Cap. 1.

PAule, &c. Séeing that it was Paule his cu­stome to write his title, to procure more cre­dite vnto him selfe and his ministerie: he née­ded no farther words of commendation vnto the Philippians, who had tried him to be the true Apostle of Christ, and did yet acknowledge it without controuersie: for constantly and in an euen course they had gone forward in the calling of God. Bishops. He nameth the Pastors seuerally for honors sake. Moreouer, hereof we may gather, that the name of a Bishop is common to all the ministers of the word, since that he doth attribute mo Bi­shops vnto one Church. A Bishop and a Pastor therefore signifie one thing. And this place among the rest is one, which Hierom doth cite to proue the same thing, in his epi­stle to Euagrius, and in his exposition vpon the epistle to Ti­tus. Afterward it grewe to a custome, that whome the El­ders [Page 4] in their seuerall Churches had set ouer their congrega­tion, he alone should be called a Bishop, notwithstanding that procéeded from the custome of men, and dependeth not vpon the authoritie of the Scripture. Yet I confesse, as the wittes and manners of men are nowe, there can no or­der stand among the ministers of the worde, except one be sette ouer the rest. I speake of the seuerall bodies of the Church, not of whole prouinces, much lesse of the whole world: notwithstanding although we must not contend a­bout wordes, yet it were farre better, in speaking to follow the Holie Ghost, being the Author of tongues, than to change the formes of speaking set downe by him, for worse. For of the corrupt signification of the worde, this euill haue ensued: that, as though all Elders were not fellow­es called to the same office, one vnder the colour of this newe name, haue challenged vnto him selfe a dominion o­uer the rest. Deacons. This name may be taken two man­ner of waies, either for the collectors and prouiders for the poore, or for the Elders that were appointed Censors of their manners: but because it is more vsed by Paule in the for­mer sence, I rather vnderstande housholders, who were chiefe in receiuing and distributing of the almes.

2 Grace be with you and peace. Nothing is more to be wi­shed for, than that God should be fauourable vnto vs, which is signified by Grace: then that from him prosperitie, and good successe in all things should procéede, which is signified vn­der the word Peace. For howbeit all things séeme to please vs: if God be angry, euen the very blessing is turned into a curse. Therefore the good will of God, is the onely foundati­on of our happines, whereby it commeth to passe, that we enioy true and perfect prosperitie: and euen by aduersitie al­so, our saluation groweth forward. Moreouer, whereas he praieth Peace from God, we vnderstand that whatsoeuer goodnes happen vnto vs, it is the fruite of God his liberali­tie. Neither must we omit, that he also praieth for these good things, from our Lord Iesus Christ. For worthily is this [Page 5] honor giuen vnto him, who is not onely the minister and disposer of his fathers bountie toward vs, but also worketh all things iointly together with him. Yet the Apostle would note properly, that all the benefits of God doe come vnto vs thorough him. There are some that by the word Peace, had rather vnderstand the peace of conscience, in the which sig­nification, I deny not, but it is sometimes vsed. But since it is certaine, that the Apostle would here knit vp the summe of all good things, the former interpretation which is giuen by Bucere, is more conuenient. Therefore willing to wishe the summe of all happines vnto the godly, he commeth vnto the fountaine it selfe, namely vnto the grace of God: which alone doth not onely bring vs eternall blessednes, but is the cause of all good things in this life.

3 I thanke God. He beginneth with a gratulation for two causes, that by this reason he might proue his loue to the Philippians, and by praising those thinges that are past, might exhort them hereafter to goe forward. The other argu­ment of his loue, he setteth downe to be y^e carefulnes, which he expressed in his praiers. Here we must note, that as oft as he maketh mention of ioyfull things, forthwith he bursteth forth into a thankesgiuing, which custome should also be fa­miliar vnto vs. It is also to be noted for what cause he gi­ueth thanks vnto God, namely for the fellowship of the Phi­lippians in the Gospel of Christ: for thereof followeth that it must be acknowledged to haue bene receiued of the grace of God. Where he saith, In al remembrance of you, that signifie, as oft as I remember you. Alwaies in all my praiers. Ioyne the words thus, Praying alwaies for you all in all my praiers. For as before he sayd the remembrance of them was y^e cause of his ioy: so now he addeth, that they are in his mind when he praieth. After he addeth, that he maketh his prayer for them with ioy. Ioy is referred to the time past, prayer to the time future: for he did reioyce in their happy beginnings, but wished their perfection. So it behoueth vs alwaies to reioice for the benefits of God, which we haue receiued, that we [Page 6] might remember to desire of him those things which as yet we want. 5 For your fellowship. Nowe omitting the other clause, he sheweth what his ioy is: namely, because they were come into the fellowship of the Gospel, that is, they were made partakers of the Gospell, which is wel knowen to be done by faith: for the gospel doth nothing pertaine vn­to vs, that we should enioy it, vntill it be receiued of vs by faith: although the name of fellowship may be referred vnto the common societie of the sainctes: as if he should say, they were gathered vnto al the sonnes of God, into the faith of the Gospel. Further when he saith, from the first day, he commen­deth their readines, because they shewed them selues easie to be taught, so soone as the doctrine was propounded vnto them: this word vntill now, doth note their perseuerance. We know what a rare vertue it is, by and by to follow God when he calleth, & constantly to go forward vnto y^e ende. For many men are slow, & hard to obey, & more do faint by light­nes & inconstancie. 6 Being thus perswaded. To the argu­ment of his ioy, he addeth the trust he had cōceiued for y^e time of their life afterward: but some wil say: how dare men be so bold in such weakenes of nature, among so many hinde­rances, slidings & downefals, as to promise vnto them selues any thing touching to morrow? Truly Paule did not gather this trust from the constancie & vertue of men, but onely of this, that God had declared his loue toward the Philippians. And this is altogether the true acknowledging of God his benefits, when of them we conceiue a matter to hope wel for the time afterward: for since they are testimonies both of his bountie, & of his fatherly good will toward vs, what ingrati­tude were it, from thence to receiue no confirmation of hope, & of his good wil toward vs? Adde hereunto that God is not like men, who can be weary with doing good, or drawn dry, that he can not. Therefore let y^e faithful exercise them selues in continuall meditation of God his benefits, that they may cherish & confirme the hope of y^e time to come: & alwaies let them repeate this syllogisme with them selues. God neuer [Page 7] forsaketh y^e works of his owne hands which he hath begun, as y^e Prophet witnesseth. We are y^e worke of his hands, ther­fore he wil finish that he hath begun in vs. Isai. 64.8. When I say we are y^e worke of his hands, I do not take it onely of his creatiō, but by his vocation wherby we are adopted to be his sons. For this is vnto vs a signe of our electiō, that y^e lord by his spirit hath effectually called vs vnto him self. But here a question is asked, whether any man can be certaine of an other mans saluation? For Paule speaketh not here of him self, but of y^e Philippians, I answere, that euery man haue a farre other certaintye of his owne saluation, than of other mens: for y^e spirit of God is vnto me a witnes of my calling, as also to euery one of the elect: touching others we haue no testimony, but from y^e outward effect of the spirit, y^t is so farre as the grace of God do shewe it selfe forth in them, vnto our knowledge. There is therefore a great difference: for the cer­teinty of faith remaineth close w^tin, & disperse not it self to o­thers: but whersoeuer we behold, what tokens of God his e­lection may be apprehēded by vs, forthwith we must be stir­red vp to conceiue a good hope, as wel lest we should be enui­ous toward our neighbours, & depriue them of y^e equal & gē ­tle iudgement of loue: as also that they should be thankfull vnto God. But this is a generall rule, as wel in vs as in o­thers, that distrusting our owne strength, we should altoge­ther depend vpon God only. Vntil the day of Iesus Christ. This is especially to be vnderstood vnto the end of their striuing, & that striuing is ended by death: but because the spirite is so wont to speake in y^e scriptures, of y^e last comming of Christ: it shall be better to extend the procéeding of grace, vnto the resurrection of the flesh: for although they that are deliuered out of this mortal body, fight no more with the lustes of the flesh, & are without daunger of the weapon (as they say) yet it shall be no absurditie, if they be sayd to be in the way go­ing forward: for as yet they are not come whether they de­sire, as yet they doe not enioy that happines and glorye which they haue hoped for: finally, that daye hath not yet [Page 8] shined, which should reueale the treasures hidden in hope. So when we speake of hope, we must alwaies turne our eies vnto the blessed resurrection, as vnto a marke.

7 As it becommeth me For we are malicious interpreters of the gifts of God: we accompt none for the sonnes of God, but them in whome the true signes of godlines appeare, to whome the spirit of adoption sheweth forth him selfe by his fruites. Therfore Paule sayth: that equitie it selfe doth teach him this, that he should for euer hope well of the Philippi­ans, whome he sawe to be ioyned into the participation of grace with him selfe. I haue not rashly translated this place otherwise than Erasmus, which the wise reader shall easily perceiue: for he rehearseth what iudgement he had of the Philippians, which was the cause why he did hope well of them. Therefore he sayth, that they were partakers with him of the same grace in his bands, and in his defence of the Gospell. To haue them in his hart, is to accompt them such in the inward affection of his hart: for the Philippians to their power, were alwaies present with Paule, that so much as they could, they might be companions with him, to main­taine the cause of the Gospell. So though they were farre of in body, yet for their kind affection, which they had testified vnto him by all possible duties, he acknowledgeth them to be in bands with him. I haue you therefore in my hart, that is [Page 9] sincerely, and without dissembling. Truly, not with a light and doubtfull opinion. Whome? The partakers of my grace. In what thing? In bands, whereby the Gospell is defended. Since he acknowledged them to be such men, it was méete to hope well of them. Of my grace, and in my bands. Before the world this were ridiculous, to accompt imprisonment for a benefit of God, but if we truely estéeme it, it is no common honor, wherewith God vouchsafeth vs, when we suffer per­secution for his truth: neither in vaine was it sayd: Bles­sed shall you be when men shall all maner of wayes reuile and trouble you for my names sake. Matth. 5.11. Let vs therfore remember that the fellowship of y^e crosse of Christ, as a singular grace of God, is with a cherefull and thanke­full mind to be embraced of vs. To his bands he addeth, The defence and confirmation of the Gospell, that he might the better expresse how honorable a dutie the Lord enioineth vs, when he opposeth vs against his enimies, to giue testimonie vnto his Gospell. For it is as if he should commaund vnto vs the patronage of his Gospell. With this cogitation Martyrs being armed, haue bene able to contemne all the rage of the wicked, and to ouercome all their torments: And I would to God this were in the mindes of all them, that are called to confesse the faith, that they are Patrons chosen by Christ to pleade his cause. For being stayed vpon such a comfort, they would be more couragious than easily to be turned vn­faithfully to fall from God. But some man will aske here, whether the confirmation of the Gospell depend vpon the constancie of men? I answer, that the truth of God is stron­ger of it selfe, than that it néedeth any other way to be vphol­den. For we all are liers, yet God remaineth true: yet it is not absurd, that weake consciences by such helpes should be confirmed. Therfore this kind of confirmation which Paule remembreth, hath relation vnto men, as we learne by our owne experience: this at the least is come to passe by the slaughters of so many Martyrs, that the Gospell is sealed in our harts as it were by so many seales. Whereof commeth [Page 10] that of Tertullian: that their bloud is the séede of the Church, whome I also haue imitated in a verse.

8 For God is my witnes. Nowe he declareth more plainly his loue toward them: for proofe whereof he addeth an othe: and that iustly, because we knowe how deare the buil­ding vp of the Church is vnto God. It was very necessary, that the loue of Paule should sufficiently be testified vnto the Philippians: neither is this of small force to procure credite vnto the doctrine, when the people is perswaded that they are beloued of their teacher. He calleth God to be a witnes of the truth, who alone is truth, and to be a witnes of his affection, who alone is the searcher of the hartes. In this worde Desire, the speciall worde is put for the generall: it is a signe of loue, because we desire the thinges we loue. In our bowells. He opposeth the bowells of Christ vnto carnall affection, that he might signifie his loue to be holye and godlye: for he that loueth according to the flesh, hath respect of his owne profite, and may there­after according to the alteration of things and time change his minde: in the meane season he admonisheth by what rule the affections of the faithful should be examined: name­ly, that forsaking their owne will, they should suffer Christ to gouerne them. And certainly true loue can not procéede from any other thing, than from the bowels of Christ: and this pricke should not lightly touch vs: that Christ doth af­ter a sort open his bowells, whereby he might chearish mu­tuall loue amongest vs.

9 This I pray, that your loue, &c. He commeth agayne vnto his prayer, which by the waye he had in one worde touched afore. He sheweth them therefore the summe of those thinges which he beséeched of God for them, that they them selues also by his example, might learne to praye, and [Page 11] aspire to the increase of these giftes. Whereas some doe take the loue of the Philippians, for the Philippians them selues, as commonly barbarous men are woont to speake: sauing your reuerence, your worship, it is absurd: for nei­ther is there anye such example extant in Paule, neyther had such foolishnes as yet come into custome, beside the sen­tence shoulde not be full, and otherwise the simple and na­turall meaning of the wordes doth very well agrée: for the true encrease of Christians, is when they goe forward in knowledge and vnderstanding, and afterward in loue: therefore this worde In, according to the phrase of the He­brewe tongue, is taken here for with, as I haue also tran­slated it: except some had rather expound it, By, that it should signifie the instrument, or the formall cause: for the greater increase we make in knowledge, the more should loue en­crease in vs. Then the sense were: that your loue shoulde encrease according to the measure of your vnderstanding. All vnderstanding, is taken for full and sounde vnderstan­ding, not for the vnderstanding of all things.

10 That ye may allowe. The definition of Christian wise­dome, is to knowe that that is to the purpose, or profita­ble, not to disquiet the witte in vayne subtilties and specu­lations, for the Lorde will not employe his seruantes vn­profitably, least they shoulde learne that which shoulde no­thing auayle them. Hereof you may gather, in what esti­mation the diuinitie of the Sorbonicall Sophisters is to be had, wherein if thou spendest thy whole life, thou shalt no more be edified touching the hope of euerlasting life, nor reape anye more spirituall profite, than out of the demonstrations of Euclides. Truely, although it did teache no false thing: yet for this cause it shoulde worthily be accursed, because the profaning of spirituall doctrine, is verye daungerous: for the Scripture as Paule sayth, is profitable. 2. Tim. 3.16. There we can finde nothing but colde disputations about trifles. That ye may be pure. This is the profit which we reape by knowledge, not that euery [Page 12] man should craftilye prouide for his owne estate, but that we should liue with a pure conscience before God. It fol­loweth: And without offence. The Gréeke word [...], is of doubtfull signification. Ghrysostome doth expounde it actiuely: that like as before God he would haue vs pure and innocent: so nowe before men he would haue vs leade an honest life: lest by any euill examples they should hurt their neighbours. This I reiect not: yet in my iudgement, the passiue signification agréeth better with the text: for to this ende did he wish them wisedome, that with blameles steppes they should goe forward in their vocation, vntil the day of Christ: as contrariwise by ignorance it commeth to passe, that oftentimes we fall, stumble, and goe astray. And how many offences Satan obiecteth vnto vs, which might either breake of our course, or hinder it, euery one of vs for him selfe haue experience. 11 Filled with the fruites of righ­teousnes. This nowe pertaineth vnto the outward life: for a good conscience bringeth forth her fruite by her workes: therefore he desireth that they should be fruitefull in good workes, vnto the glorie of God. Such fruites he sayth are thorough Christ, because they procéede from the grace of Christ: for this is vnto vs the beginning of well doing, when we are sanctified by his spirite: for it rested vpon him, that of his fulnes we all might receiue. And because Paule here taketh a similitude from trées: we are wild oliues and vnprofitable, vntill we are ingraffed into Christ, who by his liuing roote doth make vs fruitfull trees, according to that in Iohn. 15.1. I am the vine, you are the branches. He sheweth also the ende, that we should serue to the glorie of God: for no life is so excellent in shewe, which is not pollu­ted, and stinketh before God, except it be directed vnto this marke. Wheras Paule here nameth righteousnes of works, it maketh nothing against the frée righteousnes of faith: for it doth not followe by and by that there is righteousnes, where there are the fruites of righteousnes, because that righteousnes before God is no other thing, than a full and [Page 13] sound obedience of the lawe, which is found in none of the Saincts: who notwithstanding according to their measure of grace, doe bring forth good and swéete fruites of righte­ousnes: that is to say, because God beginneth in vs righte­ousnes by the regeneration of his spirite: so that which wanteth, he supplieth by the remission of sinnes, that righ­teousnes neuertheles should altogether depend vpon faith.

12 I would haue you know. We all haue experience in our selues, how much the flesh is wont to be offended by the hu­militie of the crosse We suffer Christ to be preached vnto vs crucified, but when he appeareth with his crosse, as if we were amased with some new sight, either we runne away, or are afraid, and not onely in our owne persons, but also in the persons of them which deliuer the Gospell vnto vs. It might haue happened vnto the Philippians, that by the per­secution of their Apostle, they might somewhat haue bene cast downe: and it is credible, that euill laborers which ga­ped for euery litle occasion to hurt, did not cease to reioyce at the calamitie of the good man, and thereof did make his Go­spell to be despised. And if by this meanes they could not profit, they were ready to reuile him, because he was hated of the whole world, and also to put a feare into the Philip­pians, least by his vnluckie fellowship, they should procure [Page 14] vnto them selues great enuie without cause amongest all men: for these are the vsuall subtilties of satan. The Apostle méeteth with this danger, whilest he rehearseth that the go­spell is furthered by his bands. The ende therefore of this narration, is to encourage the Philippians, that they should not be afraid by his persecution. 13 So that my bands. He put In Christ: for, in the busines or in the cause of Christ: for he doth signifie, that his bands were famous to extoll the ho­nor of Christ. Whereas some doe expound it by Christ, it séemeth to be strained, and I had rather haue it famous than manifest, because the report of them brought honor to the Gospell: as if he should say, Satan went about this thing, and the vngodly thought it should so come to passe, that the Gospell should be destroyed: but God hath made frustrate, as well his endeuors, as their hope, and that two manner of wayes: for when before the Gospell was obscure and vn­knowne vnto many, it is come to passe, that it is made ma­nifest: and not that onely, but also, that it is made famous, as well in the iudgement hall, as in the rest of the citie. The iudgement hall, In castrum Praetorum, I take for the Court and Pallaice of Nero, which Fabius, and the writers of that age, call Augustale. For when the name of Praetor was in the beginning generall, and did signifie all Magi­strates that had chiefe gouernment, (whereof it came to passe, that the Dictator was called the chiefe Praetor) the custome afterwarde remained: that in warre the tent ei­ther of the Consul, or of him that was Generall, was cal­led Praetorium: but in the citie, the pallaice of Caesar, of whom the Emperours tooke their Monarchie: otherwise Praetori­um is also called the Session of the Praetor. Many of the bre­thren. By this example we are taught, that the vexations of the Sainctes which they suffer for the Gospell, is vnto vs a cause of confidence. It were in déede a terrible spectacle, and which would rather tende to exanimate vs, if we shoulde onely beholde the crueltie and rage of the persecutors: but whilest the hande of the Lorde appeareth, which vnder the [Page 15] infirmitye of the crosse, doth make his seruants inuincible, and to triumphe: trusting hereunto we must be more bolde than we are woont, hauing alreadye in the person of our brethren, the pledge of our victorie. The acknowledging here­of, ought to ouercome our feare, that in the middes of dangers we should speake without trembling. 15 Some truly. An other fruite of the bands of Paule, because not onely the bre­thren were encouraged to stand stedfast in their faith, by his example, and others to stande in their estate, others were made more chearefull to teach: but also they that wished him ill, by an other counsell were prouoked to publish the Go­spell.

