A Commentary of M. john calvin upon the Epistle to the Philippians, wherein is set out the necessity and profit of affliction unto the faithful, the benefit of God his word, the fruits, of unity and humility, free justification by faith in jesus Christ without our own merits, the assurance, joy, and contented minds of the godly, and their perseverance in godliness unto the end. With many other comfortable and profitable points of Religion.  
Translated out of Latin by W. B.  
Imprinted at London for Nicolas Lyng, and are to be sold at the West door of S. Paul's Church. Anno. 1584.   

To the Right honourable, Sir Frances Walsingham, Knight, chief secretary unto her Majesty, chancellor of the order, and one of her majesties most honourable privy counsel, William Becket wisheth increase of honour, and all heavenly happiness.  
DIomedes a prince of the Grecians (Right honourable) as Homer in his Iliads recordeth, emboldened by Pallas, feared no whit at all the force of the Trojans, nor the strength & multitude of their confederates: but valiantly for his Country's safety, hazarded his life amids his enemies. And myself hoping of your honours favourable protection, not regarding the curious carping of a great sort in these days: for the benefit of many have yielded myself to be censured of all. For as to encourage & animate a Captain there can be none fit than Pallas, to whom the ancient writers have ascribed both wisdom in giving counsel, & courageousness in fight: so for your great love of godliness, & singular zeal in furthering of religion, there is none more fit than your honour to whom this godly commentary of master calvin, discoursing of many excellent points of our religion, might be presented. For here is set out the condition of the godly, how the Lord in this life humbleth them by afflictions, and after receiveth them to eternal glory. Here is set out their assurance of God's favour, their joy in greatest dangers, and their contented minds in all estates. Here is set out the benefit that cometh by preaching of the gospel, and the malice, practices, and confusion of false teachers. Here is set out the fruit of humility, the necessity of unity and agreement among the faithful, free justification by jesus Christ, the heavenly conversation of Christians, and how they must continue steadfast in godliness unto the end. And although I offer these being another man's labours, under my own name: yet neither enviously to derogate any thing from the due commendation of so worthy a person (as Homeromastix did) nor presumptuously by another man's travels to seek my own praise as that vainglorious Poet, who presented Virgil's verses, as if they had been his own, unto Augustus the Emperor. But considering that a good thing the more common it is, the more commendable & better it is (especially being requested thereunto) for the comfort and profit of all true English christians, I have made that common to all, which afore was private, but to a few. We say in our common proverb that good wine need no ivy bush, & a naked truth barely uttered without any filled phrases of fine eloquence, is of itself sufficiently commendable. And this work (how simply soever I have translated it, yet notwithstanding faithfully) being written by the holy Apostle inspired with God's spirit, & expounded by so notable a father of the Church, cannot but carry with it amongst all good men sufficient credit. I have therefore presumed, not only to present it unto your honourable view, but also under your name, as a sufficient shield against all injuries to publish it unto al. Most humbly beseeching your honour with your accustomed favour to accept these first fruits of my travels▪ & not to measure the simpleness of the gift with the worthiness of your own person: but rather to respect the good will and willing desire I had in most humble manner by all duty possible to gratify your honour. So shall I not only be encouraged, to the uttermost of my simple skill to employ myself to the profit of others: but also as afore by general duty, so now by particular benefit I shall be bound to pray for the preservation of your honour in health, and increase of dignity, godliness, virtue, and all heavenly happiness. The Almighty mulply his graces upon you, and grant you as many prosperous years, as virtuous & godly properties (and both infinite) that here you may live long to his glory, & hereafter live for ever, to your own everlasting comfort.  
Your Honours in all humble duty, william BECKET.   

THE ARGUMENT OF the epistle of S, Paul written unto the Philippians.  
IT is manifest, that Philippos is a city of Macedonia, situate in the borders of Thracia: in whose fields Pompeius was vanquished by Caesar, & afterward Brutus and Cassius overcome by Antonius and Octavius. Thus the dissension of the Romans, by two notable battles, made the place famous. When Paul by a vision was come into Macedonia, he laid the foundation of the Church first in that city, as Luke recordeth in the 16. of the Acts, and 12. verse: the which, how it did not only continue constantly in the faith, but also by continuance of time, numbers of men, and going forward in virtue, it was increased, this epistle doth testify. Furthermore this was the cause, why Paul did write unto the Philippians, when they by Epaphroditus their Pastor, had sent unto him those things that were needful for him in bonds, to preserve life, and for other extraordinary charges: it is no doubt but Epaphroditus as well opened unto him the estate of the Church, as was a persuader to supply those things, whereof they were to be admonished. For it appeareth that they were tempted of false prophets, which at that time wandered all abroad to corrupt sound doctrine: but because they persisted in the truth, Paul commendeth their constancy, yet being mindful of the frailty that is in men, and admonished perhaps by Epaphroditus, that they were speedily to be confirmed: lest they should again fall, he joineth such admonitions, as he knew were convenient for them. And first of all having testified the kind affection of his mind toward them, whereby he might procure credit: he speaketh of himself, and of his own bonds, that they should not faint, because they saw him taken prisoner, and in danger of his life. Therefore he showeth that it is so far of, that thereby the glory of the Gospel should be diminished, that it was rather an argument to confirm it: and together with his own example, he exhorteth them to be ready to endure all things: at length with an exhortation unto unity and patience, he concludeth the first chapter. But because ambition is for the most part a continual mother of dissension, whereof it cometh to pass, that there is a door open to new and strange doctrines: in the beginning of the second chapter, he earnestly beseecheth them, that they would prefer nothing before humility and modesty: and unto that he useth many arguments. And that he might the better keep them in their duty, he promiseth that he will send Timotheus unto them shortly: yea he putteth them also in hope of his own coming: afterward he excuseth the tarrying of Epaphroditus. In the third chapter, he inveigheth against the false prophets, and refuteth as well their vain boastings, as the doctrine of circumcision, which they urged: against all their inventions, he opposeth only Christ: against their arrogancy, he opposeth as well his own former life, as his present purpose, wherein did shine the image of Christian godliness. And this he advertiseth us to be the scope of our perfection, (whether through out all our life we must strive to come) to communicate with Christ in his death, and in his resurrection: and he proveth it by his own example. The fourth chapter he beginneth with particular admonitions, and forthwith descendeth into general. And he concludeth the epistle with a testimony of his thankfulness toward the Philippians, lest they should think that ill bestowed, which they had employed to the relieving of his necessity.   

A COMMENTARY OF JOHN CALVINE UPON THE EPISTLE OF PAUL unto the Philippians.  

1 Paul and Timotheus, servants of jesus Christ, to all the Saints in Christ jesus, which are at Philippos, with Bishops and Deacons.  
2 Grace be with you, and peace from God our father, and from our Lord jesus Christ.  
3 I thank my God in all remembrance of you.  
4 Always in all my prayers, praying for you all with joy.  
5 For your fellowship in the Gospel, from the first day until now.  
6 Being thus persuaded that he that hath begun a good work in you, will finish it unto the day of jesus Christ.  
Cap. 1.  
Paul, etc. Seeing that it was Paul his custom to write his title, to procure more credit unto himself and his ministery: he needed no farther words of commendation unto the Philippians, who had tried him to be the true Apostle of Christ, and did yet acknowledge it without controversy: for constantly and in an even course they had gone forward in the calling of God. Bishops. He nameth the Pastors severally for honours sake. Moreover, hereof we may gather, that the name of a Bishop is common to all the ministers of the word, since that he doth attribute more Bishops unto one Church. A Bishop and a Pastor therefore signify one thing. And this place among the rest is one, which Hierom doth cite to prove the same thing, in his epistle to Euagrius, and in his exposition upon the epistle to Titus. Afterward it grew to a custom, that whom the Elders in their several Churches had set over their congregation, he alone should be called a Bishop, notwithstanding that proceeded from the custom of men, and dependeth not upon the authority of the Scripture. Yet I confess, as the wits and manners of men are now, there can no order stand among the ministers of the word, except one be set over the rest. I speak of the several bodies of the Church, not of whole provinces, much less of the whole world: notwithstanding although we must not contend about words, yet it were far better, in speaking to follow the Holy Ghost, being the Author of tongues, than to change the forms of speaking set down by him, for worse. For of the corrupt signification of the word, this evil have ensued: that, as though all Elders were not fellows called to the same office, one under the colour of this new name, have challenged unto himself a dominion over the rest. Deacons. This name may be taken two manner of ways, either for the collectors and providers for the poor, or for the Elders that were appointed Censors of their manners: but because it is more used by Paul in the former sense, I rather understand householders, who were chief in receiving and distributing of the alms.  
2 Grace be with you and peace. Nothing is more to be wished for, than that God should be favourable unto us, which is signified by Grace: then that from him prosperity, and good success in all things should proceed, which is signified under the word Peace. For howbeit all things seem to please us: if God be angry, even the very blessing is turned into a curse. Therefore the good will of God, is the only foundation of our happiness, whereby it cometh to pass, that we enjoy true and perfect prosperity: and even by adversity also, our salvation groweth forward. Moreover, whereas he prayeth Peace from God, we understand that whatsoever goodness happen unto us, it is the fruit of God his liberality. Neither must we omit, that he also prayeth for these good things, from our Lord jesus Christ. For worthily is this honour given unto him, who is not only the minister and disposer of his father's bounty toward us, but also worketh all things jointly together with him. Yet the Apostle would note properly, that all the benefits of God do come unto us through him. There are some that by the word Peace, had rather understand the peace of conscience, in the which signification, I deny not, but it is sometimes used. But since it is certain, that the Apostle would here knit up the sum of all good things, the former interpretation which is given by Bucere, is more convenient. Therefore willing to wish the sum of all happiness unto the godly, he cometh unto the fountain itself, namely unto the grace of God: which alone doth not only bring us eternal blessedness, but is the cause of all good things in this life.  
3 I thank God. He beginneth with a gratulation for two causes, that by this reason he might prove his love to the Philippians, and by praising those things that are past, might exhort them hereafter to go forward. The other argument of his love, he setteth down to be the carefulness, which he expressed in his prayers. Here we must note, that as oft as he maketh mention of joyful things, forthwith he bursteth forth into a thanksgiving, which custom should also be familiar unto us. It is also to be noted for what cause he giveth thanks unto God, namely for the fellowship of the Philippians in the Gospel of Christ: for thereof followeth that it must be acknowledged to have been received of the grace of God. Where he saith, In all remembrance of you, that signify, as oft as I remember you. Always in all my prayers. join the words thus, Praying always for you all in all my prayers. For as before he said the remembrance of them was the cause of his joy: so now he addeth, that they are in his mind when he prayeth. After he addeth, that he maketh his prayer for them with joy. joy is referred to the time past, prayer to the time future: for he did rejoice in their happy beginnings, but wished their perfection. So it behoveth us always to rejoice for the benefits of God, which we have received, that we might remember to desire of him those things which as yet we want. 5 For your fellowship. Now omitting the other clause, he showeth what his joy is: namely, because they were come into the fellowship of the Gospel, that is, they were made partakers of the Gospel, which is well known to be done by faith: for the gospel doth nothing pertain unto us, that we should enjoy it, until it be received of us by faith: although the name of fellowship may be referred unto the common society of the saints: as if he should say, they were gathered unto all the sons of God, into the faith of the Gospel. Further when he saith, from the first day, he commendeth their readiness, because they showed themselves easy to be taught, so soon as the doctrine was propounded unto them: this word until now, doth note their perseverance. We know what a rare virtue it is, by and by to follow God when he calleth, & constantly to go forward unto the end. For many men are slow, & hard to obey, & more do faint by lightness & inconstancy. 6 Being thus persuaded. To the argument of his joy, he addeth the trust he had conceived for the time of their life afterward: but some will say: how dare men be so bold in such weakness of nature, among so many hindrances, slidings & downefals, as to promise unto themselves any thing touching to morrow? Truly Paul did not gather this trust from the constancy & virtue of men, but only of this, that God had declared his love toward the Philippians. And this is altogether the true acknowledging of God his benefits, when of them we conceive a matter to hope well for the time afterward: for since they are testimonies both of his bounty, & of his fatherly good will toward us, what ingratitude were it, from thence to receive no confirmation of hope, & of his good will toward us? Add hereunto that God is not like men, who can be weary with doing good, or drawn dry, that he can not. Therefore let the faithful exercise themselves in continual meditation of God his benefits, that they may cherish & confirm the hope of the time to come: & always let them repeat this syllogism with themselves. God never forsaketh the works of his own hands which he hath begun, as the Prophet witnesseth. We are the work of his hands, therefore he will finish that he hath begun in us. Isai. 64.8. When I say we are the work of his hands, I do not take it only of his creation, but by his vocation whereby we are adopted to be his sons. For this is unto us a sign of our election, that the lord by his spirit hath effectually called us unto himself. But here a question is asked, whether any man can be certain of an other man's salvation? For Paul speaketh not here of himself, but of the Philippians, I answer, that every man have a far other certainty of his own salvation, than of other men's: for the spirit of God is unto me a witness of my calling, as also to every one of the elect: touching others we have no testimony, but from the outward effect of the spirit, that is so far as the grace of God do show itself forth in them, unto our knowledge. There is therefore a great difference: for the certainty of faith remaineth close within, & disperse not itself to others: but wheresoever we behold, what tokens of God his election may be apprehended by us, forthwith we must be stirred up to conceive a good hope, as well lest we should be envious toward our neighbours, & deprive them of the equal & gentle judgement of love: as also that they should be thankful unto God. But this is a general rule, as well in us as in others, that distrusting our own strength, we should altogether depend upon God only. Until the day of jesus Christ. This is especially to be understood unto the end of their striving, & that striving is ended by death: but because the spirit is so wont to speak in the scriptures, of the last coming of Christ: it shall be better to extend the proceeding of grace, unto the resurrection of the flesh: for although they that are delivered out of this mortal body, fight no more with the lusts of the flesh, & are without danger of the weapon (as they say) yet it shall be no absurdity, if they be said to be in the way going forward: for as yet they are not come whether they desire, as yet they do not enjoy that happiness and glory which they have hoped for: finally, that day hath not yet shined, which should reveal the treasures hidden in hope. So when we speak of hope, we must always turn our eyes unto the blessed resurrection, as unto a mark.  
7 As it becometh me so to judge of you all, because I have you in my heart, that you all were partakers of my grace, both in my bands, and in my defence, and confirmation of the Gospel.  
8 For God is my witness how I desire you all, in the bowels of jesus Christ.  
9 And this I pray, that your love may abound yet more and more in knowledge, and in all judgement.  
10 That ye may allow those things that are excellent, that ye may be pure and without offence, until the day of Christ.  
11 Filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of God.  
7 As it becometh me For we are malicious interpreters of the gifts of God: we account none for the sons of God, but them in whom the true signs of godliness appear, to whom the spirit of adoption showeth forth himself by his fruits. Therefore Paul saith: that equity itself doth teach him this, that he should for ever hope well of the Philippians, whom he saw to be joined into the participation of grace with himself. I have not rashly translated this place otherwise than Erasmus, which the wise reader shall easily perceive: for he rehearseth what judgement he had of the Philippians, which was the cause why he did hope well of them. Therefore he saith, that they were partakers with him of the same grace in his bands, and in his defence of the Gospel. To have them in his heart, is to account them such in the inward affection of his heart: for the Philippians to their power, were always present with Paul, that so much as they could, they might be companions with him, to maintain the cause of the Gospel. So though they were far of in body, yet for their kind affection, which they had testified unto him by all possible duties, he acknowledgeth them to be in bands with him. I have you therefore in my heart, that is sincerely, and without dissembling. Truly, not with a light and doubtful opinion. Whom? The partakers of my grace. In what thing? In bands, whereby the Gospel is defended. Since he acknowledged them to be such men, it was meet to hope well of them. Of my grace, and in my bands. Before the world this were ridiculous, to account imprisonment for a benefit of God, but if we truly esteem it, it is no common honour, wherewith God vouchsafeth us, when we suffer persecution for his truth: neither in vain was it said: Blessed shall you be when men shall all manner of ways revile and trouble you for my name's sake. Matth. 5.11. Let us therefore remember that the fellowship of the cross of Christ, as a singular grace of God, is with a cheerful and thankful mind to be embraced of us. To his bands he addeth, The defence and confirmation of the Gospel, that he might the better express how honourable a duty the Lord enjoineth us, when he opposeth us against his enemies, to give testimony unto his Gospel. For it is as if he should command unto us the patronage of his Gospel. With this cogitation Martyrs being armed, have been able to contemn all the rage of the wicked, and to overcome all their torments: And I would to God this were in the minds of all them, that are called to confess the faith, that they are Patrons chosen by Christ to plead his cause. For being stayed upon such a comfort, they would be more courageous than easily to be turned unfaithfully to fall from God. But some man will ask here, whether the confirmation of the Gospel depend upon the constancy of men? I answer, that the truth of God is stronger of itself, than that it needeth any other way to be upholden. For we all are liars, yet God remaineth true: yet it is not absurd, that weak consciences by such helps should be confirmed. Therefore this kind of confirmation which Paul remembreth, hath relation unto men, as we learn by our own experience: this at the least is come to pass by the slaughters of so many Martyrs, that the Gospel is sealed in our hearts as it were by so many seals. Whereof cometh that of Tertullian: that their blood is the seed of the Church, whom I also have imitated in a verse.  
The holy blood of martyred Saints  
which God his honour defend,  
Is like the seed cast into earth  
which great increase forth send.  
8 For God is my witness. Now he declareth more plainly his love toward them: for proof whereof he addeth an oath: and that justly, because we know how dear the building up of the Church is unto God. It was very necessary, that the love of Paul should sufficiently be testified unto the Philippians: neither is this of small force to procure credit unto the doctrine, when the people is persuaded that they are beloved of their teacher. He calleth God to be a witness of the truth, who alone is truth, and to be a witness of his affection, who alone is the searcher of the hearts. In this word Desire, the special word is put for the general: it is a sign of love, because we desire the things we love. In our bowels. He opposeth the bowels of Christ unto carnal affection, that he might signify his love to be holy and godly: for he that loveth according to the flesh, hath respect of his own profit, and may thereafter according to the alteration of things and time change his mind: in the mean season he admonisheth by what rule the affections of the faithful should be examined: namely, that forsaking their own will, they should suffer Christ to govern them. And certainly true love can not proceed from any other thing, than from the bowels of Christ: and this prick should not lightly touch us: that Christ doth after a sort open his bowels, whereby he might cherish mutual love amongst us.  
