that their usurped power should be espied, glory & the their perfect of false the●… merchandise should decay. And saying there is nothing that more bringeth to light the usurped power the crafty falsed, feigned lies pretenced holiness of the bishops of Rome and condemneth it then the word of god truly preached expounded or declared, and that seeing it pertaineth to every one to expel the usurped power of bishops of Rome and their feigned holiness, I marvel there is so few (of so many great learned men in this Realm) that setteth forth the holy scriptures by some commentary or expositions to deliver the people from ignorance darkness errors heresies superstitions false trusts and from many evil opinions fixed and rooted in the ●…tes of many for lack of true knowledge ●…●oddes holy word, and to expel the vsurpe●… power of the bishop of Rome and all romish dregs. Because I did see few or none to go about this thing but many rather to study to keep the people in ignorance error and in evil opinions still. Therefore I as one of the lest learned of all, as it hath pleased god to give me his grace herein, have set forth rudely (more regarding to open the sincere doctrine of the holy ghost, to god's glory and to the edifying of other than I have studed for eloquence in words) an exposition in the Epistle of sanyt Paul to the Philippians opening this part of holy scripture as I trust according to the mind of the holy ghost by whom it was written, exhorting all men to read the holy scriptures and expositions of them with all reverence to god and to his word in meekness of spirit desirous to know god, love him and fear him and to know their duty to god and to there nyghboure and to use their knowledge with all sobriety and to flee vice and take virtue, if not for love of god yet for fear of punishment of god for vice and sin, for the end of sin is death Ro. 6. And so I trust I have opened this Epistle according both to the mind of the holy ghost the author of holy scriptures, and also to the true use of holy scriptures with all sobriety not passing the bounds of scripture. And to do this thing I have used the help both the tongues and also of the catholyky authors that best declareth the holy scriptures and most for the glory of god and the edifying of the unlearned in the latin tongue, as shall appear more planly to all them, that will read with a good mind desirous to know god and love god this rude exposition partly set forth for the discharge of my conscience and small talon given me of god not to be idle, but to exercise it to god's glory and to the edifycation of other, and partly to excite better learned men than I am to set forth in print some commentares or expositions in latin or in english, that god's word might the better be known and god more glorified of all men, vice destroyed and virtue and godly living brought in the stead of vice used and evil living. And so I would wish that high rulers and bishops would set learned men on work, and cause them to set forth some godly expositions upon the holy scriptures, that the unlearned people should not err nor take amiss the holy scriptures, or otherwise gather any sense of them, than the holy ghost willeth. And for that cause and other I have here in this little epistle showed my mind after the talon given me of god. if this my rude labours & pains do agree with holy scriptures as I think they do agree, I beseech the gentle Reader accept them in goodworth, and give laud and praise to god the author of all goodness and not to the writer of this exposition whose mind is and ever have been to profit all men and to hurt no man. And if this my rude labours shalbe-thought profitable to the Christian congregation of England as I judge it shallbe counted, god willing I intend to set forth like things in other places of holy scripture in english or in latin, if it shallbe thought good or else I will abstain from writing. But if any thing by ignorance or otherwise hath escaped me in this rude exposition that I have here written other wise then god's word teacheth refuse it gentle Reader, and know that I am a man and may err and that to one man be not all knowledge given less he should be to proud in himself and contemn all other. Therefore as holy writers of scriptures saith of their doctrine so I say of my sainges or writings, that I would they should be judged truly by the holy scriptures and no further to be believed than they may be provede and confirmed by holy scriptures as knoweth god to whom be all honour and glory ever AMEN.   

The argument of the epistle to the Philippians.  
Paul the apostle of jesus christ being at Rome in prison hearing of many pseudopostles running about busily in every place where as they heard the doctrine of jesus christ to be preached set planted or sown. And that they laboured with all their mights powers lies falsed or craft, to pluck it up again by the roots, and specially Paul's doctrine to be little regarded they studed, calling it heresy & Paul an heretic wordy prison chains and fetters he was cast in, for his evil doctrine he had taught. Also he hearing in prison these pseudopostles busily to have gone about these Philippians to have seduced them, and to have plucked them from Christ's doctrine and from true faith in Christ, and that they as yet had nothing prevailed against these Philippians in the apostolical doctrine and in the faith of jesus Christ very constant and sure, Paul hearing these things in prison, what could he think but them to be men, & that they might be subverted by these pseudopostles, and offended by his imprisonment, and think him evil that is cast in prison & in such grievous bonds as he was. He therefore like a loving father desiring the health & life of these Philippians prepared this Epistle as a present remedy to deliver them out of peril and ●opardye, and to take away all things that might hinder them to run in the way of Christ in the which they had run & did run still. In this Epistle first he commendeth them that they had received the faith of jesus Christ and were constant in it, for the which he giveth thanks to god, than he teacheth them not to be offended with his bonds for the gospels sake, showing great profit to come to many by his afflictions, great forderaunce to the gospel of god, and to himself laud and praise, and therefore of his bonds he was not ashamed, but rather greatly did rejoice in them, and was contented to suffer death for the gospels sake, & and so to be with Christ, which thing was better for him although him to live was more for the profit of these Philippians and of other more.  
Secondly he exhorteth them to unite and concord, to think one thing being humble meek seeking not their own but these things that be to the profit of other, after the example of chrih, desiring them to live upright in the mids of a froward nation, that no man should justly complain of them, teaching them not to be sorry but rather to rejoice in afflictions for the gospels sake, showing that he would send Timotheus to them and after shortly to come himself he trusted, after he should know what should be come of himself. In the mean time he send Epaphroditus their apostle that they should be more glad seeing him have recovered from his sickness.  
Thrydly he willeth them to be ware of pseudopostles whom he calleth dogs, evil workers, sawers of dissension joining the works of the law to Christ whom he reproveth sharply teaching only Christ to be our justice health life and salvation with out the works of the law, or of merits of other which he esteemeth for hurt or hindrance to true justice before god, willing us to follow him and like to him, and not pseudopostles enemies of the cross of Christ, whose god is their belie, their end death, their glory confusion for they seek eartly things, he willeth their conversation to be in heaven and with Christ their saviour.  
The last chapter contenueth some moral lessons & good examples to follow with meek and gentle salutations desiring the grace & favour of god to be present with them always.   

¶ The first Chapter to the Philippians.  Paul and Timotheus the servants of jesus Christ to all the saints which are at Philippos with the bishops & Ministers. Grace be with you and peace from God the father, and from the lord jesus christ. 
Saint Paul writing to the Philippians this Epistle first salutes them with a Christian salutation, and then showeth the matter that he would have them to know. And in this salutation first he showeth the names of them that wrote this Epistle inspired with the holy ghost, as was all they that wrote the holy scriptures. 2. Peter. 1. that this Epistle should the better be esteemed & received, knowing it to be sent to them from their well-beloved friends Paul and Timothe, by whom they had received many benefits of God, and was made the well beloved children of God, which before was the children of the ire wroth and indygnation of God, and was justified and made ryghtuos, which before was sinners and wicked, bound to sin death and hell, but now delivered from all captivity of the devil, sin, and death, hath obtained grace, mercy, and forgiveness of syfies by the grace of the gospel, which Paul and Timothe preached unto them as is written. Acts. 16. And therefore letters send from Paul and Timothe, was welcome to them and thankful, and very comfortable, as be letters sent from one hearty friend to another. Secondly in this salutation he showeth to whom this epistle was written that it was written to all the saints & holy men, that was faithful & had received the true faith of jesus christ, for such be called saints of saint Paul and often times in the holy scriptures, that we should not think none other to be called saints in the holy scripture but such as bishops of Rome well paid for there pains hath canonyzat and sanctified for saints, all though some time it is uncertain unto us whether they were saints or no: sanctified by Christ's blood or no: for they be the true saints before god, that be santifyed be christ and by his blood, whether they be dead or on live, santifyed or canonyzat by the bishop of Rome or no. Saint Paul dedicated this epistle to the saints at Philippos, that is to say, to the faithful men that were at Philippos' living, to whom he would have this Epistle red, and of it red, have moche profit and spiritual food, than it is evident, he dedicated not this Epistle to the dead saints which culde not read this Epistle, nor here it red, nor yet any fruit take of it, but to these that were living saints, that is to the faithful in christ, as Crisostomus saith. Roma. 1. And therefore let it be known to all men that these, that live well and in the faith of jesus christ here in this present world be called saints in the scriptures, as these that be departed this present life. The ignorance of this thing hath been the cause of moche false trust, vain hope, idolatry, and superstition, and that some men hath made creatores of creatures, and have desired of men that was only to be desired of god, hath prayed to saints departed as to god, put trust & confidence in them as in god, yea I will not say in their images, such was their ignorance and blindness, and asked of them such things as should be asked only of god, as health of body, deliverance from perils, and ieopardes by water and by land, from the power of the devil, from lightnings, tempests, fire, water, and all sudden death, and some had one patron, some another of the saints called, yea of their images, whom they called upon before god, and above god. As some called upon saint antony for their swine, upon saint Mudwyne for their kine, upon saint Loy for their horse, upon saint Roche for the pestilence, upon saint john shorn for the ago, upon s. A polyne for the tooth ache, upon saint Blaze for a bone in a man's throat, our lads girdle was for a full remedy for a woman that laboured of chyldebyrth, that she should be delivered with out pain, and the child sure to be christened, such was the trust that many had in our lads girdle. And this was a marvel that learned prelate's and bishops would suffer so long, the people thus to be blinded, and to have such false trusts vain hopes, and so to dishonour god, giving to saints that honour and glory, trust and confidence that should only be given and ascribed to god, the giver of all goodness pertaining to the body or soul.  
The saints nor their images be not the givers of good things that we have need of, that we desire in our prayers, but all goodness cometh of god the father. jacobi. 1.  
2. with the bishops and ministers.) He showeth this Epistle to be written not only to the saints that live at Philippos that is to the faithful congregation of christians of the people, whom he would have to read this Epistle, and to take comfort, and profit of it red, but also it was dedicated to the bishops, and decanes that was there, of the which it is evident that there was divers ministers in the church of Philippos, as bishops to teach and instruct them in the law of god, to feed them with spiritual food of the soul, as necessary to feed the soul, as meat and drink to feed the body, and more to be desired of christian men then corporal food for the body, for as much as the soul, is a more precious thing then the body is, but would to god we were as desirous of the food of the soul, as of the body, then learned men in god's word, and sincere preachers of it, should be more regarded and esteemed, bishops should preach ofter than they do, they should desire ●o learned men to be about them, and in their diocese, and make more of them then they do, than the people should the better esteem and regard god's word, which now in a manner be contemned and despised of the most part of the people, and counted as a thing of little price or value, because bishops do not preach themselves, or if they preach, it is very seldom, and do not prefer god's word, before ceremonies or traditions of man. Negligence in setting forth of god's word in them, to whom it pertaineth to be setters forth of it, is a great cause why that it is so little regarded, why that there is so great ignorance and blindness, so many evil opinions, preposterous judgements, false trust, vain hopes, idolatry and so much superstition as hath been, and yet is in some parts of this realm, and not as yet fully plucked away by the verity of gods holy word, for there is very few sincere preachers of it, and fewer like to be, if god do not provide by some good persuasion to the high powers & rulers to whom it pertaineth to provide that their subjects perish not for lake of spiritual food of their soul, for if they lack it, it must needs follow that the people shall run headlong into errors, heresies idolatry, & many false trusts and vain hopes, and call that is good evil, and evil good, light darkness/ and darkness light, sweet to be sour & sour sweet, and so condemn that is good and godly doctrine for heryse, and in so doing condemn themselves to everlasting death, and damnation. As Esyas. 5. saith/ woe be then that call good evil, and evil good, light darkness and darkness light, so for lack of knowledge of gods holy word, of true and sincere preachers of gods holy gospel, the people shall perish and hate their own salvation. Therefore I pray god that high powers ordynated of almighty god, chiefly to set forth his glory and to promote his word to the salvation of Christ's people dearly bought by no corruptible price, as by gold or silver, but by the precious blood of the unspotted lamb jesus christ. 1. Pet. 1. that they would diligently look upon the health and salvation of the souls of their people subjecteth to them, yea of their own health & salvation, for of them a cownte shallbe required to whom they have committed the cure of Christ's flock, and whether they were diligent in saying Christ's people truly feed with the bread of life or no, and if any of the spiritual pastors have been nygligent, or have had evil ministers under them, as evil chancelers or officyalles, that neither knoweth god's word themselves, nor be preachers of it, yea scarce favourers of it, but rather adversaries & enemies to gods holy trueth and no setters forth of it, but bynderers all that they might, than it pertaineth to high rulers to reform such negligent bishops and prelate's, and to command them to look better upon there cures, and see that they be such as saint Paul. 1. Timo. 3. would have, and to have chancellors, officials, comysaries/ such as knoweth gods word, be preachers of it, and setters forth of it under them, or else if they would not be reform & to look diligently upon their cures as they should above all things to make them bishops or prelate's quondam, and to set in their steeds such as both culde and would teach & preach gods word sincerely, as did Titus, and Timotheus, bishops ordynated of saint Paul/ which diligenly taught their people wholesome doctrine, and were not negligent in their offices, and had servants according, that was both sober/ dyscreat/ and learned in god's word/ and also lovers of it/ which things are greatly to be desired in our bishops and in their chancelars officials and comysaries. At Philippos was not only bishops abiding and dwelling amongs them preacheing truly the doctrine of god/ and therefore had of the Philippians/ all necessaries abundantly/ and had in great honour and estimation for the words sake that they preached/ and for the lords sake whose faithful servants they were/ but also there was decanes whole office was to provide for the poor/ that the poor should not want necessary meat/ drink/ cloth/ or logyn/ such was the fruit of the gospel that Paul had preached amongs these Philippians/ which was desirous of it and so obedient to do that thing that pertained to the office of christenmen/ that they with great gladness kept bishops to teach them/ and decanes to provide for the poor people/ for they regarded more the health of their souls then the corruptible riches of this world/ yea these Philippians of there costs/ kept many bishops/ which at the beginning cast Paul and sylas in prison esteeming them to be heretics/ and preachers of false doctrine/ but afterwards/ god by his word preached/ turned their hearts and made of them christenmen/ which before was heathen/ and lovers of his word which before hated it worse than a dog/ such is the goodness of god that maketh good men of evil men/ his servants of servants to the devil/ for the which god is to be glorified, like he did in Paul Acts. 9 Also of this place we may plainly see that all bishops or pastors/ was not such as Paul and barnabas was, having no place to rest in/ bound to no church more than to another/ having necessareiss at the will and pleasure of them to whom they preached/ for these bishops was abiding at Philippos/ and bound to the Philippians above other/ and of them only they had all necessaries abundantly/ yea peradventure a certain stypende assigned out for they● livings, or else how cold they keep hospitality and proved for the poor, as there office doth bind them as saith saint Paul. 1. Timo. 3. Titi. 1. And this thing maketh against all them that would that bishops and pastors should have no certain living or stipend assigned for there living/ but to live only of the almost and goodwylles of the people to whom they preach/ which thing is contrary to saint Paul. 1. Timo. 3. That requireth of bishops to keep hospitality, to provide for the poor/ to have meat drink/ cloth/ apparel, according to his state and degree/ to buy books and all other necessaries required/ for students in divinity/ no small cost it is to have books sufficient for study in divinize/ and in all tongues to be learned necessary for that study/ and that students in divinity should be without care & trouble, & quietly to give themselves to there divine study/ it is therefore necessarily required/ that they should have an honest stipend assigned for their living, and to have it quietly/ or e●s few or none will be students in divinity and preachers of it.  
And peradventure some may move here a question/ and ask whether it is better for god's glory/ & the salvation of man/ that bishops and pastors should have a certain living asygned as dew to them/ to require for there living/ and to require no more/ or to live of the only almost/ that the people would give unto irew preachers of god's word/ which god saith/ is wordy their meat Matthew. 10. The workman is wordy his meat/ by meat he understandeth all necessaries for him to live/ & quietly to study with out care for an honest living: to this question I answer/ that I think it more for the glory of god/ for his word truly and sincerely to be preached/ and more for the health and salvation of Christ's people/ that bishops/ and pastors should have a certain living assigned out for their portion/ then that they should have nothing certain. The first reason that moveth me so to think is/ that they should by that means preach/ and teach/ god's word more truly/ and more sincerely/ more freely/ and frankly rebuke vice and sin/ and not to flatter men in their sins/ or to hold their peace/ & wink at the faults of men/ of whom they looked for their living/ for if they should live only of the good wills of men and should frankly/ and freely reprove the faults of some men/ they should have a small living/ they should go oft-times hungry to bed and have many poor dynners'/ and worse suppers/ yea peradventure be suffered to die in the street for lack of necessaries/ therefore that vice and sin should be more freely rebuked and the danger thereof showed should fear men from sin/ lest the plague of god which is death/ should fall upon such sinners/ which would continue still in their sins/ and provoke god to power upon them his plague of vengeance for their sins/ which they should not know to be sin or to displease god/ if that prache●s should flatter them/ wink at their sy●ies/ and not rebuke them/ nor yet show the danger of sin/ and the punishment of god to impenitent sinners that will not forsake sin/ and live a new light in virtue and godliness/ what was the cause why that beggyn freers did use so much flattering and coryed favour on every side? but by cause they lacked livings/ and therefore they sang placebo/ and preached plesante things/ nourishing men in idolatry/ superstitions/ false trusts/ vain relygions'/ preposterous judgements and such like/ to the which they perceived the people to be inclined to of their own nature/ by the which every one is inclined to evil rather then to good and godly things/ for to do or believe evil things we have it of ourselves/ but to do good/ to believe well/ we can not without the grace of god/ and these things did the false flattering friars to get a cheese/ or their quarter groat/ and yet for all their flattery they culde scarce get an honest living/ killing spiritually their own souls/ and the souls of many other men & women deceived by them/ to whom they promised life. Secondly if students in divinity be not quiet at there study/ and have not their mind upon that they study/ but be unquieted/ careful for their dinner and supper/ ●acke wholesome meat and drink/ lack fire or warm clothes/ little profit they shall do at their book/ they shall not be able to come to such learning as is necessarily required for god's glory & the salvation of Christ's people. Thirdly in the old testament the living for the Levites that served in temple was certain/ and appointed by almighty god that there duty should not be denied to them he commanded by Moses' law/ how moche more now should it be certain/ what thing should be dew to the minister of gods holy word/ that he might have both to live on for himself/ his servants and howseolde/ and also for hospitality to be kept for other that needeth. And how can he keep hospitality except he have some thing where upon he may keep hospitality/ and feed other corporally as he should do. Fortlye to assign a certain living to the menister of god's word/ for his living shallbe less pain and less trouble to the people to pay it/ than if every day/ or week they should be troubled to give to him, that thing should be very tedious to the people & very troublesome to the pastor. Therefore seeing that god's law commandeth/ and god hath so ordynated that he that preacheth the gospel should live by the gospel. 1 Cor. 9 high powers and rulers hath done well assigning to every pastor his living in a certanty to be received with out trouble or business. But would to god that the high powers/ that as they have assigned by their godly laws this thing, so they would see that the people should truly pay● it/ with out all grudge/ or murmur to there pastors that truly feedeth them with gods holy word/ would to god that high rulers should cause every pastor to do his duty/ and surely to have his dwety again/ and no part of it to be with drawn from him/ for the work man is worthy his meat. Math. 10.  