16 Some I say of contention. An explanation, whereby he declareth more fully the former sentence: for he repea­teth two kindes of men, who by his bands were prouoked to preache Christ. Some were stirred vp by contention, that is by en euill affection: some other by a godly desire, because they together would take vpon them the defence of the Gospell. They, he sayth, did not preach Christ pure­ly, because their zeale was not aright. Neither doe this pertaine vnto doctrine, because it may be, that he that teacheth moste sincerely, is not of a sincere minde, but that this was a corruption of the minde, and did not appeare in doctrine, we maye gather out of the text. Paule truelye woulde not willingly haue séene the Go­spell dissembled with: yet he testifieth that he reioyceth in the preaching of these men, the which was neyther simple nor sincere. But a question may be asked, how such prea­ching coulde hurt him? I aunswere, that there are ma­ny occasions vnknowne vnto vs, who doe not consider the circumstances of tymes. Another question is asked, that since the Gospell can not be preached but of them that vnderstande it, what cause moued them to persecute that doctrine which they allowed. I aunswere that ambition is blind, yea a furious beast: therefore it is no maruell, if false brethren doe take occasion cut of the Gospell, to disquiet the [Page 16] good and faithfull Pastors. And truly Paule hath sayd no­thing here, which my selfe haue not tried: for as yet there liue some at this day, who haue preached the Gospell with none other intent, than, that by persecuting godly Pastors, they might yéeld to the furie of the wicked. Touching Paule his enimies, it is not amisse to marke, if they were Iewes, how mad their hatred was, that euen they forgat for what cause they hated him: for whilest they were carried away by hatred to destroy him, they laboured in promoting the Gospell, for whose cause they were angry with him: but they thought verily that the cause of Christ should either stand, or fall in the life of one man. But if they that were so seduced by ambition, were emulous among them selues: we must acknowledge the maruellous goodnes of God, who notwithstanding gaue such successe to their peruerse ende­uors. 17 That I am set for the defence. They that loued Christ truly, thought it a shame for them selues, if they did not ioyne with Paule as companions, pleading his cause, and so we must doe: we must succor the seruants of Christ being in distresse, as much as we may. Marke againe this manner of speach, of the defence of the Gospell: for since Christ vouchsafeth vs such honor, what excuse can we haue, if we be faint harted in his cause? or what must we looke for, if we betray it by our silence, but that in like manner he should forsake our cause, who alone is our Aduocate and Patrone with God his father.

[Page 17] 18 Yet all maner of waies. Because the wicked minde of them, of whome he spake, might slaunder the grace of the doctrine, he saith, that this is greatly to be estéemed, because that they promoted the Gospell notwithstanding, whatsoe­uer their intent was: for God by euill and wicked instru­ments sometime bringeth to passe an excellent worke. Therefore he saith, he reioyceth for such successe, because he was contented with this only, to sée the kingdome of Christ encrease. As when we did heare that the vncleane dogge Charles, at Auenion and in other places, did sowe the séedes of pure doctrine in manie mens hearts, we gaue thankes vnto God, who vsed this naughtie and desperate varlet vn­to his owne glorie. And at this day, we reioice that the course of the Gospell is promoted by manie, who haue a far other purpose. But although Paule did reioice for the encrease of the Gospell, yet would he neuer haue ordained such ministers, if it had béene in hys power. We must ther­fore reioice, if by the vngodly God worketh any good: yet we must neither place such in the ministerie, nor accompt them for the lawfull ministers of Christ. 19 For I knowe. Be­cause some did publish the Gospell, to procure enuie vnto Paule, that they might the more incense the crueltie of hys enemies against him: he answereth by a Praeocupation, that their wicked purposes shall not hurt him, because God will turne them to a contrary end, as if he should say: Although they imagine my destruction, yet I trust that all their pra­ctises shall doo nothing else, but that Christ in me may bée glorified, which turneth vnto my saluation. For that hée speaketh not of the safetie of his bodie, it is euident by that which follow. But from whence had Paule this confidence? truely from that which he teacheth Rom. 8, 28. Vnto the true worshippers of God all things helpe to their good, al­though the whole world with their Prince the Diuell con­spire their destruction. By your prayer. That he might the more earnestly prouoke them to pray, he affirmeth, that hée trusteth the Lord will graunt it by their praiers. Neyther [Page 18] doth he dissemble: for he that reposeth succour in the pray­ers of the Sainctes, stayeth vpon the promise of God: and yet nothing is derogated from y^e free goodnes of God, wherby our prayers and supplications are made. And by the helpe of the Spirite. Lest we shoulde thinke that because he ioy­neth these two thinges in the text, therefore they are equal: the sentence must therefore thus be resolued: I knowe that all this shall turne to my saluation by the furtherance of the spirite, you helping by your prayers: so that the furthe­rance of the spirite is the efficient cause, and prayer an in­ferior helper. The propertie also of the Gréeke worde is to be noted: for it is called [...], that is, when that is sup­plyed which is wanting, according to which signification, the spirite of God powreth vpon vs all thinges whereof we are destitute. He nameth The spirite of Iesus Christ, to signi­fie that he is common vnto vs all, if we be Christians, because the spirite was powred vpon him in all fulnes, that he might distribute to euery one of his members, according to the measure of his grace, so much as is expedient.

20 According to my expectation. If anie shoulde obiect, whence haue you this knowledge? he aunswereth from hope: for since it is certaine that God will not suffer our hope to be frustrate, our hope must in no case be doubtfull. Therfore let the godly reader marke diligently this aduerb, According, that he may so certainly be resolued with him selfe, that it can not be, but the Lorde must aunswere our expectation, which is grounded in his worde: for he promi­seth that he will neuer forsake vs, no not in the middest of all torments, if at anye tyme we be called to the confessi­on of his name: therefore let all the godly hope by the ex­ample of Paule, and they shall not be ashamed. With all confidence. We sée that by hoping, he doth not yéeld to the desires of the fleshe, but submitteth his hope to the promise of God. Christ, he sayth, shall be magnified in my bodye, whe­ther it be by life, or death. Although expressing his bodye namely, he signifieth that among the combates of this pre­sent [Page 19] life, he is not doubtfull of the successe: for of this thing God hath assured vs: therefore if we be framed to the will of God, and haue the same purpose in our life, that Paule had, we hope for an happie ende howsoeuer: we néede no more to feare lest anye euill should happen vnto vs: for if we liue and dye to him, in life and death we are his. Rom. 14.8. He sheweth a manner howe to magnifie Christ, namely in a perfect confidence: whereof it followeth, that he is cast downe by our fault, and extenuated as much as is in vs, when we faint thorough feare. Are not they there­fore ashamed, who thinke it a light fault to be afraide in the confession of the truth? but howe shoulde they be asha­med, when they are so impudent, that they dare also excuse the deniall of Christ. He addeth, As alwayes, that by the experiments of the grace of God already past, they might confirme their faith. So in the Rom. 5.4. Triall bringeth hope.

21 For in life. Hitherto in my iudgement, the Inter­preters haue ill translated and expounded this place: for thus they distinguish, that Christ was vnto Paule life, and death was to him aduantage. But I make Christ the sub­iect in both the members of the sentence, that as well in life as in death, he is sayde to be aduantage: for it is com­mon with the Grecians to vnderstand this preposition [...], which signifie to. But beside, that this sence is not strained, it agréeth also better with the next sentence, and containeth more plentifull doctrine. He affirmeth that he is indiffe­rent, whether he liue or dye, because that hauing Christ, he accompteth gaine in both: and truely it is onely Christ that in death and life maketh vs blessed: otherwise, if the death be miserable, the life is no whit the happier. So that it is harde to define whether it be better for a man to lyue, or to dye without Christ. Agayne, let Christ be present, and he will blesse both our lyfe and our death, that both of them shall bée happye and good for vs.

22 But if to liue. Euen as desperate men are in a per­plexitie whether they should still prolong their life in mise­rie, or finish their sorrowes by death: so contrarywise, Paule with an equall mind saith, that he is prepared as well for death as for life, because the estate of both is blessed vnto the faithfull, so that he is doubtfull whether to choose. If it be profitable, that is to saie, if I knowe that the profite of my life is greater than the profite of my death, I sée not whe­ther I shoulde rather desire. He putteth, To liue in the fleshe. by a contempt, in comparison of a better life. 23 For I am distressed. Paule did not desire to lyue for anie other re­warde, then to serue to the glorie of Christe, and to profite hys brethren. Therefore hée estéemeth no other profite in thys lyfe, than the saluation of hys brethren: but for hymselfe priuately hée acknowledgeth that it is better to dye quicklie, because hée shoulde bée wyth Christ. In hys desire hée sheweth with how great loue hée is enflamed. Hée doth not speake héere of earthlie commodities, but of the spirituall good, which especiallie of the godlie is careful­lie to be wished for. Notwithstanding Paule, as it were forgetting hymselfe, doth not onely contayne himselfe in the middest, least he should more decline to his owne bene­fite, than the benefite of the Philippians: but at length con­cludeth, that he weigheth theyr estate in his heart. And this is truely to liue and dye vnto Christ, when neglecting our selues, we are carried whether Christ calleth vs. Desiring to be losed and to be with Christ. These two things are iointly to [Page 21] be read together, for death of it selfe will neuer be wished for, because the desire thereof fighteth with the sence of na­ture: but it is desired for some cause, or for some other ende. Desperate men flie vnto it thorough wearines of their life, but the faithfull hasten vnto it willingly, because it deliue­reth them from the bondage of sinne, and is a passage vnto the kingdome of heauen. This is it that Paule now sayth: I desire to dye, because by this meanes I shall come to be ioyned with Christ: yet the faithfull cease not to be afraide of death, but when they turne their eyes vnto that life that followeth after death, by this consolation they easily ouer­come that feare. Truely whosoeuer beléeueth in Christ, should be so couragious, that at the mention of death he should lift vp his head, being ioyfull for the tidings of his re­demption: whereby it appeareth how many are Christians onely in name, when the greater part hearing the mention of death, as if they neuer had heard any word of Christ: they doe not onely waxe fearefull, but become almost deade. O a good conscience? how much dost thou excell? and how much doest thou preuaile? but faith is the foundation of a good conscience: yea [...] of the conscience. To be dis­solued. This manner of speaking is to [...] men call death the destruction of man, as though the whole man perished. Paule here warneth vs, that death is dissolu­tion of the soule from the bodie: and this straight after he expresseth better, shewing what the estate of the faithfull is after death: namely that they abide and dwell with Christ. We are also with Christ in this life, so farre as his king­dome is within vs, and Christ dwelleth in vs by faith, and he hath promised that he will be with vs euen vnto the ende of the world: but that presence we onely perceiue by hope: therefore according to our féeling, we are sayd to be stran­gers from him. 2. Cor. 5.6. This place is of force to refute the dotage of them, who dreame that the soules diuided from the bodies are asléepe: for Paule witnesseth openly, that we enioy the presence of Christ, when we are dissolued.

[Page 22] 25 And this am I sure of. Some because it séemed absurd, that the Apostle should confesse him selfe to be frustrate of his expectation, thinke that he was afterward deliuered out of bands, and that he passed thorough many regions of the world: but in vaine doe they feare that. For the Saincts are woont to moderate their hope by the worde of God, that in their mindes they presume no more than the Lorde hath promised. So, where they haue a sure testimonie of God his will, there they stay them selues with a certaine per­suasion, which admitteth no doubt. Such is the persuasi­on of the continuall remission of sinnes, of the helpe of the Spirite vnto the grace of finall perseuerance (as they call it) of the resurrection of the fleshe. Such also was the cer­taintie of the Prophets, touching their prophesies: in other things they hope nothing but with a condition, and there­fore they submit all the successe vnto the prouidence of God, to whom they graunt to haue a sharper sight in things, than them selues. To abide, signifie here for a litle while. To conti­nue, signifie for a longe time.

26 That your reioycing. Wheras he saith [...], I haue tran­ [...] [...] twise in a [...]erie [...]ence. No body will deny, but y^e faithfully I haue ex­pressed the mind of Paule. But wheras some do say, By Christ: I like it not: for In Christ, is put for after Christ, or Christi­anlike, that he might shew the kind of reioycing to be holy: for otherwise we are commaunded to reioyce onely in God: therfore might it be obiected to Paule by the malicious, how is it lawfull for the Philippians to reioyce for thée? he pre­uenteth this slander, when he sayeth, that they shall doe it thorough Christ: that is to say, reioycing for the seruant of Christ, vnto the glorie of the Lorde: and that rather in re­spect of the doctrine, than of the man, and against the false A­postles, as Dauid in comparing himselfe with hypocrites, boasteth of his owne righteousnes.

27 Onely walke worthy. We vse this phrase, when we would passe ouer vnto a newe speach, and it is as much as if he would haue sayd, for my selfe the Lord will prouide, but you, &c. whatsoeuer become of me, yet notwithstanding go you forward in a right course. Where he calleth a pure and honest conuersation worthy the Gospell: he argueth that contrariwise they doe iniurie to the Gospel, that liue other­wise. That whether I come. Because this sentence of Paule in the Gréeke is hard by the participle seeing, I haue made it by the verbe, And see. If this like you not, vnderstand the prin­cipall verbe, That I may vnderstand: in this sense, whether I come and sée you, or being absent shall heare of your estate, I may vnderstand both waies, as wel by sight, as by message, that you continue in one spirite, but we must litle care for words, where the meaning is euident. That ye abide in one spi­rite This truely is one of the chiefe vertues of the Church, and therefore this is the onely reason to chearish soundnes, because it falleth to ruine by dissention. Although Paule by this, as it were by a receit against poison, would méete with new and strange doctrines: yet he requireth a double vnitie, of the spirite, and of the minde: for this is the chiefest thing we should agrée among our selues, than that we should be at concord. For where these two words are ioyned together, the spirit signifie vnderstanding, and the minde do signifie wil. Consent goeth before in order, then coniunction of wils procéedeth from that Fighting together thorough faith. This is the strong bond of concorde, whilest we must fight together [Page 24] vnder one banner: for this occasion many tymes haue re­conciled greatest enimies. Therfore that he might the more confirme the vnitie among y^e Philippians, he warneth them that they are fellow souldies: that their enimie and their warre is common to them all, and that they must ioyne their mindes in an holie vnitie. The speache that Paule vseth in the Gréeke is doubtfull: wherefore an olde Inter­preter hath turned it: Labouring together thorough faith. Eras­mus hath, Helping forward your faith. As if they should helpe faith so much as they might. But since the datiue case a­mong the Grecians, is put for the ablatiue case of the in­strument, because that tongue wanteth an ablatiue case: I doubt not but this is the meaning of the Apostle. Let the faith of the Gospell ioyne you together in vnitie, especially since that is your common armour against that same eni­mie. By this meanes I referre the preposition [...] vnto the Philippians, which other referre vnto faith, and better, ex­cept I be deceiued: first of all no man is ignorant, how for­cible the prouocation vnto concord is, when as like fel­lowes we must fight together: besides we know in the spi­rituall warre, that we are armed with the shield of faith, to beate backe our enimie: yea faith is our complete armour & our victorie: therefore he addeth also this part, that he might shewe the ende of godly vnitie: the wicked also conspire to­gether vnto mischiefe, but their consent is accursed: let vs therefore with one minde warre together vnder the banner of faith. And in nothing feare. The second thing that he com­mendeth to the Philippians, is courage of minde, that they should not be troubled for the rage of their aduersaries. At that time cruel persecutions were hot almost in euery place, because Satan was carried forth with all violence to hinder the beginnings of the Gospell: but he did rage so much the more weakely, by how much the more strongly Christ did shew forth the grace of his spirite. Therefore he biddeth the Philippians to stand without feare, and not to be troubled. Which vnto them is a declaration This is the proper significa­tion [Page 25] of the Gréeke word, and no reason compelled others to translate it, a Cause: for the vngodly whilest they warre a­gainst the Lord, they declare, as it were by a preamble, the argument of their owne destruction: and the more fiercely they insult vpon the godly, so much the more they prepare them selues to their owne fall. The Scripture in no place doth teach, that the afflictions which the Saincts doe suffer of the wicked, is a cause of their saluation, but a Declarati­on or an argument. Paule also calleth it in an other place, 2. Thes. 1.5. and in stead of the worde [...], which we haue here, he vseth there [...]. This therefore is a singular con­solation, that whilest we are iniuried or vexed by our aduer­saries, we haue a document of our owne saluation: for per­secutions are vnto the sonnes of God certaine seales of their adoption, if they beare them valiantly & with equal minds: the vngodly nowe shewe forth a token of their damnation, because they stumble against that stone which shall grinde them to powder. And that from God. This is restrained vn­to the latter part: that the taste of God his grace might mit­tigate the bitternes of the crosse. Naturally no man will take a signe or declaration of his saluation to be in y^e crosse, for they are things in a manner contrary. Therefore Paule calleth backe the Philippians, vnto an other consideration: namely, that God by his blessing turneth those things into an occasion of saluation, which otherwise séeme to make vs miserable. He proueth this: because suffering of the crosse is the gift of God: but it is certaine, that all the gifts of God turne to our saluation. To you he sayth it is giuen, not one­ly that ye should beléeue in him, but also suffer for his sake: therefore your very sufferings are testimonies vnto you of the grace of God. Since it is so, from hence you haue an ar­gument of your saluation. Oh that this persuasion were tho­roughly setled in our minds, that persecutions are to be rec­koned among y^e benefits of God, how then would we grow forward in the doctrine of godlines? notwithstanding what is more certaine, than that it is a great glorie of the grace of [Page 26] God, that we suffer for his name, either reproch, or inpri­sonment, or sorrowes, or torments, or lastly death it selfe: for then the Lord doth bewtifie vs with his owne ensignes. But there shall more be found that will rather bid God de­part with such gifts, than would thankfully embrace the crosse being offered: woe worth our dulnes.

29 That ye should beleeue. He hath wisely conuerted faith with the crosse, by an inseparable knot, that the Phi­lippians might knowe, that they were called, vpon this con­dition, vnto the faith of Christ, that they should suffer perse­cutions for his name: as if he should say, their adoption can no more be separated from the crosse, than Christ him selfe can be pulled from them. Here Paule doth manifestly wit­nes, that both faith and constancie in suffering persecuti­ons, is the free gift of God. And truly the knowledge of God is an higher wisedome, than that we can attaine vnto it by our owne wit: and our weakenes doe shew it selfe by daily experience, when God a litle withdraweth his hand from vs. And that he might the better expresse, that both these are the frée giftes of God, he speaketh, namely that they are gi­uen vs for Christ his sake, or by the grace of Christ▪ where­by he excludeth all respect of merite. This place also make against the opinion of the Schoolemen, wherein they teach, that the latter graces are the rewardes of our merit, because we haue vsed the first aright. Truely I doe not deny, but the Lorde doth reward in vs the right vse of his graces, with more ample graces, so that thou dost not oppose thine owne merite against his frée liberalitie, and against the merite of Christ, which they doe.

30 Hauing the same strife. By his owne example also, he confirmeth that which he sayd, which addeth no litle au­thoritie vnto his doctrine. And he admonisheth them, that those workes are no cause why they should be troubled at his bonds, looking for the ende of their strife.