9 This I pray, that your love, etc. He cometh again unto his prayer, which by the way he had in one word touched afore. He showeth them therefore the sum of those things which he beseeched of God for them, that they themselves also by his example, might learn to pray, and aspire to the increase of these gifts. Whereas some do take the love of the Philippians, for the Philippians themselves, as commonly barbarous men are wont to speak: saving your reverence, your worship, it is absurd: for neither is there any such example extant in Paul, neither had such foolishness as yet come into custom, beside the sentence should not be full, and otherwise the simple and natural meaning of the words doth very well agree: for the true increase of Christians, is when they go forward in knowledge and understanding, and afterward in love: therefore this word In, according to the phrase of the Hebrew tongue, is taken here for with, as I have also translated it: except some had rather expound it, By, that it should signify the instrument, or the formal cause: for the greater increase we make in knowledge, the more should love increase in us. Then the sense were: that your love should increase according to the measure of your understanding. All understanding, is taken for full and sound understanding, not for the understanding of all things.  
10 That ye may allow. The definition of Christian wisdom, is to know that that is to the purpose, or profitable, not to disquiet the wit in vain subtleties and speculations, for the Lord will not employ his servants unprofitably, lest they should learn that which should nothing avail them. Hereof you may gather, in what estimation the divinity 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 everlasting life, nor reap any more spiritual profit, than out of the demonstrations of Euclides. Truly, although it did teach no false thing: yet for this cause it should worthily be accursed, because the profaning of spiritual doctrine, is very dangerous: for the Scripture as Paul saith, is profitable. 2. Tim. 3.16. There we can find nothing but cold disputations about trifles. That ye may be pure. This is the profit which we reap by knowledge, not that every man should craftily provide for his own estate, but that we should live with a pure conscience before God. It followeth: And without offence. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of doubtful signification. Ghrysostome doth expound it actively: that like as before God he would have us pure and innocent: so now before men he would have us lead an honest life: lest by any evil examples they should hurt their neighbours. This I reject not: yet in my judgement, the passive signification agreeth better with the text: for to this end did he wish them wisdom, that with blameless steps they should go forward in their vocation, until the day of Christ: as contrariwise by ignorance it cometh to pass, that oftentimes we fall, stumble, and go astray. And how many offences Satan objecteth unto us, which might either break of our course, or hinder it, every one of us for himself have experience. 11 Filled with the fruits of righteousness. This now pertaineth unto the outward life: for a good conscience bringeth forth her fruit by her works: therefore he desireth that they should be fruitful in good works, unto the glory of God. Such fruits he saith are through Christ, because they proceed from the grace of Christ: for this is unto us the beginning of well doing, when we are sanctified by his spirit: for it rested upon him, that of his fullness we all might receive. And because Paul here taketh a similitude from trees: we are wild olives and unprofitable, until we are engraffed into Christ, who by his living root doth make us fruitful trees, according to that in john. 15.1. I am the vine, you are the branches. He showeth also the end, that we should serve to the glory of God: for no life is so excellent in show, which is not polluted, and stinketh before God, except it be directed unto this mark. Whereas Paul here nameth righteousness of works, it maketh nothing against the free righteousness of faith: for it doth not follow by and by that there is righteousness, where there are the fruits of righteousness, because that righteousness before God is no other thing, than a full and sound obedience of the law, which is found in none of the Saints: who notwithstanding according to their measure of grace, do bring forth good and sweet fruits of righteousness: that is to say, because God beginneth in us righteousness by the regeneration of his spirit: so that which wanteth, he supplieth by the remission of sins, that righteousness nevertheless should altogether depend upon faith.  
12 I would have you know brethren, that the things which have come unto me, are turned rather to the furtherance of the Gospel.  
13 So that my bands in Christ are famous in all the judgement hall, and in all other places.  
14 And many of the brethren in the Lord, boldened by my bands, dare more frankly speak the word without fear.  
15 Some thorough envy and contention, and some also of good will preach Christ.  
16 Some I say of contention preach Christ, not purely, supposing to add more affliction to my bands.  
17 But the other of love, knowing that I am set for the defence of the Gospel.  
12 I would have you know. We all have experience in ourselves, how much the flesh is wont to be offended by the humility of the cross We suffer Christ to be preached unto us crucified, but when he appeareth with his cross, as if we were amazed with some new sight, either we run away, or are afraid, and not only in our own persons, but also in the persons of them which deliver the Gospel unto us. It might have happened unto the Philippians, that by the persecution of their Apostle, they might somewhat have been cast down: and it is credible, that evil labourers which gaped for every little occasion to hurt, did not cease to rejoice at the calamity of the good man, and thereof did make his Gospel to be despised. And if by this means they could not profit, they were ready to revile him, because he was hated of the whole world, and also to put a fear into the Philippians, lest by his unlucky fellowship, they should procure unto themselves great envy without cause amongst all men: for these are the usual subtleties of satan. The Apostle meeteth with this danger, whilst he rehearseth that the gospel is furthered by his bands. The end 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 business or in the cause of Christ: for he doth signify, that his bands were famous to extol the honour of Christ. Whereas some do expound it by Christ, it seemeth to be strained, and I had rather have it famous than manifest, because the report of them brought honour to the Gospel: as if he should say, Satan went about this thing, and the ungodly thought it should so come to pass, that the Gospel should be destroyed: but God hath made frustrate, as well his endeavours, as their hope, and that two manner of ways: for when before the Gospel was obscure and unknown unto many, it is come to pass, that it is made manifest: and not that only, but also, that it is made famous, as well in the judgement hall, as in the rest of the city. The judgement hall, In castrum Praetorum, I take for the Court and Palace of Nero, which Fabius, and the writers of that age, call Augustale. For when the name of Praetor was in the beginning general, and did signify all Magistrates that had chief government, (whereof it came to pass, that the Dictator was called the chief Praetor) the custom afterward remained: that in war the tent either of the Consul, or of him that was General, was called Praetorium: but in the city, the palace of Caesar, of whom the Emperors took their Monarchy: 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 Saints which they suffer for the Gospel, is unto us a cause of confidence. It were in deed a terrible spectacle, and which would rather tend to exanimate us, if we should only behold the cruelty and rage of the persecutors: but whilst the hand of the Lord appeareth, which under the infirmity of the cross, doth make his servants invincible, and to triumph: trusting hereunto we must be more bold than we are wont, having already in the person of our brethren, the pledge of our victory. The acknowledging hereof, aught to overcome our fear, that in the mids of dangers we should speak without trembling. 15 Some truly. another fruit of the bands of Paul, because not only the brethren were encouraged to stand steadfast in their faith, by his example, and others to stand in their estate, others were made more cheerful to teach: but also they that wished him ill, by an other counsel were provoked to publish the Gospel.  
16 Some I say of contention. An explanation, whereby he declareth more fully the former sentence: for he repeateth two kinds of men, who by his bands were provoked to preach Christ. Some were stirred up by contention, that is by en evil affection: some other by a godly desire, because they together would take upon them the defence of the Gospel. They, he saith, did not preach Christ purely, because their zeal was not aright. Neither do this pertain unto doctrine, because it may be, that he that teacheth most sincerely, is not of a sincere mind, but that this was a corruption of the mind, and did not appear in doctrine, we may gather out of the text. Paul truly would not willingly have seen the Gospel dissembled with: yet he testifieth that he rejoiceth in the preaching of these men, the which was neither simple nor sincere. But a question may be asked, how such preaching could hurt him? I answer, that there are many occasions unknown unto us, who do not consider the circumstances of times. Another question is asked, that since the Gospel can not be preached but of them that understand it, what cause moved them to persecute that doctrine which they allowed. I answer that ambition is blind, yea a furious beast: therefore it is no marvel, if false brethren do take occasion cut of the Gospel, to disquiet the good and faithful Pastors. And truly Paul hath said nothing here, which myself have not tried: for as yet there live some at this day, who have preached the Gospel with none other intent, than, that by persecuting godly Pastors, they might yield to the fury of the wicked. Touching Paul his enemies, it is not amiss to mark, if they were jews, how mad their hatred was, that even they forgot for what cause they hated him: for whilst they were carried away by hatred to destroy him, they laboured in promoting the Gospel, 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 themselves: we must acknowledge the marvelous goodness of God, who notwithstanding gave such success to their perverse endeavours. 17 That I am set for the defence. They that loved Christ truly, thought it a shame for themselves, if they did not join with Paul as companions, pleading his cause, and so we must do: we must succour the servants of Christ being in distress, as much as we may. Mark again this manner of speech, of the defence of the Gospel: for since Christ vouchsafeth us such honour, what excuse can we have, if we be faint hearted in his cause? or what must we look for, if we betray it by our silence, but that in like manner he should forsake our cause, who alone is our Advocate and Patron with God his father.  
18 What then? yet all manner of ways, whether under pretence, or truly Christ is preached: and in this I rejoice, and will rejoice.  
19 For I know, that this shall turn to my salvation, through your prayer, and by the help of the spirit of jesus Christ.  
20 According to my expectation, and hope, that in nothing I shall be ashamed: but with all confidence, as always, so now, Christ shall be magnified in my body, whether it be by life or death.  
21 For Christ is to me both in life and in death advantages  
18 Yet all manner of ways. Because the wicked mind of them, of whom he spoke, might slander the grace of the doctrine, he saith, that this is greatly to be esteemed, because that they promoted the Gospel notwithstanding, whatsoever their intent was: for God by evil and wicked instruments sometime bringeth to pass an excellent work. Therefore he saith, he rejoiceth for such success, because he was contented with this only, to see the kingdom of Christ increase. As when we did hear that the unclean dog Charles, at Auenion and in other places, did sow the seeds of pure doctrine in many men's hearts, we gave thanks unto God, who used this naughty and desperate varlet unto his own glory. And at this day, we rejoice that the course of the Gospel is promoted by many, who have a far other purpose. But although Paul did rejoice for the increase of the Gospel, yet would he never have ordained such ministers, if it had been in his power. We must therefore rejoice, if by the ungodly God worketh any good: yet we must neither place such in the ministery, nor account them for the lawful ministers of Christ. 19 For I know. Because some did publish the Gospel, to procure envy unto Paul, that they might the more incense the cruelty of his enemies against him: he answereth by a Praeocupation, that their wicked purposes shall not hurt him, because God will turn them to a contrary end, as if he should say: Although they imagine my destruction, yet I trust that all their practices shall do nothing else, but that Christ in me may be glorified, which turneth unto my salvation. For that he speaketh not of the safety of his body, it is evident by that which follow. But from whence had Paul this confidence? truly from that which he teacheth Rom. 8, 28. Unto the true worshippers of God all things help to their good, although the whole world with their Prince the Devil conspire their destruction. By your prayer. That he might the more earnestly provoke them to pray, he affirmeth, that he trusteth the Lord will grant it by their prayers. Neither doth he dissemble: for he that reposeth succour in the prayers of the Saints, stayeth upon the promise of God: and yet nothing is derogated from the free goodness of God, whereby our prayers and supplications are made. And by the help of the Spirit. Lest we should think that because he joineth these two things in the text, therefore they are equal: the sentence must therefore thus be resolved: I know that all this shall turn to my salvation by the furtherance of the spirit, you helping by your prayers: so that the furtherance of the spirit is the efficient cause, and prayer an inferior helper. The property also of the Greek word is to be noted: for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when that is supplied which is wanting, according to which signification, the spirit of God poureth upon us all things whereof we are destitute. He nameth The spirit of jesus Christ, to signify that he is common unto us all, if we be Christians, because the spirit was powered upon him in all fullness, that he might distribute to every one of his members, according to the measure of his grace, so much as is expedient.  
20 According to my expectation. If any should object, whence have you this knowledge? he answereth from hope: for since it is certain that God will not suffer our hope to be frustrate, our hope must in no case be doubtful. Therefore let the godly reader mark diligently this adverb, According, that he may so certainly be resolved with himself, that it can not be, but the Lord must answer our expectation, which is grounded in his word: for he promiseth that he will never forsake us, no not in the midst of all torments, if at any time we be called to the confession of his name: therefore let all the godly hope by the example of Paul, and they shall not be ashamed. With all confidence. We see that by hoping, he doth not yield to the desires of the flesh, but submitteth his hope to the promise of God. Christ, he saith, shall be magnified in my body, whether it be by life, or death. Although expressing his body namely, he signifieth that among the combats of this present life, he is not doubtful of the success: for of this thing God hath assured us: therefore if we be framed to the will of God, and have the same purpose in our life, that Paul had, we hope for an happy end howsoever: we need no more to fear lest any evil should happen unto us: for if we live and die to him, in life and death we are his. Rom. 14.8. He showeth a manner how to magnify Christ, namely in a perfect confidence: whereof it followeth, that he is cast down by our fault, and extenuated as much as is in us, when we faint through fear. Are not they therefore ashamed, who think it a light fault to be afraid in the confession of the truth? but how should they be ashamed, when they are so impudent, that they dare also excuse the denial of Christ. He addeth, As always, that by the experiments of the grace of God already past, they might confirm their faith. So in the Rom. 5.4. Trial bringeth hope.  
21 For in life. Hitherto in my judgement, the Interpreters have ill translated and expounded this place: for thus they distinguish, that Christ was unto Paul life, and death was to him advantage. But I make Christ the subject in both the members of the sentence, that as well in life as in death, he is said to be advantage: for it is common with the Grecians to understand this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify to. But beside, that this sense is not strained, it agreeth also better with the next sentence, and containeth more plentiful doctrine. He affirmeth that he is indifferent, whether he live or die, because that having Christ, he accounteth gain in both: and truly it is only Christ that in death and life maketh us blessed: otherwise, if the death be miserable, the life is no whit the happier. So that it is hard to define whether it be better for a man to live, or to die without Christ. Again, let Christ be present, and he will bless both our life and our death, that both of them shall be happy and good for us.  
22 But if to live in the flesh were more profitable for me: even what to choose I know not:  
23 For I am distressed between both, desiring to be loosed and to be with Christ which is far better.  
34 But to abide in the flesh is more needful for you.  
25 And this am I sure of, that I shall abide and continue with you all for your furtherance and joy of your faith.  
26 That your rejoicing may be abundant in Christ jesus for me, by my coming unto you again.  
22 But if to live. Even as desperate men are in a perplexity whether they should still prolong their life in misery, or finish their sorrows by death: so contrariwise, Paul with an equal mind saith, that he is prepared as well for death as for life, because the estate of both is blessed unto the faithful, so that he is doubtful whether to choose. If it be profitable, that is to say, if I know that the profit of my life is greater than the profit of my death, I see not whether I should rather desire. He putteth, To live in the flesh. by a contempt, in comparison of a better life. 23 For I am distressed Paul. did not desire to live for any other reward, then to serve to the glory of Christ, and to profit his brethren. Therefore he esteemeth no other profit in this life, than the salvation of his brethren: but for himself privately he acknowledgeth that it is better to die quickly, because he should be with Christ. In his desire he showeth with how great love he is inflamed. He doth not speak here of earthly commodities, but of the spiritual good, which especially of the godly is carefully to be wished for. Notwithstanding Paul, as it were forgetting himself, doth not only contain himself in the midst, lest he should more decline to his own benefit, than the benefit of the Philippians: but at length concludeth, that he weigheth their estate in his heart. And this is truly to live and die unto Christ, when neglecting ourselves, we are carried whether Christ calleth us. Desiring to be loosed and to be with Christ. These two things are jointly to be read together, for death of itself will never be wished for, because the desire thereof fighteth with the sense of nature: but it is desired for some cause, or for some other end. Desperate men fly unto it through weariness of their life, but the faithful hasten unto it willingly, because it delivereth them from the bondage of sin, and is a passage unto the kingdom of heaven. This is it that Paul now saith: I desire to die, because by this means I shall come to be joined with Christ: yet the faithful cease not to be afraid of death, but when they turn their eyes unto that life that followeth after death, by this consolation they easily overcome that fear. Truly whosoever believeth in Christ, should be so courageous, that at the mention of death he should lift up his head, being joyful for the tidings of his redemption: whereby it appeareth how many are Christians only in name, when the greater part hearing the mention of death, as if they never had heard any word of Christ: they do not only wax fearful, but become almost dead. O a good conscience? how much dost thou excel? and how much dost thou prevail? but faith is the foundation of a good conscience: yea 〈…〉 of the conscience. To be dissolved. This manner of speaking is to 〈…〉 men call death the destruction of man, as though the whole man perished. Paul here warneth us, that death is dissolution of the soul from the body: and this strait after he expresseth better, showing what the estate of the faithful is after death: namely that they abide and dwell with Christ. We are also with Christ in this life, so far as his kingdom is within us, and Christ dwelleth in us by faith, and he hath promised that he will be with us even unto the end of the world: but that presence we only perceive by hope: therefore according to our feeling, we are said to be strangers from him. 2. Cor. 5.6. This place is of force to refute the dotage of them, who dream that the souls divided from the bodies are asleep: for Paul witnesseth openly, that we enjoy the presence of Christ, when we are dissolved.  
25 And this am I sure of. Some because it seemed absurd, that the Apostle should confess himself to be frustrate of his expectation, think that he was afterward delivered out of bands, and that he passed through many regions of the world: but in vain do they fear that. For the Saints are wont to moderate their hope by the word of God, that in their minds they presume no more than the Lord hath promised. So, where they have a sure testimony of God his will, there they stay themselves with a certain persuasion, which admitteth no doubt. Such is the persuasion of the continual remission of sins, of the help of the Spirit unto the grace of final perseverance (as they call it) of the resurrection of the flesh. Such also was the certainty of the Prophets, touching their prophecies: in other things they hope nothing but with a condition, and therefore they submit all the success unto the providence of God, to whom they grant to have a sharper sight in things, than themselves. To abide, signify here for a little while. To continue, signify for a long time.  
26 That your rejoicing. Whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have tran● 〈…〉 twice in a ●●erie ●ence. No body will deny, but the faithfully I have expressed the mind of Paul. But whereas some do say, By Christ: I like it not: for In Christ, is put for after Christ, or Christianlike, that he might show the kind of rejoicing to be holy: for otherwise we are commanded to rejoice only in God: therefore might it be objected to Paul by the malicious, how is it lawful for the Philippians to rejoice for thee? he preventeth this slander, when he sayeth, that they shall do it through Christ: that is to say, rejoicing for the servant of Christ, unto the glory of the Lord: and that rather in respect of the doctrine, than of the man, and against the false Apostles, as David in comparing himself with hypocrites, boasteth of his own righteousness.  
27 Only walk you worthy of the Gospel of Christ, that whether I come and see you, or else be absent, I may hear of you, that ye abide in one spirit, in one mind, fight together through the faith of the Gospel.  
28 And in nothing fear your adversaries, which is to them a declaration of their destruction, but to you of salvation, and that from God.  