3. Grace and peace from god the father and from our lord jesus christ be unto you.) Here is showed what things Paul and Timotheus desired to these Philippians, they wished not kingdoms and impyres of this world/ not wordly honours/ or riches/ not fat benefices/ or bysshoprykes/ not high honours/ or wordly dignities/ as carnal men wishes to the● friends/ and lovers/ children/ or kynsfolkes'/ but they wished to them the grace/ favour ● and the love of god/ which things far passeth all these corruptible wordly riches/ they also wish them peace with god the father/ which peace cometh not of man/ nor of the me●yies of man/ by work/ deeds wrought by man/ but of the mar●y and goodness of god/ and this peace with god in their conscience hath not evil men/ for they alway fear god/ and reckoneth him as a cruel judge which without mercy will punish sinners/ & brekers of his laws/ and therefore saith the prophet: The evil say peace peace/ and they have no peace in there conscience with god/ but these that be justified by faith they have peace with god/ in there conscience ● & lovely fear god. And here we may learn grace/ favour/ & love of god/ peace with god not to be of ourselves/ but to be the gifts of god freely given them to whom it pleaseth god to give these gifts. Here also we may learn what thing one Christian should desire to an other/ and wish in their letters, salutations or other wise, most chiefly/ and before all worldly goods or riches/ that is the great favour of god/ and peace in conscience with god/ for what thing in this world can be pleasant to that man/ that in consciens is not at quietness with god? surely nothing/ and if thou will have peace with god/ see thou be in peace/ concord/ and unite with thine neighbour/ or else thou can not be in peace with god.  I thank my god as oft as I remember you (which I always do in my prayers for you all, and pray with gladness) because of your fellowship which you have in the gospel, from the first day unto now, & am surely certified of this, that he which hath begun that good work in you, shall go forth with it, until the day of jesus christ, as it becometh me to judge of you all, because I have you in my heart, as those that are partakers with me of grace in my bonds, in defending and stablysshing of the gospel, for god is my record, how I long after you all, even from the very heart root in jesus Christ. 
After the salutation the Apostle beginneth to show the things that he would have known to these Philippians/ and first of all he giveth thanks to god for these Philippians/ that they had received the faith of jesus christ/ and that they did stand sure and constant in it/ not shrinking away from christ/ for no affliction or persecution/ by no craft/ or sutteltey used by false apostles to bring them from Christ's faith/ and in this thing the apostle teacheth us to give thanks to god/ for benefits of god given to other/ and not to be sorry/ as some be for god's gifts given abundantly to other/ which they themself lack/ and therefore they are sorry that other should have that they lack/ as more knowledge/ learning/ or cunning in god's word than they/ they are blind and ignorant and would have all other as ignorant/ and blind as they be. He praiseth them that they were comed in to the communion of the gospel/ and made partakers of salvation by christ/ showed to them be the gospel/ and this he doth because he would have them more desirous of the gospel/ and of the knowledge of christ/ and to be more constant in the faith of christ. Virtus enim laudata crescit. Virtue commended doth not make good men proud/ but more diligent to increase virtue and to attain unto it. Also we be here taught to pray for other to be glade of gifts of god given/ and specially above all things for the word of god purely and sincerely preached/ of the which cometh faith/ for faith cometh by hearing/ hearing of the word of god. Rom●. 10. So these people received faith by the preaching of saint Paul/ & was made partakers of the gospel/ & of health/ & salvation by christ. Acts▪ 16  
2. from the first day unto now/ having this thing persuaded unto me/ that he which hath begun this good work in you will go forth with it until the day of the lord.) This thing the apostle would have persuaded unto these Philippians that god which hath begun this good work in them/ that hath called them from infidelity/ superstition/ idolatre/ fornication/ advoutre/ and from many other gentle fashions/ and heathen manners, to the faith of jesus christ/ and to an holy conversation of living/ he that hath begun this good work in them that he will go forth and increase them more and more in faith and true holiness by the knowledge of gods holy word. And here he showeth the common saying oft-times to be true. that of good beginning cometh good ending/ and that god continueth in good men/ and obedient persons/ these good works, that he hath in them begun/ here we may learn● to judge these to finish well/ and bring their matters to a good pass, that begin well/ yea this place teacheth us to know that it is god/ and not we that beginneth a good work in us/ and also that it is god that bring to a good end a good work/ of the which we learn the beginning of faith/ or of good works and the increasment of them to be not of us/ of our mights strength/ power or merits/ but to be of god only/ and of his free grace/ and goodness. This place showeth that we of our own fire will/ with out the grace of god/ are not able to begin any good work/ nor to go forth with it/ nor to finish it/ for we of ourselves are not able to think any good thought as of ourself/ but all our ability is of god. 2. Cor. 3. Of ourself we are not able to will any good work/ for god worketh in us/ willing of good things for his good wills sake. Philip. 2. And christ saith in john. 6. with out me you can do no thing/ then what shall we ascribe/ to our free will with out christ/ and without the grace of god/ surely nothing that is good/ evil cometh of ourself/ and all goodness of god the father of light. james. 1. And if these be true as they be in very deed/ then me thinks that they err, and are to be blamed that say that we of our free will may do good/ may assent and receive the grace of god/ offered to all men/ or not to assent to it/ and forsake it if we list/ & at our pleasure/ and free will/ o● else our will they say con not be free or called a free will: of these men I would ask one question whether to assent to the grace of god offered and to receive it is good or no? and if it be good/ as I trust none will deny/ then it is of god the father/ & not of us. james. 1. To this question sancte augustine make answer/ and saith that in outward works indifferent neither good nor evil of themselves/ that we have a certain free liberty to do them/ or not to do them/ as to lift up a straw or to lay it down again, but to do any thing that is acceptable to god/ or merytorius as they were wont to call works pertaining to our justification/ or to the salvation of a christian man/ we can not without the grace of god/ nor yet to will it/ nor to assent to it/ it holy hangs of god/ and of his grace/ and not of us or of our merits or good will without god's working in us/ and making our will ill of itself, good and conformable to his will/ for the grace of god healeth our evil will/ & maketh it agreeing to his godly will/ and so conformable to it/ that we willingly and freely and with gladness do these things that god willeth and commandeth/ so we holped with the present grace of god of a good will and gladly do the works of god, not we do gods works, but rather the grace of god in us. Augustin in his book of grace & fire will thus saith. Cooperando deus in nobis perficit, quod operando incepit, quoniam ipse ut velimus operatur incipiens, qui volentibus cooperatur perficiens, propter quod ait hic apostolus, quoniam qui operatur in vobis opus bonum perficiet usque in diem jesu christi, ut ergo velimus sine nobis operatur, cum autem volumus, & sic volumus ut faciamus, nobiscum cooperatur, tamen sine illo vel operant ut velimus, vel cooperant cum volumus ad bona pietatis opera nihil valemus. Beda hec colligit verba ex augustino in hunc locum Pauli.  
3. As it becometh me to judge of you all.) In these words the apostle showeth his hearty and loving mind towards these Philippians, that he did not flatter nor deceive them with feigned and deceitful words, but simply as he thought of them, so he spoke and judged of them, for he culde think none other but that good beginning should have a good ending/ and here he teacheth all in their youth to use and exercise vertuosnes, for as the common saying is, he that in his youth no virtue will use, in age all honour will him refuse, a saying not more common than true/ and also they say that timely crowketh the tree, that good cammoke will be, use therefore in youth true virtue, and get godly learning, that thou may have honour amongs men, and glory with god everlasting. The cause why he thought just and convenient thus to think of them, because the grace of god leaveth or forsaketh no man which before do not leave and forsake god and well doing, and therefore he thought that god would not forsake them doing well, and ever going for wards in the knowledge of god's word/ and in holy works commanded by it to be done of the christians, and to walk in them. Ephe. 2 And therefore he thought that god would work in them more and more good works, and that he would not leave them until the hour of death, and until the day of the lord, when he shall come to judge the quick and dead, and to reward all good works, that is to say all these works that god hath wrought in us God is so good and love that these works which he works in us, he calleth our works, and will reward them as if they were only our works, and not by his grace. Esay. 36. sayeth/ Lord thou hat'st wrought in us all our works. Also Lyra here saith, as the beginning of a meretorius work is of god, so is the continuance and the end of it of god. The apostle speaketh these words not that he would make them proud, or to be negligent to do well, but rather that he should provoke them the more to go forward in well doing, & to increase the good hoop he had conceived, and not to lose by negligence the grace of god, the assystent help and aid of the lord.  
4. Because I have you in my heart, as those that are partakers with me of grace in my bonds in defending and stablysshing of the gospel.) Here be tokens of love towards them showed, that he remembreth them in heart, and in his bonds, and presonment which was not for his faults but for the gospel of god, which bonds was not to him any shame or rebuke, or hindrance to the gospel of god, but to his great laud and praise, and to the forderaunce and increasement of the gospel, and that by his bonds the gospel was not slandered but promoted defended and surely confirmed, of the which we may learn afflictions persecutions inprysonment bonds chains, and fetters to the true preachers and reachers of god's word to be no new thing, to be no shame nor rebuke to such faithful preachers, although flesh and carnal wosdome other ways do think and judge, flesh judgeth afflictions persecutions impresonments to be shameful to hinder the word of god, but god do make these afflictions to promote his gospel and increase it, and makes the wisdom of the flesh, and of the worldly wisemen to be foolishness before him and in his sight. Here the apostle brynketh these Philippians to his love first in that he did give god thanks for them, that they had received the gospel, and was made partakers of eternal health declared by the gospel to them. Secondly he getteth their love in that he prayed for them alway in his prayers to god, desiring and wysshing them good and godly things, as mercy, peace, favour and love with god the father and such like. thirdly they culde not but love him which not only in wealth and prosperity did remember them, wish them good, and prayed for them, but also did remember them in his afflictions and in preson for the gospel sake preached to the gentiles, and wrote unto them so comfortable, and also profitable an epistle. Also here he remembreth his afflictions which he calleth the defence & confirmation of the gospel, and therefore rather to be loved and wished for, then to be hated of any Christian, so the apostle calleth his afflictions for the gospel the defence of the gospel. 2. Timo. 4. In my first defence no man was present with me (I pray god it be not imputed to them of god) but the lord, which was ●uer present with me and did strength me, that by me the gospel should be preached and the gentiles here the gospel. And I was delivered from the mouth of the lion (so he calleth Ne●o the Emperor, a lion for his ●ruelnes) so Paul used himself in preson and defended the gospel, that the gospel was stoutly defended and also greatly increased by his imprisonment as here after is showed/ so afflyctions' imprisonment persecutions and death of faithful preachers be not shameful worthy rebuke nor be hindrance to the gospel, but be laudable defend promote and increase it, and therefore faithful ministers of god's word have no cause to be sorry in their tribulations for the gospels sake, but rather to rejoice and be glade, for such be blessed of god that suffers for christ, and for his word, and shallbe partakers of glory with christ, and so shall they all be that suffers with christ. Roma. 8. wherefore he saith you Philippians as you be partakers of my afflictions and so with me suffer with christ/ if you continue with me in mine afflictions you shallbe partakers of the grace glory and everlasting life with me, which thing I think it meat to think of you all, for so good begynynges makes me to have that good hoop in you, that you will continue to the end well doing. 5. For god is my record, how I long after you all, even from the very heart rote in jesus christ.) The apostle bringeth in god to witness, which knoweth all things and the secrets of man's heart, for god is only the searcher of the heart, that he spoke these words of no carnal affection, or for any lucre sake, but for the pure love he had towards them, & that he loved them for no other cause, but that he did see them lovers of christ and of his holy word, and them such as declared by their living that they loved god, had received his word, and was doers of it, and that they were constant in it, and therefore worthy praise. Here we may learn of Paul that it is lawful for christ men sometimes to bring in god for witness, as here Paul did confirm the truth spoken, which thing was for the glory of god and for the profit of other, and to confirm bounds of peace made the better to be keeped because of the promise confirmed by an oath, which should in no wise be broken, swearing in every try●…yng matters and for light things, nor yet in daily communication and where no need is to confirm gods trueth nor profit to other should not be amongs christian men, less by oft-times swearing men run in to perjury to blasphemy of god, on reverent take god's name, and so break god's commandment, offend god and provoke him to anger, and to power his vengeance upon such swearers for it is written that the sword of god's vengeance shall not go from the house of him that is perjured, fear therefore to swear that you may escape the punishment of god that is threatened for such as take the name of god in vain, and will swear by the blessed body of our lord, by his arms sides feet legs guts and by all his members, by the holy mass at every word they speak, or in every small matter where no need is to swear, where no just cause compelleth them to swear, to such it is spoken Deut. 5. that he shall not be unpunished that taketh the name of god in vain, or bringeth in his name onreverenly, for his name is to be sanctified and hallowed alway, and god is not to be brought in witness of a false matter or to confirm our lies, for god will punish all such that abuse his holy name/ it grieveth all good men to here the great swearing that is used commonly of all men, and specially of soudgers, serving men, and courchars, how at every word gods holy name shallbe blasphemed, and that they rebuked for it will not, or can not leave swearing because they have accostemed themselves with blasphemy of god, but if they will continue still in their evil custom, it will bring them to the devil, everlasting death and damnation, it were better for them to leave their evil custom be time, then to go to the devil. Also god will not suffer such blasphemers to be on punished, but he will other punish them here in this world or else in the world to come, or peradventure in both, as oft-times it chan●…t● that swears be both punished here and in the world to come, here god punisheth such with poverty hungry cold imprisonment sp●knes evil deaths and sudden deaths, yea and with this punishment they be punished here, that all good men flieth their company abhorreth their communication and hateth their blasphemous words, and this thing are great swearers sure of, that these that be great swearers be lest trusted, therefore if fear of god will not with draw euy●l men from swearing and blasphemy, let the worldly punishment pluck them from it, let high rulers make straight laws for perjury and swearing, let them swear not themselves but when need shall require, let them use few oaths, for the multitude of oaths maketh oaths less set by, and perjury unpunished maketh it to be counted as no sin or offence to god, nor to man, wha● quest impanneled and sworn by an oath upon a book wy● not do some thing contrary to their oath, at the request of them that beareth the rule and swing in that shire they are in what thing shall not go on their side? and at their peasure? examples may be seen in to many places & shires, god amend it, and make high rulers to look upon the matter that perjury and blasphemy of gods holy name may be avoided, and this evil use of swearing left, that god's name may not be called on but in a true matter when need shallbe with great honour and reverence according.  And for the same I pray, that your love may increase more & more in all manner of knowledge, and in all experience, that ye may prove, what is best, that ye may be pure, and such as hurt no man's conscience unto the day of christ filled with the fruits of ryghtusnes, which come by jesus christ unto the glory & praise of god. 
Consider here good reader what Paul desireth in his prayers to these Philippians, he desireth them to be increased more and more in charity, and in all knowledge and spiritual understanding of god and of christ jesus, and in these he teacheth us what thing we should desire to other, & to wish charity and spiritual knowledge to be increased more and more to other/ he also teacheth that it is the office of every good Christian to desire and get more and more knowledge of god and of christ jesus, and that we may as long as we live ever get more and more knowledge of god, that no man be he never so well learned should think him to have all knowledge of god or so suffient learned that he should desire no more knowledge, and as they do increase in spiritual knowledge, so he would have them increase in faith an● in charity and in godly living. And this place is ag●ns these men that would the lay people that be very ignorant of god & of his word to have no more knowledge than they have, and be sorry they have so much knowledge in god's word as they have, this place reproveth all them that be idle and will not learn or study to have spiritual knowledge, but be so idle that they had rather spend the hole day yea the hole week and month at tables, cards, dice, then to here a sermone, to read a chapter of the new testament, or of the old, such be many curates and blind priests and pastors in inglande that be ignorant in god's word and will not study to have more knowledge, but will spend the hole day and week at tables and cards railing upon learned men and true preachers of god's word, calling them heretics, and saying it was a merry world when there was not so much spoken of god's word, nor so much knowledge, cursing and baning them that brought so moche knowledge of it to men/ saying they would go a hundredth mile barfot to burn such heretic knaves▪ well how so ever they rail of true preachers that seeketh only god's glory the health of such blind guides or blind priests and the salvation of the people committed to their spiritual charge, such idle curates or people be here reproved, and admonished to study to get more spiritual knowledge of christ jesus/ also this place ●ecketh all them that contemneth and despiseth holy scripture and the holy learning of it, that will not come to sermonnes, and lec●ours of holy scripture when they may, but will walk in the church in the time of the sermon, or keep them idle at ho●e, or evil occupied when they know there is a sermon of god's word, or will at that time get them to brekefaste that they absent them from the sermonde, so they f●ee from god to the devil, forsake their salvation, and runs hedlynges into death and damnation, except they repent and amend. This place also maketh again all them that go about to persuade the lay people that it is sufficient knowledge for them to learn and know their pater noster, so they call our lords prayer, and that they have no need to know any more of gods holy doctrine, but these that be wise, let them leave such doctrine, and they themselves use all diligence to learn more and more knowledge of gods holy word, and teach all other so to do and increase in the same, and as they increase in learning so let them increase in godly living.  
2. That you may prove, what is best, that you may be pure, and such as hurt no man's conscience, unto the day of christ, filled with the fruits o● ryghtuosnes, which come by jesus christ, unto the glory and praise of god.) Here is the cause declared, why he desired them to get all spi●ytuall learning and increase in the same, that they might discern and truly judge what is good, what is evil, what is for their salvation, what is against it, that they might know light from darkness, and darkness from light, sweet from sour and sour from sweet, and not to judge light darkness and darkness light, life to be death and death life, and so to run into damnation, threatened to such ●uyll judgers. Isaiah. 5. And here he requireth of every man that they should have a pure and just judgement which can not be with out true knowledge of gods holy word, by the which good is known from evil, and light from darkness, life from death, and this place reproveth and condemneth all untrue and false judgements, preposterous judgements in matters pertaining to salvation of the soul. Lack of knowledge of holy scripture is and hath been the cause of moche mischief and of many perilous and false judgements in the world, as had all they that judged christ jesus that innocent lamb that never did sin, in whose mouth was found no disce●t nor falsed or craft to be a sinner a drunkard a devourer of meat, like in sin to publicans and syfiers whose company he used to make them good, as ●e did in deed, that called him a blasphemer of god, a decever of the people, that cast out devils in the name of Beelzebub, and that he had a devil with in him/ such was the false judgements here reproved of the scri●es and pharyseis of christ jesus. So Tertullus the orator Acts. 24. Called saint Paul an here tike and a pestilē● man & his doctrine heresy, so now a days many call the doctrine of the gospel of god new doctrine and heresy, and the teachers of it heretics, all such false judgements the apostle here reproveth and condemneth them that so judge to hell fire.  
Isaiah. 5. If they do not here repent and amend and learn better knowledge, that they judge better and more truly. Also here is reproved all preposterous judgements as was all the judgements of them that preferred voluntary works as pilgrimage, offering up of candles to images, gylting of images and such like not commanded of god before the works of mercy commanded of god to the christians to do, ignorance was the cause why voluntary works was preferred before god's commandments, if men had known works of mercy to be more thankful to god, better to have pleased him, and more acceptable to him, I think many good men much given to voluntary works, more than to works of mercy, for more they did bestow upon such voluntary works than they did give for the relief of the poor, yea they were much more ready to do voluntary works then to fulfil gods commandments, which was a great token and sign they thought and judged voluntary works to please god better than works commanded in holy scripture, for to these works scarce they culde be brought to by any persuasion to give a crown or a noble to a poor man in sickness but to guilt an image, and to spend. xx●. of the gylting, they of themselves were ready enough, and yet there be such that had liefer give a crown to guilt a image if they culde be suffered with out blame then. xii d. to a poor blind same man that be in extreme necessity. So you see the apostle here requireth of all true christians a pure and true judgement, and excludeth all false and preposterous judgements from Christ's people, and that they should know to judge amongs good works if one be better than an other to chose out the best, that best pleaseth god, and with all gladness of mind to do it. Secondly he desireth they may be pure and clear from all vice and sin, from all craft and falsed, from evil affections of the flesh, from carnal desires and lusts, from pomp pride and all vanity of the world that they be such as neither by word nor deed do offend any that is, do not give just occasion of evil/ sometimes occasion of evil may be taken where no occasion is given, as many was offended by christ that never did offend never did sin and yet he was evil spoken on, and was slander and a stone of offence, that is occasion of hurt to the scribes, Pharisees and the unfaithful jews, which offence come not of christ, but of the wickedness and maliciousness of evil men that took occasion of hurt where no occasion was given, and were offended where they should not have been offended, but rather they should have been offended with themselves and their naughty manners, evil living, perverse and preposterous judgements, & have mended them, then that they should have been offended by christ, in whom was no offence, nor by him offence given in word or in deed. Here the apostle forbids to give just occasion of offence to any man, and that not for a day or two, but unto the day of the lord, that is all your lyftyme, holy living is required of every good christian man and woman. Thirdly learn that it becometh all christians to be fulfilled with the fruits of justice, that is verity justice faith hope charity & all works of mercy wrought by the spirit of god, and not by our merits deservings or suffrages of other, but only of god's grace by jesus Christ our lord, and that to the glory and praise of god, and not for our own praise or commendation, nor that by our works we should merit or deserve god's grace or favour, reconcile us to god, satisfy for sin and obtain life ever lasting of the merit and wordynes of our works, but good works we must do to the glory of god, to show us thankful to god, of whom we have received so many benefits, to declare our faith not to be dead, to agree to our creation and vocation, that we be not created and made to be idle, but to labour profitable labours ordynated not of us but of god, that we should walk in and serve god after our vocation as we be called, and as god have commanded us, showing ourselves always obedient to gods will and pleasure.  I would you understood brethren that my business so happened unto the greater forderaunce of the gospel, so that my bonds in christ are manifest through out all the judgement hall, and in all other places. In somuch that many brethren in the lord boldened through my bonds, & dare more largely speak the word of god without fear. 