Chap. 2.

1 IF therefore. This exhortation is very pa­thetical, wherein by all meanes he entrea­teth the Philippians, that they would em­brace mutual concord among them selues, lest that if they should be diuided by con­tentions, they should be layde open to the illusions of the false Apostles: for alwaies in dissentions there is a gate open vnto satan, to spread vngodly doctrines, to repel the which, cōsent is the best defence. Because y^e word [...], is oft times taken for exhortation, the beginning of the chapter might thus be expounded. If my exhortation, which is done in the name and by the commaundement of Christ, doth any thing preuail with you. Yet the other sense doe better agrée with the text: if there be in you Any consola­tion of Christ, wherby you might mittigate my sorrowes: and if you will any way comfort and ease me, which truly you should do thorough loue: if you thinke vpon that fellowship of the spirit, which should make vs all one: if any féeling of humanitie & mercie remaineth in you, which might moue you to succor my misery, fulfil my ioy, &c. Hereby we gather how great a good vnitie is in the Church, & with how great care it is by the Pastors to be procured. We must also mark how he humbleth him selfe, humbly intreating their mer­cye, who might by the dutie of a father haue exacted reue­rence from them as from his sonnes. He knew howe to vse [Page 28] commaunding when néede required: now he had rather vse prayers, because he knewe them more fit to pearce their af­fections, and because he knew that he spake vnto them that were obedient, and easie to be taught. So the Pastor must not refuse to take vpon him any person for the Churches sake.

2 Fulfill my ioye. And here we may perceiue howe litle carefull he was for him selfe, so that the Church of Christ were in good case. He was kept close in prison, and bound with chaines, he was condemned to loose his heade: torments were before him, and the executioner at hand to dispatch him: notwithstanding all these did not hinder him, but that he did soundly reioyce to sée the Churches flourish: furthermore he estéemeth this an especiall thing in the hap­py state of the Church, if there raigne mutuall consent and brotherly concord among them. So the 137. Psalme teacheth vs, that the chiefe point of our ioy is the remembrance of Ie­rusalem. And if that were the fulnes of Paule his ioye, the Philippians had bene more than cruell, if by dissentions a­mong them selues, they should haue tormented the hart of the holy man with a double sorrowe. That ye may thinke the same thing. The summe is this, that in their opinions & their wills they should consent. For he setteth downe consent in doctrine and mutuall loue: then repeating the same thing (in my iudgement) he biddeth them be of one minde, and to thinke the same thing: these wordes, [...] are of this force, that they should apply them selues one to another: there­fore the beginning of loue is to agrée in opinions: but that is not sufficient, except the harts doe encrease together in­to a mutuall loue. Although it were not absurd to translate it thus: that you should be of the same cogitation, to haue mutual loue, to be of one mind, and to thinke the same thing: for the participles are many times vsed for the Infinitiue moodes: yet I haue followed that sense which séemed to be lesse strained.

3 That nothing be done thorough contention These two are [Page 29] most hurtfull plagues to trouble y^e peace of the Church. Con­tentiō ariseth whilest euery man wil stiffely defend his own opinion, and when it is once hote, it is carried headlong into that way where it entred: but vaine glorie tickleth the minds, so that euery man flattereth himself in his owne in­uentions. Therefore this is the only reason to méete with dissentions if we auoide strife, by counselling and dispat­ching matters quietly, and especially if we be not carried by ambition, for ambition is as it were the bellowes of discord. Vaine glorie signifieth all the glory of the flesh: for what haue men wherein to reioice, but in vanity? But thorough humili­tie. Against both these diseases he setteth one remedie, sub­mission, and that not without cause, for it is the mother of modestie, whereby it commes to passe, that yéelding as it were somewhat of our owne right, we graunt it vnto o­thers, and rage not easily thorough dissention. He defineth what true humilitie is, namely, when euery man preferreth others before himselfe: and if any thing be hard in our whole life, this is especially, therefore it is no maruell if humilitie be so rare a vertue, for (as he saith) euery man hath a kings mind in himselfe, in challenging all things vnto himselfe: behold the pride of nature. Then of the foolish admiration of our selues springeth contempt of our brethren, and we are so farre from that which Paule héere commandeth, that scarse anie man can suffer others to be equall with him, for there is no man that desireth not to be aloft. But héere a question ariseth, how can it be that he, who in déede excelleth others, should estéeme them better than himselfe, whome hée knowe do come nothing néere him? I aunswere, that all this dependeth vpon the right estimation of the giftes of God, and of our owne infirmities. For howsoeuer anie man excelleth in excellent gifts, he must thinke that they are not bestowed vpon him to this end to please himselfe, to exalt himselfe, or to accompt of them, but he must exercise himselfe in examining and acknowledging his owne vices, and so he shall haue large matter of humilitie. Contrarywise, he shall [Page 30] honour what vertues he séeth in other men, and shall bury their vices by loue: he that shall obserue this rule, shall ea­sily preferre others before him selfe. And this is that which Paule would, when he added: that euery man should not be carefull for them selues, but for their neighbours: or that they should not onely be addicted to them selues. Therefore it may be that a godly man will haue more care of y^e things of other men, although he knoweth him selfe more excellent than they.

5 Let this mind be in you. He commendeth now humili­tie, by the example of Christ, vnto the which he had exhorted them afore in words. There are two partes of the sentence: in the former whereof, he inuiteth vs vnto the imitation of Christ, because it is the rule of our life: in the second he al­lureth vs, because this is the way whereby we come vnto true glorie. Therefore he commaundeth euery one to haue the same affection that was in Christ. Afterward he decla­reth, what manner of example of humilitie is propounded vnto vs in Christ. I haue kept still the passiue kinde of the verbe, although I mislike not the translation of others, be­cause [Page 31] nothing is chaunged concerning the sence: onely I would that the Readers should hold that forme of speaking, which Paule vsed.

6 Who being in the forme of God. It is no compa­rison of thinges like, but of the greater and the lesse. The humilitie of Christ was to abase him selfe from the high­est toppe of glorie, vnto the vilest reproche: our humili­tie is, not to exalt our selues with a false opinion of our sel­ues. He yéelded of his right: of vs this onely is required, that we take no more to our selues, than it behoueth vs. There­fore hence it ariseth, that when he was in the forme of God, he thought it not vnlawfull for him, to behaue him selfe in that forme, but made him selfe of no accompt. Therfore how absurd is it that the Sonne of God should descend from so high a top of dignitie, and we that are nothing, should be lifted vp with pride? the forme of God here signifieth his maiestie: for as a man is knowne by the sight of his forme: so the maiestie that shineth in God, is the figure of him: or if thou hadst rather haue a fitter similitude, the forme of a King is the apparell and excellencie that sheweth a King, as his scepter, his crowne, his robes, his Officers, his iudgement seate, and such other ensignes of a kingdome: the forme of a Consul, is his gowne, his noble apparell, his chayre of Iuorie, his Serieants with roddes, and axes. Christ therefore before the world was made, was in the forme of God, because he had his glorie from the begin­ning with his father: as he sayth, Iohn. 17.5. for in the wis­dome of God, before he put vpon him our flesh, there was nothing base or abiect, but beséeming the magnificence of God. When he was such an one, he might without iniu­rie beare him self equal with God: but he did not shew what he was, neither did he openly in the sight of men, take that which by right was his owne. He would haue thought it no robberie. It had bene no iniurie if he had appeared e­quall to God: for whereas he sayth, He would haue thought it no robberie. It is as much as if he had sayd, he did knowe [Page 32] that it was lawfull for him that we might knowe that hys submission was voluntarie, not of necessitie. Hitherto they haue translated it in the Indicatiue moode, He thought, but the text requireth a Subiunctiue moode. And this is Paule his vse to take the preterperfectence of the Indicatiue moode for the subiunctiue, vnderstanding the potentiall adiection (as they call it.) So Rom. 9, 3. I did wish, for I would wish, and 1. Cor. 2, 8. if they did knowe, for if they had knowne. There is no man that doth not sée that Paule hetherto doth handle the glory of Christ, which belongeth to the amplify­ing of his submission: he doth not therefore rehearse what Christ did, but what it was lawfull for him to haue done. Furthermore, whosoeuer doth not sée his eternall diuinitie to be cléerely affirmed in these words, he is altogither blind. Neither doth Erasmus deale shamefastly enough, who goeth about with his cauilles to make a iest as well of this place as of others like it. Indéede he confesseth euerie where, that Christ is God, but what doo his true confession auaile me, if my faith be strengthned by no authority of the Scripture. I confesse that Paule maketh no mention of the diuine essence of Christ, but therefore it followeth not that this place is not sufficient to confute the impietie of the Arrians, who fained Christ to be a created God, and lesse than the father: to be of the same substance with his father, they denied him: for where is there equalitie with God, without robberie, but in the only essence of God? for he remaineth alwaies the same God, who crieth by Esay. 48, 11. I liue, and I will not giue my glory vnto another, the forme signifieth the figure, or the appearance as they speake commonly, that also I confesse, but without God shall any such forme be founde which is true and not counterfaite? As God therefore is knowne by his vertues, and his workes are testimonies of his eternall Godhead Rom. 1, 20. so the diuine essence of Christ is rightly proued by the maiestie of Christ, which he had equall with his father, before he humbled himselfe. Truely from me all the Diuels in hell can not wrest thys [Page 33] place, because in God it is a strong argument from his glory to his essence, which two things are inseperable. He made him selfe of no reputation: This making of himselfe of no reputati­on, is all one with his humilitie, whereof we shall sée after­ward. But this is spoken more emphatically, for he was brought vnto as nothing. Christ could not discharge himselfe of his Diuinitie: but he kepte it hidden for a time, leaste it shoulde appeare in the infirmitie of the flesh. Therefore he laide away his glory, not by diminishing it, but by béeping it vnder in the sight of men. But it is demanded whether he did that in respect as he was man: Erasmus affirmeth it: but where was the forme of God before he was man? Therefore we must answere that Paule speaketh of whole Christ, as he is God manifested in the fleshe: yet this making himselfe of no reputation agreeth not but only with his humanitie: As if I shoulde thus speake of a man. A man, séeing he is mortal, is to be blockish, because he thinketh on nothing but y^e world: I vnderstand the whole man, but I attribute mortalitie but vnto part of him that is to his body. Since therefore the per­son of Christ is one, consisting of two natures: Paule saythe well, that he that was the sonne of God, indéede equall wyth God, did notwithstanding abstaine from his glorie, when in the flesh he carried the fourme of a seruant. It is secondly de­manded also, how he is saide to be of no reputation, who by his miracles and by his vertues proued himselfe alwayes to be the sonne of God, and in whome Iohn testifieth 1.14. that glory beséeming the sonne of God was alwaies to be séene: I answere that the humility of the flesh, was notwithstanding like a vaile wherewith his diuine maiestie was couered: In which respect, he would neither haue his transfiguration published, vntill he were risen againe, & when he perceiueth the houre of death to be at hand, then he saith: Father glorifie thy sonne. Iohn. 17.1. Therefore Paule also teacheth, Rom. 1.4. that he was declared the Sonne of God by his resurrection. And againe, 2. Cor. 13.4. He suffered throughe the infirmitie of the flesh. Finally, the Image of God did so shine forth in [Page 34] Christ, that notwithstanding he was cast away in outward sight, and in the opinion of men brought to nothing. For he did beare the forme of a seruant, and for that cause did he take vppon him our nature, that in it he might be the seruaunt of his father, yea euen the seruant of men. For Paule calleth him the minister of the Circumcision. Rom. 15.8. and he himselfe testifieth of him selfe, y^t he came to minister. Mat. 20.28. & long before, the same thing was foretold by Esaie. 42.1. Behold my seruant, &c. In the likenes of men. The gréek word [...] in this place is as much as placed: for Paule doth sig­nifie that he was brought into the order of men, that euen in his shape he might nothing differ from the common sorte of men. The Marcionites haue abused this testimonie, to proue their fantasticall spirit which they dreamed on: but they may easily be refuted, because Paule disputeth here of no other thing, but in what manner Christe behaued himselfe, or in what condition he was busied in the world. He that is a true man, shall notwithstanding be thought vnlike to others, if he so behaue himselfe as if he were exempt from the lawe of others. Paule denieth that this was in Christ, but that he ly­ued so, that he appeared vnto euery man to be of the number of men, and yet was he farre other than man, althoughe he were a true man. Therefore the Marcionites deale too chyl­dishly, who from the like condition of men, draw their argument to deny the trueth of hys nature. He was found It signi­fieth here, knowne or séene: for he handleth here his estima­tion, as was saide, that is (as before he affirmed, that in very déede he was God equall to the Father: so here he remem­breth that he was accounted as an abiect, and as one of the cō ­mon sort of men: but we must alwayes repeate that whych he said euen now, that such submission was voluntary. 9 He was made obedient. This was great humilitie, that of a maister he made himselfe a seruant: but he sayth he went farther, that when he was not only immortall, but the Lorde of life and death, yet he obeyed his Father euen vnto the suffe­ryng of death: thys was hys lowest abasing of hymselfe, e­speciallye [Page 35] consideryng the kinde of his death, whyche he ad­deth forthwyth to exaggerate the matter more: for in so dy­yng he was not only reprochfull before men, but also ac­cursed before GOD. Such is the example of his humilitye, that it shoulde euen swallowe vp the myndes of all men: It is so farre of that it can be expressed in wordes accordyng to the worthines thereof. 9 Wherefore God hath exalted him on hygh. By addyng a comforte, he teacheth that humilitye is carefully to bée desired, whyche the witte of man doth ab­horre from. No man will denye, but that a iust thing is required of vs, when we are commanded to imitate Christ, but this reason moueth vs that we shoulde more willinglye imitate hym, when we heare that there is nothyng bet­ter for vs, than to bée framed to hys Image. That they are blessed whosoeuer are humbled wyllyngly with Christ, he proueth by his example: for from a most despised estate, he was exalted vnto the highest dignitie: whosoeuer therefore humbleth himselfe, shall likewise be exalted: he that refu­seth submission nowe, how shall he come to the glory of the heauenlye kyngdome? This place haue giuen occasion to the Sophisters, or rather they themselues haue taken occasion that they saye that Christe firste merited for hym­selfe, and then for others. First, althoughe they spake no vntrueth, yet such profane cogitations muste be auoyded, whych doe darken the grace of Christe, when we imagyne that he came for any other cause, than for our saluation: who doth not sée that it is suggested by Sathan, that Christe suffered on the crosse, to get vnto hymselfe by the merit of his worke, that whiche he had not? For the holye ghoste wyll haue vs in the death of Chryste to beholde, to taste, to repute, to féele, to acknowledge none other thing than the méere bountye of GOD and of Christe himselfe only, and suche an inestimable loue towarde vs, that forgettyng hymselfe, he bestowed himselfe and his life vppon vs. As ofte as [Page 36] the scripture speaketh of the death of Christ, it setteth downe the fruite and price thereof to be in vs, because by it we are redéemed, reconciled vnto God, restored vnto righteousnes, clensed from our filthines, life procured for vs, and the gate of life opened: who can therefore denye, that these men by the instinct of Sathan, declaime against it, saying that the especiall fruite is in Christe hymselfe that he had first regarde of hym selfe than of vs, that he deserued glory, first for himselfe before saluation for vs? Furthermore I deny that to be true which they affirme, & I say they haue wickedly wrested Paules wordes, to proue they lye, for that the Illatiue worde signifieth here rather a consequence than a cause. It is euident hereby, because otherwise it follow that man may merit diuine honour, and obtaine the very throne of God, which is not only absurd, but horrible to be spoken: For what exaltation of Christ doth the Apostle here declare? namely that in him is fulfilled whatsoeuer God only challē ­geth to him selfe in Esaie. Therefore the glory of God, and the maiestie which is so proper vnto him, that it can be translated to none other, shall be the rewarde of mans workes. Besides if they vrge the word in no respect of absurditie, the answere is easie: he was so giuen vnto vs by his father, that al his life was appointed a glasse for vs to look in: therfore as a glasse although it hath brightnes, yet hath it not for itself, but to that end that the vse and commoditie thereof shoulde be for others: so, neither hath Christe either gotten or taken any thing for himselfe, but all for vs. For what newe exal­tation did he néede I pray, who was equall with his father? Let therefore the godly readers learne to abhore the Sorbo­nicall sophisters with their wrested speculations. He hath giuen him a name. The name is here taken for dignitie, which in all tongues is sufficiently knowne: like a blocke he lyeth without name, that is without honour, especially it is a fa­miliar speaking in the scripture. It signifieth therefore that greatest power is giuen vnto Christ, and that he is placed in the highest degrée of honour, that no dignitie, neither in hea­uen, nor in earth, can be found like vnto his: whereof it fol- [...] [Page 37] showeth that it is a diuine name, and that he also expoundeth, bringing in the words of Esaie 45.23. where the prophet dis­puting of the worship of God to be spread abroade throughe out the whole world, bringeth in god speaking after this ma­ner. I liue, and all knées shall bowe vnto me, and all tongues shal sweare vnto me. It is certaine that that worship is there noted which doth peculiarly belong vnto God. I know that some doe subtelly dispute of the name of Iesus, as thoughe it were deriued from the ineffable word Iehoua: but I find no substance in the reasons they alleage, and I am not delighted with vaine subtelties, and it is dangerous to iest in so great a matter. Moreouer, who doth not sée that the exposition is strained & nothing proper, when Paule speaketh of the whole maiestie of Christ to restraine his sentence vnto 2. sillables: as if a man would examine the syllables in the worde Alex­ander, to find the greatnes of the name that Alexander got to himselfe: therefore their subteltie being so slender, is a ve­ry glose farre from the meaning of Paule. But the Sorboni­call sophisters are more than ridiculous, which gather out of this present place, that the knée must bow so oft as the name Iesus is pronounced, as thoughe it were a magicall worde, which had all the force inclosed in the sound. But Paule spea­keth of the honour which is to be giuen to the sonne of God, and not to syllables. Al knees shoulde bowe. Although men af­ter this maner be reuerenced: yet it is not to be doubted that that worship is here noted, which is proper vnto god, a signe whereof is the bowing of the knée, wherein it is méete to ob­serue, that God is not only to be worshipped with inwarde affection of the hart, but also with outward profession, if wée will giue him that whiche is his owne. Therefore when he will set out his lawfull worshippers, he sayth they haue not bowed their knée before the Image of Baal, 2 Reg. 19.18. But here ariseth a question whether this doth belong to the diui­nitie or to the humanitie of Christ? for both of them are ab­surd, for vnto his diuinitie no newe thing coulde be giuen: with his humanitie either by it selfe, or seuerally great exal­tation agreeth not, that he shoulde be worshihped as God: I [Page 38] answere that this is spoken of the whole person of Christ, as many other things, in respect that he is God manifested in the flesh: for neither did he humble himselfe touching his hu­manitie only, or touching his godhead only: but because he hauing put vpon him our flesh, laye hid vnder the infirmitye thereof. So againe God hath exalted his sonne in the same flesh, wherein he liued as an abiect, and without honor in the world, vnto the highest degrée of honor, that he sitteth at hys right hande. But Paule séemeth not to agrée with hymselfe, who to the Rom. 14.11. citeth the same testimonie when he goeth about to proue that Christe shall once be the Iudge of the quicke and the deade: but it were not fit for that purpose, if it were already fulfilled as here he witnesseth. I answere that it is so with the kingdome of Christe, that it increaseth dayly, and is augmented to the better: but the perfection ther­of is not euident, nor shal be euident vntill the latter daye of Iudgement. So both is true, that all things are now sub­iect vnto Christ, and yet this subiection shall not be absolute before the day of the resurrection, because then that shall bée finished, which now is but begun: therefore this prophecy not without cause, is diuersly applied vnto diuers times, as all o­ther things doe not define y^e kingdom of Christ in one momēt of time, but doe describe it in their whole course. But hereof we gather that Christe is that euerlasting God that speaketh by Esaie▪ Of things in Heauen, and things in earth, and things vn­der the earth. When Paule from the heauēs, vnto them vnder the earth submitteth all things vnto Christ: the papistes trifle very childishly in gatheryng Purgatorie out of his wordes. Their argument is after this sort: it is so farre of, that the di­uels bowe theyr knées vnto Christ, that by all meanes they are rebels against him, and authors of rebellion vnto others (as though it were not written, that they doe tremble at the only mention of god.) Iames 2.19. What therfore when they shal come in presence before the tribunal seat of Christ his iudgemēt? truly I confes y^t they wil neuer willingly, or w^t a ready obediēce be subiect: neyther doth Paule speake here of voluntary [Page 39] obedience, but rather we returne such a conuersion againste themselues: the fire of Purgatorie according to theyr owne saying is temporall, and shal be abolished at the day of iudge­ment: therefore this place cannot be vnderstoode of Purgato­rie, because Paule in another place denieth that this prophecy shall be accomplished, vntill Christ shall appeare vnto iudge­ment. Who doth not sée that in these filthy quiddities they are twise children. 11. Vnto the glory of God the father. It might also be read in the glory because the word [...] is oft times vsed in the place of [...]. Yet I had rather retaine the proper signifi­catiō in the sense, that the maiesty of god as it was by Christ made manifest vnto men: so it should shine againe in Christ, & the father shoulde be glorified in the son. Looke Iohn 5 and 17. and you shal haue the exposition of this place.