29 Because it is given you for Christ, that not only ye should believe in him, but also suffer for his sake.  
30 Having the same strife, which ye saw to be in me, and now hear of me.  
27 Only walk worthy. We use this phrase, when we would pass over unto a new speech, and it is as much as if he would have said, for myself the Lord will provide, but you, etc. whatsoever become of me, yet notwithstanding go you forward in a right course. Where he calleth a pure and honest conversation worthy the Gospel: he argueth that contrariwise they do injury to the Gospel, that live otherwise. That whether I come. Because this sentence of Paul in the Greek is hard by the participle seeing, I have made it by the verb, And see. If this like you not, understand the principal verb, That I may understand: in this sense, whether I come and see you, or being absent shall hear of your estate, I may understand both ways, as well by sight, as by message, that you continue in one spirit, but we must little care for words, where the meaning is evident. That ye abide in one spirit This truly is one of the chief virtues of the Church, and therefore this is the only reason to cherish soundness, because it falleth to ruin by dissension. Although Paul by this, as it were by a receipt against poison, would meet with new and strange doctrines: yet he requireth a double unity, of the spirit, and of the mind: for this is the chiefest thing we should agree among ourselves, than that we should be at concord. For where these two words are joined together, the spirit signify understanding, and the mind do signify wil Consent goeth before in order, than conjunction of wills proceedeth from that Fight together through faith. This is the strong bond of concord, whilst we must fight together under one banner: for this occasion many times have reconciled greatest enemies. Therefore that he might the more confirm the unity among the Philippians, he warneth them that they are fellow soldiers: that their enemy and their war is common to them all, and that they must join their minds in an holy unity. The speech that Paul useth in the Greek is doubtful: wherefore an old Interpreter hath turned it: Labouring together through faith. Erasmus hath, Helping forward your faith. As if they should help faith so much as they might. But since the dative case among the Grecians, is put for the ablative case of the instrument, because that tongue wanteth an ablative case: I doubt not but this is the meaning of the Apostle. Let the faith of the Gospel join you together in unity, especially since that is your common armour against that same enemy. By this means I refer the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Philippians, which other refer unto faith, and better, except I be deceived: first of all no man is ignorant, how forcible the provocation unto concord is, when as like fellows we must fight together: beside we know in the spiritual war, that we are armed with the shield of faith, to beat back our enemy: yea faith is our complete armour & our victory: therefore he addeth also this part, that he might show the end of godly unity: the wicked also conspire together unto mischief, but their consent is accursed: let us therefore with one mind war together under the banner of faith. And in nothing fear. The second thing that he commendeth to the Philippians, is courage of mind, that they should not be troubled for the rage of their adversaries. At that time cruel persecutions were hot almost in every place, because Satan was carried forth with all violence to hinder the beginnings of the Gospel: but he did rage so much the more weakly, by how much the more strongly Christ did show forth the grace of his spirit. Therefore he biddeth the Philippians to stand without fear, and not to be troubled. Which unto them is a declaration This is the proper signification of the Greek word, and no reason compelled others to translate it, a Cause: for the ungodly whilst they war against the Lord, they declare, as it were by a preamble, the argument of their own destruction: and the more fiercely they insult upon the godly, so much the more they prepare themselves to their own fall. The Scripture in no place doth teach, that the afflictions which the Saints do suffer of the wicked, is a cause of their salvation, but a Declaration or an argument. Paul also calleth it in an other place, 2. Thes. 1.5. and in stead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have here, he useth there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This therefore is a singular consolation, that whilst we are injuried or vexed by our adversaries, we have a document of our own salvation: for persecutions are unto the sons of God certain seals of their adoption, if they bear them valiantly & with equal minds: the ungodly now show forth a token of their damnation, because they stumble against that stone which shall grind them to powder. And that from God. This is restrained unto the latter part: that the taste of God his grace might mitigate the bitterness of the cross. Naturally no man will take a sign or declaration of his salvation to be in the cross, for they are things in a manner contrary. Therefore Paul calleth back the Philippians, unto an other consideration: namely, that God by his blessing turneth those things into an occasion of salvation, which otherwise seem to make us miserable. He proveth this: because suffering of the cross is the gift of God: but it is certain, that all the gifts of God turn to our salvation. To you he saith it is given, not only that ye should believe in him, but also suffer for his sake: therefore your very sufferings are testimonies unto you of the grace of God. Since it is so, from hence you have an argument of your salvation. Oh that this persuasion were thoroughly settled in our minds, that persecutions are to be reckoned among the benefits of God, how then would we grow forward in the doctrine of godliness? notwithstanding what is more certain, than that it is a great glory of the grace of God, that we suffer for his name, either reproach, or inprisonment, or sorrows, or torments, or lastly death itself: for then the Lord doth beautify us with his own ensigns. But there shall more be found that will rather bid God departed with such gifts, than would thankfully embrace the cross being offered: woe worth our dullness.  
29 That ye should believe. He hath wisely converted faith with the cross, by an inseparable knot, that the Philippians might know, that they were called, upon this condition, unto 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 cross, than Christ himself can be pulled from them. Here Paul doth manifestly witness, that both faith and constancy in suffering persecutions, is the free gift of God. And truly the knowledge of God is an higher wisdom, than that we can attain unto it by our own wit: and our weakness do show itself by daily experience, when God a little withdraweth his hand from us. And that he might the better express, that both these are the free gifts of God, he speaketh, namely that they are given us for Christ his sake, or by the grace of Christ▪ whereby he excludeth all respect of merit. This place also make against the opinion of the Schoolmen, wherein they teach, that the latter graces are the rewards of our merit, because we have used the first aright. Truly I do not deny, but the Lord doth reward in us the right use of his graces, with more ample graces, so that thou dost not oppose thine own merit against his free liberality, and against the merit of Christ, which they do.  
30 Having the same strife. By his own example also, he confirmeth that which he said, which addeth no little authority unto his doctrine. And he admonisheth them, that those works are no cause why they should be troubled at his bonds, looking for the end of their strife.   

Chap. 2.  
1 IF therefore there be any consolation in Christ: if any comfort of love: if any fellowship of the spirit: if any bowels, and mercy.  
2 Fulfil my joy, that ye may think the same thing, having love, being of one mind, and of one judgement.  
3 That nothing be done through contention or vain glory: but that thorough humility every man esteem others better than himself.  
4 Be not careful every man for his own, but every man also for the things of other men.  
1 IF therefore. This exhortation is very pathetical, wherein by all means he entreateth the Philippians, that they would embrace mutual concord among themselves, lest that if they should be divided by contentions, they should be laid open to the illusions of the false Apostles: for always in dissensions there is a gate open unto satan, to spread ungodly doctrines, to repel the which, consent is the best defence. Because the 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 commandment of Christ, doth any thing prevail with you. Yet the other sense do better agree with the text: if there be in you Any consolation of Christ, whereby you might mitigate my sorrows: and if you will any way comfort and ease me, which truly you should do through love: if you think upon that fellowship of the spirit, which should make us all one: if any feeling of humanity & mercy remaineth in you, which might move you to succour my misery, fulfil my joy, etc. Hereby we gather how great a good unity is in the Church, & with how great care it is by the Pastors to be procured. We must also mark how he humbleth himself, humbly entreating their mercy, who might by the duty of a father have exacted reverence from them as from his sons. He knew how to use commanding when need required: now he had rather use prayers, because he knew them more fit to pierce their affections, and because he knew that he spoke unto them that were obedient, and easy to be taught. So the Pastor must not refuse to take upon him any person for the Church's sake.  
2 Fulfil my joy. And here we may perceive how little careful he was for himself, so that the Church of Christ were in good case. He was kept close in prison, and bound with chains, he was condemned to lose his head: torments were before him, and the executioner at hand to dispatch him: notwithstanding all these did not hinder him, but that he did sound rejoice to see the Church's flourish: furthermore he esteemeth this an especial thing in the happy state of the Church, if there reign mutual consent and brotherly concord among them. So the 137. Psalm teacheth us, that the chief point of our joy is the remembrance of jerusalem. And if that were the fullness of Paul his joy, the Philippians had been more than cruel, if by dissensions among themselves, they should have tormented the heart of the holy man with a double sorrow. That ye may think the same thing. The sum is this, that in their opinions & their wills they should consent. For he setteth down consent in doctrine and mutual love: then repeating the same thing (in my judgement) he biddeth them be of one mind, and to think the same thing: these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of this force, that they should apply themselves one to another: therefore the beginning of love is to agree in opinions: but that is not sufficient, except the hearts do increase together into a mutual love. Although it were not absurd to translate it thus: that you should be of the same cogitation, to have mutual love, to be of one mind, and to think the same thing: for the participles are many times used for the Infinitive moods: yet I have followed that sense which seemed to be less strained.  
3 That nothing be done through contention These two are most hurtful plagues to trouble the peace of the Church. Contention ariseth whilst every man will stiffly defend his own opinion, and when it is once hot, it is carried headlong into that way where it entered: but vain glory tickleth the minds, so that every man flattereth himself in his own inventions. Therefore this is the only reason to meet with dissensions if we avoid strife, by counseling and dispatching matters quietly, and especially if we be not carried by ambition, for ambition is as it were the bellows of discord. Vain glory signifieth all the glory of the flesh: for what have men wherein to rejoice, but in vanity? But through humility. Against both these diseases he setteth one remedy, submission, and that not without cause, for it is the mother of modesty, whereby it comes to pass, that yielding as it were somewhat of our own right, we grant it unto others, and rage not easily through dissension. He defineth what true humility is, namely, when every man preferreth others before himself: and if any thing be hard in our whole life, this is especially, therefore it is no marvel if humility be so rare a virtue, for (as he saith) every man hath a king's mind in himself, in challenging all things unto himself: behold the pride of nature. Then of the foolish admiration of ourselves springeth contempt of our brethren, and we are so far from that which Paul here commandeth, that scarce any man can suffer others to be equal with him, for there is no man that desireth not to be aloft. But here a question ariseth, how can it be that he, who in deed excelleth others, should esteem them better than himself, whom he know do come nothing near him? I answer, that all this dependeth upon the right estimation of the gifts of God, and of our own infirmities. For howsoever any man excelleth in excellent gifts, he must think that they are not bestowed upon him to this end to please himself, to exalt himself, or to account of them, but he must exercise himself in examining and acknowledging his own vices, and so he shall have large matter of humility. Contrariwise, he shall honour what virtues he seeth in other men, and shall bury their vices by love: he that shall observe this rule, shall easily prefer others before himself. And this is that which Paul would, when he added: that every man should not be careful for themselves, but for their neighbours: or that they should not only be addicted to themselves. Therefore it may be that a godly man will have more care of the things of other men, although he knoweth himself more excellent than they.  
5 Let this mind be in you, that was even in Christ jesus.  
6 Who, when he was in the form of God, would have thought it no robbery to be equal with God.  
7 But he made himself of no reputation, taking the form of a servant, being made in the likeness of men, and in shape found as a man.  
8 He humbled himself, I say, being made obedient to the death, even the death of the cross.  
9 Wherefore God also hath exalted him on high, and given him a name which is above all names.  
10 That in the name of jesus all knees should bow, of things in heaven, and things in earth, and things under the earth.  
11 And all tongues should confess that jesus Christ is the Lord, unto the glory of God the father.  
5 Let this mind be in you. He commendeth now humility, by the example of Christ, unto the which he had exhorted them afore in words. There are two parts of the sentence: in the former whereof, he inviteth us unto the imitation of Christ, because it is the rule of our life: in the second he allureth us, because this is the way whereby we come unto true glory. Therefore he commandeth every one to have the same affection that was in Christ. Afterward he declareth, what manner of example of humility is propounded unto us in Christ. I have kept still the passive kind of the verb, although I mislike not the translation of others, because nothing is changed concerning the sense: only I would that the Readers should hold that form of speaking, which Paul used.  
6 Who being in the form of God. It is no comparison of things like, but of the greater and the less. The humility of Christ was to abase himself from the highest top of glory, unto the vilest reproach: our humility is, not to exalt ourselves with a false opinion of our selves. He yielded of his right: of us this only is required, that we take no more to ourselves, than it behoveth us. Therefore hence it ariseth, that when he was in the form of God, he thought it not unlawful for him, to behave himself in that form, but made himself of no account. Therefore how absurd is it that the Son of God should descend from so high a top of dignity, and we that are nothing, should be lifted up with pride? the form of God here signifieth his majesty: for as a man is known by the sight of his form: so the majesty that shineth in God, is the figure of him: or if thou hadst rather have a fit similitude, the form of a King is the apparel and excellency that showeth a King, as his sceptre, his crown, his robes, his Officers, his judgement seat, and such other ensigns of a kingdom: the form of a Consul, is his gown, his noble apparel, his chair of ivory, his sergeant with rods, and axes. Christ therefore before the world was made, was in the form of God, because he had his glory from the beginning with his father: as he saith, john. 17.5. for in the wisdom of God, before he put upon him our flesh, there was nothing base or abject, but beseeming the magnificence of God. When he was such an one, he might without injury bear himself equal with God: but he did not show what he was, neither did he openly in the sight of men, take that which by right was his own. He would have thought it no robbery. It had been no injury if he had appeared equal to God: for whereas he saith, He would have thought it no robbery. It is as much as if he had said, he did know that it was lawful for him that we might know that his submission was voluntary, not of necessity. Hitherto they have translated it in the Indicative mood, He thought, but the text requireth a subjunctive mood. And this is Paul his use to take the preterperfectence of the Indicative mood for the subjunctive, understanding the potential adjection (as they call it.) So Rom. 9, 3. I did wish, for I would wish, and 1. Cor. 2, 8. if they did know, for if they had known. There is no man that doth not see that Paul hitherto 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 lawful for him to have done. Furthermore, whosoever doth not see his eternal divinity to be clearly affirmed in these words, he is altogether blind. Neither doth Erasmus deal shamefastly enough, who goeth about with his cavils to make a jest as well of this place as of others like it. Indeed he confesseth every where, that Christ is God, but what do his true confession avail me, if my faith be strengthened by no authority of the Scripture. I confess that Paul maketh no mention of the divine essence of Christ, but therefore it followeth not that this place is not sufficient to confute the impiety of the Arrians, who feigned Christ to be a created God, and less than the father: to be of the same substance with his father, they denied him: for where is there equality with God, without robbery, but in the only essence of God? for he remaineth always the same God, who crieth by Esay. 48, 11. I live, and I will not give my glory unto another, the form signifieth the figure, or the appearance as they speak commonly, that also I confess, but without God shall any such form be found which is true and not counterfeit? As God therefore is known by his virtues, and his works are testimonies of his eternal Godhead Rom. 1, 20. so the divine essence of Christ is rightly proved by the majesty of Christ, which he had equal with his father, before he humbled himself. Truly from me all the Devils in hell can not wrest this place, because in God it is a strong argument from his glory to his essence, which two things are inseparable. He made himself of no reputation: This making of himself of no reputation, is all one with his humility, whereof we shall see afterward. But this is spoken more emphatically, for he was brought unto as nothing. Christ could not discharge himself of his Divinity: but he kept it hidden for a time, least it should appear in the infirmity of the flesh. Therefore he laid away his glory, not by diminishing it, but by keeping it under 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 form of God before he was man? Therefore we must answer that Paul speaketh of whole Christ, as he is God manifested in the flesh: yet this making himself of no reputation agreeth not but only with his humanity: As if I should thus speak of a man. A man, seeing he is mortal, is to be blockish, because he thinketh on nothing but the world: I understand the whole man, but I attribute mortality but unto part of him that is to his body. Since therefore the person of Christ is one, consisting of two natures: Paul saith well, that he that was the son of God, indeed equal with God, did notwithstanding abstain from his glory, when in the flesh he carried the form of a servant. It is secondly demanded also, how he is said to be of no reputation, who by his miracles and by his virtues proved himself always to be the son of God, and in whom john testifieth 1.14. that glory beseeming the son of God was always to be seen: I answer that the humility of the flesh, was notwithstanding like a vail wherewith his divine majesty was covered: In which respect, he would neither have his transfiguration published, until he were risen again, & when he perceiveth the hour of death to be at hand, than he saith: Father glorify thy son. john. 17.1. Therefore Paul also teacheth, Rom. 1.4. that he was declared the Son of God by his resurrection. And again, 2. Cor. 13.4. He suffered through the infirmity of the flesh. Finally, the Image of God did so shine forth in Christ, that notwithstanding he was cast away in outward sight, and in the opinion of men brought to nothing. For he did bear the form of a servant, and for that cause did he take upon him our nature, that in it he might be the servant of his father, yea even the servant of men. For Paul calleth him the minister of the Circumcision. Rom. 15.8. and he himself testifieth of himself, that he came to minister. Mat. 20.28. & long before, the same thing was foretold by Esaie. 42.1. Behold my servant, etc. In the likeness of men. The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is as much as placed: for Paul doth signify that he was brought into the order of men, that even in his shape he might nothing differ from the common sort of men. The Marcionites have abused this testimony, to prove their fantastical spirit which they dreamt on: but they may easily be refuted, because Paul disputeth here of no other thing, but in what manner Christ behaved himself, or in what condition he was busied in the world. He that is a true man, shall notwithstanding be thought unlike to others, if he so behave himself as if he were exempt from the law of others. Paul denieth that this was in Christ, but that he lived so, that he appeared unto every man to be of the number of men, and yet was he far other than man, although he were a true man. Therefore the Marcionites deal too chyldishly, who from the like condition of men, draw their argument to deny the truth of his nature. He was found It signifieth here, known or seen: for he handleth here his estimation, as was said, that is (as before he affirmed, that in very deed he was God equal to the Father: so here he remembreth that he was accounted as an abject, and as one of the common sort of men: but we must always repeat that which he said even now, that such submission was voluntary. 9 He was made obedient. This was great humility, that of a master he made himself a servant: but he saith he went farther, that when he was not only immortal, but the Lord of life and death, yet he obeyed his Father even unto the suffering of death: this was his lowest abasing of himself, especially considering the kind of his death, which he addeth forthwith to exaggerate the matter more: for in so dying he was not only reproachful before men, but also accursed before GOD. Such is the example of his humility, that it should even swallow up the minds of all men: It is so far of that it can be expressed in words according to the worthiness thereof. 