The apostle here declareth more plainly how his imprisonment & bonds was no hurt ne damage to the gospel, but rather did promote it and set it forwards, that these Philippians should not be offended by Paul's bonds in prison, nor yet think him to be evil, or an heretic, or sour of evil seed, or false doctrine, and for false doctrine to be cast in prison, in featers, to his great slander and infamy, and to the rebuke of the gospel preached by Paul. And here he showeth two commodities to come to the gospel by his imprisonment and bonds. The first is, that by this occasion the word of god come to many, not only to the comen people that come to him in preson to whom he preached god's word, and wan divers to christ, as Omesymus and divers other, but also it come to the judgement hall and into the palles of the hall of Nero the Emperor, yea the word of god was scattered and spread through out all the world, for at Rome was at that time people of all nations, that wrote home to their countries what things was done at Rome, they being at Rome, they wrote of Paul and of his pure and sincere doctrine, and how he was cast in preson and in chains for the gospel of christ, and not for his faults or iniquities, yea Paul's constancy in preaching and setting forth the word of god in person, and in judgement before Nero a evil Emperor an enemy and adversary to god's gospel, and the patience that Paul had in presone and in bonds with all humility and meakenes did declare to all good men, both in Nero's curte and with out, that Paul suffered bonds for Christ's gospel and for Chris●e and not for any fault in him. The second commodity that come by Paul's imprisonment was that some that had received Christ's gospel and had professed the truth, favoured and loved it, yet they were fearful, and for fear of ●erse●…tion afflictions loss of worldly goods and life durst not boldle and openly profess the truth and Christ's gospel, such be many now a days that shrink a way from god and from the verity of his truth other for ●ucre sake worldly, for fear of afflictions, loss of men's favours or of worldly goods, or for fear of imprisonment or of life, but these that were fea●rfull and durst not boldly profess Christ and his gospel were made bold by mine afflictions and ●ondes, and by patience they saw in me, and set all fear aside boldly freely and frankly professed Christ and his word and published it with great boldness, and was of god preserved from the mouth of the lion, as I was, and the gospel was promoted by mine imprisonment, magred to the head of the adversares of god's word, which though to hinder and let god's word, and clear to abolish it and destroy it by mine afflictions, but god frustrated and made vain all their evil purposes, and made them to serve his glory and to promote his word, and set it forth by that means that adversares had compassed to destroy god's word and his glory, so we see that evil men's purposes comes not alway to affect, they attain not that thing they go about, they labour against god, but in vain for there is no labour, no counsel, no wisdom no prudence, no power, no might that will ser●e against god, yea god is so good prudent and mighty that he turneth the purposes of evil men▪ and maketh them serve to promote his will and pleasure, as here Nero the Emperor thought to have oppressed & destroyed gods word clearly setting Paul in preson and in fetters, but god made his doing to further the gospel so much as nothing ●u●d further it more, such is god's goodness that at the length they la●or in vain, that labours against god or against his word, the truth may be hid and obscured for a time, but at the length ●t will burst out and be openly known in spite of all his enemies. Learn here that Paul was in prison at Rome when he wrote this epistle, and had no cause to be ashamed of his impresonment or bonds, but rather might rejoice in them, for they were for the glory of god and the promotion of his word, so may all other rejoice afflicted and imprysonned for Christ and his gospel, for by such the gospel is defended confirmed increased and promoted.  Some preach christ of envy and strife, and some of a good will. The one part preacheth Christ of strife & not purely supposing to add more adversity unto my bonds, the other part of love, for they know that I lie here for the defence of the gospel. what then? So that Chest be preached all manner of ways (whether it be done by occasion or true meaning) I rejoice therein, & will rejoice. 
The apostle said before that the gospel was preached more liberally, and more with out fear occasion tak●n by his imprisonment, now he in a manner correcteth him ●elfe, and saith this thing not to be done of all men that had received the faith of christ and his gospel, nor yet all that preached Christ's gospel did like wise preach it, for some preach the gospel of envy maryce and contention, some preached it of a good will, so we may see not all men of like goodness nor of like faith, or of godly living, for some be good and bringeth forth good fruits, and some be evil and bringeth forth evil fruits.  
2. The one part preacheth Christ of strife, and not purely, supposing to add more adversity unto my bonds.) He showeth for what end and purpose some preach Christ not purely but of strife and of contention not seaking god's glory, nor yet the salvation of Christ's people, but they chide and brawell sow discord and debayte, and with great hatred of me preach the gospel, thinking by that means to add more and more adversity and afflyctione unto me, to make me more hated of Nero the Emperor, knowing that it was persuaded to Nero that the preaching of the gospel should be destruction to him and to his empire, and therefore Nero would have no preaching of the gospel, but hated the gospel worse than a serpent or a dog, and therefore he cast Paul in prison, and thought to have killed him, and the more the gospel was preached the more Nero hated Paul, as they knew well another which preached the pospell not purely, but knew all the blame should be laid upon Paul's back, and that he should run the more & more in the ire and indignation of Nero the emperor, and so Paul should suffer for all, and so more punishment to come to him. See how some times, what develly she persuasions is brought into the heads of high princes and rueiers, yea persuaded unto them, as here was to Nero the emperor, that the preaching of the gospel of Christ should be the destruction of his realm, and the cause of rebellion of the subjects against their heads and rulers, when there is nothing that is more for the salvation of the people than is the preaching of god's word for that is the mean by the which god hath ordained to save his people. 1. Cor. 1. Nor nothing more keepeth the people in a good order and in due obedience with all humility and subjection to their heads and rulers than the word of god truly and sincerely preached. It is a great marvel that the devil should persuade this to any man that life is death, and light is darkness, the word of god it is life and bringeth with it life and the spirit of god as saith Christ. Ihon. 6. The words which I spoke unto you they be life and the spirit, that is they bring life and the spirit of god. what is a greater offence then to call life death and death life to whom the prophet Esay. 5 threateneth everlasting woe? what is more blasphemy to god than this? yea it is sin against the holy ghost (to call the gospel of god to be the destruction and death of the people, when it is the only health and salvation of the people) which is not forgiven in this world nor in the world to come. This is an old craft of the devil to persuade to high princes and rulers worldly the preaching of the gospel to be the destruction of the people and decay of their worldly realms honours and dignities, when the gospel maintaineth kingdoms, preserveth honours and dignities, and saveth the people from the devil and hell fire and everlasting damnation▪ what other cause was that christian princes and rulers would not suffer the holy scriptures to be in their mother's tongue as they call it that not only presses but also lay men might read the holy scriptures to their comfort & edyfyeng in god and in Christ, but that it was persuaded to them, that the holy scriptures was not profitable nor to the health and salvation of their people, but that they were hurtful, brought errors and heresy contempt of magistrates & rulers, and so was the death and destruction of their subjects, and therefore the holy scriptures was shit up from the lay people unlearned in the lating tongue, less they should take hurt of them, when the holy scriptures be the spiritual food of the soul, and the soul lacking this spiritual food must needs die, as the body wanting corporal food, the holy scriptures bringeth life health and salvation as is said before, except some evil men do abuse them, and by cause some have or do abuse the holy scriptures to their destruction is it meet to take them from all lay men? for what thing is so good so holy that can not be abused? that some have not abused or do abuse? fire water meat drink apparel be things necessary for man, and yet some hath abused them, to their great hurt loss shame and rebuke and death, but because some evil abuse good things, is it meat or convenient to forbid all men the good use of these things? I think you will say no, for than we should have neither fire ne water, bred nor drink, cote nor gown, but this thing I think it meat, that these that do abuse good things be punished, and by punishment taught to use good things better with thanks giving to god, like wise I wish and desire that the reading of holy scriptures should not be forbyden all lay men and women, but forbidden such as do abuse them, and do not take them and read them to their comfort in Christ, and for amendment of their lives, and that such might have them lawfully to teach them and their housolde virtue and godliness.  
3. Here also we may learn that Paul although he preached god's word purely and sincerely yet he had many enemies and adversaries, yea of that sort that preached the gospel as he did to the people, (and so they would be counted as to preach the gospel of god for god's glory and for the edifying of the people) for envy and hatred they had to Paul, and to bring Paul in more hatred to Nero the Emperor, and by that means to increase Paul's pains and torments, for they knew that Nero would be more fierce and cruel against Paul the more the gospel of god should be preached abroad and more published. Here we may see what envy and malice do, and that wicked men sometime pretend holiness, that they may do displeasure to him whom they envy, and to bring him to more torments and pains, as these adversares of Paul did preach not purely nor sincerely, but of envy and of contention. And if there was such in Paul's times that so envy saint Paul, let us not marvel if there be such in our time, that envy all good preachers, and would bring them to pains presone and torments. Also here we may see that as impiety & destruction of the people was persuaded to Nero for the health and salvation of his people, so to many christian princes and high rulers it was persuaded the translation of the holy scriptures in the mother's tongue to be the destruction of the people, so princes have erred for a time, but thanks be to god that error is taken away from many princes and high rulers, and the truth in the place of error persuaded, that the holy scriptures in the mother tongue be very profitable for all men, that will use them well, and these that do abuse them, let them be punished in example to other, that other may fear to abuse the holy scriptures of god given for our salvation.  
4. Some preach Christ of a good will.) Now he toucheth the other part saying, some men preach Christ purely and sincerely and of a good will, and they be which of charity and of love to god's glory & the health of the people preach god's word truly nothing else regarding but god's glory and the edifying of Christ's people, not seeking thereby their own lucre avantange honour and glory. Here we may see that in Paul's life there was some good preachers, some evil preachers, nor every one did not think well of Paul, for some thought him an heretic and a deceiver of the people, and therefore they laboured with all diligence to increase his pains, and studed to bring Paul to shame rebuke torments and death, other there was that knew Paul to preach the truth and to defend the gospel by his afflictions, and they made bold by his constancy and patience to preach and publish Chrstes gospel without all fear, and that in the court and hall of Nero. But here peradventure some will ask, did all know paul to preach the truth? no for god did not lighten every man's mind with the light of truth, for some did count the truth to be falsed and lees and the gospel to be heresy and did hate it, as now yet some do call gods word heresy and true preachers of it heretics, and do hate them and persecute them, the cause is, they are not lightened with the light of truth, but be blind in it, whether that blindness hath deserved their malice which hath blindyd them, or the prince of this world have blinded their eyes that they can not see, nor yet here the truth of god's word preached.  
5. So that Christ be preached whether it be by occasion, or true meaning I rejoice there in and will rejoice.) Here the apostle reioseth the word of god to be preached how so ever it be preached of them that preach, whether they do it of a good mind, or of an evil purpose and intent, it is better the word of god to be published abroad, then to be hid under the candelstyke, and so hid to profit none, for published it profits some and goeth not in vain Isaiah. 55. For although they that preach it of an evil mind to hurt other or to make other more punished do not profit themselves so doing, nor do no profitable work to themselves, yet they do a work profitable to other, will they, nyll they they promote god's glory, so god order the matter of wicked men. So here we may learn that Christ may be showed of evil men, which profit not themselves so doing, but other, so evil men some times do works profitable to other, but not to themselves. if it had not been a good work and pleasant to god Christ to be openly preached of evil men Paul would not have rejoiced in it, wherefore we may see; that it is better an evil man to give a penny to a poor man, and to speak well of god then to give nothing at all, or to speak nothing of god that is good, this work done of an evil man is not merytorius as they call it, for it is not done in faith, but it is called bonum opus in genere, a good work in itself, if it were done of a good faithful man and of a good intent, it should have his reward but because it cometh from an evil man and of no good purpose it lacketh his reward before god, for god doth not esteem works done out of faith & of an evil man, such works be not acceptable before him, nor he promiseth life everlasting to such as labour without faith and lacketh charity, such works do not profit to obtain eternal felicity and endless joy with Chiste. 1 Corin. 13.  For I know the same shall chance to my salvation, & through your prayer, and ministering of the spirit of jesus Christ, as I look for and hoop, that in nothing I shall be ashamed but that with all confidence (as always in times passed even so now) Christ shall be magnified in my body, whether it be through life, or through death. For Christ is my life, and death is to me advantage. 
Before he hath showed the evil purposes of them that preached Christ of contention and of a pretenced holiness and not of a good mind or will, but to hinder the gospel (which they promoted so doing) although they intended the contrary, and also to have added to Paul more grievous pains and afflictions. Now he declareth that his adversares culde not hurt him, nor bring him to death, but rather the contrary he trusted through their humylle prayer and adminystration of the spirit of god given to him, which can and will make all the labours of the adversares vain, and make them to serve god's truth, and to be profitable to god's ministers rather than hurt to them. Now how Paul surely trusted the evil purposes of his adversares to be profitable to him and to the gospel of god by two things, the one is by their prayer for he knew the prayer of a just man to be much worth before god. jame. 5. And therefore he used moche prayer, and desired oft-times the prayers of other to teach us to do such like. Secondly he hoped the evil doings of his adversares not to hurt but rather to further the gospel by the admynystration of the holy ghost, to whom nothing is impossible or dyfficulte, but he will do what thing that shall be most to god's glory, to the forderaunce of his word, and the health of the people.  
2. As I look for and hope that in nothing I shall be ashamed.) The apostle showeth that his hope should never deceive him, for he was sure that these that put their full trust & hoop in god should not be confounded, should never have cause to mistrust god, should at the length obtain that thing they hopeth for of god, as it is written oft-times in David's psalter, our fathers have hoped in the good lord and they are not confounded, they have obtained the thing they hoped, yea also he surely trusteth, that as god hath been present with him other times and in places in his afflictions so he trusted that god would not leave him now destitute his aid and help, but would be with him and help him, and deliver him to the preferrment of the gospel. Here we may learn of Paul to desire other to pray for us, and know the prayers of other to be profitable, and to have a sure trust in god, and hope, that god will not leave his servants without help and comfort, although for a time he suffer them to be in afflictions.  
3, As Christ always in times past, even so now shall be magnified in my body, whether it be through life or thorough death.) Here the apostle showeth what thing he hoped of god, that Christ should be always magnified by him, both in life and in death, that if so be it he should live he would preach and teach alwhere Christ's glory and make it famous to all the world, that all men above all worldly things should desire and study to set forth honour and glory to god, and to our saviour jesus Christ, and to think them borne for this end and purpose, and most speeyally bishops prelate's pastors and curates whose hole study should be to promote god's word by pure and sincere preaching of it, and so by it poorly preached Christ should be magnified in their bodies, that is by them living in this life in their bodies sayeth he, and if it should chance me to die as to suffer death for the gospels sake I do nothing doubt, but there by my death Christ jesus should be magnified, and that he is the only saviour, and that there is no salvation with out him, that there is none other in whom we shall be saved, but only in jesus Christ, and if I shall suffer death for the gospels sake I should have no hurt by that, but much profit, which thing I desire that I might be delivered from much sorry pain and many evils in this world & to come to the heavenly joys that last alway, unto the which I cannot come without I be first delivered from this mortal body by bodily death after the example of Christ, which first did suffer death and so entered into his glory, so must they do that shallbe partakers of his glory. Here we learn of Paul that death is more profitable to good men than life.  But in as much as to live in the flesh is fruitful to me for the work I wot not what I shall choose, for both these things lie hard unto me. I desire to be loused, & to be with Christ, which thing were much better for me, but to a bide in the flesh is more needful for you. And this am I sure of, that I shall abide, and continue with you all for the furtherance and joy of your faith, that ye may abundanly rejoice in Christ jesus through me, by my coming to you again. 
The apostle openeth now more plainly, why he said his death should be to him advantage, for by it he should be delivered from the miseries wretchedness pains torments and afflictions of this world, and that he should be with Christ in heaven in glory and joy, and to live in this life he knew it was but pain and labour for him.  
2. what I shall choose I wot not.) Two things came to the apostles mind, the one what was good for him only, the other what was more profit to the people of christ jesus, as for himself he knew it was moche better for him to die then live, for by that means he should be delivered from troubles of the world, from imprysonments and chains, from rebukes & taunts of the world, but for the people he knew his life should be much more profit than is death, for he knew he should more profit the people & bring than to salvation by faithful preaching of gods holy word, and for the people's sake, looking to their profit he did not desire death, but rather to live in his flesh, that he might bring them to Christ and so to eternal salvation with Christ. But of these two considered all things he choosed rather to die then to live, not that he refused labours or to suffer pains of imprisonment or of fetters or of death, for these things he was contented to suffer, but that he might be delivered out of the myseres and wretchedness of this life, and that he might come to the eternal fylycite and joy with Christ jesus in heaven always to be in bliss. Here we learn of Paul death rather to be desired then life, and death of good men to be moche better to them, than this present life, that they should be no longer pylgrymars or far from god, but always to be present with him in glory & filycite. And therefore holy men desired of god to be dissolved from this body & this naughty world full of naughtiness & unhappiness, that they should displease god no more, that they should be wrapped no longer in the evils & myseres of this world full of all evilness, that they might be with god in joy & in heavenly glory, so after the example of good men should we all desire rather death than life as they did. The apostle here reproveth them that fear death, and shrinketh in their bodies when they here of death, as doth carnal and worldly men, whose heart & mind is all upon carnal pleasures & worldly desires honours and dignities, for the flesh feareth death and shrinketh at the voice of death, as Christ did after his human nature, but he over came death, that we should nothing fear death of the body, which we know shall arise again an immortalle body. 1. Cor. 15. But if we will consider the matter well as we should do, there is no cause why we should fear death, because death is the det of nature, which detre we must needs pay nill we, will we, for the sifie of Adame brought to us naturally, & therefore we must all die the death of this mortalbody & suffer that pain imflicted for syfie. Many places of holy scripture showeth us that we shall die. Paul to the Hebreus. 9 Saith, that it is decreed of god that all men once shall die. Eclesiasticus. 2. saith also, that the wiseman and fool dieth, the learned and the unlaerned. Paul. 1. Cor. 15. All we shall sleep, but all shall not be changed. All we shall stand before the justice of Christ to give a count for these things we have done in our bodies, whether it be good or evil. Roma. 14. we have commed naked from our mother's womb, and we shall return again naked. 1. Timo. 6. Then saying we can not eschew death, why do we fear death? it is a foolishness to fear that thing that through fear can not be avoided. therefore there is no cause why we should fear death, but this is to be feared, that we do not provide for death as we should do, that we do not prepare us to die as we should do, that the death of the body might bring unto us no hurt ne damage but much profit joy & bliss. diverse examples showeth us plainly tha● we all shall die, Abraham, Isaac, jacob, Moses, joseph, david, Esay, Hieremy, Danyell, Christ and his apostles all, patriarchs, Prophets, our Fathers, Mother's Graunfathers, Graunmothers, Princes, Kings, Emperors, Lords, Hearles, Dukes, priests, monks, cannons, that was before, is all dead, for they were mortal, so shall we all die, whether we be good or evil as they were, the time of death, the manner of it, the place is to us uncertain, but as the hour of death is most uncertain, so there is nothing more certain unto us then that we all shall die from this corporal and this present life. Death as Christ saith. Mat. 24 Shall come to us like a thief, & in the hour that he is not looked for. Example in the stowe servant and in the foolish virgins. Mat. 25. Also the life of man is assembled to grass. Esay. 40. To a shadow or to a cloud. Sap. 2 which shortly passeth away. And. job. 14. saith, that a man borne of a woman liveth a little time, & is filled with all miseres, and goeth away as a flower, and is trodden down, and fleeth as ashadow, and never tarrieth in one state. Therefore let us not make much of our panted sheath, that is of our freale and corruptible body, a lump of hearth which is as a tent to tarry in for a little time as Peter saith. 2. Peter. 1. Let us think that if the house of this tabernacle should be destroyed we have a building with god, a bylding everlasting in heaven not made by man's hand. 2. Cor. 5. Therefore let us watch that death steel not upon us sleeping, and come upon us unwares and unprovided, less we be excluded out from heaven and from heavenly joys, let us take good heed that the door be not shit to us, and we not suffered to come in, let us provide for death, that when god shall come and call us by corporal death we be not then found sloo and unprofitable seruaunces, not looking for the coming of the lord, lest he be angry with us, and divide us, and put our parts with hypochrytes, where as shallbe weeping and gnashing of teeth, let us be ready alltimes for death and then we shall not fear death, let us have a true faith in Christ, puere charity to our nighbors, and live virtuously, and then death shallbe welcome to us at all times.  