12. Wherefore. He shutteth vp all that last exhortation with a generall sentence, that they should humble themselues vn­der the hand of the Lord: for that will easily bring to passe y^e laying away al fiercenes they shal be gētle & curteous amōg thēselues. This only is a fit reason whereby the wit of man may learne to waxe gentle, when by comparing with god, he searcheth into hymselfe, who pleased hymselfe seuerallye in hys owne deuises. As yee haue alwaies obeyed He prayseth their former obedience, that he might the more encourage them to goe forwarde. But because it is the property of hipo­crites to approue themselues to the eie, but when they are out [Page 40] of sight, to fauour them selues with more liberty, as it were the cause of their reuerence and feare béeyng remooued. He admonisheth them that they would not only shewe themsel­ues obedient to the eye, but also that they obey him being ab­sent, and that so much the more: for if he were presente, he might prick them forward, and enforce them with daily ad­monitions. Now therfore it is néedefull that while their coū ­sailour is away, they woulde be carefull for them selues with feare and trembling. In this he would haue the Philippians to testifie and approue their obedience, that they might be lowly and humble. This moreouer is the fountaine of humilitie to acknowledge how miserable we are, and néedy of al goodnes vnto the which he calleth them in this sentence: for whence commeth pride but from securitie, which blinde confidence bringeth forth, whiles we please our selues, and are rather puffed vp with a confidence of our owne vertue, than stay vp on the grace of God? The contrary vnto vice is feare, to the which he exhorteth them: but although in the text exhortatiō be before doctrine: yet in order it is after, because from thence it is drawne, I will therefore begin with doctrine. It is God that worketh in vs. This is the true engine to destroy all lofti­nes: this is the sworde to kill all pride when we heare that we are nothing at all, and can doe nothing, but by the alone grace of God (I vnderstand supernaturall grace) which pro­céedeth from the spirit of regeneration: For in as muche as we are men, in God we are, we liue and are moued: but here Paule rather disputeth of another kinde of mouing, than of that vniuersall. Let vs sée now what he attributeth vnto god, what he leaueth vnto vs. There be two principally to be considered in doing any thing: The will, and the power of the effect: both of them he affirmeth for certainety to be in God, what more doth remaine for vs wherein we may boast? It is no doubt but this diuision is as much as if Paule had sayde the whole in one word: for the will is the foundation, the ef­fect is the outward shew of the building. And he hath expres­sed a great deale more than if he had saide God were the au­thor [Page 41] of the beginning and ending. For then the Sophisters might cauill that there were some middle thing left vnto mē: but now what shall they finde at all proper vnto vs? They sweate much in their schooles, that they might reconcile frée will with the grace of god: I say such a frée wil as they faine, which is both flexible by his proper motion, and hath a pro­per and seuerall power, whereby it worketh with the grace of god. I doo not contend about the word: but the thing itselfe. That therefore frée will maye agrée with grace, thus they di­uide, that god truly doth repaire in vs his frée election, wher­by we are able to will that is good: so they acknowledge the abilitie to will that is good to come from God: but the good will it selfe they attribute vnto men: but Paule doth pronoūce this (without exception) to be the worke of God: for he doth not say that our hartes only are bowed or stirred vp by God, or that the weakenes of our good will is helped: but that our good will is altogither made by God. Whereas they sclander vs, that we make men like vnto stones, when we teache that they haue no goodnes but of méere grace, they doo impu­dently, for we confesse that we haue a will by nature, but be­cause it is euill by the corruption of sin, then it beginneth to to be good when it is reformed by God. Neyther doo we saye that a man doo any good willinglye, but then when the will is ruled by the spirit of God. Therefore touchyng thys part, we sée that the whole praise is giuen to God: and that it is friuolous which the Sophisters teache, that grace is of­fered vnto vs, and placed as it were in the middes, that wée may embrace it if we liste. For except God shoulde worke ef­fectually in vs, he coulde not be saide to worke a good wyll. Concernyng the second part we must thinke the same thing. god, he sayth, is [...], that is the worker whereby wée worke: therefore he bringeth vnto an end those godly affecti­ons whiche he hath inspired into vs, leaste they shoulde be in vaine, as he promiseth by Ezechiell. 11.20. I will make them to walke in my preceptes, wherby we gather, that perseuerance also is his méere gift. Of his good pleasure. Some doo interprete [Page 42] this for good intent of the minde: but I rather refer it vnto God, and I vnderstande it for his willing affection whyche commonly they call his good pleasure. For in this significati­on also the vse of the gréeke worde is more common, and the text doth require it. For this is Paules drift, to gyue all vnto God, and to take all from vs Therefore not being conten­ted to haue giuen vnto God the effecte, both of the good wyll and of the worke, he ascribeth both vnto his frée mercy, wher­by he excludeth the fayned opinion of the sophisters touching grace following, whiche they imagine to be the rewarde of merit. Therefore he teacheth that all the course of our life, if we liue aright, is directed by god, and that of his frée goodnes. With feare and trembling. Hereof Paule inferreth an exhorta­tion, that they shoulde worke out theyr saluation with feare: he ioyneth feare and trembling togither, for a serious and carefull feare, accordyng to his manner, to increase the mat­ter more. Therefore he shaketh off as well drousines, as con­fidence. By the word worke he chastiseth slothfulnes, which is alwaies wittie to séeke a going forwarde: but it séemeth to haue a swéete smell in the grace of God, because if GOD worketh in vs, why shoulde not we waxe slothfull? But the holy ghost admonisheth vs that he will worke in liuelye In­struments: but straight way he beateth backe pryde, com­mending feare and trembling. We must also diligently con­sider that which he inferreth: from God, he sayth, you haue all thinges, therefore bée carefull and humble: for there is nothyng whyche shoulde more instructe vs vnto mode­stye and feare, than when we heare that we stande by the onlye grace of GOD, ready forthwyth to fall, if he with­drawe hys hande but a lyttle. The confidence of our selues breedeth Securitye and fiercenes. Thys is expressed: who­soeuer truste vnto theyr owne strength, they waxe inso­lente through pryde, and sleepe in Securitye. The re­medye therefore agaynste both these euills is, if distrusting our selues we depende all togither vppon God only. And verilye that man hath trulye profited as well in the know­ledge [Page 43] of the grace of god, as of his own infirmitie, who being wakened from securitie, earnestly requireth helpe of god: but they that are puffed vp with a truste of their owne strength it is necessary that they shoulde become drunken in securi­tie. Wherefore the sclander, wherewith the Papists burden vs, is impudent, namelye, that by extollyng the grace of God, and by beatyng downe free wyl, we make men sloth­full, we shake off the feare of God, and take away all care­fulnes. But the Readers doe see that Paule here doth not ga­ther matter of exhortation from the doctrine of the Papistes: but from our doctrine. God, he sayth, doth all thynges in you. Therefore submytte your selues vnto hym with feare. Truly, I doe not denye but many men hearyng that there is no goodnes in vs, wyll wyth more libertye flatter them selues in theyr faultes. But I denye that this is the faulte of the doctrine whyche being receyued as it ought bringeth forth a carefulnes in our hartes. Moreouer the Papists abuse thys place to ouerthrowe the certaynetye of Fayth: for he that trembleth, is vncertayne. Thus therefore they take Paule hys wordes, as though in all our life we should stacker in the trust of our saluation: but if we wyll confer Paule with himselfe, he doth not here exhorte vs vnto doub­tyng, because euerye where he commendeth confidence and a full assurance of God hys mercyes: but the Solution is easie, if any man seeke the true sence without contenti­on. There are two kyndes of feare: the one engendreth carefulnes wyth humility: the other doubtyng. The firste is opposed as well to the security and slothfulnes of the flesh, as vnto pride: the other is opposed vnto the certainetye of faith. Moreouer we must marke, that as the faythful doo cer­tainely rest vpon the grace of God, so whiles they cast backe their eyes vnto their owne frailety, they doe not sleepe se­curely: but for feare of daunger, stirre vp themselues vnto praiers: notwithstanding it is so far of, that this feare should trouble the quiet state of their constancie, and shake their faith, that it rather cōfirmeth thē: for the distrust of our selues [Page 44] maketh vs rest more strongly vpon the mercy of God, and to that ende tende Paules wordes: for he requireth nothing of the Philippians, but that they should submit themselues vn­to god, with a true denying of themselues. Worke out your own saluation. As the Pelagians in old time: so the papistes at this day doo proudely boaste of this place, to extoll the vertue of man: for whiles the former sentence is obiected vnto them: It is GOD that worketh: they straight way beate it backe a­gaine (as it were with this buckler.) Woorke out your owne Saluation. Since therefore the worke is giuen in common both vnto god and vnto man, they attribute halfe vnto either. In summe, from the word worke they gather frée will, & from the word saluation, they gather meate of eternall life. I an­swere y^t saluation is taken for the whole course of our voca­tion, & vnder this word are comprehended al things where­by God doth accomplish that perfection, vnto the whiche he hath appointed vs in his frée election. No man except he bée obstinate and impudent will deny this: we are sayde to fi­nish it, when being gouerned by the holy ghoste, we attayne vnto a blessed life. It is God which calleth, who offreth sal­uation. It is our dutie by faith to embrace that which he gi­ueth, and by our obedience to answere to his calling: but nei­ther of these can we haue from our selues. Then therfore doo we any thing, when he hath prepared vs to doo it? The word which he vseth signifieth properly to finish: but wée must re­member that which I saide, that Paule doth not dispute how farre our ability doth extend, but doth teach simply, that god doth so worke in vs, that yet he suffereth vs not to waxe sloth­full, but exerciseth vs being strongly driuen forward by hys secrete motion. 14. without murmurings. These are the fruites of that humility vnto the which he exhorted. For whosoeuer attributing nothing to himselfe, hath learned to submit him­selfe carefully vnto God, he will behaue himselfe also quiet­ly among men. For where euery man please himselfe there raigneth two vices: that one speake against another, and that they striue among themselues by contention. First therfore [Page 45] he forbiddeth maliciousnes & secrete grudgings: Then open contentions. He addeth also a third thing that they shoulde not giue others occasion of complaining, whiche is wont to procéede of too much testines. Hatred is not alwaies to be feared, but we must indeauour that by our owne fault we make not our selues odious, that it may be fulfilled in vs, They ha­ted me without a cause. Psal. 35.19. Although if any woulde extende it further, I am not againste him: for thence come murmurings & disputings, whilest euery man beyond mea­sure caring for himselfe, giueth vnto others occasion to com­plaine: yea this word may be taken actiuely, that it may sig­nifie not troublesome men, nor complainers. And this signi­fication agreeth not ill with the text, because the séede of all brawlings and backbitings, for the most part is complaining He ioyneth Sinoere, because such filthines will neuer come forth from purged minds. The sonnes of God without reprehension It must thus be resolued, without reprehension: because yée are the sonnes of God: for the adoption of GOD muste bée the cause of a blamelesse life, that by some similitude we may resemble our father. Although there was neuer such perfecti­on in the world, that nothing shoulde be found worthy repre­hension: yet they are called irreprehensible, who with al their care striue to come thither, as it is saide in another place. In the mids of a peruerse generation. The faithfull liue in the earth mingled with the vngodly, they drawe togither the common ayer, they enioy the common lande. And at that tyme also they were more dispersed, because there could scarce be found one godly house, which was not euery way compassed wyth vnbeléeuers. So much the more Paule pricketh forwarde the Philippians, that they shoulde carefully take héede to them­selues from all corruptions. The sense is therefore: you are inclosed among the wicked: but in the meane while remem­ber that by the adoption of God you are separated from them. Therfore let there be euident signes in your life, which may make you differ. Moreouer, this reason must more prouoke you vnto a care of a godly and holy life: least being entangled [Page 46] by theyr vyces and contagion, you bée parte also of a croo­ked generation. Whereas he calleth the vnbeléeuers A peruerse and crooked generation. That belongeth vnto the circumstance of the place: for he warneth them, that they shoulde so muche the more diligentlye take héede, because many offences woulde be thruste in by the vnfaithful, which myghte hinder theyr right course: and the whole lyfe of the vnfaithfull woulde bée as a Laborinthe of diuerse tur­nings, which woulde leade vs out of the waye: yet neuer­thelesse they are Epithetes which agrée with the vnbelée­uers of all nations, and of all tymes. For if the harte of man be peruerse and vnsearcheable, what shall bée the fruites of suche a roote? We are taughte therefore in these wordes, that there is nothyng pure in the life of man, vntill he be reformed by the Spirite of GOD. Among whome shine yee. The termination of the Gréeke verbe is doubtfull: for it might bée reade in the Indicatiue moode: Yee shine. But the Imperatiue moode better agreeth with the the exhortation He wil haue the faithful like lampes, which doe shine in the darkenes of the worlde. As if he shoulde saye, the vnfaithfull are the children of the nyghte, and in the worlde there is nothing but darkenes: but GOD hath illuminated you vnto this ende, that the purenes of your life might shine in thys darknes, whereby his grace might appeare moste euident. So it is also saide by the pro­phet. The Lorde shall arise vppon thee, and his glory shall bee seene in thee. Esaie. 60.2. By and by it followeth. The gentiles shall walke in the light, and Kinges in the brightnes of thy countenance. Although Esaie there preacheth rather of doctrine. And Paule here of the example of life (In respecte also of doctrine) Christe calleth his Apostles peculiarlye in another place, the light of the worlde. Math. 5.14.16. Hol­ding forth the worde of life. The reason why they shoulde bée lightes, is because they beare the word of life, whereby they are lightned, that they also may shine vnto others. He allu­deth vnto candels, wherein are set wéekes to burne, and he [Page 47] maketh vs like vnto the candels. He compareth the word of God vnto the wéeke of the candle, whence the light is. If you had rather haue another similitude: we are the candlesticks, the doctrine of Christ is the candle, which being set in vs gy­ueth light round about: And it signifie that we offer iniurie vnto the word of God, except it shine in vs by the purenes of our life. Hither appertaineth the saying of Christe: No man lighteth a candle and putteth it vnder a bushell, &c. Mat. 5.15 So we are saide to beare the worde, that in the meane whyle we are borne by it, because we are founded in it. But the ma­ner of bearing which Paule here handleth is this: that god vp­on this condition hath committed his doctrine vnto vs, not that we shoulde kéepe the lighte thereof suppressed and idle, but that we shoulde bring it forth vnto others. The summe is this, whosoeuer are illuminated by the heauenly doctrine, do beare about that doctrine which may bewray and vncouer their shame, except they walke holily & purely: but this light is therfore kindled, that they themselues shoulde not only bee directed in the right way, but that they shoulde also shewe it forth vnto others. Vnto my glory. To increase their courage, he witnesseth that which shal be glorious vnto him, if he haue not labored in vaine among them: not because they doe lose the price and the rewarde of their trauell, who haue labo­red faithfully, yet without effect: but since the successe of our ministery is the singular blessing of God, let vs not maruell if God also crowne that among his other gifts. As therefore so many churches gotten by Paule vnto Christ, doo now make his Apostleship honorable: so it is no doubte, but these victo­ries shall haue place in the kingdome of Christe, as he saith a little after, you are my crowne. And it is no doubte but the triumph shal be so much the more excellent, as the déeds shal be more glorious. If any mā would aske how Paule doo now reioyce in his labors, who in the 2. Cor. 11.11. forbiddeth to reioyce in any thing but in y^e Lord: the answere is easy, when as we haue caste downe our selues & al thinges that are ours before the Lord, and haue reposed our whole glory in Christ: [Page 48] It is lawful also through Christ to reioice in the benefites of god, as it appeareth in the first epistle to the Corinthians: this parte Vntill the day of the Lord is a prick vnto the Philippians, for to perseuer, since that the tribunall seat of Christe is set before them, from whence they must looke for the rewarde of theyr faith.