9 Wherefore God hath exalted him on high. By adding a comfort, he teacheth that humility is carefully to be desired, which the wit of man doth abhor from. No man will deny, but that a just thing is required of us, when we are commanded to imitate Christ, but this reason moveth us that we should more willingly imitate him, when we hear that there is nothing better for us, than to be framed to his Image. That they are blessed whosoever are humbled willingly with Christ, he proveth by his example: for from a most despised estate, he was exalted unto the highest dignity: whosoever therefore humbleth himself, shall likewise be exalted: he that refuseth submission now, how shall he come to the glory of the heavenly kingdom? This place have given occasion to the Sophisters, or rather they themselves have taken occasion that they say that Christ first merited for himself, and then for others. First, although they spoke no untruth, yet such profane cogitations must be avoided, which do darken the grace of Christ, when we imagine that he came for any other cause, than for our salvation: who doth not see that it is suggested by Satan, that Christ suffered on the cross, to get unto himself by the merit of his work, that which he had not? For the holy ghost will have us in the death of christ to behold, to taste, to repute, to feel, to acknowledge none other thing than the mere bounty of GOD and of Christ himself only, and such an inestimable love toward us, that forgetting himself, he bestowed himself and his life upon us. As oft as the scripture speaketh of the death of Christ, it setteth down the fruit and price thereof to be in us, because by it we are redeemed, reconciled unto God, restored unto righteousness, cleansed from our filthiness, life procured for us, and the gate of life opened: who can therefore deny, that these men by the instinct of Satan, declaim against it, saying that the especial fruit is in Christ himself that he had first regard of himself than of us, that he deserved glory, first for himself before salvation for us? Furthermore I deny that to be true which they affirm, & I say they have wickedly wrested Paul's words, to prove they lie, for that the Illative word signifieth here rather a consequence than a cause. It is evident hereby, because otherwise it follow that man may merit divine honour, and obtain 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 whatsoever God only challengeth to himself in isaiah. Therefore the glory of God, and the majesty which is so proper unto him, that it can be translated to none other, shall be the reward of man's works. Besides if they urge the word in no respect of absurdity, the answer is easy: he was so given unto us by his father, that all his life was appointed a glass for us to look in: therefore as a glass although it hath brightness, yet hath it not for itself, but to that end that the use and commodity thereof should be for others: so, neither hath Christ either gotten or taken any thing for himself, but all for us. For what new exaltation did he need I pray, who was equal with his father? Let therefore the godly readers learn to abhor the Sorbonicall sophisters with their wrested speculations. He hath given him a name. The name is here taken for dignity, which in all tongues is sufficiently known: like a block he lieth without name, that is without honour, especially it is a familiar speaking in the scripture. It signifieth therefore that greatest power is given unto Christ, and that he is placed in the highest degree of honour, that no dignity, neither in heaven, nor in earth, can be found like unto his: whereof it fol- 〈…〉 showeth that it is a divine name, and that he also expoundeth, bringing in the words of isaiah 45.23. where the prophet disputing of the worship of God to be spread abroad through out the whole world, bringeth in god speaking after this manner. I live, and all knees shall bow unto me, and all tongues shall swear unto me. It is certain that that worship is there noted which doth peculiarly belong unto God. I know that some do subtly dispute of the name of jesus, as though it were derived from the ineffable word jehova: but I find no substance in the reasons they allege, and I am not delighted with vain subtleties, and it is dangerous to jest in so great a matter. Moreover, who doth not see that the exposition is strained & nothing proper, when Paul speaketh of the whole majesty of Christ to restrain his sentence unto 2. syllables: as if a man would examine the syllables in the word Alexander, to find the greatness of the name that Alexander got to himself: therefore their subtlety being so slender, is a very gloze far from the meaning of Paul. But the Sorbonicall sophisters are more than ridiculous, which gather out of this present place, that the knee must bow so oft as the name jesus is pronounced, as though it were a magical word, which had all the force enclosed in the sound. But Paul speaketh of the honour which is to be given to the son of God, and not to syllables. All knees should bow. Although men after this manner be reverenced: yet it is not to be doubted that that worship is here noted, which is proper unto god, a sign whereof is the bowing of the knee, wherein it is meet to observe, that God is not only to be worshipped with inward affection of the heart, but also with outward profession, if we will give him that which is his own. Therefore when he will set out his lawful worshippers, he saith they have not bowed their knee before the Image of Baal, 2 Reg. 19.18. But here ariseth a question whether this doth belong to the divinity or to the humanity of Christ? for both of them are absurd, for unto his divinity no new thing could be given: with his humanity either by itself, or severally great exaltation agreeth not, that he should be worshihped as God: I answer 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 himself touching his humanity only, or touching his godhead only: but because he having put upon him our flesh, lay hid under the infirmity thereof. So again God hath exalted his son in the same flesh, wherein he lived as an abject, and without honour in the world, unto the highest degree of honour, that he sitteth at his right hand. But Paul seemeth not to agree with himself, who to the Rom. 14.11. citeth the same testimony when he goeth about to prove that Christ shall once be the judge of the quick and the dead: but it were not fit for that purpose, if it were already fulfilled as here he witnesseth. I answer that it is so with the kingdom of Christ, that it increaseth daily, and is augmented to the better: but the perfection thereof is not evident, nor shall be evident until the latter day of judgement. So both is true, that all things are now subject unto Christ, and yet this subjection shall not be absolute before the day of the resurrection, because then that shall be finished, which now is but begun: therefore this prophecy not without cause, is diversly applied unto divers times, as all other things do not define the kingdom of Christ in one moment of time, but do describe it in their whole course. But hereof we gather that Christ is that everlasting God that speaketh by isaiah▪ Of things in Heaven, and things in earth, and things under the earth. When Paul from the heavens, unto them under the earth submitteth all things unto Christ: the papists trifle very childishly in gathering Purgatory out of his words. Their argument is after this sort: it is so far of, that the devils bow their knees unto Christ, that by all means they are rebels against him, and authors of rebellion unto others (as though it were not written, that they do tremble at the only mention of god.) james 2.19. What therefore when they shall come in presence before the tribunal seat of Christ his judgement? truly I confess that they will never willingly, or with a ready obedience be subject: neither doth Paul speak here of voluntary obedience, but rather we return such a conversion against themselves: the fire of Purgatory according to their own saying is temporal, and shall be abolished at the day of judgement: therefore this place cannot be understood of Purgatory, because Paul in another place denieth that this prophecy shall be accomplished, until Christ shall appear unto judgement. Who doth not see that in these filthy quiddities they are twice children. 11. Unto the glory of God the father. It might also be read in the glory because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft times used in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet I had rather retain the proper signification in the sense, that the majesty of god as it was by Christ made manifest unto men: so it should shine again in Christ, & the father should be glorified in the son. Look john 5 and 17. and you shall have the exposition of this place.  
12 Wherefore my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.  
13 For it is God that worketh in you both to will and to do, of his good pleasure,  
14. Do all things without murmurings and reasonings.  
15 That ye may be such of whom no man can complain, and the sincere sons of god without rebuke in the mids of a naughty & crooked generation, among whom, shine ye as lights in the world.  
16 Holding forth the word of life, unto my glory, until the day of christ▪ that I have not run in vain, neither laboured in vain.  
12. Wherefore. He shutteth up all that last exhortation with a general sentence, that they should humble themselves under the hand of the Lord: for that will easily bring to pass the laying away all fierceness they shall be gentle & courteous among themselves. This only is a fit reason whereby the wit of man may learn to wax gentle, when by comparing with god, he searcheth into himself, who pleased himself severally in his own devices. As ye have always obeyed He praiseth their former obedience, that he might the more encourage them to go forward. But because it is the property of hypocrites to approve themselves to the eye, but when they are out of sight, to favour themselves with more liberty, as it were the cause of their reverence and fear being removed. He admonisheth them that they would not only show themselves obedient to the eye, but also that they obey him being absent, and that so much the more: for if he were present, he might prick them forward, and enforce them with daily admonitions. Now therefore it is needful that while their counsellor is away, they would be careful for themselves with fear and trembling. In this he would have the Philippians to testify and approve their obedience, that they might be lowly and humble. This moreover is the fountain of humility to acknowledge how miserable we are, and needy of all goodness unto the which he calleth them in this sentence: for whence cometh pride but from security, which blind confidence bringeth forth, whiles we please ourselves, and are rather puffed up with a confidence of our own virtue, than stay up on the grace of God? The contrary unto vice is fear, to the which he exhorteth them: but although in the text exhortation be before doctrine: yet in order it is after, because from thence it is drawn, I will therefore begin with doctrine. It is God that worketh in us. This is the true engine to destroy all loftiness: this is the sword to kill all pride when we hear that we are nothing at all, and can do nothing, but by the alone grace of God (I understand supernatural grace) which proceedeth from the spirit of regeneration: For in as much as we are men, in God we are, we live and are moved: but here Paul rather disputeth of another kind of moving, than of that universal. Let us see now what he attributeth unto god, what he leaveth unto us. 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 certainty to be in God, what more doth remain for us wherein we may boast? It is no doubt but this division is as much as if Paul had said the whole in one word: for the will is the foundation, the effect is the outward show of the building. And he hath expressed a great deal more than if he had said God were the author of the beginning and ending. For then the Sophisters might cavil that there were some middle thing left unto men: but now what shall they find at all proper unto us? They sweat much in their schools, that they might reconcile free will with the grace of god: I say such a free will as they feign, which is both flexible by his proper motion, and hath a proper and several power, whereby it worketh with the grace of god. I do not contend about the word: but the thing itself. That therefore free will may agree with grace, thus they divide, that god truly doth repair in us his free election, whereby we are able to will that is good: so they acknowledge the ability to will that is good to come from God: but the good will itself they attribute unto men: but Paul doth pronounce this (without exception) to be the work of God: for he doth not say that our hearts only are bowed or stirred up by God, or that the weakness of our good will is helped: but that our good will is altogether made by God. Whereas they slander us, that we make men like unto stones, when we teach that they have no goodness but of mere grace, they do impudently, for we confess that we have a will by nature, but because it is evil by the corruption of sin, than it beginneth to to be good when it is reform by God. Neither do we say that a man do any good willingly, but then when the will is ruled by the spirit of God. Therefore touching this part, we see that the whole praise is given to God: and that it is frivolous which the Sophisters teach, that grace is offered unto us, and placed as it were in the mids, that we may embrace it if we list. For except God should work effectually in us, he could not be said to work a good will. Concerning the second part we must think the same thing. god, he saith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the worker whereby we work: therefore he bringeth unto an end those godly affections which he hath inspired into us, least they should be in vain, as he promiseth by ezechiel. 11.20. I will make them to walk in my precepts, whereby we gather, that perseverance also is his mere gift. Of his good pleasure. Some do interpret this for good intent of the mind: but I rather refer it unto God, and I understand it for his willing affection which commonly they call his good pleasure. For in this signification also the use of the Greek word is more common, and the text doth require it. For this is Paul's drift, to give all unto God, and to take all from us Therefore not being contented to have given unto God the effect, both of the good will and of the work, he ascribeth both unto his free mercy, whereby he excludeth the feigned opinion of the sophisters touching grace following, which they imagine to be the reward of merit. Therefore he teacheth that all the course of our life, if we live aright, is directed by god, and that of his free goodness. With fear and trembling. Hereof Paul inferreth an exhortation, that they should work out their salvation with fear: he joineth fear and trembling together, for a serious and careful fear, according to his manner, to increase the matter more. Therefore he shaketh off as well drowsiness, as confidence. By the word work he chastiseth slothfulness, which is always witty to seek a going forward: but it seemeth to have a sweet smell in the grace of God, because if GOD worketh in us, why should not we wax slothful? But the holy ghost admonisheth us that he will work in lively Instruments: but strait way he beateth back pride, commending fear and trembling. We must also diligently consider that which he inferreth: from God, he saith, you have all things, therefore be careful and humble: for there is nothing which should more instruct us unto modesty and fear, than when we hear that we stand by the only grace of GOD, ready forthwith to fall, if he withdraw his hand but a little. The confidence of ourselves breedeth Security and fierceness. This is expressed: whosoever trust unto their own strength, they wax insolent through pride, and sleep in Security. The remedy therefore against both these evils is, if distrusting ourselves we depend all together upon God only. And verily that man hath truly profited as well in the knowledge of the grace of god, as of his own infirmity, who being wakened from security, earnestly requireth help of god: but they that are puffed up with a trust of their own strength it is necessary that they should become drunken in security. Wherefore the slander, wherewith the Papists burden us, is impudent, namely, that by extolling the grace of God, and by beating down free will, we make men slothful, we shake off the fear of God, and take away all carefulness. But the Readers do see that Paul here doth not gather matter of exhortation from the doctrine of the Papists: but from our doctrine. God, he saith, doth all things in you. Therefore submit yourselves unto him with fear. Truly, I do not deny but many men hearing that there is no goodness in us, will with more liberty flatter themselves in their faults. But I deny that this is the fault of the doctrine which being received as it ought bringeth forth a carefulness in our hearts. Moreover the Papists abuse this place to overthrow the certainty of Faith: for he that trembleth, is uncertain. Thus therefore they take Paul his words, as though in all our life we should stacker in the trust of our salvation: but if we will confer Paul with himself, he doth not here exhort us unto doubting, because every where he commendeth confidence and a full assurance of God his mercies: but the Solution is easy, if any man seek the true sense without contention. There are two kinds of fear: the one engendereth carefulness with humility: the other doubting. The first is opposed as well to the security and slothfulness of the flesh, as unto pride: the other is opposed unto the certainetye of faith. Moreover we must mark, that as the faithful do certainly rest upon the grace of God, so whiles they cast back their eyes unto their own frailty, they do not sleep securely: but for fear of danger, stir up themselves unto prayers: notwithstanding it is so far of, that this fear should trouble the quiet state of their constancy, and shake their faith, that it rather confirmeth than: for the distrust of ourselves maketh us rest more strongly upon the mercy of God, and to that end tend Paul's words: for he requireth nothing of the Philippians, but that they should submit themselves unto god, with a true denying of themselves. Work out your own salvation. As the Pelagians in old time: so the papists at this day do proudly boast of this place, to extol the virtue of man: for whiles the former sentence is objected unto them: It is GOD that worketh: they strait way beat it back again (as it were with this buckler.) Work out your own Salvation. Since therefore the work is given in common both unto god and unto man, they attribute half unto either. In sum, from the word work they gather free will, & from the word salvation, they gather meat of eternal life. I answer that salvation is taken for the whole course of our vocation, & under this word are comprehended all things whereby God doth accomplish that perfection, unto the which he hath appointed us in his free election. No man except he be obstinate and impudent will deny this: we are said to finish it, when being governed by the holy ghost, we attain unto a blessed life. It is God which calleth, who offereth salvation. It is our duty by faith to embrace that which he giveth, and by our obedience to answer to his calling: but neither of these can we have from ourselves. Then therefore do we any thing, when he hath prepared us to do it? The word which he useth signifieth properly to finish: but we must remember that which I said, that Paul doth not dispute how far our ability doth extend, but doth teach simply, that god doth so work in us, that yet he suffereth us not to wax slothful, but exerciseth us being strongly driven forward by his secret motion. 14. without murmurings. These are the fruits of that humility unto the which he exhorted. For whosoever attributing nothing to himself, hath learned to submit himself carefully unto God, he will behave himself also quietly among men. For where every man please himself there reigneth two vices: that one speak against another, and that they strive among themselves by contention. First therefore he forbiddeth maliciousness & secret grudgings: Then open contentions. He addeth also a third thing that they should not give others occasion of complaining, which is wont to proceed of too much testiness. Hatred is not always to be feared, but we must endeavour that by our own fault we make not ourselves odious, that it may be fulfilled in us, They hated me without a cause. Psal. 35.19. Although if any would extend it further, I am not against him: for thence come murmurings & disputings, whilst every man beyond measure caring for himself, giveth unto others occasion to complain: yea this word may be taken actively, that it may signify not troublesome men, nor complainers. And this signification agreeth not ill with the text, because the seed of all brawlings and backbitings, for the most part is complaining He joineth Sinoere, because such filthiness will never come forth from purged minds. The sons of God without reprehension It must thus be resolved, without reprehension: because ye are the sons of God: for the adoption of GOD must be the cause of a blameless life, that by some similitude we may resemble our father. Although there was never such perfection in the world, that nothing should be found worthy reprehension: yet they are called irreprehensible, who with all their care strive to come thither, as it is said in another place. In the mids of a perverse generation. The faithful live in the earth mingled with the ungodly, they draw together the common air, they enjoy the common land. And at that time also they were more dispersed, because there could scarce be found one godly house, which was not every way compassed with unbelievers. So much the more Paul pricketh forward the Philippians, that they should carefully take heed to themselves from all corruptions. The sense is therefore: you are enclosed among the wicked: but in the mean while remember that by the adoption of God you are separated from them. Therefore let there be evident signs in your life, which may make you differ. Moreover, this reason must more provoke you unto a care of a godly and holy life: lest being entangled by their vices and contagion, you be part also of a crooked generation. Whereas he calleth the unbelievers A perverse and crooked generation. That belongeth unto the circumstance of the place: for he warneth them, that they should so much the more diligently take heed, because many offences would be thrust in by the unfaithful, which might hinder their right course: and the whole life of the unfaithful would be as a Laborinthe of diverse turnings, which would lead us out of the way: yet nevertheless they are Epithets which agree with the unbelievers of all nations, and of all times. For if the heart of man be perverse and unsearchable, what shall be the fruits of such a root? We are taught therefore in these words, that there is nothing pure in the life of man, until he be reform by the Spirit of GOD. Among whom shine ye. The termination of the Greek verb is doubtful: for it might be read in the Indicative mood: Ye shine. But the Imperative mood better agreeth with the the exhortation He will have the faithful like lamps, which do shine in the darkness of the world. As if he should say, the unfaithful are the children of the night, and in the world there is nothing but darkness: but GOD hath illuminated you unto this end, that the pureness of your life might shine in this darkness, whereby his grace might appear most evident. So it is also said by the prophet. The Lord shall arise upon thee, and his glory shall be seen in thee. Esaie. 60.2. By and by it followeth. The gentiles shall walk in the light, and Kings in the brightness of thy countenance. Although isaiah there preacheth rather of doctrine. And Paul here of the example of life (In respect also of doctrine) Christ calleth his Apostles peculiarly in another place, the light of the world. Math. 5.14.16. Holding forth the word of life. The reason why they should be lights, is because they bear the word of life, whereby they are lightened, that they also may shine unto others. He alludeth unto candles, wherein are set weeks to burn, and he maketh us like unto the candles. He compareth the word of God unto the week of the candle, whence the light is. If you had rather have another similitude: we are the candlesticks, the doctrine of Christ is the candle, which being set in us giveth light round about: And it signify that we offer injury unto the word of God, except it shine in us by the pureness of our life. Hither appertaineth the saying of Christ: No man lighteth a candle and putteth it under a bushel, etc. Mat. 5.15 So we are said to bear the word, that in the mean while we are borne by it, because we are founded in it. But the manner of bearing which Paul here handleth is this: that god upon this condition hath committed his doctrine unto us, not that we should keep the light thereof suppressed and idle, but that we should bring it forth unto others. The sum is this, whosoever are illuminated by the heavenly doctrine, do bear about that doctrine which may bewray and uncover their shame, except they walk holily & purely: but this light is therefore kindled, that they themselves should not only be directed in the right way, but that they should also show it forth unto others. Unto my glory. To increase their courage, he witnesseth that which shall be glorious unto him, if he have not laboured in vain among them: not because they do lose the price and the reward of their travel, who have laboured faithfully, yet without effect: but since the success of our ministry is the singular blessing of God, let us not marvel if God also crown that among his other gifts. As therefore so many churches gotten by Paul unto Christ, do now make his Apostleship honourable: so it is no doubt, but these victories shall have place in the kingdom of Christ, as he saith a little after, you are my crown. And it is no doubt but the triumph shall be so much the more excellent, as the deeds shall be more glorious. If any man would ask how Paul do now rejoice in his labours, who in the 2. Cor. 11.11. forbiddeth to rejoice in any thing but in the Lord: the answer is easy, when as we have cast down ourselves & all things that are ours before the Lord, and have reposed our whole glory in Christ: It is lawful also through Christ to rejoice in the benefits of god, as it appeareth in the first epistle to the Corinthians: this part Until the day of the Lord is a prick unto the Philippians, for to persever, since that the tribunal seat of Christ is set before them, from whence they must look for the reward of their faith.  