¶ There is three things that maketh death terrible and fearful to men, but they are not to be feared.  
The first is an evil opinion of late days creeped in and risen by the anabaptists, or by other ignorant in gods holy word. Some there be that thinketh the souls of good faithful men departed this present life do not go to rest, peace & glory with Christ, but that they sleep with out perceiving good or evil, and that they lack the joy of heaven till the day of judgement, & this evil opinion maketh some to fear corporal death but let this evil opinion fear no man to die & to departed his present life, for they that die in Christ be blessed and in peace rest comfort and with Christ and so in joy and bliss, as I shall show more at large by the holy scriptures of god. The second thing that maketh men to fear death is the old inveterated opinion of the third place sometime called purgatory in to the which place all the souls as they have said goeth of them which is in this world hath not fully satisfied for their sins by works here in this present life done, and in that third place grievously punished with great pains and intolerable punishments, which nothing differ from the pains of hell as they say, but that the pains of purgatory called have an end, the pains of hell have no end, but always shall endure and be more grievous and grievous to such as shall suffer in hell and the pains thereof, but if we live well and die in Christ we shall not need to fear the pains of this third place after this life, for holy scripture put good men in more comfort, than so, as a none by god's grace ye shall red here by holy scriptures. The third thing that maketh men to abhor death is the pains of hell threatened of god to evil livers for their sins to be justly punished, which pains men should fear in deed, and leave living evil and live well after god's laws as they have professed to live. Men persuering when they should die and change this corporal life, and that they must go either to heaven, purgatory, or to hell, and that nove goeth straight to heaven without he have full satisfied for his sins here, as few or none do, & if any do, yet the evil opinion saith that they shall not go to heaven till the day of the last judgement, but to that time be with out joy and bliss, and if they shall go to the third place, or to hell, they be in extreme pains and torments, men these things considering it is no marvel though they fear death, how can they not fear death that thinketh their life after this present life not to be better but much worse, in pains and great punishments. But these three bugs should not make us to fear to die in Christ. For the first opinion is an evil opinion and contrary to the holy scriptures which saith that the souls of good men be with Christ, and if they be with Christ they lack no joy ne comfort glory or felicity. saint Paul saith here I desire to be dissolved from this mortal body and to be with Christ, he thought to be with Christ, if he were dissolved from this corruptible body, and like it is spoken. 2. Cor. 5. As long as we be in this body, we be far from god, therefore we would be far from this body and to be present with god, such as be present with god be in joy and felicity. And. Math. 26. Christ said to the thief crucified with him upon the cross, this day, not to morrow or at the last judgement thou shall be with me in paradise. Sapience. 3. confirmeth this thing saying. If the just man be prevented by death he shallbe in refreshment, and again the same saith that the souls of good men be in the hands of god, and no torments of malice touch them, they appear to the eyes of the wicked to die, but they be in peace Also. Lu. 16 showeth plainly that Lazarus was in joy and comfort and the rich man in pains and torments. These places of holy scriptures and many more that might be brought for the same purpose doth sufficiently prove that the souls of good men departed this life are with god and with Christ in joy bliss peace refreshing comfort and in rest without all pain of malice as the holy scriptures afore alleged doth sufficiently prove. As touching the secode thing that bringeth men in fear to die I think we need not to fear that bug, for that place is uncertain to us and the name of it, the state and condition of souls departed (as the kings book saith speaking of the third place called sometime purgatory) if they be not with god or in hell. The holy scriptures doth appear to make no mention of it, and then be the same authority it is affirmed by the same it may be confuted as saith Jerome. Mat. 23. And if it be such a thing as bishops of Rome may rob and spoil at their pleasure, and will not, if there be any such pains as they have said or feigned to be, than they be very uncharitable and unmarcyfull, charity requireth to do to thy neighbour as thou would be done to, Marcy persuadeth deliverance from pains and torments, and if money which bought pope's pardons indulgence in pilgrimages and in masses said ad scala celi might rid men out of the great pains of that place, than it appeareth that rich men was alway happy, for they be their money buying pardons was soon delivered out of pains, and poor men ever vohappy, that had not money to buy pardons, for they must lie still in torments, but how that doth agree with Christ's saying. Luke. 6. I can not tell he saith. woe be to you rich that laughed for you shall weep, not all rich men shall weep, but such as abuse their riches, but of this third place I will not speak, but this the scriptures doth say that he that dieth in the faith of jesus Christ he resteth in peace with Christ, & if he die out of faith he is judged, he that believeth hath life, and he that do not believe is now judged. john. 3. He speaketh of a true and lively faith working by charity at all opportunity and occasion given, and after his ability. And as for the third bug that bringeth men in fear of death that is the thing that should fear men and pluck them from sin and sinful living, less they come to the pains of hell and there be in torments ever more without end, to the which pains they shall come that here live wickedly contrary to the will and commandment of god, if they before death do not repent and amend and call to god for grace and mercy and obtain pardon and remission of sins and walk in a new life having sure faith in Christ hope and charity, continue and increase in them.  
2. Here we may learn of Paul rather to desire death then life, and death is rather to be desired of true christians then to be dread, and that for many causes, & much ꝓfyt to us first where is a true faith it maketh them certain of eternal life as saith saint john. 3 He that believeth hath eternal life unto the which we can not come without the death of the body, therefore death is to be wished of us that we may come to life.  
second. If we believe god to be our father, and if we love him above all creatures in this world we will desire above all things to come unto our father so loving so kind so meryfull full all goodness riches and glory, to our father we can not come except before by death we be separated from our mortal bodies, therefore let us desire death that we may come to our heavenly father whom we love above all things.  
Thirdly. As long as we are in this mortal body we be far from god. 2. Cor. 5: To be present with god we always desire, to be present with god we can not, without we be dead from this corporal body, death therefore is not to be feared, but desired, that we may be present in glory with god.  
Fourthly. Pylgrames and strangers far from home desireth ever homewards, and is not merry nor quiet till they come home where their treasure riches friends lands and possessions be, we christians as long as we be in this life we be as strangers and geastes far from home wand'ring with moche care and heavy hearts, having hear no dwelling place. Hebre. 12. But seeking the habitation to come which is in heaven, where is our home our riches our treasure laid up, surely keeped for us, & our lands and possessions, yea a kingdom an empire, our friends and kinsfolks, & thither we can not come except before by deeath we forsake this corruptible body, death therefore is of us all greatly to be desired and not to be dread, for by it we enter to take possession of our heavenly inheritage joy and bliss.  
fifthly. As long as we are in this naughty body we are subjecteth to many evils and much misery, many sickness & diseases as to fevers agues palsy dropsy gout pocks pestilence and to many other sorrows pains and troubles from the which all death delivereth us, and without death we can not bedelyvered from them, therefore death is to be wished that we may be delivered from all myseries and wretchedness of this presen life. sixthly. No hurt or damage we suffer by the death of the body but get moche profit and commodity, by death we be delivered from mortality and made immortal, we are rid from pains and brought to joy, receive life and heavenly salvation, and then we shallbe like to god in glory in eternal felicity and in heavenly inheritance, to the which Christ hath called us and redeemed us with his precious blood, and in heaven we shallbe in such joy & glory as no tongue can tell nor eye hath ever seen, nor hear hard, nor man's hart● can not compass that glory and joy that god hath prepared for them that love him 1. Cor. 2. But to these joys and felycytes we can not attain unto, except we first die and be delivered from our mortal bodies, these things if we will consider them well and deeply in our hearts weigh them, there is no cause why we should fear death of the body, but rather we should desire it as Paul and other holy men did desiring to be out of this corruptible and naughty body and to be present with god.  
3. I desire to be loosed, and to be with Christ.) Paul desired to be dissolved from his mortal body that he might be with Christ, so should we do, and not to fear death but desire death, if it were so the will of god, for death is not to be feared to good men, but rather to be desired, for the death of good men saith the prophet is precious in the sight of the lord. And therefore many good men hath desired death and to be delivered from this body load with sin, that they might be with god and with Christ jesus in glory.  
4. But to abide in the flesh is more need full for you.) Paul showeth here although it were better for himself to die then live, yet he saith that it should be more profit for these Philippians that he should live then die, and that they should have more profit by his life then by his death, by the which saying he doth appear to say that saints can not profit men so much being dead as if they were living, and so there prayers not to profit men here living so much as did their pure preaching of the gospel when they lived upon hearth, and in their corporal bodies. 5. And this am I sure of that I shall abide and continue with you all, for the furtherance, and joy of your faith, that ye may abundantly rejoice in Christ jesus, through my coming to you again.) Not how sure Paul was that he should return again to thes Philippians and abide and continue amongs them, and that to their profits both to the increasement of their faith, and also to their greater rejoice in god by his coming to them, here we learn that god showeth sometime to some these things that do follow, as here paul showeth his deliverance and coming to these Philippians and the profit of his coming. Also this place willeth that the coming of the bishop or pastor to his cure should not be without spiritual profit for his flock that it should be to the increasment of faith by pure and sincere preaching of god's word and that they should more and more rejoice in god, knowing gods benefits the better by the word of god purely preached by the bishop pastor or curate. And this place doth something reprove these bishops that be dumb and will not preach when they come into their diocese, that will not feed their people with the food of the soul, but suffer them to perysse without food for them, how should bishops increase the true faith of the people that will not preach to the people god's word, for as faith cometh by hearing of god's word, so it is increased by the same word. And as Paul more regarded these things that should be profitable to other then to himself, so should all other do both bishops pastors curates and all the lay people, but alas for petye few or none seeketh others profit but their own, and so they be well & live in ease rest & pleasure, they care not what become of other, what pains or torments other suffer, but let every one amend this fault, and study to be profitable as well to other as to himself, for we be not borne for ourselves alone, but to glorify god and to profit other by words counsel works and deeds as god hath given his gifts and talents, for that purpose not all gifts be given to one, but to divers, that every one should be an helper to an other, and every one needs help of another.  Only let your conversation be as it becometh the gospel of Christ, that whether I come, and see you, or else be absent, I may yet here of you, that ye continue in one spirit and one soul labouring (as we do) to maintain the faith of the gospel, and in nothing fearing your adversares, which is to them a token of perdition, but unto you (a token) of salvation, and that of god. 
Now the apostle exhorteth them, that they would live, as it becometh the profession of the gospel, and as it becometh christians that have professed Christ in baptism, and him to serve their liftyme, and to frame themself after Christ's doctrine, that whether he come unto them, or be absent from them preaching Christ to other people nations and countries according to his vocation and calling of god. And hear the apostle teacheth all men to live as it becometh christians to live, whether their bishop pastor curate be present with them or absent from them, that they may obtain eternal life prepared by Christ in heaven.  
2. That ye continue in one spirit, and one soul labouring to maintain the faith of the gospel as we do.) To what thing he exhorted them to, specially here is showed, that they should continue in one spirit, that is in spirit of unite and concord, with all diligent studying to maintain defend and increase the faith of the gospel, that is faith in Christ gotten by the gospel preached. Ro. 10 And to help them that labour for to set forth or preach Christ's gospel, and to help so●our and comfort them, if it shall happen these that preach Christ's gospel or other ways set it forth to be cast in preson in fetters and chains as oft-times chances to them, and here he calleth them that putteth themselves in jeopardy of loss goods favour of men and danger of imprisonment and death of body to maintain the faith of the gospel, to fight for the faith of it, and to fear no adversares nor yet their torments or punishments for the gospel sake, knowing that they are blessed before god, that suffer for Christ and for his gospel. john. 12. And shall find life with Christ, how so ever they be here in this world esteemed or counted, or waht cruel death soever they shall suffer here for the gospel.  
3. And in nothing fear your adversares, which is to them a token of perdition, but unto you a token of salvation, and that of god.) That none should think they suffered hurt or damage of their adversaries, which cast in preson or put to death the faithful preachers or setters forth of the gospel, he saith that persecution imprisonment or other cruelness of enemies used to good ministers of god's word to be to them no hurt but profit, no perdition but salvation to them that pacyenly for the gospels sake such great pains and torment doth suffer, and the same afflictions persecutions which be to the good men cause of salvation be to the persecutors enemies and adversaries to god's word the cause of their damnation. And this place should greatly fear all adversares of the gospel, that they should no more persecute the gospel or the faithful preachers of it, less they perseqwiing the gospel get unto themselves eternal damnation in hell. And also this place may comfort such as suffer afflictions for Christ and for his word, that their afflictions be not to their hurt but to their profit health and salvation of this place also we may learn that it is evil and damnable to persecute torment's or otherwise to punish the true preachers or setters forth of the gospel, or these that live after the gospel, for to them this place of Paul threateneth perdition and damnation, and to them that be afflicted for the gospel, and pacienly suffer it promiseth salvation. So one work may be the cause of salvation and damnation the cause of salvation to the good, and the cause of damnation to the evil, and that thing is not of man, but of god, that so ordereth the matter that maketh the persecution of the gospel to serve to his glory, & to the salvation of his people, such is god's goodness, which turneth the malice of evil men to his glory and to the profit of other.  For unto you it is given, not only that you should believe on christ, but also suffer for his sake, and to have even the same sight which you have seen in me, and now here of me. 
The cause is here showed why it was said afflictions to be the cause of health to these Philippians, and that not of man but of god, for to them it was given not only that they should believe in christ, but also that they should suffer for Christ, and so they be patient suffering to have health, life, and eternal salvation, and that this salvation should not be ascribed to corporal afflictions as though afflictions and persecutions worldly deserved that thing, but to god is salvation only justly attributed. This place showeth that faith and patience inaduersite be gifts of god, and cometh of god, and not of our mights or powers without god's grace, for faith and patience be gifts of god.  
2. And to have the same sight in you, which you have seen in me.) It appeareth of this place the Philippians to have stand stiffly in defence of the gospel, and in it to have been constant, and patient inaduersite for it after the example of Paul, as is written Acts. 16. The examples of good men help much to virtue and to patience in adversity, as these Philippians followed Paul in faith and in patience of afflictions.   

The second Chapter to the Philippians.  IF there be amongs you any consolation in Christ, if there be any comfort of love, if there be any feloshype of the spirit, if there be any compassion & mercy, fulfil my joy, that you draw one way, having one love, being of one accord, and of one mind, that there be nothing done through strife and vain glory, but that through meekness of mind every man esteem another better than himself, & let every man look not for his own profit, but for the profit of other. 
The apostle exhorteth all men to the study of concord and to the unite of the spirit of god showing great mischief to come of discord and much good of concord peace and unite in Christ, that by that means he might clearly expelle discord and bring in concord and agreement in all goodness and godliness. And first of all note in Paul the apostle of god great humility and gentleness, that when he might by his authority have commanded them and charged them under the pain of suspension or excommunication to concord, yet he used not his authority as bishops of Rome and their ministers doth and hath done, as we charge you, we command you under the pain of suspension excommunication interdiction or such like to do this, or that, but he used a more gentle fashion to win them, and to bring them to fulfil his request, that was by humble petition and desire, by the which meek & humble hearts be sooner won and overcomed, then by rough and sharp words stubborn and froward. And by gentleness he thought he should win them and bring them to accomplish his purpose rather than by lordly commandments and evil thretenynges, teaching all bishops and pastors to use all gentleness rather than great threats and cruel punishment and so by gentleness they shall be conquerors.  
2. If there be any consolation in christ, if there be any comfort of love.) His humble manner & gentle fashion is now expressed saying if there be any consolation in Christ in you, & if any Christian exhortation have place amongs you, or if you will do any thing for Christ's sake, fufyll my request & accomplish it, if there be any comfort of love in you other towards god, your nyghtbore or yourself or your own salvation do that I require of you. If there be any communion of the spirit of god in you, if the holy ghost be amongs you and you partakers of him and of his gifts, by whose might and power you are all knit together in one body and made one with Christ jesus. If there be any tender mercy in you as should be no other wise than the mother hath to the child borne of her own body, & one man should have towards another, and not in you vaynting or dried up, for all these and for the love that you have not only to me but ●o your own soul's health and salvation fulfil this my request and joy, for there is nothing that can be to me more joy than the fulfilling of this my request. Behold the gentleness of Paul by the which he humbly and instantly desireth them, when ●e might iu●…e●y have commanded them and charged them by great threats, to Paul be unlike these that do not desire but charge and command under great pains to the breakers, when so wholesome things be neither charged ne desired to the people. And two things there was that might have moved them to accomplish his desire, the place from whence Paul wrote these words, that was from the prison for their sakes and for the gospel preached to them and to other gentiles. And the other that he speaketh to them after this sort, if you will comfort me now in prison and in bonds for your sakes, as I know you would comfort and help me all that you can, if you petye my pains and be sorry I am in prison and in bonds and would do pleasure to me and comfort me, do that thing that is most to my comfort and joy, which is the accomplishment of my request the other thing that might move them was the request and the manner of desire of it in all humbleness and gentleness.  
3. That ye draw one way, having one love, being of one accord and of one mind.) Now is showed what thing the apostle so interly desired of them, he desired not them that they should labour and make sure that he might be delivered out of prison and out of fetters, he desireth not that shu●de be profitable to him or for his pleasure carnal, but that thing that was most for the profit and commodity of these Philippians, that was they should be like affected in manners and conditions having the true knowledge of Christ jesus and their judgements directed after Christ and his learning, and that they should all think one thing and be of one mind and affection according to the true measure of Christ's word having one charity, that is being all together in perfit charity and in love, that there should be no hatred ne malice amongs them, that they should be of one mind and will and affection rejoicing together and having petye and compassion together. And hear the apostle declareth that he was not careful for himself, nor sought his own profit or deliverance out of prison and bonds, but rather was careful for other, sought the profit of other more than his own profit. Here we learn that a clear conscience and a just cause dilivereth him that is in prison from carefulness for himself, maketh him glade rather than sorry or heavy, it maketh his pain or affliction to be to him as no pain at all, but that such be careful for other and desireth that other may live a life meet for a Christian, and lament the evilness and malice of evil men, and prayeth god for the evil that he will convert them from their evilness and malice, and to make them good of evil men. And nothing helpeth more that we should be like in manners and conditions, then that we first all agree in religion and in true holiness after god's word, for seldom they can agree in manners that be divers in the opinion of true holiness and and sincere knowledge of gods holy word.  