17 If I be offered. In gréeke it is [...]. Wherefore he sée­meth vnto me to allude vnto those sacrifices, by the killing whereof, among the men of old time couenants & bargaines were ratified: for the gréekes properly cal [...] a sacrifice of­fered to confirme a couenant. After this sorte he calleth his death a confirmation of their faith, as certainely it should be. But that the whole place might be more cléere, he sayth that he sacrificed vnto god, when he consecrated them through the gospel. The like saying is to the Romanes. 15.16. for there he he bringeth in himselfe as a priest, which offreth the gentiles vnto God through the gospell. And as the gospell is the Spi­rituall sword to kill sacrifices, so faith is as it were the offe­ring: for there is no faith without mortification, by the which [Page 49] wée are consecrated vnto God. He putteth two words [...] and [...] sacrifice and seruice, whereof the former is refer­red vnto the Philippians, who were offred vnto God: the o­ther vnto Paule: for he is the act of the sacrifice. It is as much as administration and so it comprehendeth the functions and duties of eyther kindes: but here it belongeth properly vnto the worship of God, as the Latines say, operari sacris, to sacri­fice. Now Paule saith that he shall be ioyfull if he shoulde bée offered vpon such a sacrifice, that it might be more ratified & strong. This is to teach the gospell from the harte, when wée are ready to confirme with our owne bloud that whyche wée teache. Besides, here is a profitable doctrine to be gathered touching the nature of faith: namely, that it is not a vaine thing: but such a thing as consecrateth a man vnto God: and also the ministers of the gospell haue here an excellent com­fort, who are saide to be the priestes of God, to offer sacrifices vnto him: for with what earnestnes woulde he bende him selfe to be carefull in preaching, which knoweth that this is a sacrifice acceptable vnto God? Touching this kinde of sacri­fice, whilest the miserable papists know nothing, they feigne another kinde which is extreame sacrilege. He saith, I reioice togither with you: that if it shoulde happen that he should dye, they might knowe it shoulde be for their profite, and they might reape fruite by his death. 18. Reioyce yee. By this chéere­fulnes he animateth the Philippians, and enflameth them to suffer death valiantly, in which the faithful suffer no euyl. For before he taught that death shoulde be to him aduantage, yet here he especially bewareth that his death trouble not the Philippians. Therefore he denieth that it shall bée any cause of sorrowe: yea they muste rather reioyce, because they should finde it fruiteful: for although of it selfe it were a grie­uous losse to be depriued of such a teacher, yet the recompēce should not be lighter, because the gospell shoulde bee con­firmed by his bloud. In the meane while he admonisheth thē that death priuately to himselfe shall be ioyful, whereas E­rasmus translateth it in the present tense, You doe reioyce. It is [Page 50] altogither farre off. 19. And I hope. He promiseth vnto them the comming of Timotheus, that by looking for him, they might stay themselues more manfully, and not yéelde to the deceiuers: for as in warre the hope of succor kéepeth still the mindes of soldiers that they faint not: so this cogitation also might giue muche courage vnto the Philippians. He shall come shortly that shall oppose himselfe againste the attempts of our enimies, and if the only expectation of him did so much preuaile, his presence should be much more forcible. The condition is to be noted, wherein he submitteth himselfe to the prouidēce of god, determining nothing without y^t going be­fore: as truly it is lawful to appoint nothing for the time to come, but vnder the hand of God the Lord (as I may so say) Where he addeth That I also may be quiet, he declareth his loue towards them (as much to say) as he was so careful for their dāgers, that except he knew their prosperous estate, he could not be well. 20 I haue no man like minded. Althoughe manye gather a diuerse sense, I thus interpret it, I haue no man so well minded to be careful for your matters: for in my iudge­ment Paule rather compareth Timotheus with others, than with him selfe: and truly for that purpose he giueth him a sin­gular praise, that for his rarenes he might be in greater esti­mation. 21. For all men seeke their owne. He speaketh not of thē who had altogither cast away the care of godlines, but of thē whome he accounted for brethren, yea whome he suffered in his owne company: yet he saith that they are so cunning in caring for their owne matters, that they are more cold in the work of the Lord. In shew it séemeth to be no grieuous fault to séeke ones owne: but how intollerable it is in the seruātes of Christ it appeareth thereof, that it maketh them altogy­ther vnprofitable, whome it possesseth: for it cannot be that he should employ him selfe for the Churche, that is addicted vnto himselfe. Therefore thou wilt saye: dyd Paule che­ryshe wyth himselfe men of no goodnes and dissemblers? I aunswere that it is not so to bée taken, as thoughe be­ing altogyther bent to theyr owne profitte, they had no [Page 51] care at all of the Churche: but because they being entangled with theyr owne priuate commodities, they were more negligent to promote the publique benefite of the Churche: for it is necessarye that one of these affections muste raygne in vs: that eyther neglecting our selues, we shoulde bée carryed vnto Christe, and vnto those thynges that are Chrystes: or else béeyng too muche addicted to our owne profit, we shoulde serue Chryst for fashion sake. Hereof ap­peareth how great an hinderance it is vnto the ministers of the Churche, to séeke theyr owne. Neyther are these excuses of any force: I am iniurious to no man, I muste haue regarde of my selfe: I am not so harde harted: but I am carefullye mooued with respecte of mine owne commoditie: for thou muste departe from thine owne right, that thou mayest performe thy dutie: thy reason is neither to be pre­ferred before the glory of Christe, nor to be made equal with it: whether soeuer Christe calleth thee, thou must goe spee­dily, leauing all other thinges. So thou muste looke backe vnto thy vocation, that thou muste turne awaye thy sen­ses from all thinges that may call thee backeward. Thou maiest liue in another place more wealthily: but God hath bounde thee to a Churche whiche mainetaine thée but sclen­derly. In another place there is more honour: but God hath giuen thée that place, in which thou must liue humbly. In an­other place the aire is more healthfull, or the countrye more pleasant: but here thy standing is appoynted. Thou wouldst wish that thou hadst rather to doo with a more gentle people: either their vnthankfulnes, or their fiercenes, or their pryde offendeth thée. Finally thou dost not agree with the wit & ma­ners of the cōtry: yet thou must striue with thy selfe, & after a sort offer violēce to thy cōtrary desires, y^t thou maist increase that good which thou hast gottē: for thou art not frée, or at thy own liberty. To conclude thou must forget thy selfe, if thou wilt serue GOD. And if Paule doth reproue them so seuerely, who had greater care of them selues than of the Churche, what iudgemente doe they looke for, who bée­yng altogither carryed awaye by their owne busines, doe [Page 52] nothing estéeme the edifyng of the Church? althoughe they now flatter themselues: yet God will not spare them. So farre it is to be granted to the ministers of the Churche, to seeke their owne, that they be not hindred from séekyng the kingdome of Christe: but by this meane they shall not nowe be saide to séeke their owne, because the life of man is estéemed, according vnto the speciall marke whereat it ay­meth. Whereas he saith, All: you must not vrge y^e vniuersal signe, that you admit no exception: for there were others al­so, as Epaphroditus, but a very fewe: but he attributeth that vnto all, which was euery where common When wée heare Paule complaining in that golden age, wherein all vertues flourished that true harted brethren were so hard to finde: let not vs discourage our selues, if at this day our estate be alike: only let euery man take héed to himselfe y^t he be not worthy­ly numbred in this catalog. I woulde the Papists would an­swere me, where Peter was at that time, who ought to haue béene at Rome (if they say truth. Oh heauy and shameful dis­praise which Paule should giue him: they fable therfore when they feigne that he was then Bishop of the Church of Rome. Marke that the edifiyng of the Church is called the thinges of Christ, because thē truly we doe his busines, when we labor in trimming his vineyard. But yee knowe the experience of him. According to the word it is, you knowe the proofe of him, ex­cept you had rather haue it in the Imperatiue moode know yee. (for they coulde scarce take any triall of him in the time) but there is little matter of waight in that. This is especially to be marked, y^t he giueth testimony vnto Timothie of his fayth and modestie. It appertaineth to his faith, in that he testifi­eth, that he serued with him in the gospel, & it is a signe of his modesty, that he submitted himselfe to him, as vnto his Fa­ther. That Paule commendeth this vertue namely, it is no maruell, for it hath bene rare in all ages. At this daye what young man can be founde, who will yelde euen a little vnto his elders? such insolencie springeth and boyleth forth in that age. In this place (as in many other) we sée what an earnest [Page 43] care Paule hath to beautifie godly ministers, not so much for their cause, as that it belongeth to the whole Churche, that such should be loued and reuerenced, and be in great authori­tie. And I truste L my selfe. This also he addeth, leaste they shoulde thinke that anye thing had happened, which might change the purpose of hys comming, whereof before he had made mention: yet alwaies he speaketh with a condition. If it please the Lord: for although he hoped of deliuerance from the Lorde: because we said, there was no certaine promise that his hope was firmely setled, but hanging as it were vpon the secret counsell of God.

25 Epaphroditus. After he had comforted them by pro­mising his owne comming, and the comming of Timotheus, presently also he strengthneth them, sending Ehaphroditus afore: least in the meane time while he were certaine what would become of himselfe (for this was the cause of his tary­ing) they should want their pastor, who might defende theyr well ordered estate. He commendeth Epaphroditus by many [Page 54] names: that he is a brother, and an helper in the busines of the Gospell: that he is his fellow soldier: by which worde he expresseth what the condition of the ministers of the gospell is: namely that they must be in continuall warfare: for Sa­than wil not suffer them to promote the gospel without figh­ting. Therefore let them knowe who prepare them selues to edifie the Church, that there is warre proclaimed and readye against them. This truly is common vnto all Christians to serue as soldiers in the tents of Christ, because Sathan is the enimy of vs al: but especially it appertaineth to y^e ministers of the word, who leade the armies, and carry the standarde: yet more properly, it was lawfull for Paule to boast of hys warfare, who was exercised in all kind of battels, yea euen miraculously. Therefore Paule commendeth Epaphroditus, because he was partaker with him of his striuings: the name of Apostle is here generally (as in many other places) taken for euery Euangelist: except any had rather take it for a mes­senger sent from the Philippians, y^t these two may ioyntlye be read togither: a messenger sent to minister vnto Paule, but the former sense in my iudgement agreeth better. He putteth this also among his praises, y^e he ministred vnto him in prisō: of which thing we shal speak more amply afterward. 26. Lon­ged after you. A signe of a true pastor, that when he was far of, & willingly witholden from his godly dutie: yet he was mo­ued with care and desire of his flocke, and when he vnderstood that his shéepe were sad for his sake, he was heauye for their griefe. In like maner the godly care of the Philippians for their pastor is declared. 27. But God had mercy on him. He ex­pressed the grieuousnes of the disease, because Epaphroditus was sicke without hope of life, that the goodnes of God in re­storing his helth might appeare more euidently. But it is a maruel that the Apostle doth account the prolonging of Epa­phroditus his life, in the number of Gods mercies: when be­fore he testified that he rather desired death. And what is bet­ter for vs, than being deliuered out of so many miseries of the world, to passe into the kingdome of god: especially being [Page 56] deliuered from the bondage of sinne, in the which he cryeth out. Rom. 7.24. that he was miserable to enioy more fully the liberty of the spirit, whereby we may cleaue fast vnto y^e son of God? It were a long thing to recken vp all things, which cause that death is better thā life vnto the faithfull, and more to be wished for Therefore what mercy is that of god, when it doth nothing but prolong our miseries? I answere that al things make not, but these y^t this life estéemed in it self, is an excellent benefit of God: especially they y^t liue vnto Christ are here happily exercised vnto the hope of heauenly glorye: and therefore we sawe a little before, that life was to them aduantage. Furthermore there is another thing to be conside­red, that GOD vouchsafeth vs no smal thing, when he glo­rifieth him selfe in vs: for we must not so muche respect our life, as the ende wherefore we doe liue. And of me also that I shoulde not haue sorrowe vpon sorrowe. Paule confesseth that the death of Epaphroditus would haue bene bitter vnto him, and herein he acknowledgeth that God spared him, in that he was againe restored vnto his health. Therfore he bosteth not of the senselessenes of the Stoickes, as though he were made of iron, and frée from the affection of men. What therefore, some will say: where is the vnconquered courage of his minde? where is hys vnwearyed constancie? I an­swere that Christian patience doe dyffer farre from the per­uersenes of Philosophers: muche more from that crooked and cruell hardenes of the Stoickes: for what vertue were it patiently to beare the crosse, if there were no féeling of griefe and of bitternes in it? but whilest the comfort of God doth ouercome this féeling, that we resist not but rather wil­lingly giue our backes to be beaten, then wée offer a sa­crifice of our obedience acceptable vnto GOD. So Paule confesseth that he did feele some sorrowe and griefe in his bandes, notwythstandyng he dyd ioyfullye suffer those bands for Christ. He confesseth that he should grieuously haue taken the death of Epaphroditus: yet at lengthe he would haue framed his affectiō vnto the wil of god: although [Page 56] al the hardenes of the matter is not yet wholly answered: for then we proue our obedience, when we bridle our naughtye affections, and giue not place to the infirmitie of the fleshe. Two things therfore are to be considered, first that the affec­tiōs which god at the beginning put into our nature, are not euil of themselues, because they procéed not from the vicious­nes of our corrupted nature, but flow from god, who is y^e au­thor of them, of which sort is sorrow, which is taken for the death of our friends. Againe there were many other causes why Paule should lament the death of Epaphroditus, & those not only blamelesse, but altogither necessary. This first of al is a continuall thing with the faithfull, that in the death of a­ny, they are admonished of the wrath of God againste sinne: but Paule was more moued with the losse of the church which he sawe shoulde be destitute of an excellent pastor, in so great a scarsitie of good men. They that would haue such affections altogither taken away and extinguished, doe not only feigne men as sencelesse as stones, but cruell and hardharted. But in this corruption of nature, all things are so peruerse in vs, that whatsoeuer our minds be moued to, they alwaies excéed measure. Hereof it commeth, that nothing of it selfe is so pure and right, which draweth not vnto it some contagion. More­ouer y^t Paule (as he was a man) suffered somwhat in his grief beséeming the nature of man. I deny not, for both he labored vnder his infirmitie, and also it was necessary that he should be tempted, that by striuing and resisting he might haue mat­ter to ouercome. 28. I haue sent him more diligently. The pre­sence of Epaphroditus was no small comfort vnto him: yet he so much preferred the saluation of the Philippians before his owne commodity, that he saith he reioiceth for his depar­ture, because he was sorrowfull by his owne occasion to bée drawne from the flocke committed vnto him, and from the duties of him, though pleasāt, which he inioyed with the losse of them. Therefore he sayth, that he shal be more glad for the ioy of the Philippians. 29. Receiue him with all ioy. He taketh all ioy for sincere and surpassing ioy. And againe he com­mendeth [Page 57] him to the Philippians: he laboreth altogether in this point, that they should be much estéemed, that prooue themselues good and faithful pastors. Neither doth he speake only of one, but he commaundeth all such to be had in esti­mation, for they are precious stones taken out of the treasure of God, and the rarer they are, the more worthier they are of greater value. And it is without doubt that God oftentimes doth punish our ingratitude, and our disdainefull lothing of his word, by depriuing vs of good pastors, whilest he seeth all good men for the most part which he giueth vs, to be despised. He therefore that desireth to haue the Church defended a­gainst the lying in waite, and the assaults of wolues: let him by the example of Paule haue care, that the authority of good pastors may be established, as contrarywise, the instrumēts of the diuell labour in nothing more than to ouerthrowe it by all meanes possible. Because for the worke of Christ. I refer it vnto that infirmitie which he had gotten by his continuall diligence, therefore he reckoneth the disease of Epaphrodi­tus among his vertues, as truely it was an euident signe of his feruent zeale. It is no vertue to be sicke, but this is a ver­tue, that thou serue Christ, not to spare thy selfe. Epaphrodi­tus did perceiue that it would be dangerous for his health, if beyond measure he were instant vpon him, yet he had rather neglect his health, than to be behind in his dutie. And that he might the more commend this déede vnto the Philippians, he sayth, it was a supplying of their wants, because they bée­ing farre asunder, could not bestowe their trauell vppon Paule béeing at Rome. Therefore Epaphroditus being sent for this purpose, did fulfill their dutie. He calleth the o­bedience vnto himselfe the worke of the Lorde, as truely there is nothing wherein we can better bestowe our trauell vpon God, than whi­lest we succour his seruaunts béeing distressed for the truth of the Gospell.

Chapter. 3.