17 And though I be offered up upon the sacrifice and service of your faith, I rejoice, and rejoice with you all.  
18 For the same cause also rejoice ye, and rejoice together with me.  
19 And I hope in the Lord that I shall also send Timotheus unto you shortly, that I also may be quiet when I know your estate.  
20 For I have no man like minded, who will faithfully care for your matters.  
21 For all seek their own, and not the things which are jesus Christ's.  
22 But ye know the proof of him, that as a son with the father, he hath served with me in the gospel.  
23. Him therefore I hope to send, assoon as I know how it will go with me.  
24 And I trust in the Lord that I also myself shall come shortly.  
17 If I be offered. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore he seemeth unto me to allude unto those sacrifices, by the kill whereof, among the men of old time covenants & bargains were ratified: for the greeks properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice offered to confirm a covenant. After this sort he calleth his death a confirmation of their faith, as certainly it should be. But that the whole place might be more clear, he saith that he sacrificed unto god, when he consecrated them through the gospel. The like saying is to the Romans. 15.16. for there he he bringeth in himself as a priest, which offereth the gentiles unto God through the gospel. And as the gospel is the Spiritual sword to kill sacrifices, so faith is as it were the offering: for there is no faith without mortification, by the which we are consecrated unto God. He putteth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and service, whereof the former is referred unto the Philippians, who were offered unto God: the other unto Paul: for he is the act of the sacrifice. It is as much as administration and so it comprehendeth the functions and duties of either kinds: but here it belongeth properly unto the worship of God, as the Latins say, operari sacris, to sacrifice. Now Paul saith that he shall be joyful if he should be offered upon such a sacrifice, that it might be more ratified & strong. This is to teach the gospel from the heart, when we are ready to confirm with our own blood that which we teach. Besides, here is a profitable doctrine to be gathered touching the nature of faith: namely, that it is not a vain thing: but such a thing as consecrateth a man unto God: and also the ministers of the gospel have here an excellent comfort, who are said to be the priests of God, to offer sacrifices unto him: for with what earnestness would he bend himself to be careful in preaching, which knoweth that this is a sacrifice acceptable unto God? Touching this kind of sacrifice, whilst the miserable papists know nothing, they feign another kind which is extreme sacrilege. He saith, I rejoice together with you: that if it should happen that he should die, they might know it should be for their profit, and they might reap fruit by his death. 18. Rejoice ye. By this cheerfulness he animateth the Philippians, and inflameth them to suffer death valiantly, in which the faithful suffer no evil. For before he taught that death should be to him advantage, yet here he especially bewareth that his death trouble not the Philippians. Therefore he denieth that it shall be any cause of sorrow: yea they must rather rejoice, because they should find it fruitful: for although of itself it were a grievous loss to be deprived of such a teacher, yet the recompense should not be lighter, because the gospel should be confirmed by his blood. In the mean while he admonisheth them that death privately to himself shall be joyful, whereas Erasmus translateth it in the present tense, You do rejoice. It is altogether far off. 19 And I hope. He promiseth unto them the coming of Timotheus, that by looking for him, they might stay themselves more manfully, and not yield to the deceivers: for as in war the hope of succour keepeth still the minds of soldiers that they faint not: so this cogitation also might give much courage unto the Philippians. He shall come shortly that shall oppose himself against the attempts of our enemies, and if the only expectation of him did so much prevail, his presence should be much more forcible. The condition is to be noted, wherein he submitteth himself to the providence of god, determining nothing without that going before: as truly it is lawful to appoint nothing for the time to come, but under the hand of God the Lord (as I may so say) Where he addeth That I also may be quiet, he declareth his love towards them (as much to say) as he was so careful for their dangers, that except he knew their prosperous estate, he could not be well. 20 I have no man like minded. Although many gather a diverse sense, I thus interpret it, I have no man so well minded to be careful for your matters: for in my judgement Paul rather compareth Timotheus with others, than with himself: and truly for that purpose he giveth him a singular praise, that for his rareness he might be in greater estimation. 21. For all men seek their own. He speaketh not of them who had altogether cast away the care of godliness, but of them whom he accounted for brethren, yea whom he suffered in his own company: yet he saith that they are so cunning in caring for their own matters, that they are more cold in the work of the Lord. In show it seemeth to be no grievous fault to seek ones own: but how intolerable it is in the servants of Christ it appeareth thereof, that it maketh them altogether unprofitable, whom it possesseth: for it cannot be that he should employ himself for the Church, that is addicted unto himself. Therefore thou wilt say: did Paul cherish with himself men of no goodness and dissemblers? I answer that it is not so to be taken, as though being altogether bend to their own profit, they had no care at all of the Church: but because they being entangled with their own private commodities, they were more negligent to promote the public benefit of the Church: for it is necessary that one of these affections must reign in us: that either neglecting ourselves, we should be carried unto Christ, and unto those things that are Christ'S: or else being too much addicted to our own profit, we should serve christ for fashion sake. Hereof appeareth how great an hindrance it is unto the ministers of the Church, to seek their own. Neither are these excuses of any force: I am injurious to no man, I must have regard of myself: I am not so hard hearted: but I am carefully moved with respect of mine own commodity: for thou must depart from thine own right, that thou mayest perform thy duty: thy reason is neither to be preferred before the glory of Christ, nor to be made equal with it: whether soever Christ calleth thee, thou must go speedily, leaving all other things. So thou must look back unto thy vocation, that thou must turn away thy senses from all things that may call thee backward. Thou mayest live in another place more wealthily: but God hath bound thee to a Church which maintain thee but slenderly. In another place there is more honour: but God hath given thee that place, in which thou must live humbly. In another place the air is more healthful, or the country more pleasant: but here thy standing is appointed. Thou wouldst wish that thou hadst rather to do with a more gentle people: either their unthankfulness, or their fierceness, or their pride offendeth thee. Finally thou dost not agree with the wit & manners of the country: yet thou must strive with thyself, & after a sort offer violence to thy contrary desires, that thou mayst increase that good which thou hast gotten: for thou art not free, or at thy own liberty. To conclude thou must forget thyself, if thou wilt serve GOD. And if Paul doth reprove them so severely, who had greater care of themselves than of the Church, what judgement do they look for, who being altogether carried away by their own business, do nothing esteem the edifing of the Church? although they now flatter themselves: yet God will not spare them. So far it is to be granted to the ministers of the Church, to seek their own, that they be not hindered from seeking the kingdom of Christ: but by this mean they shall not now be said to seek their own, because the life of man is esteemed, according unto the special mark whereat it aimeth. Whereas he saith, All: you must not urge the universal sign, that you admit no exception: for there were others also, as Epaphroditus, but a very few: but he attributeth that unto all, which was every where common When we hear Paul complaining in that golden age, wherein all virtues flourished that true hearted brethren were so hard to find: let not us discourage ourselves, if at this day our estate be alike: only let every man take heed to himself that he be not worthily numbered in this catalogue. I would the Papists would answer me, where Peter was at that time, who ought to have been at Rome (if they say truth. Oh heavy and shameful dispraise which Paul should give him: they fable therefore when they feign that he was then Bishop of the Church of Rome. Mark that the edifying of the Church is called the things of Christ, because then truly we do his business, when we labour in trimming his vineyard. But ye know the experience of him. According to the word it is, you know the proof of him, except you had rather have it in the Imperative mood know ye. (for they could scarce take any trial of him in the time) but there is little matter of weight in that. This is especially to be marked, that he giveth testimony unto Timothy of his faith and modesty. It appertaineth to his faith, in that he testifieth, that he served with him in the gospel, & it is a sign of his modesty, that he submitted himself to him, as unto his Father. That Paul commendeth this virtue namely, it is no marvel, for it hath been rare in all ages. At this day what young man can be found, who will yield even a little unto his elders? such insolency springeth and boileth forth in that age. In this place (as in many other) we see what an earnest care Paul hath to beautify godly ministers, not so much for their cause, as that it belongeth to the whole Church, that such should be loved and reverenced, and be in great authority. And I trust L myself. This also he addeth, least they should think that any thing had happened, which might change the purpose of his coming, whereof before he had made mention: yet always he speaketh with a condition. If it please the Lord: for although he hoped of deliverance from the Lord: because we said, there was no certain promise that his hope was firmly settled, but hanging as it were upon the secret counsel of God.  
25 But I have thought it necessary to send unto you Epaphroditus my brother and companion in labour, and fellow soldier: but your Apostle, and the minister of my necessity.  
26 Because he longed after you all, and was full of heaviness, because ye had heard that he had been sick.  
27 And truly he was sick, very near unto death: but god had mercy on him, & not on him only, but on me also, that I should not have sorrow upon sorrow.  
28 I sent him therefore the more diligently, that when ye see him, ye might again rejoice, and I might be the less sorrowful  
29 receive him therefore in the Lord with all gladness, and make much of such.  
30 Because that for the work of Christ, he was near unto death, offering his life unto danger, that he might fulfil that service which was wanting on your part toward me.  
25 Epaphroditus. After he had comforted them by promising his own coming, and the coming of Timotheus, presently also he strengtheneth them, sending Ehaphroditus afore: lest in the mean time while he were certain what would become of himself (for this was the cause of his tarrying) they should want their pastor, who might defend their well ordered estate. He commendeth Epaphroditus by many names: that he is a brother, and an helper in the business of the Gospel: that he is his fellow soldier: by which word he expresseth what the condition of the ministers of the gospel is: namely that they must be in continual warfare: for Satan will not suffer them to promote the gospel without fight. Therefore let them know who prepare themselves to edify the Church, that there is war proclaimed and ready against them. This truly is common unto all Christians to serve as soldiers in the tents of Christ, because Satan is the enemy of us all: but especially it appertaineth to the ministers of the word, who lead the armies, and carry the standard: yet more properly, it was lawful for Paul to boast of his warfare, who was exercised in all kind of battles, yea even miraculously. Therefore Paul commendeth Epaphroditus, because he was partaker with him of his strivings: the name of Apostle is here generally (as in many other places) taken for every Evangelist: except any had rather take it for a messenger sent from the Philippians, that these two may jointly be read together: a messenger sent to minister unto Paul, but the former sense in my judgement agreeth better. He putteth this also among his praises, the he ministered unto him in prison: of which thing we shall speak more amply afterward. 26. Longed after you. A sign of a true pastor, that when he was far of, & willingly withholden from his godly duty: yet he was moved with care and desire of his flock, and when he understood that his sheep were sad for his sake, he was heavy for their grief. In like manner the godly care of the Philippians for their pastor is declared. 27. But God had mercy on him. He expressed the grievousness of the disease, because Epaphroditus was sick without hope of life, that the goodness of God in restoring his health might appear more evidently. But it is a marvel that the Apostle doth account the prolonging of Epaphroditus his life, in the number of God's mercies: when before he testified that he rather desired death. And what is better for us, than being delivered out of so many miseries of the world, to pass into the kingdom of god: especially being delivered from the bondage of sin, in the which he crieth out. Rom. 7.24. that he was miserable to enjoy more fully the liberty of the spirit, whereby we may cleave fast unto the son of God? It were a long thing to reckon up all things, which cause that death is better than life unto the faithful, and more to be wished for Therefore what mercy is that of god, when it doth nothing but prolong our miseries? I answer that all things make not, but these that this life esteemed in itself, is an excellent benefit of God: especially they that live unto Christ are here happily exercised unto the hope of heavenly glory: and therefore we saw a little before, that life was to them advantage. Furthermore there is another thing to be considered, that GOD vouchsafeth us no small thing, when he glorifieth himself in us: for we must not so much respect our life, as the end wherefore we do live. And of me also that I should not have sorrow upon sorrow. Paul confesseth that the death of Epaphroditus would have been bitter unto him, and herein he acknowledgeth that God spared him, in that he was again restored unto his health. Therefore he boasteth not of the senselessness of the Stoics, as though he were made of iron, and free from the affection of men. What therefore, some will say: where is the unconquered courage of his mind? where is his unwearied constancy? I answer that Christian patience do differ far from the perverseness of Philosophers: much more from that crooked and cruel hardness of the Stoics: for what virtue were it patiently to bear the cross, if there were no feeling of grief and of bitterness in it? but whilst the comfort of God doth overcome this feeling, that we resist not but rather willingly give our backs to be beaten, than we offer a sacrifice of our obedience acceptable unto GOD. So Paul confesseth that he did feel some sorrow and grief in his bands, notwithstanding he did joyfully suffer those bands for Christ. He confesseth that he should grievously have taken the death of Epaphroditus: yet at length he would have framed his affection unto the will of god: although all the hardness of the matter is not yet wholly answered: for than we prove our obedience, when we bridle our naughty affections, and give not place to the infirmity of the flesh. Two things therefore are to be considered, first that the affections which god at the beginning put into our nature, are not evil of themselves, because they proceed not from the viciousness of our corrupted nature, but flow from god, who is the author of them, of which sort is sorrow, which is taken for the death of our friends. Again there were many other causes why Paul should lament the death of Epaphroditus, & those not only blameless, but altogether necessary. This first of all is a continual thing with the faithful, that in the death of any, they are admonished of the wrath of God against sin: but Paul was more moved with the loss of the church which he saw should be destitute of an excellent pastor, in so great a scarcity of good men. They that would have such affections altogether taken away and extinguished, do not only feign men as senseless as stones, but cruel and hard-hearted. But in this corruption of nature, all things are so perverse in us, that whatsoever our minds be moved to, they always exceed measure. Hereof it cometh, that nothing of itself is so pure and right, which draweth not unto it some contagion. Moreover that Paul (as he was a man) suffered somewhat in his grief beseeming the nature of man. I deny not, for both he laboured under his infirmity, and also it was necessary that he should be tempted, that by striving and resisting he might have matter to overcome. 28. I have sent him more diligently. The presence of Epaphroditus was no small comfort unto him: yet he so much preferred the salvation of the Philippians before his own commodity, that he saith he rejoiceth for his departure, because he was sorrowful by his own occasion to be drawn from the flock committed unto him, and from the duties of him, though pleasant, which he enjoyed with the loss of them. Therefore he saith, that he shall be more glad for the joy of the Philippians. 29. Receive him with all joy. He taketh all joy for sincere and surpassing joy. And again he commendeth him to the Philippians: he laboureth altogether in this point, that they should be much esteemed, that prove themselves good and faithful pastors. Neither doth he speak only of one, but he commandeth 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 disdainful loathing of his word, by depriving us of good pastors, whilst he seethe all good men for the most part which he giveth us, to be despised. He therefore that desireth to have the Church defended against the lying in wait, and the assaults of wolves: let him by the example of Paul have care, that the authority of good pastors may be established, as contrariwise, the instruments of the devil labour in nothing more than to overthrow it by all means possible. Because for the work of Christ. I refer it unto that infirmity which he had gotten by his continual diligence, therefore he reckoneth the disease of Epaphroditus among his virtues, as truly it was an evident sign of his fervent zeal. It is no virtue to be sick, but this is a virtue, that thou serve Christ, not to spare thyself. Epaphroditus did perceive that it would be dangerous for his health, if beyond measure he were instant upon him, yet he had rather neglect his health, than to be behind in his duty. And that he might the more commend this deed unto the Philippians, he saith, it was a supplying of their wants, because they being far asunder, could not bestow their travel upon Paul being at Rome. Therefore Epaphroditus being sent for this purpose, did fulfil their duty. He calleth the obedience unto himself the work of the Lord, as truly there is nothing wherein we can better bestow our travel upon God, than whilst we secure his servants being distressed for the truth of the Gospel.   

Chapter. 3.  
Moreover my brethren rejoice in the Lord. It grieveth me not to write the same things unto you, and for you it is a sure thing.  
2 Beware of dogs, beware of evil labourers, beware of concision.  
3 For we are the circumcision which worship God in spirit, and rejoice in Christ jesus, and have no confidence in the flesh.  
4 Although I also have confidence in the flesh: if any other man thinketh, he hath whereof he might trust in the flesh, more I  
5 Circumcised the eight day, of the kindred of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, according to the law a Pharisee.  