4. That there be no thing done through strife and deign glory.) The cause why he would have them of one affection and mind is that nothing should be done amongs them of strife contention or of vain glory, for many inconnenientes and moche mischief cometh of strife and vain glory, of strife cometh contention debate chyding brawling fighting and murder, in contention the truth is suppressed and falsed and lies be set in the stead of truth and the verity is other banished, or else put to silence, vain glory expelleth true faith as Cstriste saith. john. 5. How can you believe, which do seek glory one of another, vain glore maketh good works to louse their reward with christ Mat. 6. Vain glory maketh men to condemn another and to go by the ears together, yea vain glory causeth all evil and maketh men to be contemned both of god and man, therefore flee vain glory, for there is no cause, why we should desire it for what have we that we have not received, or what good can we do of ourself without god's grace? surely no thing that is good but that is evil, therefore for all good things we do let all thanks be given to god and all glory, for to him it is most due and most convensent. 5. But that through meekness of mind, every man esteem another better than himself, and let every man look not for his own profit, but for the profit of other.) Two remedes is declared against two vices that is to say vain glory & contemption. The first is humbleness of mind to think himself to be worse than other, and to think he hath nothing where of he should be proud or desirous of vain glory, and that every one should think another better than himself and wordy more praise than he, for when every man pleaseth himself to moche in his own conceit or mind, and thinketh that he doth is best done, and that no man's wisdom or counsel is to be preferred before his own, and will have his mind accomplished and none else, and that all men's wit or wisdom be nothing except his wisdom shall approve the same, where such a mind is there is vain glory and it must be remedied by humbleness of mind to prefer other men before himself, and other wits or wisdom before his own, that unite and concord may be had for amongst proud men as saith Solomon there is no concord but strife, but amongs humble and meek men there is peace unite and concord & other gifts of the holy ghost. The other remedy against contention and vain glory, is that every one should search and study for the profit of other, as for his own profit, for when every man studieth, inordinately desireth his own profit and careth not what hurt or damage come to other so he be well himself, there must needs rise discord and debate and many inconveniences, which chance not where as every man studeth the profit of other, and preferreth other before himself I would they should read and mark diligenlye what the holy ghost requireth, they that be proud and vain glorious more diligent sekers of their own profit, then of others, yea who doth this place not rebuke & condemn, and let us all pull a way all vain glory, and let us study not only to profit ourselves but other, & be not such as care for none but for ourselves and our own belies and belly cheer, this place reproveth us all for to much love of ourselves and to little of other, it reꝓueth than that care not what chance come to other so they be well themselves, so they live in wealth and pleasure having all thing at will and pleasure and commandment, let all such remember in the mids of their pleasures, that from these carnal pleasures they shall go, and that to pains, if their pleasures have been with the displeasures hurt and injury of other, contrary to gods will and pleasure.  Let the same mind be in you that was in Christ jesus, which being in the shape of god, thought it no robbery to be equal with god, but made himself of no reputation and took upon him the shape of a servant, became elyke another man, and was found in his apparel as a man, he humbled himself, and was obedient unto death, even the death of the cross. 
The apostle here exhorteth us to humbleness, and to seek the profit of oath after the example of Christ jesus, which so humbled himself although he was equal with god the father in deite substance and divine power, that he was becomed as aseruaunt and dejected himself under other as though he had been the most vilest servant, when he was lord of all lords, and king above all kings of this world, this thing did Christ to teach us humility and to humble ourselves, Christ being in the shape of god equal to god in deite and divine power essence and substance thought it no robbery him to be equal with god, that is by no oniuste tytull he thought he had possessed that honour, and no injury was done to god the father, for Christ is god as the father is god and Christ and the father be one john. 17. saith Christ. I and my father are one. And therefore he knew he should not lose that tytul, that he should be equal with the father in substance and deite, nor feared not the losing of it, as these do that by robbery or unlawfully get any name or tytull of honour or dignity, Christ being by nature god thought it no robbery him to be equal with the father. If christ did humble himself our lord and king it is a shame for us servants and subjects to be proud seeing we have nothing good but of him, by him & for his sake as john teacheth. john. 1. All things are by him and without him nothing is made. This place showeth in Christ two natures that is to say his divine nature and his human nature, after his divine nature he is god and alway equal to the father, after his human nature he humbled himself and took the shape of a servant upon him, and in shape and manner of living was a man and took all the infirmities of man upon him sin only excepted (for he never sinned nor in him was any craft found) and thus Christ did humble himself that by his humbleness he should exalt us, and bring us to heaven, and by his example of humility reprove our arrogant hearts and stomachs, and teach humbleness of heart & mind in words & works, & not only christ humbled himself in the shape of a servant or as a servant, but also he humbled himself to death and that to the death of the cross, that by his death we should be delivered from death, for by death he over came death and brought us that was dead by sin to eternal life, unto the which we should never have comed if Christ had not suffered death for us to bring us to life.  Therefore hath god exalted him and given him a name, which is above all names, that in the name of jesus every knee should bow, both of things under the earth, and that all tongues should confess that jesus Christ is the lord unto the praise of god the father. 
Because before he showed the humility of Christ, and that unto the death of the cross, that no man should think Christ alway to be in that humbleness of the cross, or think that Christ was so received of the father of heaven as he was of the world, now he showeth of the exaltation or of the glory of christ that followed his humbleness of the cross, that no man should think men to lose any honour or glory by humility, but rather to get thereby high honours with men and great glory with god. For the scripture saith. Math. 19 That he that humbleth themself shall be exalted, and he that exalteth himself shall be humyliated and made law. And here of a reward that is of exalting he exhorteth men to humility after the example of Christ jesus, we may be ashamed to be proud, when our lord and master is humble, and if we will or desire to be exalted, let us be humble and lowly in ourselves, for the way to high honours be by humility and by the cross, although flesh and worldly wisdom do not judge so, but the contrary.  
2. He saith that god hath exalted Christ jesus to high honours and given him a name above all names, which saying are to be understanded not so, that Christ was not alway in highest honours, or that his name was not always above all other names after his deite and divine nature, by the which he was like to the father & one with him in substance deyte & glory, but this is spoken after his human nature, and after it he was exalted to high honours and to a name above all other names, and his name is taken in this place as oft-times in scripture for his power and majesty, which Christ had above all other powers & majesty above all creatures of the world, that all creatures in the world in heaven and in earth should be obedient to him should bow their knees to him and give him honour and reverence and acknowledge him to be lord over all creatures.  
3. And that all tongues should confess that jesus Christ is the lord unto the praise of god the father.) God hath exalted Christ jesus also that all tongues of angels of men and of all other creatures should confess Christ jesus to be lord over all them, and that of him have they health life and salvation, and of none other but of him alone and by him and in him, and that unto the glory of god, that all things should be done to god's glory, and that o to honour Christ is to the glory of the father.  Wherefore my dear beloved as ye have alway obeyed (not only in my presence, but now also much more in my absence) even so work out your own salvation with fear and tremling. For it is god which worketh both the will and the deed, even of his own good will. 
Of these words that go before he now as it were gathereth a conclution after this wise. you see what is the love of Christ towards you, that did redeem you from sin death hell the devil, and all the thraldom of the devil, and that by no corruptible thing, but by his precious blood. 1. Peter. 1. you also have bard what was Christ's humility unto the death of the gross for our sakes, to bring life unto us all by his death, and how he sought always the health and salvation of other, do you such like as Christ did, be humble and meek, loving and charitable, alway seek the profit of other, and continue in the same, and you shall be exalted with Christ unto glory, not by yourselves, but by Christ. And here he exhorteth them after this manner, derebelovyd hitherto you have been obedient to my counsel which I did give you for your heithe both in my presence and absence, and you have been followers of Christ, walking according to your vocation, now do that I desire of you for your profit, and here he praiseth them for their true obedience to him that by that means he might make them now more obedient to his wholesome counsel and do them with more gladness. So we learn that we should do good not only in the presence of the pastor but also in his absence, as the servant is bond not only to do well in his masters presence but also in his absence. Ephe. 6. For in so doing, they serve god which is present alway, and alway do see them, and look upon them, and they truly and faithfully serving their master do serve god. So let us alway be obedient to god and to his word, be humble and meek, seeking alway things profitable to other, and we shall be sure to be exalted with Christ to glory in heaven.  
3. with fear and trembling work your own salvation.) Here is showed what thing he would have them to do now in his absence, that they should do and work not these things that should tend to profit or commodity to him but to their own health and salvation and that they should work their own salvation with fear and trembling, as they do which worketh with fear and dread they take good heed that nothing be done amiss or otherwise then it should be done. And he biddeth them work their own salvation, not that he meaned they could do that thing without Christ or without the grace of god, for that they can not do, as it followeth after wards here, but he thought to have concord unite of the spirit of god, humbleness of mind to seek the profit of other that these be things pertaining to salvation, and these that do these things he calleth to work their own salvation, for these works they do that shallbe saved by Christ and these that shall not be saved, do not these works, but contrary works.  
4. For it is god that worketh in you both the will and the deed/ even of his own good will.) These words he addeth, lest any man should attribute or ascribe his own health justice or salvation, to his mights powers merits or works done by him or them with out god's grace or without Christ, therefore he saith that it is god that worketh in us that we do will good things, and that we do good works, and that of his own good will and mind, and not for our good wills sake, for we without god's grace can not will any good thing of ourself, as of ourself, but we helped with the grace of god do will and do good things by god's grace, by the which our evil will of itself is made conformable to god's will, & so willingly▪ and gladly we do good things. Mark also here what manner of speaking the scripture useth, which when it doth seem to ascribe to us or to our works our justification health or salvation by and by after it doth, as it would correct himself, other by some words going before or coming after, less to man it should be attributed or given that is dew to god or to Christ jesus, which is the principal auctor of all good works and deeds, and surely no good thoughts wills deeds or works can be in us without gods will preventing all our thoughts and wills and working with our wills made comfortable to gods good will, as is said before.  Do all things without murmurringes and disputynges that ye may be blameless and pure, and the children of god, without rebuke in the mids of the crooked & perverse nation, amongs whom see that you shine as lightness in the world, holding fast the word of life unto my rejoicing in the day of Christ, that I have not run in vain, neither laboured in vain. 
Here the apostle moveth them to join to concord and humility good living and puernes of life, and that they should do all things without murmuring or contentious disputing or troublesome reasoning in matters above their learning or capacity, he would not have them to murmur other against god or against potestates or powers, as the people of Israel in the wilderness did against Moses Aron & Her, lose they be not smitten of the fyrey serpents as they were for their murmuring, for god would have men to do good and to work good works of a good heart and of a cheerful mind, and not of a loathsomeness, as some do, ever murmuring against god and against man, never content with their chance or sort of living, but ever murmuring other against god, that giveth no better living or against some man whom they think have better living than they have, or better living than they have deserved. He excludeth here also all contentious reasoning in matters pertaining to salvation and willeth that all communication in such matters should be done with humbleness and meekness and of a good mind with all sobriety, only for that intent to know the true honour and worship of god from the false, and for the amendment of their life that they may know to live better.  
2. That ye may be blameless and pure, and the children of god without rebuke in the mids of the crooked and perverse nation.) The apostle requireth of them an holy conversation of living pure and clear from all vice and sin, that no man may justly reprove them for any fault, yea he would have them live so holily that they should be without all offence given by word or by deed to any man, yea that they should be faultless, that no heathen nor perverse men should have any just occasion to be offended with them, or to report evil of them, although no man can live so holily in this world, but there will be some peradventure that will speak evil of him, yet the apostle would have us to live so godly, that no man culde reprove other us for our life or for our doctrine, or for our religion keeping. There is some men so evil of themselves that they will speak evil of the best livers, and from their evil tongues and slanders no man can flee, or be sure to be fee from their evil reports or malicious words, as Christ himself although he never offended, never did fault or trespass, yet he was not clear from mysreporte and slanderous rebukes of evil men, how much more can we not be clear from evil tongues, for who is he that can stoup all evil tongues.  
3. amongs whom see you shine as lights in the world, unto my rejoicing in the day of Christ.) He would they should shine as lights in the mids of a perverse nation, he would have them live so holy, & so without fault amongs evil men, that evil men culde have no just cause to speak evil of them. But to report all goodness of them, and to glorify god by their virtue and holy living as is taught. Math. 5. Let your light so shine before men, that they may see your good works and glorify god the father which is in heaven. This place reproweth all them that live evil, that give just occasion of offence to other either by word deed or other conversation of living. This place checketh froward men, chyders brawlers fighters railers of other and all that hurt other by their corrupt manners or filthy words draweth other to evil, or provoketh other to that thing that is evil and contrary to god's will.  
4. Holding fast the word of life to his rejoicing.) He would they should in no wise let go the word of life which is god's word and called the word of life because is bringeth life with it, to all believers and doers of it. And as the light showeth the strayth way from the wrong way and a sure way from perylls and iopardes, so the word of god it showeth the strayth way to heaven, and bids be ware of that way that bringeth to death hell and damnation, it showeth what things men should take, and what thing they should refuse and forsake. This place showeth how profitable the word of god is to us, that it is so profitable and so necessary that without it we can not live a life acceptable or pleasant to god, for it is the food whereby the soul liveth. Math. 4. And the light to give light to our feat, for wanting it, we walk in darkness knowing not whether we go, to life or death, heaven or hell, to god or to the devil, they that take god's word, thinks offtime to please god when they displease him, run into damnation thinking them to do works of salvation as in times past, we wanting the light of holy scriptures hath wandered in strange hills, valles mountains woods and pastors seeking saviours other then Christ, takenge death for life thinking darkness to be light & lies for the truth, but thanks be to god for his goodness the light is sprung up to such as sat in darkness, and in the region of shadow of death, the night is gone the day is come as the apostle saith. Roma. 13. Therefore let us put away works of darkness, and put on the armour of light, that in the day we may walk honestly without fault. And these things he desireth that he might rejoice in them and with them unto the day of Christ jesus, them to walk in faith hope charity humbleness patience unite of spirit seeking the profit of other, shining with all good works in the mids of an evil nation of people was great rejoice and glory to the apostle, that nothing culde be more joy to him than that was, as nothing is more rejoice to master then is to here his scholars go forwards in good learning godly virtue and to persist in it and ever more and more increase in learning and virtue.  
5. That I have not run nor laboured in vain.) The apostle he had run in vain and loosed his labour among these Philippians, if they should have shrynked from Christ from his word from faith hope charity and from good works, which thing should have been a great grief to him, as it is a grief to the master when his scholars do not profit nor go forwards in learning and virtue, or shall at any time go bakewardes forsaking learning and virtue. This place willeth us to rejoice in all them that increase in learning virtue and goodness, to be sorry for the contrary, for decay of learning virtue and godly conversation of living, and it reproveth all them that rejoice in evil, and be glade of others adversity.  Yea and though I be offered up upon the offering and sacrifice of your faith, I am glad, and rejoice ye with me. 
Now the apostle turneth him to his afflictions of the which he speaketh of in the friste chapter before, and he speaketh after this sort. I am not sorry for mine afflictions which I suffer in prison for you and for the gospels sake, but am further even for the gospel of god. I am contented to be offered up and to die, and if it shall chance me to die for the gospels sake and for your profit I have wherein I may rejoice, not only for my own cause, but also for you, for myself I may rejoice that our lord jesus hath withsafe me to suffer for his name and gospel and so by suffering to be made partaker of his death and of his glory, in you I may rejoice, that by me you instructed in the faith of Christ jesus are made a thankful sacrifice unto god, and content to suffer with Christ, and so by suffering to be made partakers of his passion and glory. If for many causes saith the apostle mine afflictions bonds and death is pleasant to me, as they be in deed, than they should not be to you bitter or grievous, because I have you all as fellows partakers of my joy and comfort, for it is a laudable thing to suffer for the gospels sake, and all afflictions for it, & as gladness and comfort to be counted. And here peradventure the apostle doth allude to the offerings and sacrifices thankful to god in the old law offered up to god, as he should say. If it shall chance me to be offered up, or to be killed because I have preached the only sacrifice of Christ once offered up for the sins of the world to be purged, to be a sufficient sacrifice for ever to take away all the sins of the world, and by this preaching I have preached & made you a lively sacrifice acceptable and pleasing god, and therefore I reiose, and you shall rejoice with me also, if this thing shall come to pass.  I trust in our lord jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know what case you stand in for I have no man that is so like minded to me which with so pure affection careth for you, for all other seek their own, not that which is jesus Christ/ But ye know the proof of him, for as a child unto the father, so hath he ministered unto me in the gospel, him I hope to send, as soon as I know how it will go with me. But I trust in the lord, that I also myself shall come shortly. 
The apostle showeth his great love and care he had for these Philippians, and for their comfort he trusted in the lord that he should send to them Timotheus, whom he highly commendeth unto them, which both would teach them by the word of god and also be as diligent to profit them, as I Paul if I were present amongst you, for he is none otherwise offected towards you then I myself, and is as careful for you as I am, and would as gladly profit you, ye he will confirm you in the true faith of Christ jesus. This Timotheus I send unto you, that he might know your state and that you be of one mind, humble and meek, very constant in true faith and love of god and of his word, and that from it you do not shrink for no afflictions, nor yet for fear of no man, and that he might certify me of your state that I might be glad and rejoice with you. Paul here commendeth Timotheus both for his good mind he had to god and his word, and also for the zeal he had to profit them, his learning, his sobriety and other virtues he needeth not to commend to them, for they should be declared in himself when he cometh amongst them. Timotheus is here commended of Paul for his virtue and godly learning, of the which we may learn, what becometh a faithful minister of Christ, and of what things he should be esteemed. Also this place showeth to whom bishops should commit weighty matters, as the cure of their flock and of soul, surely to none other but to proved men of good fame and name, to men well learned in holy scriptures as Timotheus was, and to them that do not seek only their own filthy lucre carnal ease rest or pleasure, but above allthings these things that pert ayne to jesus Christ, and to the health and profit of other, and specially the health of their souls that be committed to their spiritual charge, lest the bishops suffer pain for the blood of them that perish by their negligence, and the blood of such as perish be required of their hands which committed cure of souls to the unlearned and to the blind, that one blind should lead another, and so both fall in the ditch, and that is the great cause why the world is so blind and ignorant, and haters of god's word, or so little regard it, for as the priest is, so is the people for the most part, if the curate love god & his word the people do likewise love god and his word. if the curate be ignorant and unlearned blind both in learning judgement and in affection his flock oftimes be such like, and so both the unlearned curate or pastor and his flock hating god and his word shall perish in their faults. And the bishops that committed the cure of his sheep to such greedy wolves and lions. 2. For all other seek their own, not that which is jesus Christ.) The apostle complaineth of ministers of the gospel, and of other that was about him, that sought rather their own glory and profit then the glory of god, or the profit of other, much more we now in our time may complain upon such unfaith full gospelers as they would be called, which not regard god's glory or his word further than it do make for their carnal liberty, worly profit honours and dignities and voluptuous living, and yet they will be called gospelers and faverers of god's word, when their works do show that they favour god's word only for their carnal pleasures and worldly commodities, and make god's word to serve for their carnal purposes, and so they abuse god's word, but by such talkers and not doers of god's word the holy word of god heareth evil and be evil reported of. For many saith that there is no man so carnal, so sensual so covetous, so desirous of goods riches lands possessions honours dignities, so crafty, so false in word and deed so disobedient to all good order as some of these be, that would be called gospelers or favourers of god's word. But although some be such carnal men and abusers of gods holy word despising all good ordinance for their carnal liberty to be fulfilled, yet the more part of the gospelers as I trust be good men and useth the gospel to god's glory and to the profit of their own souls and of other, fleeing all carnal liberty & obeying with gladness to all good and godly ordinances. And for one or two evil, all is not to be contemned, nor to be railed on, or esteemed evil, but he that abuseth a good thing he is wordy blame rebuke and punish meant and none other.  
3. But ye know the proof of him, for as a child unto the father, so he ministered unto me in the gospel. you know Timotheus well anough, I need not greatly to commend him to you, whose learning sobryete is known well enough to you, he hath served and mynisterd here at Rome to me in presone as the son should serve his father with as great diligence and faithfulness. And him I trust to send shortly unto you after that I shall know what shall become of me, for the apostle looked that he should shortly be called before Nero to justice, and then other to be put to death or else to be delivered out of prison, and out of bonds, but rather he thought he should be delivered from the cruelty of Nero, and as soon as this should be done he promised to send to them Timotheus to their comfort and rejoice as he trusted to the lord, to whose will he committed the hole matter, teaching us so to do in all things and not to be sloughfull or negligent in our office or in our vocation.  Nevertheless I thought it necessary to send unto you the brother Epaphroditus which is my companion in labour, and fellow soldier and your apostle, & my minister at my need, for somuch as helonged after you all, & was full of heaviness, because ye had hard that he was sick. And no doubt he was sick, and that nigh unto death, but god had mercy on him, and not of him only but on me also, lest I should have had sorrow upon sorrow. 