REioyce in the Lord. This is a conclusion of the things that went before: for because Satan did not cease to buffet them with dayly re­ports, he biddeth them be secure and of a good courage. By this reason he exhorteth them vnto constancie, least they should fall away from the doctrine which they had once receiued. And the word Moreouer doth note a continuall tenor, least thorough many hinderances they should cease to extend their holy ioy. It is a rare vertue when Satan goeth about to prouoke vs thorough the bitternes of the crosse, that the name of God might be vnpleasant vnto vs, to rest in the only taste of God his grace, that all our troubles, gréeues, cares, and sorrowes might be made swéete. To write the same things vnto you Héere he beginneth to speake of the false Apostles, with whome notwithstanding he fighteth not hand to hand, as in the E­pistle to the Galathians, but in a few words he bitterly refu­teth them as much as was sufficient: for because they had only tempted the Philippians, and had not vanquished them, [Page 59] a iust disputation was not so necessary to refute their errors, wherevnto they had neuer yéelded their eares. Simply ther­fore he admonisheth them, y^t they should be diligent and at­tentiue in discerning & auoiding of deceiuers. First, he calleth them dogs, by a metaphore taken from hence, because for fil­ling their bellies sake, they assaulted true doctrine by theyr impure barking. It is as much as if he should say, they were vncleane and prophane. Neither doo I agrée vnto them, who thinke they were so called, because they did enuy others, or did bite them. Secondly, he calleth them Euill laborers, signi­fying that vnder the colour of edifying the Church, they did nothing but ouerthrowe and destroy all. For many labour much, whome it were better to be idle, as that common crier being asked of Gracchus iestingly, because he sate idle, what he did, had his aunswere in a readinesse, yea what doest thou? for he was captaine of a pernicious tumult. Paule ther­fore would haue a difference among laborers, that the faith­full might beware of those that are euill. In the third name there is an elegant [...]. They did boast that they were circumcision, he derideth this boasting by calling it concisi­on, because they did rent asunder the vnitie of the Church, wherein we haue an example, that the holy Ghost in his in­struments did not alwaies shun pleasantnesse and iesting, from whom notwithstanding scoffing must be far off, which beséemeth not his maiestie. There are infinite examples in the Prophetes, and especially in Esay, so that there is no prophane Author who aboundeth more with pleasant allu­sions of words and with figures. But we must more marke the vehemencie whereby Paule inueigheth agaynste the false Apostles, whiche truely wyll burst foorth, wheresoeuer there is the heate of a godly zeale. But wée must take héede that no intemperance or immoderate bitternesse procéede vnder the colour of zeale. Further, where he sayth, that it is not troublesome to him to write the same things vnto them, he seemeth to inferre that he hath otherwise written vnto y^e Philippians, but it shall not be absurd so to take it, y^t [Page 60] they are now admonished of the same things by writing, which they had oft times heard when he was present. And it is no doubt but oft times he disputed by wordes, how muche such plagues were to be taken héede of, yet it gréeueth hym not to repeate the same thing, because thorough silence there was daunger imminent vnto the Philippians. And truly it is the dutie of a good pastor, not onely to minister foode vnto his flocke, and to gouerne them by his direction, but also to driue away the wolues that come néere the foldes, and that not once, but continually to stand vpon his watch, and neuer to be wearie, for séeing that théeues and robbers doo alwaies watch to the destruction of the Church, what excuse shall it be for the pastor, if after he hath sometimes valiantly repel­led them, at the ninth or tenth assault he then fainteth? hée sheweth that such a repetition is profitable to the Philippi­ans, least (as sometimes it commeth to passe) they should be too proude, and contemne it as a thing superfluous. For the most part of men are so wayward, that they can not abide the same thing to be twise spoken, neither in the meane while doo they thinke that, that which is daily beaten into them, doo scarse at length after ten yeares sticke in their me­morie. And if it were profitable for the Philippians to heare this exhortation of Paule, that they may discerne wolues, what meane the Papists, that they can abide no iudgement to be giuen of their doctrine? for whome I pray did Paule speake vnto, when he said Beware? did he not speake vnto them, to whome they permit no right to discerne? and of them also Christ speaketh in like manner: My shéepe heare my voice and follow me, a straunger they flie from, and they doo not heare his voice. Iohn. 10.5.27. 3. For we are the Circumcision. That is, we are the true séede of Abraham, and heires of the couenant, which was confirmed by the signe of circumcision: for the true circumcision is of the spirit, not of the letter, placed within in the head, not visible concerning the flesh. Rom. 2, 29. By spirituall worship he vnderstan­deth that worship which is commended vnto vs in the Gos­pell, [Page 61] and consisteth of faith and calling vpon God, of the de­nying of our selues, and of a pure conscience. We must vn­derstand an antithesis or contrarietie, because by y^e contrarie he toucheth the worship prescribed in the lawe, whiche the false Apostles only vrged, as if he should say: they teach that God is worshipped by outward obseruations, and because they obserue the ceremonies of the lawe, they falsely boast that they are the people of God. We are truly circumcised who worship God in spirit and truth. But héere some man will aske whether the truth excludeth Sacraments, for the same thing may be said of Baptisme and of the Lord hys supper. I aunswere, that that principle is alwaies to bée marked, that figures are abrogated by the comming of Christ, and circumcision is changed into Baptisme. From this principle it followeth, that pure and lawfull worship­ping of God is now frée from the ceremonies of the lawe, and true circumcision vnto the faithfull consist without a fi­gure. And we reioyce in Christ. The antithesis must be conti­nued: we cleaue to the matter it selfe, whilest they sticke in signes: we abide in the bodie, whilest they haue respect vnto shadowes. Neither doo the contrarie member of the sentence which he set opposite agrée ill with this: we haue no trust in the flesh, for vnder the name of flesh he comprehendeth what­soeuer is outward in a man from whence glory is sought, as it shall appeare out of the text, or that I may speake more briefely, he calleth fleshe whatsoeuer is without Christ, wherein he doth not lightly gaule these peruerse followers of the lawe, because not contented with Christ, they flie vn­to the glorie of others. He put, To reioyce, and to haue trust for the same, for thorough confidence he exalteth a man that he may also haue boldnesse to reioyce, therefore they are things ioyned together. 4 Although I also. He speaketh not of the affection, but he sheweth that he also hath occasion to reioice, if that he woulde imitate the foolishnesse of others. The sense therfore is thus: my glory is placed in Christ: but if I must néedes reioyce in the fleshe, I want not matter [Page 62] whereof to reioyce. And héereof we learne how their arro­gancie is to be refuted, that are proude without Christ. If we also haue the same things, wherein they exalt them­selues, let vs not suffer them by their foolish boasting to in­sult vpon Christ, but let vs refuse our owne glory, that they may vnderstand, that it is not for enuie that we doo not e­stéeme, yea rather, that we willingly cast away those things which they make most accompt of. Let this notwithstanding be alwaies a clause, that all trust of the fleshe is vaine and ridiculous. If any man hath whereof to trust in the fleshe, more I. Not contented to make himselfe equall with any of them, he doth preferre himselfe before them, wherefore he can not be suspected in this cause as if he enuied their excellencie: and that he extolleth Christ to humble that which was wanting in himselfe. He saith therefore, if it should come into a con­tention, that he shall be more excellent than the others: for they had nothing (as we shall sée by and by) which he had not in like manner common with them, and in some things he did farre surpasse them. He said improperly that he had trust, who without trust was indued with carnall glorie, wherewith others were puffed vp. 5 Circumcised the eight day: word for word, it is the circumcision of the eight day, but touching the sense, there is no difference, for it signifi­eth that according to the lawfull custome, and according to the prescript of the lawe, that hée was circumcised. Tou­ching that ordinarie circumcision, it was had in great esti­mation, and beside, it was a token of their kindred, whereof he addeth afterward. For in strangers there was not the like reason, for after they were become Proselites, they were circumcised being yong men, or men growne to per­fection, and sometimes also being old men. He saith there­fore that by kindred he is an Israelite. He sheweth the tribe, not (in my iudgement) that the tribe of Beniamin had more excellencie than the rest, but to confirme the credite of hys kindred. Hether also appertaine that whyche hée addeth a­gayne that hée is An Hebrewe of the Hebrewes: for this was [Page 63] an old name wherewith Abraham is adorned by Moyses in Genesis. 14, 13. The summe therfore is, that Paule from hys verie originall was borne of the séede of Iacob, so that from thence he might reckon hys graundfathers and great graundfathers. According to the lawe a Pharisee. After that hée had disputed of the nobilitie of hys stocke, hée descendeth now vnto peculiar giftes of hys person (as they call them.) Commonly it is sufficiently knowne, that the sect of the Pharises in opinion of holines and doctrine, was famous aboue the rest, of that sect he sheweth that hée was. It is a common opinion that they were called Pharises of diui­sion: but I rather allowe that which I heard sometyme of Capito, a man of holie memorie, that they had their name from hence, because they boasted that they excelled in the gifte of interpreting the Scripture, for Phares among the Hebrewes is Interpretation. When others professed themselues to be learned, these men had rather be called Pharises, who were skilfull in the interpretation of olde writers. And truly it is manifest, that vnder the colour of antiquitie, they corrupted the whole Scripture by their glo­ses, yet because they kept still certayne interpretations deli­uered by the hands of their fathers, the greatest honor was gyuen vnto them. But what meane thys clause, According to the lawe: for truely, there is nothyng more contrarie to the lawe of God, than sectes, for there one truth of God is delyuered, whyche is the bonde of vnitie. Moreouer, that all sectes sproong vp when Ionathas was high Priest, Iosephus witnesseth in hys first booke of Antiquities, and 13. Chapter. Paule vseth improperlie the name of the lawe, for the doctrine of religion, because it was verie corrupt at that time, as at thys daye is the Christiani­tie in the Papacie. But because there were manie of the order of the Doctors lesse skilfull and exercised, he ma­keth mention of hys owne zeale. This was an haynous offence in Paule to persecute the Churche: but because [Page 64] he had to doo with varlets, who by mingling Christ with Moyses, did pretend the zeale of the lawe. He sheweth of the contrary side, that he was so earnestly zealous for the lawe, that for this cause he was a persecutor of the Church. Accor­ding to the righteousnes which is in the lawe. It is no doubt but héere he vnderstandeth the whole righteousnes of the lawe, for it is too barren to take it for the ceremonies only. The sense therefore is more generall, that he embraced integri­tie of life, so much as could be required of a professor of the lawe. Againe it is obiected, that the righteousnes of the law is perfect before God: for the summe is, that men altogether should cleaue vnto God, and what can be more desired vnto perfection? I aunswere, that Paule héere speaketh of righte­ousnes, whiche mighte satisfie the common estimation of men, for he separateth the lawe from Christ, and what is the lawe without Christ, but a dead letter? that the matter may appeare more playnely, I say there is a double righte­ousnes of the lawe, one is spirituall, namely, the perfect loue of God and of our neighbours, that is contained in doctrine, and was neuer in the life of any man, the other is liberall, whiche appeareth in the sight of men, when in the meane time hypocrisie reigneth in the heart, and there is nothing before God but iniquitie. So the lawe hath two respects, the one of God, and the other of men, Paule therefore was holy in the iudgement of men, and frée from all reprehension: a rare praise truly, and almost singular, yet let vs consider how much he estéemed it.

7 The things that were aduantage vnto me: he saith they were aduantage vnto him before he knewe Christ: for the only ig­norāce of Christ doth cause that we are puffed vp with a vain confidence of our selues. Therefore wheresoeuer we sée in any a false opinion of their owne vertue, whersoeuer we sée arro­gancie, wheresoeuer we sée pride, let vs knowe that Chryste is not there known. Contrariwise, so soone as Christ shineth vnto vs, in a moment those thinges vanishe or waxe vile, whatsoeuer did afore dazle our eyes with a false brightnes. Therefore those things that were aduantage vnto Paule yet being blind, or rather those things that had deceiued him vn­der the colour of aduantage, he acknowledgeth being illumi­nated, that they were losse vnto him: why did he thinke them losses? because they were hinderāces vnto him, that he could not come vnto Christ: And what is more hurtfull than that which driueth vs from accesse vnto Christ? But he speaketh especially of his owne righteousnes: for we are not admitted vnto Christ, except we be empty and voide of our owne pro­per vertue: Therefore Paule did acknowledge that there was nothing more hurtful vnto him than his owne righteousnes, as whereby he was excluded from Christ. 8. Yea I thinke all things but losse. This doth signifie that he did abide stedfast in his opinion, because oftentimes it come to passe, that béeyng carried away with a delight of nouelties, we forget all other things, and afterwarde it repenteth vs. Wherefore Paule af­ter he had saide that he had renounced all impediments, that he might possesse Christ: he now addeth that he is still of that minde. For the excellencie of the knowledge. Be extolleth the gos­pell againste all persuasions which doe deceiue vs: for many things séeme to be excellent, but the knowledge of Christ so farre excéedeth all things in excellency, that in respect of that [Page 66] only there is nothing but contemptible: hereof therefore let vs learne, how much the knowledge of Christ only is to bée estéemed. Whereas he calleth him his Lord, he doth that to expresse the vehemencie of his affection For whom I haue made losse of all things. He saith more thā before, at least he speaketh more significantly: the similitude is taken from sailers, who when they are in danger of shipwrack, cast forth al thinges, y^t when the ship is vnladen, they may come safe into the hauen. Therfore Paule had rather be spoiled of all things whiche he had, than to be depriued of Christ only. But a question may he asked: whither it be necessary that we renounce riches, & honors, & nobility of kinred, & also our outward righteousnes y^t we may be made partakers of Christ, for all those are gifts of god of themselues not to be despised. I answere that the A­postle doth not here speake so much of the things themselues, as of the quality of them. Indéed it is true that the kingdome of heauen is like to a pretious pearle, for the obtaining wher­of no man should doubt to sel all that he hath: but in things the substāce is one, & the quality another. It was not necessa­ry for Paule to renounce his tribe and the stocke of Abraham and to be of another nation, that he might become a christian: but to cast away the confidence of his kinred. He shoulde not of a chast man become vnshamefast, of a sober man intempe­rate, of a graue and honest man become dissolute: but to put off the false perswasion of his owne righteousnes, and to ab­horr it. We also do not dispute against the substāce of works when we handle the righteousnes of faith: but againste that quality which the Sophisters giue them, because they main­taine, that by them men are iustified. Paule therfore spoiled himselfe, not of his works, but of the peruerse confidence in his works, wherwith he was puffed. Concerning riches and honors, when we haue laide away the affection of them, we shall also be ready to cast away the things themselues, as oft as god shall require it, and it so behoueth vs. It is not simply necessary, that thou shouldest be poore, that thou myghtest be a Christian: but if it shall so please the Lorde, it is méete [Page 67] that thou shouldest be ready to abide pouerty. To conclude it is not lawful for christians to haue any thing without Christ That I say is without Christ whatsoeuer hinder vs that we glory not in Christ only, & that he rule not altogither in vs. And I thinke them to be dongue. Here not only in words, but in matter also he much amplifieth that which before he saide: for they that cast away their wares and other things into the sea, that they may escape safely, they doe not therefore con­temne riches: but because they had rather liue in misery and pouerty, than to be drowned with their owne substance: yet they lose them very hardly and with groning, and when they haue escaped, they bewaile the losse of them. Paule contrary­wise affirmeth that he had not only forsaken whatsoeuer be­fore he accounted pretious: but that they did smell vnto hym like dongue, or become vile like those things whiche are con­tempteously cast forth. Chrisostome interpreteth it chaffe: but the grammarians thynke that it is called [...] as it were [...] that which is cast vnto dogges: and truly whatsoeuer thing is strāge from Christ, it should stinke vnto vs, because it is abomination before god, and it ought also to be vile vnto vs, because it is nothing but a false imagination. That I might gaine Christ. By this word he noteth that Christ cannot other­wise be gained, except we lose al things that are our own: for he wil haue vs to be rich by his grace only: he alone will bée our happines. What maner of losing he here speak of, it was said before: namely y^t nothing should withdrawe vs from the trust in Christ only. And if Paule in that innocēcy & integrity of life, doubted not to account his righteousnes for losse and dongue, what meane y^e pharises of these dayes, who being be­raied with all kinde of wickednes are not yet ashamed to ex­toll their owne merits against Christ. And might find in him. It is a verbe passiue, which he here vseth: & therefore al other haue translated it And I might be found: but they passe ouer the text very coldly, as though there were no emphasis in it. If you reade it passiuely, a contrariety must be vnderstoode: that Paule was loste afore he was found in Christ: as a riche merchant is like vnto one y^t is lost, so long as he hath his ship [Page 68] laden with wealth, and after all is cast away he is founde: for here that saying is of value. I had perished if I had not peri­shed. But because the verb [...] in the passiue termination hath an actiue signification, & then it signifie to recouer that which thou hast willingly parted from (as Budeus sheweth by many examples) I haue not doubted to alter from the opi­nion of others: for by this meanes the sense shal be more ful, and the doctrine more plentiful: namely, that Paule renoun­ced all things whiche he had, that he might recouer them in Christ: and y^e answereth better to the word gaine, because it signifie, that it is no smal or common gaine, seing that Christ containeth all things in him selfe. And truly we lose nothing when we come vnto Christ naked and empty, because we thē begin to obtaine those things, which before we falsly thought that we had. Therefore he declareth better how greate the ri­ches of Christe are, because in him we obtaine and finde all things. Not hauing mine owne righteousnes. A notable place if a­ny desire to haue a certaine definition of the righteousnes of faith, and to holde the true nature therof: for Paule here com­pareth two righteousnesses togither: The one he saith is pro­per vnto man, the which he calleth the righteousnes of y^e law: the other he teacheth to be from GOD, and to be obtained through faith, and to be reposed in the faith of Christ, these he maketh so contrary betwéene them selues, that they can not stande togither. Two things therefore are here to be noted, that thou must giue ouer, and resigne the righteousnes of the lawe, that thou maiest be righteous by faith: then that y^e righ­teousnes of faith procéede from God, and is not proper vnto man. Touching both of these, there is great contentiō at this day betwixt vs and the Papists: for neyther doe they grant that the righteousnes of faith is altogither from GOD: but they attribute part vnto man: and they mingle them togither as though the one did not take away the other. Therfore we must diligently weigh all the wordes of Paule, because there is none of them wherein there is not great moment: he deni­eth that the faithfull haue any righteousnes of their own: but [Page 69] it can not be denied, but if there were anye righteousnes of workes, it might worthily be called ours: therfore he leaueth no place at al for the righteousnes of works. Why he calleth it the righteousnes of the lawe he sheweth. Rom. 10.5. name­ly because this is the edict of the law: he that doth these things shall liue in them, therefore the lawe doth pronounce a man to be iust by his workes, neyther can the papists cauil that al this must be restrained vnto ceremonies: for first it is a friuo­lous triflyng that Paule was only righteous by ceremonies: then by this reason he opposeth these two righteousnesses, y^e one is proper vnto man, the other is from God: therefore the one doth signifie the rewarde of works: the other the frée gift of God. So generally he opposeth the merit of man vnto the grace of Christ: for when the lawe bringeth workes, faith of­fereth a naked man vnto God, that he may be clothed with the righteousnes of Christ. Whereas therefore he affirmeth y^t the righteousnes of faith is from God, it is not only because faith is the gift of God, but because God of his goodnes doo iu­stifie vs, or else because by faith we receiue the righteousnes whiche he hathe giuen vs. 10. That I may knowe him. He de­scribeth the force & nature of faith, namely that it is y^e know­ledge of Christ, and that not naked or cōfused: but whilest the vertue of his resurrection is perceiued, he put resurrection for the accomplishment of redemptiō: so that it containeth death vnder it: but because it is little to know Christ crucified, and raised from the deade, except thou doest apprehende the fruite thereof, he speaketh namely of the efficacie. Then therefore Christ is knowne aryght, when we féele what his death and resurrection doe preuaile in vs, and how effectuall he is in vs: for there all thyngs are set out vnto vs: the taking awaye of sin, deliuerie from guiltines, satisfaction, the victory of death, the obtaining of righteousnes, and the hope of blessed immor­talitie. And the fellowship of his passions. After he had spoken of frée righteousnes, which being gotten by the resurrection of Christ, we obtaine through faith: he ioyneth the exercises of the godly, & that least it should séeme that he bring in an idle [Page 70] faith which bringeth forth no effectes in their life, & he shew­eth that these are the studies wherein the Lord woulde haue his children exercised: though the false Apostles thrust vpon them the bare elements of ceremonies. He therefore that by faith is made partaker of all y^e goods of Christ, let him know that this condition is propounded vnto him, that all his lyfe must be made conformable to his death. But there is a dou­ble fellowship and communicating of the death of Christ, the one is within, which the scripture is wont to call the morti­fication of the flesh, or the crucifiyng of the old man: wherof Paule entreateth Rom. 6. The other is without which is cal­led the mortifiyng of the outward man, that is the bearing of the crosse, whereof he entreateth in the 8. chapter of the same epistle, and here also, except I be deceiued: for after we haue comprehended the vertue of his resurrection, Christe is pro­pounded vnto vs crucified, that by tribulations and sorrows we shoulde follow him, and therefore the resurrection of the dead is fitly expressed, that we may knowe that we must dye before we liue. This is the continual meditation of the faith­full, so long as they are strangers in the earth: but this is an excellent consolation, that in all our miseries we are parta­kers of the crosse of Christ, if we be his members, that by af­flictions the way is made open for vs vnto eternall blessed­nes, as it is saide. 2. Tim. 2.11. If we dy with him we shal al­so liue with him, if we suffer with him, we shall also raygne with him. It is méete therefore that we al should be brought vnto this, y^t our whole life should represent vnto vs nothiyng but an image of death, vntill it bring forth death it selfe. As the life of Christ was nothing else but a forerunner of death: but in the meane while we haue this comfort, that the end is euerlasting blessednes: for the death of Christ is ioyned with his resurrection. Therefore Paule saith, that he is made con­formable vnto his death, that he may come to y^e glory of hys resurrection. This part If by any meanes procéede not of doub­ting, but it noteth the hardnes of it to stir vp our desire: for it is not a lyght combate, when we striue with so many and so [Page 71] great hinderances.