6 Concerning zeal I persecuted the Church: touching righteousness which is in the law I was unrebukable.  
Rejoice in the Lord. This is a conclusion of the things that went before: for because Satan did not cease to buffet them with daily reports, he biddeth them be secure and of a good courage. By this reason he exhorteth them unto constancy, lest they should fall away from the doctrine which they had once received. And the word Moreover doth note a continual tenor, lest through many hindrances they should cease to extend their holy joy. It is a rare virtue when Satan goeth about to provoke us through the bitterness of the cross, that the name of God might be unpleasant unto us, to rest in the only taste of God his grace, that all our troubles, grieves, cares, and sorrows might be made sweet. To write the same things unto you Here he beginneth to speak of the false Apostles, with whom 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, a just disputation was not so necessary to refute their errors, whereunto they had never yielded their ears. Simply therefore he admonisheth them, that they should be diligent and attentive in discerning & avoiding of deceivers. First, he calleth them dogs, by a metaphor taken from hence, because for filling their bellies sake, they assaulted true doctrine by their impure barking. It is as much as if he should say, they were unclean and profane. Neither do I agree unto them, who think they were so called, because they did envy others, or did bite them. Secondly, he calleth them Evil labourers, signifying that under the colour of edifying the Church, they did nothing but overthrow and destroy all. For many labour much, whom it were better to be idle, as that common crier being asked of Gracchus jestingly, because he sat idle, what he did, had his answer in a readiness, yea what dost thou? for he was captain of a pernicious tumult. Paul therefore would have a difference among labourers, that the faithful might beware of those that are evil. 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 rend asunder the unity of the Church, wherein we have an example, that the holy Ghost in his instruments did not always shun pleasantness and jesting, from whom notwithstanding scoffing must be far off, which beseemeth not his majesty. There are infinite examples in the Prophets, and especially in Esay, so that there is no profane Author who aboundeth more with pleasant allusions of words and with figures. But we must more mark the vehemency whereby Paul inveigheth against the false Apostles, which truly will burst forth, wheresoever there is the heat of a godly zeal. But we must take heed that no intemperance or immoderate bitterness proceed under the colour of zeal. Further, where he saith, that it is not troublesome to him to write the same things unto them, he seemeth to infer that he hath otherwise written unto the Philippians, but it shall not be absurd so to take it, that 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 words, how much such plagues were to be taken heed of, yet it grieveth him not to repeat the same thing, because through silence there was danger imminent unto the Philippians. And truly it is the duty of a good pastor, not only to minister food unto his flock, and to govern them by his direction, but also to drive away the wolves that come near the folds, and that not once, but continually to stand upon his watch, and never to be weary, for seeing that thieves and robbers do always 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? he showeth that such a repetition is profitable to the Philippians, lest (as sometimes it cometh to pass) they should be too proud, and contemn it as a thing superfluous. For the most part of men are so wayward, that they can not abide the same thing to be twice spoken, neither in the mean while do they think that, that which is daily beaten into them, do scarce at length after ten years stick in their memory. And if it were profitable for the Philippians to hear this exhortation of Paul, that they may discern wolves, what mean the Papists, that they can abide no judgement to be given of their doctrine? for whom I pray did Paul speak unto, when he said Beware? did he not speak unto them, to whom they permit no right to discern? and of them also Christ speaketh in like manner: My sheep hear my voice and follow me, a stranger they fly from, and they do not hear his voice. john. 10.5.27. 3. For we are the Circumcision. That is, we are the true seed of Abraham, and heirs of the covenant, which was confirmed by the sign 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 spiritual worship he understandeth that worship which is commended unto us in the Gospel, and consisteth of faith and calling upon God, of the denying of ourselves, and of a pure conscience. We must understand an antithesis or contrariety, because by the contrary he toucheth the worship prescribed in the law, which the false Apostles only urged, as if he should say: they teach that God is worshipped by outward observations, and because they observe the ceremonies of the law, they falsely boast that they are the people of God. We are truly circumcised who worship God in spirit and truth. But here some man will ask whether the truth excludeth Sacraments, for the same thing may be said of Baptism and of the Lord his supper. I answer, that that principle is always to be marked, that figures are abrogated by the coming of Christ, and circumcision is changed into Baptism. From this principle it followeth, that pure and lawful worshipping of God is now free from the ceremonies of the law, and true circumcision unto the faithful consist without a figure. And we rejoice in Christ. The antithesis must be continued: we cleave to the matter itself, whilst they stick in signs: we abide in the body, whilst they have respect unto shadows. Neither do the contrary member of the sentence which he set opposite agree ill with this: we have no trust in the flesh, for under the name of flesh he comprehendeth whatsoever is outward in a man from whence glory is sought, as it shall appear out of the text, or that I may speak more briefly, he calleth flesh whatsoever is without Christ, wherein he doth not lightly gaul these perverse followers of the law, because not contented with Christ, they fly unto the glory of others. He put, To rejoice, and to have trust for the same, for through confidence he exalteth a man that he may also have boldness to rejoice, therefore they are things joined together. 4 Although I also. He speaketh not of the affection, but he showeth that he also hath occasion to rejoice, if that he would imitate the foolishness of others. The sense therefore is thus: my glory is placed in Christ: but if I must needs rejoice in the flesh, I want not matter whereof to rejoice. And hereof we learn how their arrogancy is to be refuted, that are proud without Christ. If we also have the same things, wherein they exalt themselves, let us not suffer them by their foolish boasting to insult upon Christ, but let us refuse our own glory, that they may understand, that it is not for envy that we do not esteem, yea rather, that we willingly cast away those things which they make most account of. Let this notwithstanding be always a clause, that all trust of the flesh is vain and ridiculous. If any man hath whereof to trust in the flesh, more I. Not contented to make himself equal with any of them, he doth prefer himself before them, wherefore he can not be suspected in this cause as if he envied their excellency: and that he extolleth Christ to humble that which was wanting in himself. 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 see by and by) which he had not in like manner common with them, and in some things he did far surpass them. He said improperly that he had trust, who without trust was endued with carnal glory, wherewith others were puffed up. 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 lawful custom, and according to the prescript of the law, that he was circumcised. Touching that ordinary 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 Proselytes, they were circumcised being young men, or men grown to perfection, and sometimes also being old men. He saith therefore that by kindred he is an Israelite. He showeth the tribe, not (in my judgement) that the tribe of Benjamin had more excellency than the rest, but to confirm the credit of his kindred. Hither also appertain that which he addeth again that he is An Hebrew of the Hebrews: for this was an old name wherewith Abraham is adorned by Moses in Genesis. 14, 13. The sum therefore is, that Paul from his very original was borne of the seed of jacob, so that from thence he might reckon his grandfathers and great grandfathers. According to the law a Pharisee. After that he had disputed of the nobility of his stock, he descendeth now unto peculiar gifts of his person (as they call them.) Commonly it is sufficiently known, that the sect of the Pharises in opinion of holiness and doctrine, was famous above the rest, of that sect he showeth that he was. It is a common opinion that they were called Pharises of division: but I rather allow that which I heard sometime of Capito, a man of holy memory, that they had their name from hence, because they boasted that they excelled in the gift of interpreting the Scripture, for Phares among the Hebrews is Interpretation. When others professed themselves to be learned, these men had rather be called Pharises, who were skilful in the interpretation of old writers. And truly it is manifest, that under the colour of antiquity, they corrupted the whole Scripture by their gloss, yet because they kept still certain interpretations delivered by the hands of their fathers, the greatest honour was given unto them. But what mean this clause, According to the law: for truly, there is nothing more contrary to the law of God, than sects, for there one truth of God is delivered, which is the bond of unity. Moreover, that all sects sprung up when jonathas was high Priest, josephus witnesseth in his first book of Antiquities, and 13. Chapter. Paul useth improperly the name of the law, for the doctrine of religion, because it was very corrupt at that time, as at this day is the Christianity in the Papacy. But because there were many of the order of the Doctors less skilful and exercised, he maketh mention of his own zeal. This was an heinous offence in Paul to persecute the Church: but because he had to do with varlets, who by mingling Christ with Moses, did pretend the zeal of the law. He showeth of the contrary side, that he was so earnestly zealous for the law, that for this cause he was a persecutor of the Church. According to the righteousness which is in the law. It is no doubt but here he understandeth the whole righteousness of the law, for it is too barren to take it for the ceremonies only. The sense therefore is more general, that he embraced integrity of life, so much as could be required of a professor of the law. Again it is objected, that the righteousness of the law is perfect before God: for the sum is, that men altogether should cleave unto God, and what can be more desired unto perfection? I answer, that Paul here speaketh of righteousness, which might satisfy the common estimation of men, for he separateth the law from Christ, and what is the law without Christ, but a dead letter? that the matter may appear more plainly, I say there is a double righteousness of the law, one is spiritual, namely, the perfect love of God and of our neighbours, that is contained in doctrine, and was never in the life of any man, the other is liberal, which appeareth in the sight of men, when in the mean time hypocrisy reigneth in the heart, and there is nothing before God but iniquity. So the law hath two respects, the one of God, and the other of men, Paul therefore was holy in the judgement of men, and free from all reprehension: a rare praise truly, and almost singular, yet let us consider how much he esteemed it.  
7 But the things that were advantage unto me, the same I counted loss for Christ his sake.  
8 Yea, I think all things but loss, for the excellency of the knowledge of Christ jesus my Lord, for whom I have made loss of all things, and I think them to be dung that I might win Christ.  
9 And might find in him, not having mine own righteousness, which is of the law, but that which is through faith of Christ, which I say is the righteousness in faith.  
10 That I may know him, and the power of his resurrection, & the fellowship of his afflictions, while I am made conformable unto his death.  
11 If by any means I might attain to the resurrection of the dead.  
7 The things that were advantage unto me: he saith they were advantage unto him before he knew Christ: for the only ignorance of Christ doth cause that we are puffed up with a vain confidence of ourselves. Therefore wheresoever we see in any a false opinion of their own virtue, wheresoever we see arrogancy, wheresoever we see pride, let us know that christ is not there known. Contrariwise, so soon as Christ shineth unto us, in a moment those things vanish or wax vile, whatsoever did afore dazzle our eyes with a false brightness. Therefore those things that were advantage unto Paul yet being blind, or rather those things that had deceived him under the colour of advantage, he acknowledgeth being illuminated, that they were loss unto him: why did he think them losses? because they were hindrances unto him, that he could not come unto Christ: And what is more hurtful than that which driveth us from access unto Christ? But he speaketh especially of his own righteousness: for we are not admitted unto Christ, except we be empty and void of our own proper virtue: Therefore Paul did acknowledge that there was nothing more hurtful unto him than his own righteousness, as whereby he was excluded from Christ. 8. Yea I think all things but loss. This doth signify that he did abide steadfast in his opinion, because oftentimes it come to pass, that being carried away with a delight of novelties, we forget all other things, and afterward it repenteth us. Wherefore Paul after he had said that he had renounced all impediments, that he might possess Christ: he now addeth that he is still of that mind. For the excellency of the knowledge. Be extolleth the gospel against all persuasions which do deceive us: for many things seem to be excellent, but the knowledge of Christ so far exceedeth all things in excellency, that in respect of that only there is nothing but contemptible: hereof therefore let us learn, how much the knowledge of Christ only is to be esteemed. Whereas he calleth him his Lord, he doth that to express the vehemency of his affection For whom I have made loss of all things. He saith more than before, at least he speaketh more significantly: the similitude is taken from sailors, who when they are in danger of shipwreck, cast forth all things, that when the ship is unladen, they may come safe into the haven. Therefore Paul had rather be spoiled of all things which he had, than to be deprived of Christ only. But a question may he asked: whither it be necessary that we renounce riches, & honours, & nobility of kindred, & also our outward righteousness that we may be made partakers of Christ, for all those are gifts of god of themselves not to be despised. I answer that the Apostle doth not here speak so much of the things themselves, as of the quality of them. Indeed it is true that the kingdom of heaven is like to a precious pearl, for the obtaining whereof no man should doubt to sell all that he hath: but in things the substance is one, & the quality another. It was not necessary for Paul to renounce his tribe and the stock of Abraham and to be of another nation, that he might become a christian: but to cast away the confidence of his kindred. He should not of a chaste man become unshamefast, of a sober man intemperate, of a grave and honest man become dissolute: but to put off the false persuasion of his own righteousness, and to abhor it. We also do not dispute against the substance of works when we handle the righteousness of faith: but against that quality which the Sophisters give them, because they maintain, that by them men are justified. Paul therefore spoiled himself, not of his works, but of the perverse confidence in his works, wherewith he was puffed. Concerning riches and honours, when we have laid away the affection of them, we shall also be ready to cast away the things themselves, as oft as god shall require it, and it so behoveth us. It is not simply necessary, that thou shouldest be poor, that thou mightest be a Christian: but if it shall so please the Lord, it is meet that thou shouldest be ready to abide poverty. To conclude it is not lawful for christians to have any thing without Christ That I say is without Christ whatsoever hinder us that we glory not in Christ only, & that he rule not altogether in us. And I think them to be dongue. Here not only in words, but in matter also he much amplifieth that which before he said: for they that cast away their wares and other things into the sea, that they may escape safely, they do not therefore contemn riches: but because they had rather live in misery and poverty, than to be drowned with their own substance: yet they lose them very hardly and with groaning, and when they have escaped, they bewail the loss of them. Paul contrariwise affirmeth that he had not only forsaken whatsoever before he accounted precious: but that they did smell unto him like dongue, or become vile like those things which are contemptuously cast forth. chrysostom interpreteth it chaff: but the grammarians think that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is cast unto dogs: and truly whatsoever thing is strange from Christ, it should stink unto us, because it is abomination before god, and it ought also to be vile unto us, because it is nothing but a false imagination. That I might gain Christ. By this word he noteth that Christ cannot otherwise be gained, except we lose all things that are our own: for he will have us to be rich by his grace only: he alone will be our happiness. What manner of losing he here speak of, it was said before: namely that nothing should withdraw us from the trust in Christ only. And if Paul in that innocency & integrity of life, doubted not to account his righteousness for loss and dongue, what mean the pharises of these days, who being berayed with all kind of wickedness are not yet ashamed to extol their own merits against Christ. And might find in him. It is a verb passive, which he here useth: & therefore all other have translated it And I might be found: but they pass over the text very coldly, as though there were no emphasis in it. If you read it passively, a contrariety must be understood: that Paul was lost afore he was found in Christ: as a rich merchant is like unto one that is lost, so long as he hath his ship laden with wealth, and after all is cast away he is found: for here that saying is of value. I had perished if I had not perished. But because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive termination hath an active signification, & then it signify to recover that which thou hast willingly parted from (as Budeus showeth by many examples) I have not doubted to alter from the opinion of others: for by this means the sense shall be more full, and the doctrine more plentiful: namely, that Paul renounced all things which he had, that he might recover them in Christ: and the answereth better to the word gain, because it signify, that it is no small or common gain, seeing that Christ containeth all things in himself. And truly we lose nothing when we come unto Christ naked and empty, because we then begin to obtain those things, which before we falsely thought that we had. Therefore he declareth better how great the riches of Christ are, because in him we obtain and find all things. Not having mine own righteousness. A notable place if any desire to have a certain definition of the righteousness of faith, and to hold the true nature thereof: for Paul here compareth two righteousnesses together: The one he saith is proper unto man, the which he calleth the righteousness of the 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 between themselves, that they can not stand together. Two things therefore are here to be noted, that thou must give over, and resign the righteousness of the law, that thou mayest be righteous by faith: then that the righteousness of faith proceed from God, and is not proper unto man. Touching both of these, there is great contention at this day betwixt us and the Papists: for neither do they grant that the righteousness of faith is altogether from GOD: but they attribute part unto man: and they mingle them together as though the one did not take away the other. Therefore we must diligently weigh all the words of Paul, because there is none of them wherein there is not great moment: he denieth that the faithful have any righteousness of their own: but it can not be denied, but if there were any righteousness of works, it might worthily be called ours: therefore he leaveth no place at all for the righteousness of works. Why he calleth it the righteousness of the law he showeth. Rom. 10.5. namely because this is the edict of the law: he that doth these things shall live in them, therefore the law doth pronounce a man to be just by his works, neither can the papists cavil that all this must be restrained unto ceremonies: for first it is a frivolous trifling that Paul was only righteous by ceremonies: then by this reason he opposeth these two righteousnesses, the one is proper unto man, the other is from God: therefore the one doth signify the reward of works: the other the free gift of God. So generally he opposeth the merit of man unto the grace of Christ: for when the law bringeth works, faith offereth a naked man unto God, that he may be clothed with the righteousness of Christ. Whereas therefore he affirmeth that the righteousness of faith is from God, it is not only because faith is the gift of God, but because God of his goodness do justify us, or else because by faith we receive the righteousness which he hath given us. 10. That I may know him. He describeth the force & nature of faith, namely that it is the knowledge of Christ, and that not naked or confused: but whilst the virtue of his resurrection is perceived, he put resurrection for the accomplishment of redemption: so that it containeth death under it: but because it is little to know Christ crucified, and raised from the dead, except thou dost apprehend the fruit thereof, he speaketh namely of the efficacy. Then therefore Christ is known aright, when we feel what his death and resurrection do prevail in us, and how effectual he is in us: for there all things are set out unto us: the taking away of sin, delivery from guiltiness, satisfaction, the victory of death, the obtaining of righteousness, and the hope of blessed immortality. And the fellowship of his passions. After he had spoken of free righteousness, which being gotten by the resurrection of Christ, we obtain through faith: he joineth the exercises of the godly, & that lest it should seem that he bring in an idle faith which bringeth forth no effects in their life, & he showeth that these are the studies wherein the Lord would have his children exercised: though the false Apostles thrust upon them the bare elements of ceremonies. He therefore that by faith is made partaker of all the goods of Christ, let him know that this condition is propounded unto him, that all his life 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 crucifying of the old man: whereof Paul entreateth Rom. 6. The other is without which is called the mortifying of the outward man, that is the bearing of the cross, whereof he entreateth in the 8. chapter of the same epistle, and here also, except I be deceived: for after we have comprehended the virtue of his resurrection, Christ is propounded unto us crucified, that by tribulations and sorrows we should follow him, and therefore the resurrection of the dead is fitly expressed, that we may know that we must die before we live. This is the continual meditation of the faithful, 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 cross of Christ, if we be his members, that by afflictions the way is made open for us unto eternal blessedness, as it is said. 2. Tim. 2.11. If we die with him we shall also live with him, if we suffer with him, we shall also reign with him. It is meet therefore that we all should be brought unto this, that our whole life should represent unto us nothiing but an image of death, until it bring forth death itself. As the life of Christ was nothing else but a forerunner of death: but in the mean while we have this comfort, that the end is everlasting blessedness: for the death of Christ is joined with his resurrection. Therefore Paul saith, that he is made conformable unto his death, that he may come to the glory of his resurrection. This part If by any means proceed not of doubting, but it noteth the hardness of it to stir up our desire: for it is not a light combat, when we strive with so many and so great hindrances.  
12 Not as though I had already obtained it, or were already perfect, but I follow that I also may comprehend, even as I am comprehended of Christ jesus.  
13 Brethren, I think that I have not yet comprehended it, but one thing I do, forgetting those things which are behind, and endeavouring myself unto those things which are before.  