Paul did not send to the Philippians now Timotheus, whom he commended to them so highly, but one Epaphroditus a faithful minister and preacher of the gospel, and the apostle and true pastor of these Philippians, this Epaphroditus brought to Paul in prison money and other necessary things send from the Philipians to help and comfort him in prison. This Epaphroditus Paul did send again to the Philippians with much praise and commendations, for his diligent service to him in prison, and for his faithful ministration of the gospel. This place showeth that it is lawful sometimes and good to praise faithful ministers and diligent in their vocation, not that thereby they should be proud in theirselves, but more humble and meek and more studious to increase virtue and good learning for the which they be commended of good men, although they themselves thinketh them not to be wordy such commendations. For they that desire praise or laud of men, they lost their reward before god. Math. 6. They for that desire be onwordy praise, and they shall lack their praise of god they desire or look for of men 2. It appeareth of this place that Epaphroditus whom Paul here calleth his fellow and companion and the apostle of these Philippians that he was their peculiar and proper pastor assigned and appointed specially to these Philippians, and that he had of them above all things necessary for his living, and that he gathered of them certain money or subsidy and carried it to Paul in prison, and there served him, provided for paul such things as was necessary for Paul. Epaphroditus being absent from the Philippians his proper flock and sent to Paul & serving him in prison for lack of other ministers doth show that the proper pastor may be sometimes absent from his flock for a time and for certain causes, as here Epaphroditus was absent from these Philippians, so they be absent for like causes as he was, so that in their absence their fllocke be not left without a faithful pastor as Paul left Titus in Cret and Timotheus at Ephesus, when he went abroad preaching the gospel of Christ jesus to other people and nations of the gentiles winning them to Christ. So I would desire that all pastors and bishops that if they be absent from their special cure, that they should not be idle, live in carnal pleasure and rest, but be occupied in preaching and teaching gods holy word to other as Paul was. This Epaphroditus ministered to Paul in prison all things necessary for him, bringing to Paul a subsydy from the Philippians, and served Paul in prison as an hired servant should serve his master diligently and faithfully. Here we may see that amongst the gentiles prisoners was not so strately kept in prison, but that there was passage to any man to come and go at their pleasure without any evil suspicion, and without all blame. As you may see here to Paul in prison resorted divers which did minister to him necessari things and which was to him as servants whom he might have sent to men absent to do his business, as here he had Timotheus and Epaphroditus. wherefore this place doth also show that it pertaineth to the living of the ministers of god's word to have servants to serve them, to minister to them necessares, whom they may send of their business, so should pastors of god's word have a living not only sufficient to find himself necessares as meat drink cloth apparel house fire books, but also to find him servants and ministers necessary, that he in his study of divinity have no trouble ne care for any necessary thing to him.  
3. Paul desired to send to these Philippians rather Epaphroditus then Timotheus to comfort them and to deliver them from their heaviness they were in, because they hard that Epaphroditus was weary sick, and at the point of death therefore to see him recovered from his sickness should comfort them more than he should have send Timotheus to them. And here is a great argument of love of the pastor when he desireth to take away all heaviness from his flock, and again an argument of love of the people to their pastor or curate when they are sorry their pastor to be sick or any adversity to chance to him, and that they can not be merry or glad till they here he be made hole, or delivered from his trouble, as these Philippians was in great heaviness for the sickness of Epaphroditus and was merry when they did see him recovered from his sickness, and therefore Paul sent rather Epaphroditus to them, than Timotheus. And as you hard that Epaphroditus was sick, so he was without doubt and nigh death, of the which we may here learn that good men not always to have been without sickness of the body, for such sickness is comen both to the good and the evil, yea oft-times the worse sort of men have more health and wealth and pleasure riches and glory of this world, then good men, for by tribulation afflictions god proweth and trieth his elected people whether they will be constant in him in faith hope charity patience and etc. or no? But peradventure some will ask here why Paul did suffer Epaphroditus to be sick and at the point of death, saying that Paul healed so many from sickness and restored them to health again why did he not this to Epaphroditus? To this Ambrosious maketh answer saying miracles done by the apostles to be made for the infidels sakes, and not for the faithful, furthermore he syath that god proweth his elected people with many and divers afflictions to prove their constancy and patience, & finally he saith that signs & gifts of healing was not in the apostles at their will and pleasure, but when the will of god was they should heal or do miracles, and when the glory of god did require them to the confirmation of his word and for the profit of the people where they were done.  
4. But god had mercy on him, and not of him only, but on me also, lest I should have had sorrow upon sorrow.) Here is showed who taketh away sickness of the body and who delivereth men from their bodily sickness, surely no other but god the creator and governor of all things, therefore god is to be called upon in all adversities sickness and tribulations by jesus Christ our mediator and advocate to the father of heaven. 1. joh. 2 Know of this place that the apostle saith that god not only to have had mercy of Epaphroditus whose sickness he took away, but also of him being in prison, that he should have a faithful servant to minister to him necessares in prison. And here we learn that it is of the mercy of god that sickness be put away and that those that be sick be made hole, & not of any virtue or holiness, of any hewn stone carved or painted post or pillar, or of any image made carved or painted. wherefore they have erred from the truth, and have rob god of his glory, that hath ascribed health of body to this or to that image made of stone or of wood and not to god alone, and to him alone hath not given dew thanks as to the only author of their health only of his mercy and grace. The apostle showeth another cause of the mercy of god to him in the recovery of health to Epaphroditus, that he should not have sorrow upon sorrow here you may see Paul not to be clear from all afflictions of the flesh, as from all joy and sorrow, but to such carnal affections subjecteth and to have sometimes been troubled with all, as other men be living in this world, wherefore they that thinks the apostles to have been without all joy gladness or heaviness in this body, they do not think as they should of the apostles, but to think them as deed stones & logs without life or sense, for so they were not, but rather as Paul was, which was sorry of Epaphroditus sickness & glade of his amendment. Behold the life of a goodman is very profitable to the living people, and therefore they rejoice of his corporal health and be sorry of his sickness, or of his death, but not as the heathen do, as there were no life joy ne bliss in another world after this present life in the world to come, where as good men shallbe made immortal and in such joy bliss and glory as no tongue can tell, nor heart think that glory that god hath prepared for them that shall love him in the end of their lives. 1. Cor. 2.  I have sent him therefore y● more hastily, that ye might see him, & rejoice again, and that I also might have the less sorrow. receive him therefore in the lord with all gladness, & make moche of such, for because of the work of Christ he went so far, that he came nigh to death, and regarded not his life, to fulfil the service which was lacking on your part towards me. 
Paul now sent to the Philippians Epaphroditus that in the sight of him they should greatly rejoice, and in his amendment from his sickness, & their rejoice was a sufficient proof they loved him, and so it becometh the pastor to be loved of his flock that they both rejoice of his coming to them, and also of his deliverance from sickness or other adversity. And this place reproveth evil pastors that be neither loved of their parish, because of necgligence of their office and also for their unprofitableness amongs their flock. Behold the apostle was very careful for these Philippians, he would rather lack the necessary service of Epaphroditus than they should lack their comfort and joy by the absence of him from them, for Paul was not sorry for the joy of these Philippians but rather was without sorrow and all heaviness, that he might do the office of charity the better, that is to rejoice with them that rejoiceth and weep with them that wepes.  
2. receive him in the lord therefore with all gladness.) He that biddeth them receive Epaphroditus send to them with all gladness and in the lord, and to set much not only be him, but also be all them that be such like as he is, that is faithful preachers and teachers of god's word, which be wordy double honour. 1. Timo. 5. And reverence not for their own sakes, but for the word they preach and for their masters sakes whose word and will they teach. And this place iecketh all them that rail upon preachers teachers or setters forth of god's holy word, and that contemneth or despiseth such preachers or maketh of them a laughing & mocking stock, because they do not approve the manners and fashions of this world.  
3. Make moche of such for because of the work of Christ.) He willeth them to make much of Epaphroditus and of such faithful ministers of god's word that careth not for themselves but for other, and careth not what pain or labours they take so they may profit other, yea that careth not for their lives for the gospels sake, as this Epaphroditus refused no labours to serve Paul in prison and had none or little respect to his own body and by reason of his great pains he cast himself into sickness that he was nigh death, he choosed rather to serve Paul in prison with the infirmity of his body, then to be in health to follow the worldly honours and pleasures of the flesh.  
4. To fulfil the service which was lacking on your part towards me.) Here is the cause showed why Epaphroditus was so diligent to serve Paul and put himself in such jeopardy of sickness, it was to fulfil their office and duty they ought to have done to Paul, therefore he saith, that duty you ought to have done to me this Epaphroditus hath fulfilled it in your presence to me by his service done to me for you, therefore you should receive him with gladness and love him. And here you see what service the people own to their pastor besides the giving to him sufficient living for him and his necessary ministers, and that one may supply sometime the office or duty of another. And let every man be diligent in his office or vocation that he is called to of god, and not tender himself his flesh to much or make to much of himself, for we should not study to live long, but to live well, for to live long it is not in us, but in god, who knoweth the time and hour of death which be unknown to us, nor yet the manner of our death nor the place where we shall die, nothing is more certain than that we shall die, but nothing more uncertain than the hour place and manner of death. Therefore let us be ready at alltimes to die and look every day for death and prepare for it, having a sure faith adorned with hope and charity and then we shall not care how soon death, come to us.   

¶ The third Chapter to the Philippians.  Moreover my brethren rejoice in the lord. where as I write ever one thing unto you it grieveth me not, and maketh you the surer. Beware of dogs, beware of evil works beware of dissension. For we are the circumcision, even we that serve god in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh. 
The apostle speaketh after this sort, hitherto I have taught you that Christ's passion was sufficient for your salvation without the works of the law, and that neither circumcision nor sacrifice commanded in the law be necessary for your salvation, but that you may be saved by Christ without the works of the law. Now from hence forth see you rejoice in nothing but in the lord for as without the son there is no light, so without Christ there is no joy no peace no justice no reconciliation to the father no remission of sin, no way to heaven no truth no life but Christ is all these things to the believer, in god alone therefore rejoice as I have written before so I write still, and I am not ashamed to write to you the same things of Christ and it is sure for you to trust these things. And here we learn of Paul to rehearse one thing once or twice specially if they be things necessary to be known and should be sure fixed in the hearts and stomachs of the people, and therefore it is no rebuke to rehearse such things divers times that they may be known and in minds fixed more surely, although some say over much of one thing is nought, yet I say with the apostle that a good tale may be twice told as this. That in Christ be all things pertaining to our salvation without the work of the law. 2. It is sure to you.) As he would say although I write so oft one thing and am not ashamed of it, for it is sure for you to know the same thing and to confirm you to that doctrine that is always one, and like itself, teaching the truth, and showing the way that bringeth to life, and not apply yourselves to that doctrine that now teacheth one thing, and then another new thing, and is contrary to itself, and teacheth diversities, of which incertain doctrine speaketh saint Paul. 2. Tino. 4. saying the time shall come when they shall not here hole and wholesome doctrine, but after their own lusts shall heap unto them doctors, whose ears do each, and they pluck their ears from the trueth, and they shall turn them to fables and lies. Here we may learn the property of true doctrine, it is alway constant and one thing teach, it do not teach now one and now another, or the contrary it taught before, it is always constant to itself, it showeth truth no fables nor lies, as the false doctrine doth teach lies errors heresy pleasure and lusts of men, now one new thing now another to please men with all, and that doctrine tr●uly is to be suspected that showeth moche diversities of religion faith justice remission of sin & divers ways to come to eternal life with Christ jesus.  
3. Beware of dogs, beware of evil workers, beware of dissension.) Three things he monisheth them to beware of and to flee them. The first is he willeth them to beware of dogs, he meaneth pseudopostles whom he calleth dogs, for as dogs do bark err grin gnasshe and bite, always envying other and treding under the foot that dog that is over throune and bite him and kill him if they can, so the pseudopostles do hate envy bark against true preachers of gods holy word, do bite them both by their slanderous tongues with railing jesting upon them calling them loulers heretics deceivers of the people abjects rounagates apostates ragget new-fangled knaves and many other like names call them, tread them under their feet, and keep them down in the mire or in prison, biting them with bonds chains fetters bringing in and seeking false witness against them, and all to kill if they can the true preachers teachers setters forth of god's holy word, these pseudopostles saint Paul calleth dogs whom he would them to eschew & flee, & in no wise give credence to them or to their false doctrine not agreeing with holy scriptures, but greatly dissenting. second he money sheath them to be ware of evil workers these pseudopostles he calleth evil workers, not because they denied good works, but because they preferred their own good works as their traditions ceremonies laws customs and other decrees made of themselves without god's word above the precepts and commandments of god, or at the lest made them equal with god's law, thinking no less offence before god to break one of their traditions then to break god's commandment, yea they thought it more offence, and greater puny shment was had for the breaking of an small tradition of man, then for god's commandment broken, examples of this was many both in religion, and out of religion before comysares chauncelars and officiales, but to all these Christ threateneth everlasting wo. Math. 15. saying woe be to you that maketh void the commandment of god for your traditions. Also he calleth pseudopostles evil workers because they made equal the works of the law as circumcision and other works of the law with the keeping of god's commandment, and thought them as necessary as the other works of god commanded, and that without the works of the law no man culde be saved, as without circumcision no man to come to eternal salvation, which saint Paul writeth again through out all his epistles, and also it was decreed of the apostles. Acts. 15. Circumcision not to be necessary for salvation, but salvation to come to the gentiles without circumcision, & there is no necessity of circumcision to salvation. thirdly he calleth pseudopostles evil workers that they did their works not in that name or end they should be done, for they did all their works that they might be seen of men, and have the vain praise and glory of the world, and so they lost their reward before god. Math. 6. Finally they did their good works that they should merit and deserve the grace of god, reconciliation to the father again, remission of sins and satisfaction for their sins and life everlasting, and that of the merit and wordynes of their outward work, so to their works they attributed their justification and salvation.  
And therefore the apostle moveth them to be ware of such workers of iniquity and not to follow them nor their works, nor to work after them. Fortly he willeth them to beware of dissension, which these pseudopostles cause that preach circumcision as a thing necessary for salvation and without it no man to be saved. These preach not circumcision but concision dissension for they preaching circumcision as necessary to salvation they preach not circumcision but concision and separation from Christ, and they separate the people of god from god and from Christ by their evil doctrine, and he calleth circumcision concision as we alluding of a good thing out of order say it is deformed, when other call it reform changing a letter or a syllable keeping a like sound in the word not much differing from words before spoken. 4. For we are the circumcision, even we that serve god in the spirit and rejoice in Christ jesus, and have no comfort in the flesh.) Here the apostle teacheth carnal circumcision which false apostles so much esteemed and preached and of necessity enforced and required not to be necessary to salvation, as false prophets did say contending us to be purged from our sins and grafted in Christ only by external circumcision and not by Christ, but Paul here teacheth the contrary and boldly pronounceth them to be made the people of god not by circumcision, but by Christ and to be purged from their sins only by Christ, and that they are the true circumcision that have mortified and cut away all carnal affections and lusts of the flesh which do worship Christ in the spirit & serve him by a true faith and by perfit charity, and rejoice in Christ and have no confidenre in the flesh, trusting health and salvation to come none other way but only by Christ and by his death to us all. And here he willeth us not to rejoice in men, in the law ceremonies outward sacrifices in cunning learning in riches honours worldly wisdom or policy, but he that will rejoice let him rejoice in the lord. Hieremi. 9 Gala. 6. He would also we should not trust in the flesh in carnal sacrifices and in outward works to trust to be saved by them by the wordynes of the outward work but that we should trust to be saved only by the mercy of god and by jesus Christ only.  Though I have whereof I might rejoice in the flesh if any other man think that he hath whereof he myhht rejoice in the flesh, much more I which was circumcised on the eight day, one of the people of Israel, of the tribe of Beniamyn, an hebreve of the hebrews, as concerning the law a pharisee, as concerning ferventness I persecuted the congregation, and as toching the righteousness which is in y● law I was unrebukable 
Here is more at large expressed what it is to trust in the flesh, by the flesh he understandeth circumcision works of the law, the stock of jews he came of, his fathers, as Abraham Isaac and jacob, the holy sect of the Pharisees and their holy institution of living, his good zeal he had to keep the law of Moses, for the which he persecuted them that openly professed Christ or Christ's religion defended, in the which things outwardly if any man might rejoice or trust in them much more saith Paul he himself might rejoice and trust in them, and give no place to no man in these things, but other to be equal without the pseudopostles or else to exceed them all. Mark that it helpeth moche to affirm any thing when he that affirmeth may declare himself equal to them that would extol themself above other, as here the apostle showed himself to be equal with the pseudopostles boasting themselves as far above Paul, when they were inferiors to him as touching the flesh. we learn here that it is good to take example of ourself if we will teach humility and submission when we may awance ourself above other but of humbleness we do not.  
2. The apostle compareth himself with the pseudopostles and in their glory of the flesh he giveth no place to them, as if any would say, I come of the holy fathers Abraham Isaac and jacob, and am circumcised, in them will rejoice and boast themselves. In the same things saith Paul I may as well as they rejoice, for I come of these holy fathers that is of the israelites y●… of the tribe of Beniamyn and was circumcised the eight day, borne of the jews and not of the gentiles or proselytes, new commed and professed the law of the jews to keep. And if any pseudopostles do boast him of his holy sect or profession of religion and say he is of the most holy sect of the Pharisees the best and holiest religion of all amongst the jews, of the same may I rejoice saith Paul, for I am a pharisee, and of that religion a brother, or if any do think themselves famous of zeal and love they have to the keeping of the law in themselves and in other, in that thing I need to give no place to any man saith Paul, for I kept that law blameless, so that no man cold justly reprove me for it, and as toching other that was thought to have transgressed the law I persecuted them, and brought to prison, and to death, such was my zeal as touching the law which both I kept and would other should have kept it. This place showeth us that Paul was a jew borne both of father and mother, of the tribe of Beniamyn, circumcised the eight day, of the sect of the Pharisees, a keeper of the law outwardly without reproach and of a blind zeal to the observation of the law to have persecuted christian men and women as is written more at large. Acts. 9  But the things that were vantage unto me, have I counted loss for Christ's sake, yea I think all things but loss for that excellent knowledges sake of christ jesus my lord, for whom I have counted all things loss, and do judge them but dung, that I might win christ, & be found in him not having mine own righteousness which cometh of the law, but by the faith of Christ (namely) the ryghtuonsnes which cometh of God in faith to know him and the virtue of his resurrection, and the fellowship of his passion, that I may be conformable unto his death, if by any means I might attain to the resurrection of the dead. 
Now the apostle do not much boast himself of his kindred the jews, of the holy fathers he come of, of his circumcision, of his holy religion, of his diligent keeping of the law outwardly without fault or blame, of his zeal of the which he hath avanced himself before men and before the world, and have counted these things as lucre to him or aauntage, and moche to have helped him to sustice before god, but he now boasted not him of these things, for he knew they profited him no thing to true justification before god, for that justice before god cometh not to us of the flesh, of holy fathers, of works of the law, of out good blind zeals wanting god's word, but of the mercy of god by jesus Christ.  
2. things that were vantage unto me have I counted loss for Christ's sake.) Mark how saint Paul altered and changed his judgement, that these things which he counted sometime before he came to the true knowledge of Christ to be vantage to him and to help to justification before god, thes same things he after wards when he came to the true knowledge of Christ, he esteemed them as no helpers to true justification before god, but rather for hurt and hindrance to his justice in the sight of god. So amongst us there hath been many things which we have esteemed for virtue and to further our righteousness be fore god, which now we know neither for virtue nor yet to help to our justification before god, as was many divers religions of men and women, their observances, ceremonies service and traditions more straightly keeped amongst them than god's word, and the breaking of them more straightly punished then the breaking of god's law, yea how many was in religion that thought they should be saved by their religion habit coote coull buried in their habit with in their monasteries as they called them. But let all these not be ashamed to alter and change their judgements with Paul, and know that all these things will not justify them before god without faith in Christ, amendment of life and walking in a new life. Also how many hath thought pardons pilgrimages decking of Images with golden clothes of silk velvet damask, and offering up of candles to them not to have been meritorious works and be to preferred before works of mercy commanded of god, or else they would not have been so ready to do these works, and so loath to do other works commanded of god: but now let them with Paul acknowledge their ignorance and blind judgements and change them, as Paul did brought to a more truer knowledge of god and of his truth, and not be ashamed to think and judge other ways than they have judged before, when they were in ignorance, and in blindness, lacking true knowledge of gods holy word, by the which they are delivered from their ignorance, for the which laud and praise be to god ever amen.  