12 Not as though I had already obtained it. Paule laboreth in this that he might perswade the philippians, that he think on nothing but Christ, that he is wise in no other thing, that he desire no other thing, that he is occupied in no other medi­tation: herevnto it auaileth much which he now addeth, that he which had renounced al hindrances, had not yet attaind to the marke: & therfore he did laboure and endeauour to come further: how much more should the Philippians striue, who as yet were far from him? But a questiō may be asked what it is y^t Paule saithe, he haue not yet obtained: for truly from y^e time y^t we are engraffed by faith into the body of Christe we are alreadye entered into the kingdome of God, and as it is saide Eph. 2.6. we sit already by hope in heauenly places. I answere that our saluation is in the meane tyme placed in hope, that our inheritance may be certaine, notwithstanding as yet we doe not enioy the possession of it. Althoughe Paule here respecteth the encrease of fayth, and mortification, whereof he spake afore. He saide that he did striue and labor vnto the resurrectiō of the dead, by the fellowship of the crosse of Christe: he addeth that as yet he hath not attayned to this: to what? namely that he might certainely communicate [Page 72] with the passions of Christ, that he might haue a perfect taste of the power of his resurrection, that he might knowe hym plainely. Therefore by his owne example, he admonisheth them that they must goe forward, and that the knowledge of Christ is a thing of such hardenes, that they which laboure in that only, are notwithstanding neuer perfect so long as they liue. Moreouer this doth nothing derogate from the doctrine of Paule, because he had comprehended so much as was suffi­cient to execute the charge committed vnto him. In the mean time it behoued him to go forward that the diuine teacher of all men might be instructed vnto humilitie. Euen as he is com­prehended. He put in this clause by the way of correction, that he might attribute all his endeauour vnto the grace of God. It skilleth not muche whither you reade it Euen as, or So farre as: for the sense remaineth all on, that Paule was com­prehended of Christe, that he might comprehende Christe, that is, that he did nothing, but by the motion and the directi­on of Christ:: yet I haue chosen that which was more mani­fest, since that his wish séemed to be frée. I thinke that I haue not yet comprehended it. He doth not here cal the faith of his salua­tion into doubt, as though he were yet in suspence, but he re­peateth that which he had saide, that he did yet striue to goe forwarde, because he had not yet come to the ende of his cal­ling. And that he declareth continually, saying, that he was only busied in that, leauing all other thinges. He compareth our life vnto a race, the space wherof that we haue to runne, God haue limited vnto vs: for as it nothing profiteth a run­ner if he set forth, except he come to the ende of the race: so we also must finish the course of our vocation euen vnto deathe, neither muste we cease before we haue obtained that whyche we desire. Besides, as the way is limited for the runner, least by straying hither and thither, he shoulde weary him selfe in vaine, in comming nothing at all forwarde vnto the goale: so there is also a marke propounded vnto vs, whither we must rightly direct our course: neither doth God suffer vs rashly to straie abroade. Thirdly, as a runner must be swift, & to staye [Page 73] his pace at no delaies, but neglecting all, to continue on hys course: so we must beware that we yéeld not our mind vnto any thing that might call vs away, but we must rather en­deuour, that being frée from all hinderances, we may apply our whole studie only vnto the calling of God. These thrée things Paule comprehendeth in one similitude, where hée saith, that he doth this one thing, and that he forget all for­mer things, he expresseth his courage, and excludeth all im­pediments. When he saith that he follow hard towarde the marke, it signifieth that he doth not wander out of the way. Forgetting the things that are behinde. He alludeth vnto run­ners, who neuer turne backe their eies, least they shoulde slacken the swiftnesse of their course, especially they looke not backward, how much ground they haue gone, but they haste right on vnto the goale. So Paule teacheth, that he doth not consider who he is, nor what he hath done, but only that hée endeuour vnto the appointed marke, and that with such ear­nestnesse, as if with stretched armes he were carried thether, for there is suche a metaphore in the participle which he v­seth. If any woulde obiect that the remembrance of our life past, is auaileable to stirre vs vp, as well because the graces alreadie bestowed vpon vs doo encourage vs to hope well, as also because we are admonished by our sinnes, that our life is to be amended for better: I answere, that such cogitations do not turne our eies backward, but rather helpe the sharpenes of our sight, that more cléerely we may behold the marke. But Paule héere condemneth those respects, which doo either breake off, or diminish our chéerefulnes, euen as if any man, being persuaded that he hath gone forward inough, because he séemeth to himselfe to haue done his dutie, will wax sloth­full, and will deliuer his lampe vnto others: or if any man be moued with the desire of the condition which he haue left, he can not apply his whole studie vnto that which he doth. Such were the cogitations from the which it was necessarie that Paule his mind should be withdrawne, if he would ear­nestly follow the vocation of Christ. But because mention [Page 74] was héere made of endeuour, of studie, of running, and of perseuerance, least any should thinke that saluation is pla­ced in them, or should ascribe vnto the diligence of men that which procéedeth from another. Willing to note out y^e cause of all, he added in Christ Iesus. 15. Let vs therefore as manie as be perfect. Least any should take this to be spoken of the common sort of men, as though he prescribed rudiments vn­to them that are children in Christ: he testifieth, that it is a rule which all they that are perfect should obserue. And this rule is, that we must renounce confidence in all things, that we may reioyce in the onely righteousnesse of Christ, and neglecting all things, may attaine vnto the fellowship of his passions, which may leade vs vnto a blessed resurrection. Where now shall be the state of perfection which the Monks feigne? where shall be their confused fardell of so many in­uentions? to conclude, where shall all Papistrie become, which is nothing else but an imagined perfection, and which agréeth not with this rule of Paule? truely, whosoeuer shall vnderstand this one word, shall cléerely perceiue that those things are filthie dong whatsoeuer the Papistes teache tou­ching righteousnesse and obteining of saluation. If yee bee o­therwise minded. He humbleth their works and them, and lif­teth them vp vnto a good hope. For he admonisheth them, that they should not be proude in their ignorance, and yet he biddeth them bée of good chéere, when he sayth, that they must looke for the reuelation of God, for we knowe how great an hinderance of the truth obstinacie is. This therefore is an excellent preparation vnto teaching, if we doo not please our selues in our error. Therefore Paule couertly doth shewe, that we must giue place vnto the reuelation of God, if as yet we haue not obteined that whiche wée séeke. And when he teacheth that we must procéede by degrées, he encourageth them, that they should not faint in the middle of their course, although he also affirmeth that it is without controuersie which he had taught, saying, that vnto them which disagrée from him, that shall be reuealed which as yet they knowe [Page 75] not: for it is as much as if he had sayde, the Lorde will at sometime shewe vnto you the same thing which I haue sayd is the perfect rule to be rightly wise, and to liue well. No man coulde lawfully speake so, but hée that were certayne­lie persuaded of the reason and truth of his doctrine. In the meane time also let vs learne out of this place, that igno­rance for a time in our weake bréethren must bée suffered, and wée must pardon them if it bée not foorthwith graun­ted vnto them altogether to subscribe vnto vs. Paule was certayne of hys doctrine, notwithstanding he giueth vnto them a space to profite, that as yet could not receiue it, nei­ther doth he therefore cease to accompt them as bréethren, only he taketh héede that they should not flatter themselues in their error. Whereas the Latine bookes haue, He hath re­uealed in the Pretertense, I easily reiect it, as being vnsit, and not agréeing with the matter. 16 Neuerthelesse whether we are come. In the distinction the Gréeke examples also dif­fer, for in some there are two whole sentences, if the diuision rather please you, the sense shall be that which Erasmus hath giuen, but I rather embrace a diuerse reading, that Paule exhorteth them to the imitation of himselfe, that at length they may come to the same marke, namely, that they may thinke one thing, and may procéede by the same rule: for where sincere affection flourisheth, such as ruled in Paule, there is an easie way vnto holy and godly concord. There­fore because as yet they had not perceyued what true perfe­ction was, that they might come thether, hée woulde haue them followers of himselfe, that is, with a pure conscience to séeke God, to arrogate nothing to themselues, quietly to submit theyr senses vnto Christ. For in the imitation of Paule all these vertues are contained, a right zeale, the feare of the Lord, modestie, denying of himselfe, readinesse to tea­ching, loue, and a desire of concord. He biddeth them to­gether bée followers of him, that is, all with one consent and with one minde. Note, that the marke of perfection, vnto the which he inuiteth the Philippians by his owne example, is, [Page 76] that they should thinke the same thing, and procéede by the same rule, but before he put the doctrine, wherin they should agrée, and the rule whervnto they should frame themselues. 17 Consider them. By this word he signifieth, that they had others as well whome they might choose to imitate, so that they framed themselues vnto that puritie whereof he was an example, whereby all suspition of ambition is taken a­waie: for whosoeuer is addicted to hymselfe, refuseth com­panions. And hée also admonisheth them, that all indiffe­rentlie are not to bée followed, as hée addeth more playne­lie.

18 For many. This in my iudgement is a simple proposi­tion: many walke minding earthly things: wherby he sig­nifieth that there are many which créepe vpon the ground, not féeling the power of the kingdome of God. He hath inser­ted marks, whereby such may be knowne, which we will examine in their place. Some by earthly things vnderstand ceremonies, and the outward elements of the world whiche bring in the forgetfulnesse of true godlinesse, but I had ra­ther refer it vnto the carnall affection, namely, because they not being regenerate by the spirit of God, doo sauour in no­thing but the world, which shall appeare more plainely out of that which followeth. For héereby he bringeth them into enuie, because they being only desirous of their owne honor, ease, and gaine, did neglect the edifying of the Church. Of [Page 77] whome I haue told you often. He sheweth how, that touching this matter he hath oft admonished the Philippians, because he now goeth about by his letters to reduce the same things into their memories, which he had before told them being present. And his teares are an argument that he was not moued with emulation, or hatred of the men, nor with a desire of railing, or with the sharpenesse of his wit, but with a godlie zeale, because he sawe that the Churche was miserablie destroyed by such plagues. So in lyke manner it behoueth vs to be affected, that when we sée the pastors place occupyed by wicked men, and men of no accompt, we should grone, and at least by teares testifie, that we are grée­ued for the calamitie of the Churche. It is also worth the noting, to consider of whome Paule speaketh, not of open enemies, who by profession desired the destruction of the do­ctrine, but of drones and varlets, who for ambition, or for their bellies sake, did destroie the vertue of the Gospell. Truely sometime they shall knowe suche, who by séeking themselues, doo more weaken the strength of the ministe­rie, than if they did openlie resist Christ: therefore we must not spare them, but poynt them out with our finger so oft as it is expedient, let them complaine afterward as they list of our seueritie, so that they obiect nothing agaynst vs, which wée may not defend by the example of Paule. Ene­mies of the crosse. Some expounde the crosse for the whole my­sterie of our redemption, and this they interprete to be said, that by preaching the lawe, they did make the benefite of Christ his death to be of none effect. But others expounde it, that they fled from the crosse, and woulde not put them­selues in danger for Christ. I take it more generally, that faigning themselues to be friends, they were the worst ene­mies of the Gospell. Neither is it a rare thing with Paule, to set out the whole preaching of the Gospell vnder the name of the crosse: for as hée sayeth in another place, if any bée in Christ, hée is a new creature. 19 Whose ende is destru­ction. Hée addeth this, that the Philippians béeing terrified [Page 78] by the danger, might more diligentlie take héede, and not entangle themselues in theyr destruction, and because such knaues by bragging and diuerse artes doo oftentimes for a while blinde the eyes of the simple, that they are preferred euen before the good seruants of Christ: the Apostle with great boldnes pronounceth, that their glorie wherewith they are now puffed, shall bée turned into shame. Whose God is their bellie. Whereas they vrged Circumcision and the Ce­remonies, hée denieth that they doo it for a zeale of the lawe, but for the fauour of men, that they might liue quiet and without trouble, for they did sée the Iewes to be maruel­lous fierce against Paule and suche like, neither could they preache Christ truely with any other condition, but they must stirre vp the same rage against themselues, therefore prouiding for their ease and commoditie, they mingled those corruptions which myghte extinguishe the heate of others. But our conuersation is in heauen. This sentence beateth downe all vayne pompes, wherewith the counterfaite mi­nisters of the Gospell were wont to boast themselues: and hatefully he inueigheth against all their attempts, because that flying aboue the earth, they can not aspire vnto heauen, for he teacheth that all things are nothing to be estéemed besides the spirituall kingdome of God. Moreouer, that the faithfull must liue an heauenlie life in this worlde, as if hée shoulde say, they mind earthly things, therefore it is méete that wée shoulde bée estraunged from them, whose conuer­sation is in heauen. We are héere mingled with infidels and hypocrites, yea, the chaffe appeare in the Lorde hys floore aboue the wheate. Besides, we are subiect vnto the common miseries of this earthlie life, we want meate and drinke, and other necessaries, notwithstanding in minde and affection wée must bée conuersant in heauen: for wée must passe swiftly thorough this lyfe, and we must be dead to the worlde, that Christ may liue in vs, and we in like manner liue vnto him. This place is a most plentifull foun­taine of manie exhortations, which any man may easily [Page 79] gather out. From whence also. By the coniunction that wée haue in Christ, he proueth that our gouernement is in hea­uen. For it is not méete that the members should bée diui­ded from their head, therefore séeing that Christ is in hea­uen, that wée may cleaue vnto hym, it is necessarie that in oure mindes wée dwell out of the worlde. Besides, where our treasure is, there our heart is also. Christ our blessednesse and glorie is in the heauens, therefore let our soules dwell alofte with hym, therefore by name hée cal­leth hym a Sauioure. From whence haue wée saluation? namely, Christ our Sauiour shall come vnto vs from hea­uen, therefore it is absurd that wée shoulde bée busied in the earth. Thys epithete of a Sauioure serueth the cir­cumstance of the place, for therefore wée are sayde in oure myndes to bée in heauen, because from thence onely the hope of saluation shineth vnto vs. The comming of Christe as it shall bée terrible vnto the vngodlie, so it ra­ther turneth away theyr myndes from heauen, than stirreth them vp thither. For they knowe that there shall come a Iudge for them, and as much as is in them, they flée from hym. Out of these wordes of Paule the godlie soules gather a swéete consolation, when they heare that they must desire the comming of Christ, because it shall bée healthfull for them. Contrarywise, it is a certayne signe of incredulitie, at euerie mention thereof to trem­ble, looke the eyght Chapter to the Romanes, but whilest others are carried about with vayne desires, Paule wyll haue the faythfull contented with Christ onely. Moreo­uer, wée learne out of thys place, that wée must imagine no base or earthly thyng of Christ, because Paule byd­deth vs looke vp into heauen, that wée may séeke hym. But they that subtelly dispute that Christ is not enclo­sed or thrust into one corner of heauen, that thence they mighte prooue hys bodie to bée euerie where, and that hée filleth heauen and earth, they neyther saye anye [Page 80] thing, nor all: for as it were rash and foolish to ascend be­yond the heauens, and in this or that countrey to assigne vn­to Christ a standing, sitting, or walking: so in like manner, to drawe him out of heauen by any carnall cogitation that we might séeke him in earth, it is a foolish and pernicious do­ting, therefore let our hearts be aloft, that they may be with the Lord. 21 Who shall transforme. By this argument he pric­keth yet more the Philippians forward, that their minds be­ing lift vp into heauen, they may cleaue altogether vnto Christ. Because this bodie which we beare about is no conti­nuall dwelling, but a ruinous tabernacle, which shall soone be brought to nothing: besides, it is subiect to so many mise­ries, and so many shamefull infirmities, that it may rightly be called abiect and full of shame, but from whence must we hope for the restoring thereof? from heauen, at the comming of Christ, therefore there is no part of vs, which with our whole desire should not aspire into heauen. We sée the pre­sent basenesse of our bodies in life, but especially in death. The glorie which they shall haue conformable to the bodie of Christ, is incomprehensible: for if the disciples could not abide the small taste he gaue them in the Transfiguration, which of vs can attaine vnto the fulnesse thereof? let vs now be contente with the testimonie of our adoption, we shall knowe the riches of our inheritance, when we shall enioie them. According to the working. Because there is nothing more incredible, nor more disagréeing from the sense of the flesh, that the resurrection, for this cause Paule setteth the infinite power of God before our eies, the which shoulde swallow vp all doubting: for thereof ariseth distrust, because we measure the thing by the narrownes of our owne wit. Neither did he saie only Power, but Effectuall working, which is the effect, or such a power that bringeth it selfe into acte (as I may so speake) when it commeth into our minds that God, who hath created all things of nothing, can commaund the sea and the land and the other elements, to restore that which hath béene put in them: foorthwith our mindes are [Page 81] erected into a strong hope, & as it were into a spirituall sight of the resurrection. And it is not amisse also to mark, that the right & power to raise the dead, yea to do all things according to his own wil is bestowed on the person of Christ: by which praise, his diuine maiesty is excellently beautified. Moreouer hereof we gather y^t the world was created by him: because to submit al things to himself, belōgeth not but ōly to y^e creator.

Chapter .4.

THerfore Brethren. He shutteth vp his exhortatiō with more vehemēt words than he was accus­tomed, y^t he might the more déepely imprint it in mens minds. And he insinuateth into their affections with swéete appellations, whyche notwithstanding procéed not of flattery, but of a sincere loue. He calleth them his ioy, and his crowne, because he being glad that they gottē by his trauell did continue in y^e faith, ho­ped for that triumph, whereof we spake, when the Lord shal crowne our déeds with his own happines. Where he biddeth them so stand in the Lord, he signifieth that he alloweth theyr estate, although this word So might be referred to the former doctrine: but that is more fit, that by praising their present state, he might exhort them to perseuerance: indéed they had already shewed some token of their constancie: yet Paule be­ing priuie vnto mans weakenes, thinke that they haue néede to be confirmed for the time afterward 2. I exhort Euodia & Syntiche. It is a common opinion receiued for the most part, that Paule would quiet (I knowe not what grudge) betwéen these two women, touching which matter, although I would not contend: yet the coniecture in the words of Paule is ligh­ter [Page 82] than that it can perswade me that it was so: It appeareth by the testimony which he giue thē, that they were very wise women, for he attributeth so much vnto them, that he calleth them fellow laborers in the gospel, therefore because in their agrement there was much moment, & in their discord greate danger, he encourageth them peculiarly vnto concorde. We must marke also, that so oft as he speaketh of cōsent he addeth this band In the Lord. For without the Lord al agrement shal be accursed, and there is nothing so disseuered, whiche muste not in Christe againe be gathered togither. Yea and I beseeche thee also faithfull yokefellow. I wil not dispute of the sexe. Ther­fore whither he speaketh to a man or to a woman I leaue it indifferent, although the argument of Erasmus be too weake, who gathereth therof that it was a woman, because mention is here made of women, as though he doth not immediately adde the name of Clement in the same cause: but I cease from that disputation, only I déeme that the wife of Paule is signi­fied vnder this name. They that affirme this, do cite Clemēt and Ignatius for the authors of it, if they did cite them truly, I woulde not dispise suche men especially. But séeing that counterfaite writings are brought forth by Eusebius: and added by the vnlearned munkes, they deserue but little cre­dit with readers of sound iudgemēt. Therfore let vs enquire of the matter without the preiudice of mē. When Paule writ the firste Epistle to the Corinthians, he reporteth that he then was vnmarried. 1. Cor. 7.8. To them (he saith) that are vnmarried and to widowes I speake: it is good if they conti­nue euen as I am. He wrote that epistle at Ephesus when he was ready to depart. Not long after he came to Ierusalem, where he was cast into prison, and brought vnto Rome. How vnfit a tyme was thys to marrye a wyfe, whiche he spente partelye in hys iourney, and partelye in bondes, who seeth not? Adde herevnto that he was then readye to endure bondes & persecutions, as he witnesseth in Luke, Act. 21.13. Neyther am I ignorant what is wonte to bée obiec­ted on the contrary parte: namely that Paule being marri­ried, [Page 83] did abstaine from the company of hys wife. But the wordes sounde otherwyse: for he wisheth that they which are vnmarried, myght continue in his estate. And what is hys estate but the state of singlenes? Whereas they bryng in that: Is it not lawfull for me to leade about a wife? 1. Cor. 9.5. to proue that he had a wife, it is too friuolous, so that it néede no answere. But now that we may grante that Paule was married, whence had he a wife, at Philippos? the which Citie it is not read that he entered into aboue twise, and where it is credible that he neuer abode two whole mo­neths. To conclude, there is nothing lesse agréeyng to the matter, than to speake here of a wife, no nor of any woman (in my iudgement) it is probable, notwithstanding I leaue it to the readers iudgement. The worde [...], whych Paule here vseth, is in helping wise to apprehende & embrace the same thing, Whose names are in the booke of life. The booke of life is the catalogue of the iust which are predestinate vnto life, as in Moyses. Exodus, 33.32. This catalogue the Lorde kéepeth with himselfe. Therefore the booke is nothing els but his eternall counsell determined in his brest. For that sayth Ezechiell the writing of the house of Israel. cap. 13.9. In the like respect it is said. Psal. 69.29. Let them be wiped out of y^e booke of the liuing, and not be written among the righteous: that is let them not be accounted among the elect of GOD, whome he ascrybeth to hys Church, and to the borders of his kingdome. If any wil obiect that Paule therfore doth rashly, who challenge vnto himselfe power to pronounce the secrets of God: I answere that after a sort we may iudge by signes, whereby God doth make his election manifest: yet so much as our capacitie can beare. Therfore in whomsoeuer we sée y^e notes of adoption to appeare, let vs in the meane time accoūt them for the sonnes of God, vntill the bookes shal be opened, which shal altogither reueale al things. It belōgeth only vn­to god to knowe nowe those that are his, and at length to se­parate the shéepe from the goats. But it is our duty, charita­bly to iudge al thē to be shéepe, that obediently submit them­selues [Page 84] vnto their pastor Christe, who gather them selues into his shéepefold, and there abide constantly. It is our dutie so much to estéeme the gifts of the holy ghost, which peculiarly he bestoweth vpon his elect, y^t they may be to vs as it were seales of his hidden election