14. I follow toward the mark, for the price of the high calling of God in Christ jesus.  
15 Let us therefore as many as be perfect be thus minded: and if ye be otherwise minded, God shall reveal even this thing unto you  
16 Nevertheless whither we are come, that we may mind one thing: let us proceed by the same rule.  
17 And together brethren be followers of me, and consider them which walk so, even as ye have us for an example.  
12 Not as though I had already obtained it Paul. laboureth in this that he might persuade 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: hereunto it availeth much which he now addeth, that he which had renounced all hindrances, had not yet attained to the mark: & therefore he did labour and endeavour to come further: how much more should the Philippians strive, who as yet were far from him? But a question may be asked what it is that Paul saith, he have not yet obtained: for truly from the time that we are engrafted by faith into the body of Christ we are already entered into the kingdom of God, and as it is said Eph. 2.6. we sit already by hope in heavenly places. I answer that our salvation is in the mean time placed in hope, that our inheritance may be certain, notwithstanding as yet we do not enjoy the possession of it. Although Paul here respecteth the increase of faith, and mortification, whereof he spoke afore. He said that he did strive and labour unto the resurrection of the dead, by the fellowship of the cross of Christ: he addeth that as yet he hath not attained to this: to what? namely that he might certainly communicate with the passions of Christ, that he might have a perfect taste of the power of his resurrection, that he might know him plainly. Therefore by his own example, he admonisheth them that they must go forward, and that the knowledge of Christ is a thing of such hardness, that they which labour in that only, are notwithstanding never perfect so long as they live. Moreover this doth nothing derogate from the doctrine of Paul, because he had comprehended so much as was sufficient to execute the charge committed unto him. In the mean time it behoved him to go forward that the divine teacher of all men might be instructed unto humility. Even as he is comprehended. He put in this clause by the way of correction, that he might attribute all his endeavour unto the grace of God. It skilleth not much whither you read it Even as, or So far as: for the sense remaineth all on, that Paul was comprehended of Christ, that he might comprehend Christ, that is, that he did nothing, but by the motion and the direction of Christ:: yet I have chosen that which was more manifest, since that his wish seemed to be free. I think that I have not yet comprehended it. He doth not here call the faith of his salvation into doubt, as though he were yet in suspense, but he repeateth that which he had said, that he did yet strive to go forward, because he had not yet come to the end of his calling. And that he declareth continually, saying, that he was only busied in that, leaving all other things. He compareth our life unto a race, the space whereof that we have to run, God have limited unto us: for as it nothing profiteth a runner if he set forth, except he come to the end of the race: so we also must finish the course of our vocation even unto death, neither must we cease before we have obtained that which we desire. Besides, as the way is limited for the runner, lest by straying hither and thither, he should weary himself in vain, in coming nothing at all forward unto the goal: so there is also a mark propounded unto us, whither we must rightly direct our course: neither doth God suffer us rashly to stray abroad. Thirdly, as a runner must be swift, & to stay his pace at no delays, but neglecting all, to continue on his course: so we must beware that we yield not our mind unto any thing that might call us away, but we must rather endeavour, that being free from all hindrances, we may apply our whole study only unto the calling of God. These three things Paul comprehendeth in one similitude, where he 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 toward the mark, it signifieth that he doth not wander out of the way. Forgetting the things that are behind. He alludeth unto runners, who never turn back their eyes, lest they should slacken the swiftness of their course, especially they look not backward, how much ground they have gone, but they haste right on unto the goal. So Paul teacheth, that he doth not consider who he is, nor what he hath done, but only that he endeavour unto the appointed mark, and that with such earnestness, as if with stretched arms he were carried thither, for there is such a metaphor in the participle which he useth. If any would object that the remembrance of our life past, is available to stir us up, as well because the graces already bestowed upon us do encourage us to hope well, as also because we are admonished by our sins, that our life is to be amended for better: I answer, that such cogitations do not turn our eyes backward, but rather help the sharpness of our sight, that more clearly we may behold the mark. But Paul here condemneth those respects, which do either break off, or diminish our cheerfulness, even as if any man, being persuaded that he hath gone forward enough, because he seemeth to himself to have done his duty, will wax slothful, and will deliver his lamp unto others: or if any man be moved with the desire of the condition which he have left, he can not apply his whole study unto that which he doth. Such were the cogitations from the which it was necessary that Paul his mind should be withdrawn, if he would earnestly follow the vocation of Christ. But because mention was here made of endeavour, of study, of running, and of perseverance, lest any should think that salvation is placed in them, or should ascribe unto the diligence of men that which proceedeth from another. Willing to note out the cause of all, he added in Christ jesus. 15. Let us therefore as many as be perfect. Lest any should take this to be spoken of the common sort of men, as though he prescribed rudiments unto them that are children in Christ: he testifieth, that it is a rule which all they that are perfect should observe. And this rule is, that we must renounce confidence in all things, that we may rejoice in the only righteousness of Christ, and neglecting all things, may attain unto the fellowship of his passions, which may lead us unto a blessed resurrection. Where now shall be the state of perfection which the Monks feign? where shall be their confused farthel of so many inventions? to conclude, where shall all Papistry become, which is nothing else but an imagined perfection, and which agreeth not with this rule of Paul? truly, whosoever shall understand this one word, shall clearly perceive that those things are filthy dung whatsoever the Papists teach touching righteousness and obtaining of salvation. If ye be otherwise minded. He humbleth their works and them, and lifteth them up unto a good hope. For he admonisheth them, that they should not be proud in their ignorance, and yet he biddeth them be of good cheer, when he saith, that they must look for the revelation of God, for we know how great an hindrance of the truth obstinacy is. This therefore is an excellent preparation unto teaching, if we do not please ourselves in our error. Therefore Paul covertly doth show, that we must give place unto the revelation of God, if as yet we have not obtained that which we seek. And when he teacheth that we must proceed by degrees, he encourageth them, that they should not faint in the middle of their course, although he also affirmeth that it is without controversy which he had taught, saying, that unto them which disagree from him, that shall be revealed which as yet they know not: for it is as much as if he had said, the Lord will at sometime show unto you the same thing which I have said is the perfect rule to be rightly wise, and to live well. No man could lawfully speak so, but he that were certainly persuaded of the reason and truth of his doctrine. In the mean time also let us learn out of this place, that ignorance for a time in our weak brethren must be suffered, and we must pardon them if it be not forthwith granted unto them altogether to subscribe unto us. Paul was certain of his doctrine, notwithstanding he giveth unto them a space to profit, that as yet could not receive it, neither doth he therefore cease to account them as brethren, only he taketh heed that they should not flatter themselves in their error. Whereas the Latin books have, He hath revealed in the Pretertense, I easily reject it, as being unfit, and not agreeing with the matter. 16 Nevertheless whether we are come. In the distinction the Greek examples also differ, for in some there are two whole sentences, if the division rather please you, the sense shall be that which Erasmus hath given, but I rather embrace a diverse reading, that Paul exhorteth them to the imitation of himself, that at length they may come to the same mark, namely, that they may think one thing, and may proceed by the same rule: for where sincere affection flourisheth, such as ruled in Paul, there is an easy way unto holy and godly concord. Therefore because as yet they had not perceived what true perfection was, that they might come thither, he would have them followers of himself, that is, with a pure conscience to seek God, to arrogate nothing to themselves, quietly to submit their senses unto Christ. For in the imitation of Paul all these virtues are contained, a right zeal, the fear of the Lord, modesty, denying of himself, readiness to teaching, love, and a desire of concord. He biddeth them together be followers of him, that is, all with one consent and with one mind. Note, that the mark of perfection, unto the which he inviteth the Philippians by his own example, is, that they should think the same thing, and proceed by the same rule, but before he put the doctrine, wherein they should agree, and the rule whereunto they should frame themselves. 17 Consider them. By this word he signifieth, that they had others as well whom they might choose to imitate, so that they framed themselves unto that purity whereof he was an example, whereby all suspicion of ambition is taken away: for whosoever is addicted to himself, refuseth companions. And he also admonisheth them, that all indifferently are not to be followed, as he addeth more plainly.  
18 For many walk, of whom I have told you often, and now tell you weeping: that they are the enemies of the cross of Christ.  
19 Whose end is destruction, whose God is their belly, and glory to their shame, minding earthly things.  
20 But our conversation is in heaven, from whence we look for the saviour, even the Lord jesus Christ.  
21 Who shall transform our humble body, that it may be conformable to his glorious body, according to the working whereby he is able to subdue all things unto himself.  
18 For many. This in my judgement is a simple proposition: many walk minding earthly things: whereby he signifieth that there are many which creep upon the ground, not feeling the power of the kingdom of God. He hath inserted marks, whereby such may be known, which we will examine in their place. Some by earthly things understand ceremonies, and the outward elements of the world which bring in the forgetfulness of true godliness, but I had rather refer it unto the carnal affection, namely, because they not being regenerate by the spirit of God, do savour in nothing but the world, which shall appear more plainly out of that which followeth. For hereby he bringeth them into envy, because they being only desirous of their own honour, ease, and gain, did neglect the edifying of the Church. Of whom I have told you often. He showeth 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 tears are an argument that he was not moved with emulation, or hatred of the men, nor with a desire of railing, or with the sharpness of his wit, but with a godly zeal, because he saw that the Church was miserably destroyed by such plagues. So in like manner it behoveth us to be affected, that when we see the pastors place occupied by wicked men, and men of no account, we should groan, and at least by tears testify, that we are grieved for the calamity of the Church. It is also worth the noting, to consider of whom Paul 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 destroy the virtue of the Gospel. Truly sometime they shall know such, who by seeking themselves, do more weaken the strength of the ministery, than if they did openly resist Christ: therefore we must not spare them, but point them out with our finger so oft as it is expedient, let them complain afterward as they list of our severity, so that they object nothing against us, which we may not defend by the example of Paul. Enemies of the cross. Some expound the cross for the whole mystery of our redemption, and this they interpret to be said, that by preaching the law, they did make the benefit of Christ his death to be of none effect. But others expound it, that they fled from the cross, and would not put themselves in danger for Christ. I take it more generally, that feigning themselves to be friends, they were the worst enemies of the Gospel. Neither is it a rare thing with Paul, to set out the whole preaching of the Gospel under the name of the cross: for as he sayeth in another place, if any be in Christ, he is a new creature. 19 Whose end is destruction. He addeth this, that the Philippians being terrified by the danger, might more diligently take heed, and not entangle themselves in their destruction, and because such knaves by bragging and diverse arts do oftentimes for a while blind the eyes of the simple, that they are preferred even before the good servants of Christ: the Apostle with great boldness pronounceth, that their glory wherewith they are now puffed, shall be turned into shame. Whose God is their belly. Whereas they urged Circumcision and the Ceremonies, he denieth that they do it for a zeal of the law, but for the favour of men, that they might live quiet and without trouble, for they did see the jews to be marvelous fierce against Paul and such like, neither could they preach Christ truly with any other condition, but they must stir up the same rage against themselves, therefore providing for their ease and commodity, they mingled those corruptions which might extinguish the heat of others. But our conversation is in heaven. This sentence beateth down all vain pomps, wherewith the counterfeit ministers of the Gospel were wont to boast themselves: and hatefully he inveigheth against all their attempts, because that flying above the earth, they can not aspire unto heaven, for he teacheth that all things are nothing to be esteemed besides the spiritual kingdom of God. Moreover, that the faithful must live an heavenly life in this world, as if he should say, they mind earthly things, therefore it is meet that we should be estranged from them, whose conversation is in heaven. We are here mingled with infidels and hypocrites, yea, the chaff appear in the Lord his floor above the wheat. Besides, we are subject unto the common miseries of this earthly life, we want meat and drink, and other necessaries, notwithstanding in mind and affection we must be conversant in heaven: for we must pass swiftly through this life, and we must be dead to the world, that Christ may live in us, and we in like manner live unto him. This place is a most plentiful fountain of many exhortations, which any man may easily gather out. From whence also. By the conjunction that we have in Christ, he proveth that our government is in heaven. For it is not meet that the members should be divided from their head, therefore seeing that Christ is in heaven, that we may cleave unto him, it is necessary that in our minds we dwell out of the world. Besides, where our treasure is, there our heart is also. Christ our blessedness and glory is in the heavens, therefore let our souls dwell aloft with him, therefore by name he calleth him a saviour. From whence have we salvation? namely, Christ our Saviour shall come unto us from heaven, therefore it is absurd that we should be busied in the earth. This epithet of a saviour serveth the circumstance of the place, for therefore we are said in our minds to be in heaven, because from thence only the hope of salvation shineth unto us. The coming of Christ as it shall be terrible unto the ungodly, so it rather turneth away their minds from heaven, than stirreth them up thither. For they know that there shall come a judge for them, and as much as is in them, they flee from him. Out of these words of Paul the godly souls gather a sweet consolation, when they hear that they must desire the coming of Christ, because it shall be healthful for them. Contrariwise, it is a certain sign of incredulity, at every mention thereof to tremble, look the eight Chapter to the Romans, but whilst others are carried about with vain desires, Paul will have the faithful contented with Christ only. Moreover, we learn out of this place, that we must imagine no base or earthly thing of Christ, because Paul biddeth us look up into heaven, that we may seek him. But they that subtly dispute that Christ is not enclosed or thrust into one corner of heaven, that thence they might prove his body to be every where, and that he filleth heaven and earth, they neither say any thing, nor all: for as it were rash and foolish to ascend beyond the heavens, and in this or that country to assign unto Christ a standing, sitting, or walking: so in like manner, to draw him out of heaven by any carnal cogitation that we might seek 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 transform. By this argument he pricketh yet more the Philippians forward, that their minds being lift up into heaven, they may cleave altogether unto Christ. Because this body which we bear about is no continual dwelling, but a ruinous tabernacle, which shall soon be brought to nothing: beside, it is subject to so many miseries, and so many shameful infirmities, that it may rightly be called abject and full of shame, but from whence must we hope for the restoring thereof? from heaven, at the coming of Christ, therefore there is no part of us, which with our whole desire should not aspire into heaven. We see the present baseness of our bodies in life, but especially in death. The glory which they shall have conformable to the body of Christ, is incomprehensible: for if the disciples could not abide the small taste he gave them in the Transfiguration, which of us can attain unto the fullness thereof? let us now be content with the testimony of our adoption, we shall know the riches of our inheritance, when we shall enjoy them. According to the working. Because there is nothing more incredible, nor more disagreeing from the sense of the flesh, that the resurrection, for this cause Paul setteth the infinite power of God before our eyes, the which should swallow up all doubting: for thereof ariseth distrust, because we measure the thing by the narrowness of our own wit. Neither did he say only Power, but Effectual working, which is the effect, or such a power that bringeth itself into act (as I may so speak) when it cometh into our minds that God, who hath created all things of nothing, can command the sea and the land and the other elements, to restore that which hath been put in them: forthwith our minds are erected into a strong hope, & as it were into a spiritual sight of the resurrection. And it is not amiss also to mark, that the right & power to raise the dead, yea to do all things according to his own will is bestowed on the person of Christ: by which praise, his divine majesty is excellently beautified. Moreover hereof we gather that the world was created by him: because to submit all things to himself, belongeth not but only to the creator.   

Chapter .4.  
Therefore my Brethren beloved & longed for, my joy, & my crown so stand in the Lord my beloved  
2 I exhort Euodia, & I exhort Syntiche, that they be of one accord in the Lord.  
3 Yea I beseech thee also faithful yokefellowe, help those women which laboured with me in the Gospel, with Clement & with my other helpers, whose names are in the book of life.  
Therefore Brethren. He shutteth up his exhortation with more vehement words than he was accustomed, that he might the more deeply imprint it in men's minds. And he insinuateth into their affections with sweet appellations, which notwithstanding proceed not of flattery, but of a sincere love. He calleth them his joy, and his crown, because he being glad that they gotten by his travel did continue in the faith, hoped for that triumph, whereof we spoke, when the Lord shall crown our deeds with his own happiness. Where he biddeth them so stand in the Lord, he signifieth that he alloweth their 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 perseverance: indeed they had already showed some token of their constancy: yet Paul being privy unto man's weakness, think that they have need to be confirmed for the time afterward 2. I exhort Euodia & Syntiche. It is a common opinion received for the most part, that Paul would quiet (I know not what grudge) between these two women, touching which matter, although I would not contend: yet the conjecture in the words of Paul is lighter than that it can persuade me that it was so: It appeareth by the testimony which he give them, that they were very wise women, for he attributeth so much unto them, that he calleth them fellow labourers in the gospel, therefore because in their agreement there was much moment, & in their discord great danger, he encourageth them peculiarly unto concord. We must mark also, that so oft as he speaketh of consent he addeth this band In the Lord. For without the Lord all agreement shall be accursed, and there is nothing so dissevered, which must not in Christ again be gathered together. Yea and I beseech thee also faithful yoke-fellow. I will not dispute of the sex. Therefore whither he speaketh to a man or to a woman I leave it indifferent, although the argument of Erasmus be too weak, who gathereth thereof that it was a woman, because mention is here made of women, as though he doth not immediately add the name of Clement in the same cause: but I cease from that disputation, only I deem that the wife of Paul is signified under this name. They that affirm this, do cite Clement and Ignatius for the authors of it, if they did cite them truly, I would not despise such men especially. But seeing that counterfeit writings are brought forth by Eusebius: and added by the unlearned monks, they deserve but little credit with readers of sound judgement. Therefore let us inquire of the matter without the prejudice of men. When Paul writ the first Epistle to the Corinthians, he reporteth that he then was unmarried. 1. Cor. 7.8. To them (he saith) that are unmarried and to widows I speak: it is good if they continue even as I am. He wrote that epistle at Ephesus when he was ready to departed. Not long after he came to jerusalem, where he was cast into prison, and brought unto Rome. How unfit a time was this to marry a wife, which he spent partly in his journey, and partly in bonds, who seethe not? Add hereunto that he was then ready to endure bonds & persecutions, as he witnesseth in Luke, Act. 21.13. Neither am I ignorant what is wont to be objected on the contrary part: namely that Paul being marriried, did abstain from the company of his wife. But the words sound otherwise: for he wisheth that they which are unmarried, might continue in his estate. And what is his estate but the state of singleness? Whereas they bring in that: Is it not lawful for me to lead about a wife? 1. Cor. 9.5. to prove that he had a wife, it is too frivolous, so that it need no answer. But now that we may grant that Paul was married, whence had he a wife, at Philippos? the which City it is not read that he entered into above twice, and where it is credible that he never abode two whole months. To conclude, there is nothing less agreeing to the matter, than to speak here of a wife, no nor of any woman (in my judgement) it is probable, notwithstanding I leave it to the reader's judgement. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paul here useth, is in helping wise to apprehend & embrace the same thing, Whose names are in the book of life. The book of life is the catalogue of the just which are predestinate unto life, as in Moses. Exodus, 33.32. This catalogue the Lord keepeth with himself. Therefore the book is nothing else but his eternal counsel determined in his breast. For that saith ezechiel 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 the book of the living, and not be written among the righteous: that is let them not be accounted among the elect of GOD, whom he ascribeth to his Church, and to the borders of his kingdom. If any will object that Paul therefore doth rashly, who challenge unto himself power to pronounce the secrets of God: I answer that after a sort we may judge by signs, whereby God doth make his election manifest: yet so much as our capacity can bear. Therefore in whomsoever we see the notes of adoption to appear, let us in the mean time accounted them for the sons of God, until the books shall be opened, which shall altogether reveal all things. It belongeth only unto god to know now those that are his, and at length to separate the sheep from the goats. But it is our duty, charitably to judge all them to be sheep, that obediently submit themselves unto their pastor Christ, who gather themselves into his shéepefold, and there abide constantly. It is our duty so much to esteem the gifts of the holy ghost, which peculiarly he bestoweth upon his elect, that they may be to us as it were seals of his hidden election  
4 Rejoice in the Lord alway: again I say rejoice.  
5 Let your patient mind be known to all men. The Lord is at hand.  
6 Be careful for nothing: but in all things let your requests be known unto God in prayer & supplication with giving of thanks.  