3. yea I think all things but loss, for that excellent knowledges sake of Christ jesus my lord.) Now he declareth more at large, wherefore he counted these thing hurtful to him which before he counted for his advantage, that was for the excellent knowledge of Christ and of his truth which he wanted before when he of ignorance and of a blind and wicked zeal persecuted the church of Christ Note here what true knowledge of Christ doth, it altereth and changeth men, their judgements and manners, and maketh these as they were new made again, and to condemn these works which they before esteemed & judged good works, yea it maketh men to count all worldly riches goods lands and possessions as hurt dung or dust for Christ and for the knowledge of Christ, that he might win to him Christ whom the good men preferreth above all worldly riches or treasures, that he might be made just only by Christ. Here we learn of Paul to repeat one matter wordy to be noted and surely printed in all men's minds once or twice or thrice if need be, that it might be fixed and rooted more surely in men's hearts and minds. Here he preferreth Christ and the knowledge of him above all riches or treasures of this world, showing that it is better for us to lack all worldly riches them to lack Christ and his word, for he that hath Christ he hath all things & all riches, for in Christ be put all the treasure of the wisdom and knowledge of god. Colo. 2. For Christ is our justice holiness wisdom redemption the light the way the verity and the life, by whom cometh all goodness, therefore he that hath Christ he hath all things, and he that wanteth Christ he hath nothing, and if we lose Christ we shall lose light justice, the way to the father, truth and life. And I am sore afraid that we shall lose Christ shortly from amongst us in so much that the knowledge of Christ and of his holy word is so little esteemed or regarded, specially of bishops and high rulers who should most regard it and prowyde that there should be many to preach and teach Christ and his doctrine, and for such provide honest livings with quietness, or else there shallbe none or few that will or shallbe able to preach and teach Christ's gospel, and so shall Christ be taken away from us, and the people perish.  
4. And be found in him not having mine own righteousness which cometh of the law, but by faith of Christ.) He goeth forward showing wherefore he contemned all worldly goods, that he might win to him Christ, that he might be justified by christ and not by the law, his merits or suffrages of other. Here Paul maketh two iusticies, the one of the law after the which he walked when he persecuted the church of god and was without blame before men, of that justice none is made just before god. The other justice is of true faith in Christ jesus that worketh by charity at all opportunity and occasion given, of the which is justification received and had as by the mean, for god is he which justfieth. Roma. 8. And by whom we be saved only of his mercy, through faith and not of our works, lest we should rejoice. Ephe. 2. And yet we may not cease from doing of good works which necessarily be required of us to walk in as to repent of our further life in sin, to amend our life, forsake sin, have faith hope & charity, and finally to walk in a new life in all virtue and godliness.  
5. To know him, and the virtue of his resurrection and the fellow ship of his passion.) yet he contyneweth showing wherefore he counted all his for dung or dust, that he might have true justice by faith in Christ that is remission of sins and life everlasting, which they obtain with Christ, which truly knoweth Christ his resurrection and the virtue thereof, before made partakers of his passion, that have died with Christ and be buried with him, that have died from their sins, return no more again to them, but did from evil life by the spirit of god, and walk in a new life, such shall come to the knowledge of Christ's resurrection & be made partakers of his glory, & for that end Paul contemned all worldly riches pleasures, that he might come to the resurrection of the dead, that is, that he might be partaker of immortal glory with Christ, the cause of the resurrection of all them that be dead in Christ, the author of all their joy and glory. And that he might come to that glory which they now have that died in Christ. Thus Paul contemned worldly things for the excellent knowledge of Christ, to win Christ, to find righteousness in Christ, to know the virtue of Christ's resurrection and the fellowship of his passion, to be made confirmable to Christ's death, that he might come to the resurrection i. unto that glory that they have that died in Christ. To teach us to do such like to him, and to count all worldly things nothing in comparison to Christ's gospel & to these holy things we obtain by Christ.  Note that I have attained unto it all ready, or that I am all ready perfect, but I follow if I may comprehend that, where in I am comprehended of Christ jesus. brethren I count not myself yet that I have gotten it, but one thing I say, I forget that which is be hind, and stretch myself unto that which is before, and preese unto the mark appointed to obtain the reward of the high calling of god in Christ jesus. 
Although Paul had obtained righteousness by faith before god, yet he thought himself not perfect & without all sin, which no man can be living in this sinful flesh as saith the evangelist saint john. 1. john. 1. Therefore every one must study to mortify carnal affections and put away all sin by the spirit of god, that he might attain true justice before god and to be as perfect as is possible for him to be in this corporal body. Here we may learn of Paul that holy men in this life was not without all sin and carnal affections, nor in all things perfect as here Paul confesseth himself not to have attained all justice before god, nor yet to be perfect, but to labour and endeavour himself with all his mights & powers to come to perfection, so let us study and with all diligence, enforce ourself to come to perfection that we may be holy and godly, and so without fault or blame, that these sins which be in us be not imputed to us of god for sins, that we may be blessed, for he is blessed, not he that hath no sin but he to whom god imputeth not his sin as saith david in the. 31. psalm.  
2. I forget that which is behind, and stretch myself unto that which is before.) Here the apostle showeth plainly that he had not attained as yet that thing he desired, but that he with all diligence study and labour counted to come to it and obtain it, and therefore he forget these things that was behind him, as all worldly things, as holy father's circumcision keeping of the law, his holy religion his zeal of the law and such like, and did look at these things which was before his eyes that was unto the glory and life to come. And here he taketh a similitude of these that run in a renke for a wager, such runners do not look behind them to see how much ground they have run, but they look before them, and unto the place they run, desiring victory and the wager promised to the wynners', so let us all not look behind us, that is to our old sinful life and to the way of perdition in the which we have run in times past, but look before us that is to amend our life, forsake sin and let us walk in a new life, desiring justice only by Christ, and with diligence and study let us endeavour ourselves to come to the eternal life promised to such as shall walk in the commandments of god and kept them justly and so run in the renke of this world till he come to the end and obtain victory over all his enemies and receive the wager promised to such as shall run truly according to their vocation that is everlasting glory and life in Christ jesus, and by Christ our only redeemer and saviour.  Let us therefore (as many as be perfect) be thus minded, and if ye be other wise minded I pray god even open this unto you. Nevertheless in that where unto we are commed let us proceed by one rule, that we may be of one accord. 
Now the apostle exhorteth them to continue and go forwards in the doctrine of truth he taught them, in the which he said Christ to be our only saviour, and that Christ's sacrifice was a sufficient sacrifice to justification, and to take away the sins of the world, and to bring us to life without the the works of the law, and here he monisheth all them that think themself perfect to know that their is none other name under heaven in whom we shall be saved but in the name of Christ, and that Christ's justice is sufficient for us and that we by Christ have remission of sins without our merits or deservings of that grace coming only of god's mercy and goodness. Here peradventure some will ask how the apostle calleth himself perfect, which as before is written calleth himself unperfect? to this it may be answered that a man may be called perfect and unperfect having respect to divers things, if you look to the grace of god and to faith in Christ jesus so a man may be called perfect, if you look to the flesh and to the infirmytes of the flesh so he is unperfect, so Paul looking to the grace of god and to faith in jesus Christ calleth himself and other like to him perfect:  
2. And if you be other wise minded I prae god open even unto you this.) He willeth us to suffer the weakness of them that be weak and to pray for them, that they may be strong, as he should say. Suffer these that be weak amongst you unto the time that god show to them that Christ is only our justice and our life, and pray to god that they may perfitly know that thing, which they can not do, but by Christ, or by the holy ghost certyfying them in their hearts that Christ is our righteousness. This place willeth us to pray for them that err from the truth that god might bring them to his truth, and not to call such pharisees adversares to god, blide guides, dumb dogs and belly beasts. etc.  
3. Let us proceed by one rule, that we may be of one accord.) He willeth us to consent and agree to the truth of gods holy word, and with one consent and mind go forwarddes in the truth and the truth known with all our mights & poweres defend & set it forth, and not to shrenke from it for fear of persecution cruelness of men, for loss of favour worldly goods riches lands or possessions promotions or degnites, nor yet let us not shrenke from the truth for fear of offending such as be weak, before whom we must forbear and not use alway our liberty or that we may do, but not forbear to show them the truth, that they be not always weak children having need of milk, such must be taught the truth in all gentleness and meekness, and the truth may not give place to them, but they to the truth, and receive the truth, that they may be strong men and no weak children. And although some will say the truth may not be spoken for breaking of concord & unite saying by concord small things do increase & grow to great things, and by discord great things to come to nought? to this is answered that, concord is by the which the truth is not obscured oppressed hid or put to silence, nor these that be weyke do not continue weak, but by it brought to strength that they may eat strong meat, the apostle would not have us always children having need of milk, but that we should grow from children to men, that we might be feed with strong meat of men. Thus let us all agree in one way of the truth and let us follow that way, and walk no more in the ways of perdition, in the ways of error and heresey. In the ways of lies fables evil customs long used contrary to the will and pleasure of god, and contrary to the health and salvation of our souls. And as the apostle prayeth. Roma. 15. God grant us all to be of one mind that we may all think one thing not after men, the world or the flesh, but after jesus Christ and his doctrine  brethren be ye the followers of me, and look on them which walk even so as you have us for an example. For many walk (of whom I have told you often, but now I tell you weeping) even enemies of the cross of Christ. whose end is damnation, whose god is the belly and whose glory shall be to their shame, which are earthly minded. But our conversation is in haven, from whence we look for the saviour jesus Christ the lord, which shall change our vile body, that it may be like fashyoned unto his glorious body, according to the working whereby he is able to subdue all things unto himself. 
Note that the apostle setteth himself an exampler to us to follow that after his example we should walk in the way of truth, and not shrink from it for no persecution, for no cruelness of men, for no craft of pseudopostles, for no loss of worldly goods, favour of men, punishment of body or for loss of this present life. Here we learn how we should worship saints that is to follow their footsteps in all holiness and in true virtue in faith in hope in charity and in patience and to follow the doctrine of truth as they did and to continue in it to the end after their example. Another way we be taught in scripture to honour saints, that is to glorify god in his saints, to give glory and thanks to god which hath made and doth daily make good men of evil men. As the church of the jews glorified god in Paul that he had made him a preacher of his word, which he before did impugn and persecuted. Thirdly we may honour saints in confirming our faith certifyenge us that we shall come to that glory where in they are, if we live here as they did, learning god's word and living according to it. yea it helpeth very moche to persuade, when a man bring himself an exampler to be followed as here the apostle did. would to god that all bishops lives where so holy so good that their true preachings and holy living were examplers to other to follow and wordy to be tolowed as Paul was in his true preaching in the contynwance of the same with holiness of life.  
2. And look on them which walk as you have us for an example.) Lest any man should think that Paul had set himself only for an exampler to follow, he willeth them to observe other which walked after his example, and to take them for an exemplar to follow, that we should follow holy men's footsteps, and to follow them in faith patience meekness, contemning the world as they did, and always have an respect to the world and life to come.  
3. For many walk (of whom I have told you often, but now I tell you weeping.) He showeth the cause of this admonition wherefore he exhorted them to follow him and such other that walked in the way of truth and in innocent living, that they should not be deceived by no pseudopostles that walk not after Christ's doctrine, but after themselves, their own imaginations and fantasies, after men, and traditions of men, and not after Christ's doctrine, whom to eschew and to i'll their company, and wicked ways I both present with you and also absent from you hath monished you, both by word and by letters. Here we learn of Paul that it is not enough to show what should be done, but also it must be showed what should be avoided and eschewed, that good things might be taken, and evil things refused and forsaken. And as the apostle had showed them before to beware of these walkers in iniquity, and to i'll them and their wickedness so he doth now exhort them again with weeping tears, so sore he lamented that there should be such evil walkers and deceivers of other, that they should take head of pseudopostles and to i'll their false and deceiving doctrine. Here we may see that there was in Paul's time pseudopostles deceivers of the people and preachers of false doctrine not agreeing to holy scriptures and that it grieved Paul much there should be such. So it is now in our time, there be some false teachers clothed in sheeps skins but within they be greedy wolves pretending moche holiness, but little in very deed showing, whom we should eschew and i'll, and as it grieved the apostle such to be in his time, so it grieveth all good men that there should be any pseudopostles amongst the people to pull and pluck the people of god from god's word and his truth.  
4. They be enymyes of the cross of Christ, whose end is damnation, whose god is their belie, and whose glory shallbe to their shame, which are earthly minded.) Now he discrybeth these pseudopostles in their own clothing and apparel. first he saith they be enymyes of the cross of Christ, for they ascribe to the law, to works of the law as to circumcision, sacrifices and ceremonies of the law, to works and traditions of men, merits of saints the grace of god freely given, reconcylyation to the father, remission of sin, satisfaction for sin, life everlasting which things should be ascribed only to Christ that suffered upon the cross death to obtain these things to us, therefore they ascribing these things to other things then to Christ alone be enymyes to the cross of Christ, or that preach the law ceremonies or sacrifices of the law in the stead of Christ, and ascribe justice or righteousness forgiveness of sin to any other thing then to Christ or to Christ's passion they be enymyes of the cross of Christ, such ware they that brought us the bishop of rooms pardons, masses at scala celi, to go hither and thither on pilgrimage, to set up candles before images, to say five pater nosters, five ave maries and a creed before this image or that image in this place rather than in that place, promising to us by these things to be released from the pains of purgatory so many days lentes and years, yea promising by these things, ones in our life and at the hour of death clear remission of all our sins both a pen● et a culpa so they called their remission promised, but these be enymyes to the cross of Christ ascribing to the inventions of man these things that only should be attributed to Christ alone and to none other. Secondly he saith their end is perdition showing to what end and purpose the doctrine of pseudopostles bring, that it bringeth to death and damnation, therefore they and their devilish doctrine are to be eschewed and avoided of all good men, lest men be brought by them and with them to death and damnation both of body and soul. Thirdly he saith their god is their belie, in this he showeth for whose sake they preached the law and the works of the law, and did all things they did, that it was for their belly whom they preferred before god or his truth, that they might live easily in quiet rest pleasure honour and in all delyciousnes of life, and have all things at their wills and pleasures, honoured, and had in great reputation above all men. And that other did for god's cause, these belly beasts did it for their belie sakes, and as other good men doth prefer god above all things, so did these slow belies prefer their belies above all things, of such saint Paul speaketh. Roma. 16. And bids us beware of them saying brethren I beseech you that you would consider them which causeth debate and offendycle against the doctrine which you have learned, and that you turn from them, for they be such that serveth not jesus Christ, but their belies and by flattery and fair speaking deceive the hearts of the simple, of them also he speaketh. Gala. 6. saying, These that after outward face would please you in the flesh they would compelle you to be circumcised only for this end that for the cross of Christ they should not suffer. Let men therefore look about whether there be such preachers teachers, yea such that pretend to favour god's word and would have the name of setters forth of it, and would be counted to do all things for god's word sake, and yet they do it for themselves, and for their belies sake, for they do not work for the glory of god, but for themself and for their belly sakes that they might live in ease rest quietness in wealth and in all carnal pleasures in honour and dignity, get worldly goods riches lands and possesions, and have all things at will and pleasure, see if there be any such amongs us, and pray god for them that at length yea shortly they may be changed and turned to god and to seek earnestly gods glory, the salvation of other more than their own glore, woldly profit, carnal liberty or pleasure. Fortly he saith their glory shall be to their shame, he noteth these pseudopostles to be ambitious and vain glorious desiring laud and praise of the world and to be honoured of all men, but their glory shall be turned into their rebuke shame and confusion, for their hole institution of living, their hole doctrine savoureth nothing else but earth and carnal things, as circumcision, carnal works of the law, choosing of meats, difference of days, man's traditions ceremones and such like things, which they teach and affirm for no other cause, but that they themselves should suffer no afflictions, no part of the cross of Christ, but that they might live in wealth and pleasure and in worldly honours. They seek not heavenly things as faith hope charity patient meekness the glory of god, health life and salvation of other, and therefore their glory shallbe turned in to rebuke shame and confusion that seek rather earthly things them heavenly things. And it is greatly to be feared that the glory of many pastors bishops prelate's, high rulers, magistrates layers judges gentle men and of other that be in authority in great honour and glory having great riches lands and possessions, it is to be feared that their high glory be turned into rebuke shame confusion yea into damnation because they seek earthly things and worldly pleasure, more than the glory of god, and preferreth worldly things before godly things, yea preferreth men and men's commandment before god and his commandment. I pray god it be not spoken to them at their death as Christ spoke to the scribes and pharisees. Math. 15. saying, woe be to you scribes and pharisees, for you have made void or broken gods commandment for your traditions, I pray god it be not spoken like to other, woe be to you that have neglected or broken gods commandment to fulfil your carnal pleasures to get you worldly riches honours dignities lands and possessions, and to get them and to maintain them have not cared what sorrow pain or trouble have comed to other, have not cared for god and for his word no further than it served for their carnal pleasures or worldly riches.  
5. But our conversation is in heaven from whence we look for the saviour jesus Christ the lord.) The apostle setteth himself as one contrary to these pseudopostles, and showeth his conversation of living to be contrary to them, as he would say, they all together savour earthly things, their heart and mind is all upon the earth and upon earthly things & carnal pleasures & worldly commodities fixed, my mind heart will study intent and affection is in heaven, and upon heavenly things, and therefore I look not for worldly riches or pleasures, but for our lord jesus Christ which shall alter and change our vile and corruptible bodies subjecteth to corruption and carnal affections, and shall make it an immortal body conformable to his glorious body, & make it a gracious body in the day of judgement, when he shall exalt this corruptible body with the soul to immortal glory joy and bliss. The souls of them that be dead in Christ now are in glory the body lieth in the earth and rotteth unto the day of judgement and then shall arise, with the soul be joined again, and shall then receive glory. This place reproveth all them that set their hearts to much upon this world, of worldly honours riches and carnal pleaces, and not hath their hearts looking up to heaven desiring heavenly joys and bliss. ye this place iecketh them that denieth the resuerection of the body, and the immortality of the soul, and the last day of judgement, in the which the mortal body shall be made immortal, and a glorious body conformable and like to Christ's body as touching the immortality glory joy everlasting felicity and bliss.  
6. According to the working whereby he is able to subdue all things unto himself.) Lest any should ascribe the resurrection of the body to any might or power of the body or of the soul be saith that god worketh this thing of his omnipotent power by the which he worketh all things good, and hath all things subjecteth to him, and as he created and made all things of nothing, so easily he may gather together the bodies dying in the dust of the earth and join them again with their souls and make them to arise immortal bodies and receive life joy and salvation. And this hope have good men, and look for that day of the general resurrection that they may be made like to Christ our saviour in immortality & in glory by Christ.   

¶ The fourth Chapter to the Philippians.  Therefore my brethren dearly beloved and longed for, my joy and my crown, continue so in the lord ye beloved. I pray Euodias and beseek Syntiches that they be of one mind in the lord. yea and I beseech that my faithful yock fellow help the women which have laboured with me in the gospel, with Clement and with my other helpers, whose names are in the book of life. 
Because before he had taught them that Christ was our only justice resurrection and life, which thing they knew by faith in Christ where in they were very constant and sure, now he exhorteth them to constancy in true faith by certain knowledge of Christ's doctrine and desireth them to stand in the lord and be constant in him and as they have begun in the lord so he would have them continue in the lord, and not to turn from the lord to the law or to works of the law, or to needy ceremones or to traditions of men that culde not justify them, nor purge them from their sins, and these things now he thought he might desire of them for as much as they were dear beloved to him, his joy comfort and his delectation, and therefore be right he thought he might desire more of them then of his enemies.  
2. I pray Euodias, and beseek Sentiches that they be of one mind in the lord.) He desireth two women Euodias and Sentiches to be of one mind, and no longer at discord, for it appeareth that these two women did not agree, but were at debate, and that the one envied the other, and therefore the apostle studeth to take from them their debate, and to reconcile them together again, and to join them together in mutual benevolence, and love one to another. Here we learn that discord or debate may arise amongst good friends and favourers of the gospel, but that displeasure or discord is to be teased or quenched by other friends as shortly as can be possible, that these that were at discord may be a● concord and agree in the lord jesus.  