4 Reioyce in the Lord. This is an exhortation applied to the time. For because the state of the godly was much trou­bled, euery where dangers imminent, it might so fall out, that they being ouercome with sorrowe & impatience, might faint. Therfore he biddeth them, howsoeuer their estate were hated and troubled, neuerthelesse to reioyce in the Lorde: for then especially the spirituall consolations wherwith y^e Lord doo recreate and chéere vs, muste shewe forth their strength, when the whole world doo prouoke vs to desperation: but we must consider by the circumstance of the time, howe forcible this voice would haue béene from Paules mouth, who might be the especial cause of their heauines. For if they be afraide of persecutions, of bonds, of banishment, or of death: here the Apostle commeth forth, who amidest his bonds, in the midst of hoate persecutions, and in feare of death, is not only ioyful [Page 85] but also chéereth vp others. The sum therefore is this, what­soeuer shall happen, yet the faithfull who haue God on theyr side, haue sufficient matter to reioyce. The repetition serueth to the amplification, as if he should say: let this be a strong & stedfast ground vnto you, to reioice in the Lord, and that not for a momēt, but that your ioy may be continued in him. For truly in this it differeth from the ioy of the world, because we haue experience that that is deceitful, momentanie and soone vanisheth away, and Christ also doth pronounce it accursed, Luke. 6.25. Therfore that is ioy fixed in God which is neuer taken from vs. 5. Let your patient mind. This may 2 waies bée expounded, either that he biddeth thē rather to lose their right than that any shoulde complaine of their cruelty & rigor. As if he had saide: let all men with whome you deale, perceceiue your equity and curtesie, that their knowledge may signifie their experience. Or else, that he exhorteth them to beare all things paciently, which latter sense doth rather please me: for the Grecians also call [...], the moderation of the minde, when as we are not easily moued with iniuries, whē we are not easily troubled with aduersitie, but we kéepe stil an equal condition, to which purpose Cicero hath said, my mind is quiet, which taketh all things wel and equally. Such an equity, which is as it were the mother of of patience, Paule here re­quireth of the Philippians, and which might appeare vnto al men by shewing forth hir effects as occasion requireth. It sée­meth not to agrée with the name of modesty, because Paule in this place doth not forbid them to waxe insolent, but quietly to behaue themselues in all their affaires, and to temperate themselues in susteinyng either iniuries or discommodities. The Lord is at hand Here is a Prolepsis whereby he preuenteth an obiection: for the sense of the flesh reclaimeth agaynst the former sentence: for since that by our gentlenes the desire of the wicked waxe more insolent, and the more readye they sée vs to beare, the more bold they are to offer iniuries, wée are hardly brought in this patience to possesse our soules: thervpon came these prouerbs. We must howle among wolues, [Page 86] that we shall soone be deuoured of wolues, which haue beha­ued themselues like shéepe. Therefore we conclude that the fiercenes of the wicked is with like violence to be beaten backe, least that safely they triumph ouer vs. Againste these cogitations Paule here opposeth the truste in God his proui­dence. He answereth I say, that y^e Lord is at hand, whose ver­tue shal ouercome their boldnes, and whose goodnes shal van­quish their malice: him he promiseth to be present with vs, if we obey his commandement. And who had not rather be protected only by the hand of God, than to haue all the aid of the worlde in a readines? An excellent sentence, wherby first we learne, that the cause of all impatience is the ignorance of the prouidence of God: hereof it come that we rage so quickly, & for so light a cause, & often also we dispaire because we know not that the Lorde hath care of vs. Contrariwise, this is an only remedie to pacifie our mindes, if knowing that we are neither subiect to the rashnes of fortune, nor to the lust of the wicked, but that we are gouerned by the fatherly care of god, we rest altogither vpon his prouidence. To conclude, whoso­euer holdeth this, that god is present with him, he hath wher­in to reioyce without feare. Moreouer the Lord is saide to bée at hand, two maner of waies, either because his iudgement is at hand, or else because he is ready to succour his seruants: in the which signification it is taken in this place, as also in the Psal. 145.18. The Lord is néere vnto al them that cal vpō him: the sense therefore is, the condition of the godly should be most miserable, if the Lorde were farre off: but because the Lord hath receiued them into his tuition, and by his power which is present euery where doth defend them: let them stay themselues vpon this cogitation, that they be not dismaied at the rage of the wicked. It is knowne and common that care­fulnes is here taken for impiety, which springeth from the di­strust of gods power or of his help. 6. But in all things. Paule v­seth the singuler number, but the neuter gender therefore in [...] is as much as in al your busines: because [...] and [...] are of the feminine gender. In these wordes he exhorteth the [Page 87] Philippians as Dauid doth al the godly. Psal. 55.23. & Peter 1. epistle. 5.7. that they should cast al their care vpō the Lord: for we are not made of iron, but we may be shakē with temp­tations: but this is the comfort. Here is our ease to lay downe (or to speake more properly) to empty out into gods bosome whatsoeuer gréeueth vs. Confidence bringeth quietnes vnto our minds, but so that we be exercised by praiers. Therefore so oft as we are assalted with any tēptatiō, let vs fly straight vnto praier, as vnto an holy sāctuary. He taketh praiers here for desires or vowes. He woulde haue them opened vnto god through praier: as if the faithful should poure out their harts before the Lord, when they cōmend themselues & al their af­faires vnto him. They séeme to be somwhat lifted vp, which look hither & thither vnto y^e vain solace of the world: but there is one sure hauen to rest vpon, the Lord. With giuing of thanks. Because many pray vnto God, amisse either chiding or mur­muring as though they had iust cause to accuse him of, others if he doo not straight way grāt their request, can abide no de­lay. Therfore Paule ioyneth thanksgiuing w^t praiers, as if he should say, we must so wish of god those things which are ne­cessary for vs, that notwithstanding we submit our affections vnto his wil, & that in praying we giue him thanks. And tru­ly thankfulnes wil worke this in vs, that the wil of god shall be the chief sum of our desires. 7. And the peace of God. Some turning the future tense into the optatiue moode, doo make a praier of this sentence, but falsly: for it is a promise wherein he sheweth the fruit of firme trusting in god, and of Inuoca­tion. If you doo y^t he saith: The peace of god shal keepe your minds and your harts. The scripture is wont to diuide the soule of mā according to the powers therof into 2. parts: the mind and the hart: the mind signifie the vnderstanding, and the hart the af­fections or wils: therfore these 2 words comprehend y^e whole soule, in this sense, the peace of God shall kéepe you, that you fal not from god by euil cogitatiōs or desires. And he calleth it truly the peace of god, which depēdeth not vpō the present sight of things, neither doth it change according to y^e inclina­tiōs of the world, but is founded on the cōstant & immutable [Page 88] word of God. And he saith truly, that it passeth al vnderstan­ding or sense, because there is nothing more contrarye vnto mans wit, than in greatest dispaire, neuerthelesse to hope, in greatest pouerty to behold wealth, in greatest weakenes not to faint, finally, to promise that we shall want nothing, whē we are destitute of all things. And that altogither is in the alone grace of god, the which is not known but by the word, and the inward earnest of the spirit. 8. Furthermore. Generall exhortations follow, which appertaine vnto the whole lyfe. In the firste place he commendeth trueth, whiche is nothyng else than the integritie of a good conscience, with y^e fruit ther­of. In the second place he commendeth grauity or holines (for the word [...] signifie both) the whiche vertue is placed in this, that we walke worthy of our vocation, frée from al pro­phane vncleanes. In the thirde place he commendeth iustice, which pertaineth vnto mutuall communication among men y^t we hurt no man, or defraud no man. In the fourth place he commēdeth purity, which signifieth chastitie throughout our whole life But all these things are not sufficient vnto Paule, except we study to make our selues amiable vnto all men, as much as it is lawfull in the Lord, and that we haue regard of our good report: for so I interpret [...]. If any praise for that which is praise worthy: for both in the manners of men, which are so corrupt, there is such peruersenes of iudge­ment, that oftentimes that thing is commended, which is vi­tious: and it is not lawfull for christians to séeke true praise among men, who are forbidden to reioyce any other where than in God only. Therefore Paule doth not bid them séeke praise or commendatiō of their good déeds, nor to frame theyr life according to the iudgement of the people: but only to stu­dy good works which deserue praise, that the vngodly and the enimies of the gospell, whiles they deride and dispraise the christians, yet they may be compelled to commend their ma­ners. Moreouer the word [...] is spoken of the Gréekes as Latines doe Cogitare for Meditari, that is to thinke for to me­ditate. Meditation goeth before, and then the worke follow­eth. [Page 89] 9 Which ye haue learned, receyued, and heard. By this re­petition of words he signifieth, that he was diligent in prea­ching these things, as if he should say, this was my doctrine, this was my tradition, this was my speach among you. Con­trarywise, the hypocrites did vrge nothing but ceremonies. And it were a shamefull thing to forsake that holy instituti­on which they had thoroughly learned, and wherewith they were almost endued. Ye haue seene in me. This is the chiefest thing in a preacher, that he speake not only with his mouth, but with his life, and that he bring credite to his doctrine by his vertuous liuing. Therefore Paule worthily from thence procureth authoritie vnto his exhortation, because he was no lesse in his life than in his mouth a captaine and maister of vertues. And the God of peace. He had spoken of the peace of God, now he confirmeth it more expressely, when he pro­miseth that God himselfe the author of peace shall bée with them. For the presence of God bringeth vnto vs all goodnes whatsoeuer, as if he should say, they shall perceiue that God is present with them, who will turne all things to their good and prosperitie, so that they apply themselues to godly and holy works.

10 I reioyced also. Now he declareth the thankefulnes of his mind to the Philippians, that they should not repent of their beneficence, as it is wont to come to passe, when wée thinke that our duties are contemned, or nothing estéemed. [Page 90] They had sent vnto him by Epaphroditus succour in time of his necessitie, he testifieth that it was a benefite verie ac­ceptable vnto him, and he saith, that he reioiced, because a­fresh they were in a new readines to prouide for him, it is a metaphore taken from trées, whose sap lieth close hidden in the winter, and in the spring beginneth to flourishe, but straightway adding a correction, he also doth temperate this saying, least he should séeme to accuse their negligence of the former time, therefore he saith, that before they were also carefull of him, but the opportunitie of the time suffered not that he was sooner reléeued by their liberalitie, so he layeth the fault vpon an vnfit time. I haue referred thys part [...] vnto Paule, and that is the proper signification, and more a­gréeable to Paule his text. 11. I speake not because of want. A second correction, whereby he preuenteth the suspition of a base mind and brought lowe by aduersitie: for he did report, that his constancie and moderation was knowne vnto the Philippians, vnto whome he was an example of good life, therefore he pronounceth that he was so chéered by their li­beralitie, that he could yet patiently endure want. Pouertie is héere referred to the affection, for he is neuer poore in mind who is cōtented with his estate giuen him of God. He saith, In whatsoeuer state I am. That is, whatsoeuer my estate is, it is sufficient vnto me: wherefore? for the Saints knowe that they so please God, therefore they doo not measure sufficien­cie by the plentie of things, but by the will of God, the which they estéeme aright, because they are perswaded that theyr affaires are gouerned by his will and prouidence. 12 I know both to be humble. Héere followeth a distributiō, that his mind is capable of either fortune: prosperitie is wont to puffe vp mens mindes aboue measure, and aduersitie to cast them downe, from both these vices he saith he is frée. I knowe, he saith, to be humble, that is, patiently to suffer humilitie, the Gréeke word [...] is héere twise put down, but in the first place it is taken for to excel, and in the second, for to abound, that they might haue relation to their contraries. He that [Page 91] knoweth to vse his present abundance of things soberly and temperately with thankesgiuing, being ready to resigne all whē it shall please the Lord, & communicating with his bre­thren, according to the measure of his ability, & is not puffed vp with pride, that man hath learned to excell and to be satis­fied: an excellent and rare vertue, and far greater than the enduring of pouertie. In learning this knowledge of Paule, let all be exercised that will be the disciples of Christ, and in the meane season let them so accustome themselues to en­dure pouertie, that it be not hard & gréeuous vnto them, whē it shall happen that they are depriued of their substance. 13 I am able to do all things in Christ. Because he had boasted of great matters, least it should be obiected vnto him as an argument of pride, or least he should giue others occasion of foolish boasting, he addeth, that he is indued with this strēgth from Christ: I can, he saith, do all things, but in Christ, not by mine owne vertue, whereby we gather that Christ shall be no whit at all lesse strong & forcible in vs, if being priuie to our owne weakenes, we stay our selues onely vpon hys vertue. Whereas he saith All things, he vnderstandeth only those things which belong to his vocation. 14 Notwithstan­ding ye haue done well. How wiselie and warely he dealeth on either side, being circumspect y^t he incline not too much either to this or to that side. By setting out his constancie, magnifi­cally he would beware that y^e Philippians should not thinke that he had fainted vnder his pouertie. Now he taketh héede, least by speaking boldly he might séeme to haue contemned their benefits, which were not only a point of discurtesie and contumacy, but euen of pride, & together he addeth, that if a­ny other of the seruants of Christ should néede their helpe, that they should not be slothfull to succour them.

15 Yee knowe. I interprete that this was added to excuse himselfe, because he had so oft receiued from them, for if the other Churches had performed their duties, he might haue séemed too couetous in taking, thus therefore by purging himselfe, he commendeth them, and in commending them, he modestlie spareth others. We also must take héede by the example of Paule, least the godly, whilest they sée vs too rea­die to take, doo worthely iudge vs vnsatiable: you, he saith, doo knowe, as if he should say, it is not necessarie that I should cite other witnesses, for you your selues also knowe it, for it oft times come to passe that he which thinketh others to cease in their dutie, is more liberall to succour, so the one is ignorant of the others liberalitie. Concerning gi­uing and receiuing, he alludeth vnto the accompts of money, whereof there are two parts, the one of receipt, the other of expense, it is méete that these two by a mutuall compensati­on should be referred vnto an equalitie. Such an accompt was agréed vpon betwéene Paule and the Churches: when Paule ministred vnto them the Gospell, there was a mutu­all obligation that they should minister vnto him things ne­cessarie for this life, as he saith 1. Corin. 9, 11. If we be­stowe [Page 93] vpon you spirituall things, what great thing is it if you giue vs againe carnall things: therefore if the other Churches had reléeued the necessitie of Paule, they had gi­uen him nothing of their owne, but paide their debt. For they must acknowledge that they had receiued the Gospell of him, yet he denieth that they did not that, because they spent nothing for his sake. How shamefull an ingratitude is it, and full of how great vnworthinesse, to neglect such an Apostle, to whome they knew they were more bound, than they were able to pay? Againe, how great was the gentle­nesse of the holy man, to beare their discurtesie so mildly and so méekely, that he doth not accuse them with any bitter words. 17 Not that I desire a gift. He reiecteth againe from himselfe the sinister opinion of an immoderate desire, least they should thinke that it were a wrong insinuation, as though they only should doo the dutie of all, and he should a­buse their gentlenesse, therefore he testifieth that he is more carefull for their commoditie, than for his owne. While I receiue any thing, he saith of you, so much groweth vnto you. For there are many names which yée beare in the tables of your accompts, that haue bestowed any thing vpon me. The meaning of this word dependeth vpon that simili­tude of exchange, or of paying of debts in the affaires of mo­ney. 18 Now I haue receyued all and haue plentie. He affirmeth more expressely that he hath so much as is sufficient, and he adorneth their liberalitie with an excellent testimonie when he saith, that he aboundeth. Without doubt it was a meane summe which they had sente, but with that mediocritie hée saith, he aboundeth vnto satietie: but that is a more excellent commendation of their reward which followeth, when he calleth it a sacrifice acceptable vnto God, and an offering of a swéete smelling sauour. For what better thing can wée wish for, then that our benefites shoulde be holy offerings, which God doth receiue at our hands, and with whose smell he is delighted? In like manner speaketh Christ, Whatsoe­uer yée haue done vnto one of the least of these in my name, [Page 94] ye haue done it vnto me. Matth. 25, 40. But the metaphore of sacrifices addeth much moment, whereby we are taught that that same dutie of loue which God commaundeth, is not only bestowed vpon men, but a spirituall and holy wor­ship is performed, euen to God himselfe, as it is saide in the Epistle to the Hebr. 13, 16. with such sacrifices God is plea­sed: wo woorth our slothfulnesse, that when God doth so gently inuite vs vnto the honor of this priesthoode, and doth put the sacrifice into our hands: we neither sacrifice vnto him, and those things which were appointed for holy offe­rings, we doo not only consume them on prophane vses, but wickedly waste them on most filthy corruptions. For the aulters wherevpon the sacrifices of our wealth ought to be laide, are the poore and the seruants of Christ, but they being neglected, some spend it on all kind of riot, some on glutto­nie, some on lecherie, and some on building faire houses. 19. And my God shall fulfill. Some reade, I beseech my God to fulfill in the optatiue moode, which although I reiect not, yet I more allowe the other reading. He calleth God by name his God, because he doth impute and acknowledge that it is done to himselfe whatsoeuer is performed vnto hys ser­uants, therefore they had truely sowed in the fielde of the Lord, from whence they should hope for a certaine and plen­tifull haruest: neither doth he only promise them a reward in the life to come, but also concerning the vse of this pre­sent life, as if he should say, thinke not that touching youre substance you are impouerished, for God whome I serue, will abundantly supply vnto you whatsoeuer shall be ne­cessarie. This part In glorie, must be resolued into the ad­uerbe gloriouslie, magnifically, or famouslie, but he addeth, Thorough Christ, in whose name euerie thing is acceptable vnto God which we do. 20 Vnto God and our father. It may be a generall thankesgiuing, wherewith he concludeth the Epistle, or it may specially be referred vnto the next sen­tence, concerning the liberalitie bestowed on Paule, for that the Philippians succoured him, he ought so to thanke them, [Page 95] that he should notwithstanding acknowledge that he was reléeued by the mercie of God. 22 All the Saints salute you. In his salutations he first nameth his fellowes, afterwarde all the Saints in generall, that is, the whole Churche of Rome, but especially them of Nero his houshold, the which is worthy to be marked, for it is not a common token of God his mercy, that the Gospell had pearced into that bot­tomlesse pit of all wickednesse and vngodlinesse: and it is so much the more maruelous, as the example is rare, that holinesse should raigne in Princes courts: wher­as some haue coniectured, that Seneca is here noted among the rest, it hath no shew of truth, for nei­ther did he euer at any time by any token proue himselfe a Christian neyther was he of Caesar his house, but a Senator and a Magi­strate.