7 And the peace of God which passeth all understanding, shall keep your hearts & minds in Christ jesus.  
8 Furthermore Brethren, whatsoever things are true, whatsoever things are grave, whatsoever things are just, whatsoever things are pure, whatsoever things are amiable, whatsoever things are honest: if there be any virtue, & if there be any praise think on these things.  
9 Which ye have both learned, and received, and heard, & seen in me, do those things, and the God of peace shall be with you.  
4 Rejoice in the Lord. This is an exhortation applied to the time. For because the state of the godly was much troubled, every where dangers imminent, it might so fall out, that they being overcome with sorrow & impatience, might faint. Therefore he biddeth them, howsoever their estate were hated and troubled, nevertheless to rejoice in the Lord: for then especially the spiritual consolations wherewith the Lord do recreate and cheer us, must show forth their strength, when the whole world do provoke us to desperation: but we must consider by the circumstance of the time, how forcible this voice would have been from Paul's mouth, who might be the especial cause of their heaviness. For if they be afraid of persecutions, of bonds, of banishment, or of death: here the Apostle cometh forth, who amidst his bonds, in the midst of hot persecutions, and in fear of death, is not only joyful but also cheereth up others. The sum therefore is this, whatsoever shall happen, yet the faithful who have God on their side, have sufficient matter to rejoice. The repetition serveth to the amplification, as if he should say: let this be a strong & steadfast ground unto you, to rejoice in the Lord, and that not for a moment, but that your joy may be continued in him. For truly in this it differeth from the joy of the world, because we have experience that that is deceitful, momentany and soon vanisheth away, and Christ also doth pronounce it accursed, Luke. 6.25. Therefore that is joy fixed in God which is never taken from us. 5. Let your patiented mind. This may 2 ways be expounded, either that he biddeth them rather to lose their right than that any should complain of their cruelty & rigour. As if he had said: let all men with whom you deal, perceceive your equity and courtesy, that their knowledge may signify their experience. Or else, that he exhorteth them to bear all things patiently, which latter sense doth rather please me: for the Grecians also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the moderation of the mind, when as we are not easily moved with injuries, when we are not easily troubled with adversity, but we keep still an equal condition, to which purpose Cicero hath said, my mind is quiet, which taketh all things well and equally. Such an equity, which is as it were the mother of of patience, Paul here requireth of the Philippians, and which might appear unto all men by showing forth her effects as occasion requireth. It seemeth not to agree with the name of modesty, because Paul in this place doth not forbid them to wax insolent, but quietly to behave themselves in all their affairs, and to temperate themselves in sustaining either injuries or discommodities. The Lord is at hand Here is a Prolepsis whereby he preventeth an objection: for the sense of the flesh reclaimeth against the former sentence: for since that by our gentleness the desire of the wicked wax more insolent, and the more ready they see us to bear, the more bold they are to offer injuries, we are hardly brought in this patience to possess our souls: thereupon came these proverbs. We must howl among wolves, that we shall soon be devoured of wolves, which have behaved themselves like sheep. Therefore we conclude that the fierceness of the wicked is with like violence to be beaten back, lest that safely they triumph over us. Against these cogitations Paul here opposeth the trust in God his providence. He answereth I say, that the Lord is at hand, whose virtue shall overcome their boldness, and whose goodness shall vanquish their malice: him he promiseth to be present with us, if we obey his commandment. And who had not rather be protected only by the hand of God, than to have all the aid of the world in a readiness? An excellent sentence, whereby first we learn, that the cause of all impatience is the ignorance of the providence of God: hereof it come that we rage so quickly, & for so light a cause, & often also we despair because we know not that the Lord hath care of us. Contrariwise, this is an only remedy to pacify our minds, if knowing that we are neither subject to the rashness of fortune, nor to the lust of the wicked, but that we are governed by the fatherly care of god, we rest altogether upon his providence. To conclude, whosoever holdeth this, that god is present with him, he hath wherein to rejoice without fear. Moreover the Lord is said to be at hand, two manner of ways, either because his judgement is at hand, or else because he is ready to secure his servants: in the which signification it is taken in this place, as also in the Psal. 145.18. The Lord is near unto all them that call upon him: the sense therefore is, the condition of the godly should be most miserable, if the Lord were far off: but because the Lord hath received them into his tuition, and by his power which is present every where doth defend them: let them stay themselves upon this cogitation, that they be not dismayed at the rage of the wicked. It is known and common that carefulness is here taken for impiety, which springeth from the distrust of god's power or of his help. 6. But in all things Paul. useth the singular number, but the neuter gender therefore in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as in all your business: because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of the feminine gender. In these words he exhorteth the Philippians as David doth all the godly. Psal. 55.23. & Peter 1. epistle. 5.7. that they should cast all their care upon the Lord: for we are not made of iron, but we may be shaken with temptations: but this is the comfort. Here is our ease to lay down (or to speak more properly) to empty out into god's bosom whatsoever grieveth us. Confidence bringeth quietness unto our minds, but so that we be exercised by prayers. Therefore so oft as we are assaulted with any temptation, let us fly strait unto prayer, as unto an holy sanctuary. He taketh prayers here for desires or vows. He would have them opened unto god through prayer: as if the faithful should pour out their hearts before the Lord, when they commend themselves & all their affairs unto him. They seem to be somewhat lifted up, which look hither & thither unto the vain solace of the world: but there is one sure haven to rest upon, the lord With giving of thanks. Because many pray unto God, amiss either chiding or murmuring as though they had just cause to accuse him of, others if he do not strait way grant their request, can abide no delay. Therefore Paul joineth thanksgiving with prayers, as if he should say, we must so wish of god those things which are necessary for us, that notwithstanding we submit our affections unto his will, & that in praying we give him thanks. And truly thankfulness will work this in us, that the will of god shall be the chief sum of our desires. 7. And the peace of God. Some turning the future tense into the optative mood, do make a prayer of this sentence, but falsely: for it is a promise wherein he showeth the fruit of firm trusting in god, and of Invocation. If you do that he saith: The peace of god shall keep your minds and your hearts. The scripture is wont to divide the soul of man according to the powers thereof into 2. parts: the mind and the heart: the mind signify the understanding, and the heart the affections or wills: therefore these 2 words comprehend the whole soul, in this sense, the peace of God shall keep you, that you fall not from god by evil cogitations or desires. And he calleth it truly the peace of god, which dependeth not upon the present sight of things, neither doth it change according to the inclinations of the world, but is founded on the constant & immutable word of God. And he saith truly, that it passeth all understanding or sense, because there is nothing more contrary unto man's wit, than in greatest despair, nevertheless to hope, in greatest poverty to behold wealth, in greatest weakness not to faint, finally, to promise that we shall want nothing, when we are destitute of all things. And that altogether 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. General exhortations follow, which appertain unto the whole life. In the first place he commendeth truth, which is nothing else than the integrity of a good conscience, with the fruit thereof. In the second place he commendeth gravity or holiness (for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both) the which virtue is placed in this, that we walk worthy of our vocation, free from all profane uncleanness. In the third place he commendeth justice, which pertaineth unto mutual communication among men that we hurt no man, or defraud no man. In the fourth place he commendeth purity, which signifieth chastity throughout our whole life But all these things are not sufficient unto Paul, except we study to make ourselves amiable unto all men, as much as it is lawful in the Lord, and that we have 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 perverseness of judgement, that oftentimes that thing is commended, which is vicious: and it is not lawful for christians to seek true praise among men, who are forbidden to rejoice any other where than in God only. Therefore Paul doth not bid them seek praise or commendation of their good deeds, nor to frame their life according to the judgement of the people: but only to study good works which deserve praise, that the ungodly and the enemies of the gospel, whiles they deride and dispraise the christians, yet they may be compelled to commend their manners. Moreover the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of the Greeks as Latins do Cogitare for Meditari, that is to think for to meditate. Meditation goeth before, and then the work followeth. 9 Which ye have learned, received, 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 speech among you. Contrariwise, the hypocrites did urge nothing but ceremonies. And it were a shameful thing to forsake that holy institution which they had thoroughly learned, and wherewith they were almost endued. Ye have seen in me. This is the chiefest thing in a preacher, that he speak not only with his mouth, but with his life, and that he bring credit to his doctrine by his virtuous living. Therefore Paul worthily from thence procureth authority unto his exhortation, because he was no less in his life than in his mouth a captain and master of virtues. And the God of peace. He had spoken of the peace of God, now he confirmeth it more expressly, when he promiseth that God himself the author of peace shall be with them. For the presence of God bringeth unto us all goodness whatsoever, as if he should say, they shall perceive that God is present with them, who will turn all things to their good and prosperity, so that they apply themselves to godly and holy works.  
10 I rejoiced also in the Lord greatly, that now at the last your care for me springeth afresh, of whom also ye were mindful, but ye wanted opportunity.  
11 I speak not because of want, for I have learned in whatsoever state I am, therewith to be content.  
12 I know both to be humble, and I know to excel: every where and in all things I am instructed both to be full and to be hungry, to abound and to suffer poverty.  
13 I am able to do all things in Christ who strengtheneth me.  
14 Notwithstanding ye have done well in communicating unto mine afflictions.  
10 I rejoiced also. Now he declareth the thankfulness of his mind to the Philippians, that they should not repent of their beneficence, as it is wont to come to pass, when we think that our duties are contemned, or nothing esteemed. They had sent unto him by Epaphroditus secure in time of his necessity, he testifieth that it was a benefit very acceptable unto him, and he saith, that he rejoiced, because afresh they were in a new readiness to provide for him, it is a metaphor taken from trees, whose sap lieth close hidden in the winter, and in the spring beginneth to flourish, but straightway adding a correction, he also doth temperate this saying, lest he should seem to accuse their negligence of the former time, therefore he saith, that before they were also careful of him, but the opportunity of the time suffered not that he was sooner relieved by their liberality, so he layeth the fault upon an unfit time. I have referred this part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Paul, and that is the proper signification, and more agreeable to Paul his text. 11. I speak not because of want. A second correction, whereby he preventeth the suspicion of a base mind and brought low by adversity: for he did report, that his constancy and moderation was known unto the Philippians, unto whom he was an example of good life, therefore he pronounceth that he was so cheered by their liberality, that he could yet patiently endure want. poverty is here referred to the affection, for he is never poor in mind who is contented with his estate given him of God. He saith, In whatsoever state I am. That is, whatsoever my estate is, it is sufficient unto me: wherefore? for the Saints know that they so please God, therefore they do not measure sufficiency by the plenty of things, but by the will of God, the which they esteem aright, because they are persuaded that their affairs are governed by his will and providence. 12 I know both to be humble. Here followeth a distribution, that his mind is capable of either fortune: prosperity is wont to puff up men's minds above measure, and adversity to cast them down, from both these vices he saith he is free. I know, he saith, to be humble, that is, patiently to suffer humility, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here twice put down, but in the first place it is taken for to excel, and in the second, for to abound, that they might have relation to their contraries. He that knoweth to use his present abundance of things soberly and temperately with thanksgiving, being ready to resign all when it shall please the Lord, & communicating with his brethren, according to the measure of his ability, & is not puffed up with pride, that man hath learned to excel and to be satisfied: an excellent and rare virtue, and far greater than the enduring of poverty. In learning this knowledge of Paul, let all be exercised that will be the disciples of Christ, and in the mean season let them so accustom themselves to endure poverty, that it be not hard & grievous unto them, when it shall happen that they are deprived of their substance. 13 I am able to do all things in Christ. Because he had boasted of great matters, lest it should be objected unto him as an argument of pride, or lest he should give others occasion of foolish boasting, he addeth, that he is endued with this strength from Christ: I can, he saith, do all things, but in Christ, not by mine own virtue, whereby we gather that Christ shall be no whit at all less strong & forcible in us, if being privy to our own weakness, we stay ourselves only upon his virtue. Whereas he saith All things, he understandeth only those things which belong to his vocation. 14 Notwithstanding ye have done well. How wisely and warily he dealeth on either side, being circumspect that he incline not too much either to this or to that side. By setting out his constancy, magnifically he would beware that the Philippians should not think that he had fainted under his poverty. Now he taketh heed, lest by speaking boldly he might seem to have contemned their benefits, which were not only a point of discourtesy and contumacy, but even of pride, & together he addeth, that if any other of the servants of Christ should need their help, that they should not be slothful to secure them.  
15 And ye Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me concerning the matter of giving and receiving but ye only.  
16 For when I was at Thessalonica, ye sent once and again that which was needful for me.  
17 Not that I desire a gift, but I desire the fruit which may further your reckoning.  
18 Now I have received all, and have plenty: I was even filled after that I had received of Epaphroditus that which came from you, an odor that smelleth sweet, a sacrifice acceptable and pleasant to God.  
19 And my God shall fulfil whatsoever is wanting unto you, according to his riches in glory through Christ jesus.  
20 Unto God and father be praise for evermore, amen.  
21 Salute all the Saints in Christ jesus: the brethren which are with me greet you.  
22 All the Saints salute you, and especially they which are of Caesar's household.  
23 The grace of our Lord jesus Christ be with you all. Amen.  
24 Written from Rome by Epaphroditus.  
15 Ye know. I interpret that this was added to excuse himself, because he had so oft received from them, for if the other Churches had performed their duties, he might have seemed too covetous in taking, thus therefore by purging himself, he commendeth them, and in commending them, he modestly spareth others. We also must take heed by the example of Paul, lest the godly, whilst they see us too ready to take, do worthily judge us unsatiable: you, he saith, do know, as if he should say, it is not necessary that I should cite other witnesses, for you yourselves also know it, for it oft times come to pass that he which thinketh others to cease in their duty, is more liberal to secure, so the one is ignorant of the others liberality. Concerning giving and receiving, he alludeth unto the accounts of money, whereof there are two parts, the one of receipt, the other of expense, it is meet that these two by a mutual compensation should be referred unto an equality. Such an account was agreed upon between Paul and the Churches: when Paul ministered unto them the Gospel, there was a mutual obligation that they should minister unto him things necessary for this life, as he saith 1. Corin. 9, 11. If we bestow upon you spiritual things, what great thing is it if you give us again carnal things: therefore if the other Churches had relieved the necessity of Paul, they had given him nothing of their own, but paid their debt. For they must acknowledge that they had received the Gospel of him, yet he denieth that they did not that, because they spent nothing for his sake. How shameful an ingratitude is it, and full of how great unworthiness, to neglect such an Apostle, to whom they knew they were more bound, than they were able to pay? Again, how great was the gentleness of the holy man, to bear their discourtesy so mildly and so meekly, that he doth not accuse them with any bitter words. 17 Not that I desire a gift. He rejecteth again from himself the sinister opinion of an immoderate desire, lest they should think that it were a wrong insinuation, as though they only should do the duty of all, and he should abuse their gentleness, therefore he testifieth that he is more careful for their commodity, than for his own. While I receive any thing, he saith of you, so much groweth unto you. For there are many names which ye bear in the tables of your accounts, that have bestowed any thing upon me. The meaning of this word dependeth upon that similitude of exchange, or of paying of debts in the affairs of money. 18 Now I have received all and have plenty. He affirmeth more expressly that he hath so much as is sufficient, and he adorneth their liberality with an excellent testimony when he saith, that he aboundeth. Without doubt it was a mean sum which they had sent, but with that mediocrity he saith, he aboundeth unto satiety: but that is a more excellent commendation of their reward which followeth, when he calleth it a sacrifice acceptable unto God, and an offering of a sweet smelling savour. For what better thing can we wish for, then that our benefits should be holy offerings, which God doth receive at our hands, and with whose smell he is delighted? In like manner speaketh Christ, Whatsoever ye have done unto one of the least of these in my name, ye have done it unto me. Matth. 25, 40. But the metaphor of sacrifices addeth much moment, whereby we are taught that that same duty of love which God commandeth, is not only bestowed upon men, but a spiritual and holy worship is performed, even to God himself, as it is said in the Epistle to the Hebr. 13, 16. with such sacrifices God is pleased: woe worth our slothfulness, that when God doth so gently invite us unto the honour of this priesthood, and doth put the sacrifice into our hands: we neither sacrifice unto him, and those things which were appointed for holy offerings, we do not only consume them on profane uses, but wickedly waste them on most filthy corruptions. For the altars whereupon the sacrifices of our wealth ought to be laid, are the poor and the servants of Christ, but they being neglected, some spend it on all kind of riot, some on gluttony, some on lechery, and some on building fair houses. 19 And my God shall fulfil. Some read, I beseech my God to fulfil in the optative mood, which although I reject not, yet I more allow the other reading. He calleth God by name his God, because he doth impute and acknowledge that it is done to himself whatsoever is performed unto his servants, therefore they had truly sowed in the field of the Lord, from whence they should hope for a certain and plentiful harvest: neither doth he only promise them a reward in the life to come, but also concerning the use of this present life, as if he should say, think not that touching your substance you are impoverished, for God whom I serve, will abundantly supply unto you whatsoever shall be necessary. This part In glory, must be resolved into the adverb gloriously, magnifically, or famously, but he addeth, Through Christ, in whose name every thing is acceptable unto God which we do. 20 Unto God and our father. It may be a general thanksgiving, wherewith he concludeth the Epistle, or it may specially be referred unto the next sentence, concerning the liberality bestowed on Paul, for that the Philippians succoured him, he ought so to thank them, that he should notwithstanding acknowledge that he was relieved by the mercy of God. 22 All the Saints salute you. In his salutations he first nameth his fellows, afterward all the Saints in general, that is, the whole Church of Rome, but especially them of Nero his household, the which is worthy to be marked, for it is not a common token of God his mercy, that the Gospel had pierced into that bottomless pit of all wickedness and ungodliness: and it is so much the more marvelous, as the example is rare, that holiness should reign in Prince's courts: whereas some have conjectured, that Seneca is here noted among the rest, it hath no show of truth, for neither did he ever at any time by any token prove himself a Christian neither was he of Caesar his house, but a Senator and a Magistrate.   
FINIS.   

Faults escaped in the printing.  
Fol. 7. line 22. for they should be thankful, read we should be thankful.  
Fol. 10. line 19 for in our bowels, read in the bowels.  
Fol. 14. line 20. for in Castrum Praetorum, read in Latin Praetorium.  
Fol. eod. lin 11. for to prove they lie, read to prove their lie.  
Fol. 37. lin 36. for great exaltation, read so great exaltation.  
Fol. 39 line. 11. for in the sense, read in this sense.  
Fo. 44. li. 13. for they gather meat, read they gather merit.  
Fol. 47. line 21. for that which shall be glorious, read that that shall be glorious.  
Fol. 53. line. 9 for because we said, read yet we said because.  
Fol. 60. line. 36. for head, read heart.  
Fol. 64. line. 20. for liberal, read literal.