3. I beseech the my faithful yockfelowe help the women which have laboured with me in the gospel.) Here the apostle desireth a true kind and faithful woman in the lord which hath labowred with him, and take pain with him in the gospel, when he preached with great pain and labour, this woman did take pain and labour with him whether she was his wife as some authors do think, or it was some other good woman it maketh no great matter, nor of it I will not dispute, but leave it to other to judge. I think rather it was a woman then a man, (all though some translate this word in the masculine gender and not in the feminine gender) and that the apostle desireth one woman to help another, and these that labowred with him. That did minister to him meat drink cloth fire and other necessares he calleth than here cooperatores evangelii cum illo, that is fellows or workers with him in the gospel, that they ministered to him preaching the gospel, or in prison these things he had need of. amongs whom he nameth on Clemens of his gentleness and true heart and mind in all gentle fashion he had to the gospel preached by Paul, he moveth them to favour and help all his helpers in the gospel, whose names he saith are not for gotten with god how so ever they are contemned or despised of men, but are in the book of life written and enrolled not to be blotted out again. And here we may learn that it is a work acceptable to god to be a worker of the gospel, or a fellow to him that laboureth in the gospel to preach teach or set it forwards or to minister to such necessares, to favore them, to help them if they need, or be in presone, or to put themself in peril or danger for the helping of them that set forth gods word trwely and sincerely. And this is a great comfort for these that suffer for the gospels sake and continue in the same patiently to the end that their names are written in the book of life before god, and shall not be raised out again, although here peradventure before men they be contemned & despised for evil doers or evil speakers punished or put to death, yet remaineth their names in the book of life with god, which knoweth them as his servants.  Rejoice in the lord alway, and again I say rejoice. Let your softness be known to all men. The lord is even at hand. Be not careful, but in all things let your peticious in prayer and supplication with giving of thanks be known before god. And y● peace of god which passeth all understanding keep your hearts and minds in Christ jesus. 
The apostle exhorteth men to rejoice in the lord, and not in no other thing of this world, not in honours riches, men friends kindred, gold silver lands possessions, no● in wisdom or in prudence of the fl●eshe, or in strength of body as the prophet; acharye. 9 biddeth saying. Let not the wise man rejoice in his wisdom, nor the rich in his riches nor the strong man in his strength, but he that will rejoice, let him rejoice in that he knoweth me saith god by his prophet, which I am god that maketh judgement justice and faith, therefore he that will rejoice let him rejoice in god which is the author of all goodness deliverer from all evils and adversities. Therefore saith the apostle. 1. Cor. 1. He that will rejoice let him rejoice in god, and so shall his joy be full sure constant permanent and perfect. And here he rebuketh such as rejoice more in worldly things then in god, as these that rejoice in riches lands possessions, in men, in magistrates, in nobility of stock in their religion, instition of living, in cunning learning or in such like more than in god, all such be here reproved, rejoice therefore in the lord alway in all time and in all places.  
2. ● your softness be known to all men.) Now he teacheth them good and godly manners and commandeth them to put on all good manners and innocency of living, and wyileth their holy conversation of living to be known to all men not only to good men but also to the evil, that every man might take example of godly virtue of them, and follow them in virtuous living & so glorify god with them which is in haven, as is written. Math. 5. And good example of living helpeth very moche to virtue, and oft-times one follows another in virtue or in wickedness.  
3. The lord is at hand.) Less modest meek and patient men should think themselves forsaked of god or should despair of god or of his goodness as he had left them & forsaken them, suffering them to be afflicted of the evil, or to want necessaries, he saith that god is nigh to all modest good and godly men, & that he for getteth them not, although he suffereth them to lack comfort for a time and help, but in time of need god sendeth to them both comfort and help, for he is careful for them, and nigh to all that will call upon him in unite and in truth.  
4. Be not careful.) He moveth them not to be careful nor to mistrust god, that he will not give unto them all things necessary, when they shall have need, or that he will not deliver them from trouble and afflictions that chance to them, and that they should not doubt in these things he said the lord was at hand to help them at their need, and that they should not be careful for their living with a mistrust in god, he biddeth them here as teacheth more largely Christ. Math. 6. And here he taketh a way covetousness or unmercefull laying up of riches to live in old age, as some say mistrusting god, thinking that god will not give unto them necessaries in age as he did in their youth. Let us put a way all such diffidence of god, and let us seek first his kingdom and his justice and god will give us all necessaries without our trustless carefulness, as is promised. Mat. 6. And here the apostle doth not forbid labour or a godly providence, but he forbiddeth carefulness mistrusting god, and unmarcifull laying up in store from the poor.  
5. But in all things let your petitions in prayer and supplycation with giving of thanks be known before god.) Now he teacheth how we shall have all necessares, and by what means, that is of god the father merciful giver of all good things, & that by humble meek and faithful prayers made after the will of god, desiring necessares as it shall please god to give them, appointing with god no time no place nor manner of giving, but referring all to his divine will and pleasure, and if in these prayers we shall continue desiring these things that shall be to the glory of god and for our health and salvation, at the length we shall obtain of god these our petytions made in faith for Christ's sake, always giving thanks to god for his benefits given to us, taking prosperity and adversity as we should do, that is not proud in prosperity, nor yet comforties heavy or sad in adversity, no there murmuring against god, nor yet envying others felicity and joy.  
6. And the peace of god which passeth all understanding keep your hearts and minds in Christ jesus.) Here is showed what followeth them that beareth prosperity and adversity as they should do, that they have peace & quietness in their hearts and conscience with god, which peace have none but such as be justified by faith, Roma. 5. we justified by faith have peace with god, the evil saith peace peace but to him is no peace with god as saith the prophet. And this peace or quietness of the conscience it far passeth all things that may be apprehended of the understanding, and this to be true showeth the conscience of such as fall in desperation of god's mercy for their sins as cain & judas did. And also it is declared in the cananes, which was almost dead without heart comfort spirit or life in their bodies, when they hard the children of Israel to have entered their country or land to possess it as their own, and that they were sent to kill them down like beasts without mercy as is written in the book of joshua. And this peace of conscience is not gotten by our mights or powers sacrifices or ceremones but by jesus Christ that all laud and praise might be given to god for it, as of whom all goodness do come to us for Christ's sake.  Furthermore brethren what so ever things are true, what so ever things are honest, what so ever things are just, what so ever things are pure, what so ever things pertain to love, what soever things are of honest report. If there be any virtuous thing, if there be any laudable thing, have those same in your mind, which ye have both learned and received, and herd and seen in me, those things do, and the god of peace shallbe with you. 
Now the apostle making an end of his Epistle exhorteth them to think and do not only these things which be wordy praise, but also that they following his example may have god of peace with them, and be fulfilled with faith and all good works. And first he moveth them to do and follow true things, whereby he putteth away all deceit craft hypochrysy and simulation, as Christ is the truth and loveth the truth, so he hateth all craft and falsed, and it is a marvel that any man will love that thing, that god hateth so much, as falsed craft deceit and simulation, it is a token they love the devil a false liar better than god which is always true and hateth lies and falsed, it is a wonder to see how some men will give credence to the devil dying rather then to god saying truth, and promising necessares to all them that seek him in truth, that seek first the kingdom of god and his justice, it is a token that such be rather the servants of the devil then of god. And therefore they mistrusting god runs hedlynges to the devil and use his craft and falsed with moche deceit & many lies gets their living to the great hurt of other, to their own judgement and damnation, therefore leave the crafts of the devil and follow Christ and his truth if you will be saved and come to everlasting salvation.  
Secondly follow honest things seeming and becoming for christians wordy praise, and meet for these that abhorreth unhonesty filthy vain foolish and trifling things, in the which saying the apostle would that our behaviour of our body in habit vesture word deed lack countenance going and all things about us should be honest and comely for our state and degree, and in this thing he reproveth all them that keep not seemly manners or fashions in habit gesture words deeds as becometh their degree or vocation. The apostle would all things to be done seemly & after a comely order. And here he reproveth such as their vocation requireth them to be sober sad and discrete men and men of gravity and wisdom, that be light in manners full of words, that do not become their vocation, mockers and scorners of other, jesters and railers of all others manners, and such as cause men to laugh, when it becometh their state & vocation to be men of gravity sobriety and to give to other example of soberness. And here he reproveth all unclean communication filthy or bawdy words, unclenly manners or iestynges, all scoffing railing that do not become christians, sober wise and discreet men. Thirdly he exhorteth them to do all just things, for justice is that thing whereby is given to every one that is dew for him, whereby no man should desire but that is his and equal and just to be given to him, by the which saying he condemneth all injuries wrongs rapynes theft murder craft falsed in buying selling in changing one thing for an other, and by justice we be taught to render to god that pertaineth to god, and to give to man that pertain to man, and in this he reproveth those that ascribe to themselves to their mights merits powers the grace of god, preservation of them from evil, remission of sins and life eternal, and that of the merits and wordynes of their works These things must be of justice ascribed only to Christ our saviour that is to reconcile us to the father of heaven, to justify us, to take away our sins and to give life everlasting these be works of god pertaining to god, and to him only to be ascribed, & to none other, neither men word ne deed. Fortly he exhorteth men to pure and clean living, for it becometh christians to be pure and chaste in heart mind soul and body and to flee all adultery fornycation filthy and unclean communication, and not one filthy word to come ones out of their mouths as the apostle saith. Ephe. 4. Let no filthy word go ones out of your mouth, yea he biddeth these Ephesians. Ephe. 5. That no unclean communication be hard amongst them, for the vengeance of god cometh upon such. fifthly he willeth them to do all things that pertain to love, to do good to all men both to friends and foes, and to please all men in all goodness & humbleness, to hurt no man, but profit every man, to offend no man, and so do good alway, and in all places, after their ability. sixthly he willeth them to do these things that may get them a good fame and name, and to do these things that be wordy laud and praise before god and man, that is to do the will of god and to please god and to keep gods commandments, and in all good works to walk, and that not for to get them a fame or name, but that the name of god might in all things be magnified and glorified alway of all men in the world. 2. If there be any virtuous thing, if there be any laudable thing.) He moveth them to follow all virtuous things, and all things that be wordy laud or praise before god or man, and not in these things seek their own praise or commendations, but the praise of god, that god might be glorified, and his name sanctified by the virtuous living of good men amongst the heathen nation, amongst whom gods holy name here much evil, and is evil spoken on for the wickedness and sins of evil christians, that liveth not according to their profession at the font stone. He would they should have in mind all virtuous and laudable things which they had learned of him, hard and seen in him practised, would to god that all bishops pastors prelate's, Kings Princes Emperors Duke's Earls lords Laweers would live so virtuously so holily so godly, that their lives might be a mirror or glass to look in, and to spy in them all virtue all humbleness and meekness, love of god and of his word unfeignedly, and that they sought the glory of god the health of their people more than their own glory pleasure or commodity, than the name of god should be more glorified than it is, than the name of god should not here evil amongst the heathen, amongst whom the name of god is blasphemed because many Christian live worse than doth the heathen people.  
3. The god of peace shallbe with you.) Now he promiseth to them god of peace to be present with them, if they will follow Christ, here his doctrine and learn it, live after it and go forwards in all virtue and godliness, as he teached them showing a reward alway to follow virtuous living as the god of peace to be with them to pacify and quiet their conscience, that they should be at peace with god, and so of a reward he exhorteth them to virtue.  I rejoice greatly in the lord, that now at the last ye are revived again to care for me, as ye cared for me afore, but ye lacked opportunyte. I speak not this because of necessity, for I have learned in what so ever estate I am, there with to be content. I can be low, I can be high. Every where and in all things I am meet, both to be full, and to be hungry, to have plenty and to suffer need. I can do all things through christ, which strengketh me. notwithstanding you have done well, that you bear part with me in my tribulation. 
The apostle giveth thanks to these Philippians for their duties and offices done to him, and for their charity send to him in prison by Epaphroditus, here we learn to give thanks to our benefactors for their benefits done to us, lest we should be counted unthankful or without good civility or gentle manners, although these that do kindness were bound of duty to do that thing they did, as these Philippians was bound to do no less to Paul than they did, ye here Paul reioyses in the lord that their readiness to help him was in them revived again and quickened, and they did return to do their duty they had omitted for a time towards him, wherein he teacheth us to rejoice of the amendment of them that hath for a time neglected or omitted to do their duty to any man dew, or to pay their debts, or to give to their pastors that is dew to them for necessares to be paid or given.  
2. In the which you were careful, but you lacked opportunity.) Here he partly excuse them of their negligence that they ceased of for a time to send him necessares in prison, as he would say he speaketh, I know you were careful for me, and that you would have send to me such things as you thought I should need, I think you did not forget me, I do not reprove you for your duty undone to me, I know you lacked no good mind or will, but you had no opportunity, nor man convenient messenger faithful and trusty by whom you should have sent your charity with all, which you sent to me by Epaphroditus. And here privily he reproveth them of their fault, & slothfulness teaching them what they ought to have done to him, but he preventing their excuse saith that they wanted opportunyte to send to him such things as he needed, and so opportunity standeth in the stead oft-times of an excuse or else by opportunity he understandeth their afflictions and tribulations by the which they were letted for a time to send to him necessaries, and so opportunity then was a just excuse for them.  
3. I spoke not this because of necessity.) I say not these words because of your fault or negligence I lacked necessares or was in great need, or culde not live without your help, for I have learned to take all chances of living as they chance to me by experience, and to be contented with my lot as it shall chance. If I have plenty of riches, I give liberally to the helping of the poor and needy, if I have no plenty, I draw back my hand, and fashion me after mine habilyte, and give as I may and not as I would, fullness do not corrupt me if I have plenty and more than for my necessities, nor hunger do not deject me or put me out of comfort, if I lack sometimes these things I would have, or be necessary for me. Here the apostle teacheth the true use of riches and of poverty, the true use of both is to be contended with his lot, it pertaineth to the rich man not to be proud for his riches, or to think himself thereby better than other be, or to contemn other, or to think he had his riches of him self of his own wit or policy works and labours and not of god the author of all riches and giver of all goodness, or to keep them to himself unmarcifully from the needy, but it pertaineth to the rich man to know he hath his riches of god to give god thanks for them to be humble and meek and to be liberal to the poor & needy. Also here we may learn it is not evil to have great riches, but it is evil to abuse great riches as to be proud for riches given, to extol themselves above other to contemn or oppress other, to trust in riches to make riches their god, to shut up their hands from helping of the needy, so riches are not to be despised, but the abuse of rich is to be despised, for many holy saints as Abraham Isaac jacob Loth job david had great riches, but they did not abuse their riches but used them well, bestowed them to the glory of god, and was liberal to such as had need, and keeped hospitality and received needy into their houses and mynistered to them necessares more gladly, than the gests oftimes desired, and therefore they brought gests home to their houses as it were by enforcement or against their will, so ready they were to do the merciful work of hospitality and they lacked not their reward of god. Hebre. 13.  
4. I can do all things through Christ, which strength me.) That I do bear riches and poverty as I should do, it is not to be ascribed to me to my mights or powers in me, but to Christ my saviour by whom I may and can do all things well, both suffer adversity eat and digest it, and in prosperity not to abuse gods gystes, but to use them well as is said before, if riches do come, the heart may not be fixed upon them, if poverty do invade us, let us think we be rich anougthe, if we have god, and possess a clear conscience from sin, let us think we may do all things by Christ, and without his help or power we can do nothing, without whose grace great riches can not profit us nor other, ye they will come to great decay and to nought, therefore let us all together hang up on Christ, of his help and favour, and by him be contented with our lot taken in good worth what soever thing chance to us, be it prosperity or adversity, saying with job. job. 1. The name of god be blessed thanks be god for all his gifts.  
5. notwithstanding ye have done well, that ye bear part with me, in my tribulation.) These words he addeth, less he should be thought to have contemned their kindness or reward sent to him in prison by Epaphroditus, therefore he saith you did well and as you should have done that you send your charity to me, by the which ye are made partakers of my afflictions and shallbe with me partakers of my joy, and as you send your kindness and reward of a good mind to me to recompense your duty omitted for a time, so I of a good mind except it with thanks given to you for it. Note that these that communicate to the works of good men shallbe partakers of the glory with good men, for a good work shall not lack his reward of god.  But ye of Philippos know, that in the begining of the gospel when I departed fro Macedonia no congregacon bare part with me concerning giving and receiving but ye only. For unto Tessalonica ye sent once. And afterward again unto my necessity. Not that I seek gifts, but I seek the fruit that it be abundante in your reckoning. For I have all, and have plenty. I was even filled when I received of Epaphroditus that which came from you, on odour of sweetness, a sacrifice accepted and pleasant unto god. 
Paul here showeth the benefits of these Philippians towards him with given of thanks, and these Philippians he commendeth above other, that they sent him help when he was in prison, and when he first preached the gospel going from Macedonia and calling to the faith of Christ, and that these Philippians did send to him when no other congregation helped him, nor communicated to him, & so was partakers neither of giving nor receiving. As he would say, there is no cause why you should think me dettor unto you because you sent to me necessares and no congregation but you alone, for in so doing you did but that thing you were bound to do to me, for it is meet that he that giveth should receive. If we preach unto you and sow spiritual seed amongst you, do you count it a great thing if we shall reap your carnal things? As saith Paul. 1. Cor. 9 I have sown amongst you spiritual seed god's word therefore you ought to have given to me necessary food. And he calleth their subsydy sent to him by Epaphroditus a count of given and receiving, they received of Paul spiritual food therefore they ought to have given to him carnal food. In that he saith no congregation to have ministered to him help but only these Philippians we learn that Paul did not receive of many congregations temporal food or subsydy as he might have done, for the workman is wordy his meat, but he abstened and would not receive temporal food of all congregations of people for divers causes. First that he should not be an offendicle to the gospel, and that they should not say that he preached for a living or for lucre sake, or for his belie cheer, and that he would give other example to labour for their living, he with his hands got living for himself and for these that was with him. Acts. 20. 2. Thess. 3. And that other should not be ashamed to labour with their hands and to show no dishonesty for priests to labour handy labours.  
2. That was necessary for me you sent me.) He praiseth them not for that they sent to him at Tessalonicam that was necessary, or that he desired of them such a stipend or some of money, or that he should by praise or by giving of thanks provoke other congregations to do such like, but rather that he required and wished to them a reward of god for their benevolence to him. And here we learn more to consider and wish for a reward of god to be given for almose done, then to wish to us help of our poverty or release of our necessity. And so we should look more at the profit of other, then for the taken away of our need after the example of Paul here  
3. For I have all, and have plenty.) Now he showeth the cause that he desired not money of any congregations, for he had no need of money at that time, for he had money plenty, and therefore he desired not money of other, but other to be rewarded of god for their beneficialnes, and he calleth their benevolence or almos a savour of sweetness, a sacrifice acceptable and pleasant to god, alluding to the acceptable sacrifices in the old law of Moses commanded to be offered up to god, which smelled well and thankful sacrifices was called, if they were done as god commanded them to be done. This place showeth temporal sustentation given to them that preach the gospel to be pleasant and thankful sacrifices to god, although these that do give them be bound to give an honest living to the preacher of god's word as Christ saith. Mat. 10 The workman is wordy his meat. Note that they please god that doth their duty & payth their debts, and gives their temporal duty by laws appointed to their pastors, and they that do not displease god.  My god fulfil all your need according to his riches in glory in Christ jesus. Unto god & our father be praise for ever & ever. am̄ 
As these Philippians sent to Paul all things that was necessary for him, so again he wished to them all necessares they had need of, he wished not to them great abundance of all riches or any great excess, but necessares to the use of their life, to teach us to wish so both to ourself and also to other. Excess and abundance of riches oft-times bringeth infamy slander offence of god and of our nyghbour, moderate riches hath less jeopardy and more true glory. Therefore he wished to them no excess but sufficient living and that to be given them of god the author & giver of all goodness, whose riches cannot be consumed by giving to other, for he hath all riches, & his barns is full of riches & cannot be wasted or spent, but the more he giveth the more he may give & giveth, to him be all honour & glori ever more world without end. A.  Salute all the saints in christ jesus The brethren the are with me salute you. All y● saints salute you, but specially they the are of the emperors house. The grace of our lord jesus christ be with you all. an 
Now he fynisheth his Epistle with salutations after his humble manner, and first he saluteth all the saints, that is all the faithful believers in Christ jesus santified not by bishops of Rome but by the blood of our saviour jesus Christ, in whom they believe & serve him by perfect charity keeping the commandments of god living in this world, such he calleth here saints. Secondly he saluteth them in the name of all the faithful brethren that was with him, that either came to him or did minister to him in prison necessares, or did other business for him, specially he saluteth them in the name of the brethren that was abiding in the court of Nero where as was many that boldly and without fear openly professed Christ & his word, finally he wish the grace of our lord jesus Christ to them all. To god the father with his son jesus Christ and the holy ghost be glory ever. AMEN.   

¶ printed at Cantorbury in Saint Paul's parish by john Mychyll for Ewarde whitchurch.  
Cum privilegio ad imprimendum solum.