Commentary on Philippians, Commentary · Chapter 3
Chapter. 3.
MOreouer my brethren reioyce in the Lord. It greeueth me not to write the ſame things vntounto you, and for you it is a ſure thing.
2 Beware of dogs, beware of euill laborers, beware of conciſion.
3 For we are the circumciſion which worſhip God in ſpirit, and reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh.
4 Although I alſo hauehave confidence in the fleſh: if any other man thinketh, he hath whereof he might truſt in the fleſhe, more I.
5 Circumciſed the eight day, of the kindred of Iſraell, of the tribe of Beniamin, an Hebrew of the Hebrewes, according to the lawe a Phariſee.
6 Concerning zeale I perſecuted the Church: touching righteouſnes which is in the lawe I was vnrebukeable.
REioyce in the Lord. This is a concluſion of the things that went before: for becauſe Satan did not ceaſe to buffet them with dayly reports, he biddeth them be ſecure and of a good courage. By this reaſon he exhorteth them vntounto conſtancie, leaſt they ſhould fall away from the doctrine which they had once receiued. And the word Moreouer doth note a continuall tenor, leaſt thorough many hinderances they ſhould ceaſe to extend their holy ioy. It is a rare vertue when Satan goeth about to prouoke vsus thorough the bitternes of the croſſe, that the name of God might be vnpleaſant vntounto vsus, to reſt in the only taſte of God his grace, that all our troubles, gréeues, cares, and ſorrowes might be made ſwéete. To write the ſame things vntounto you Héere he beginneth to ſpeake of the falſe Apoſtles, with whome notwithſtanding he fighteth not hand to hand, as in the Epiſtle to the Galathians, but in a few words he bitterly refuteth them as much as was ſufficient: for becauſe they had only tempted the Philippians, and had not vanquiſhed them, a iuſt diſputation was not ſo neceſſary to refute their errors, wherevnto they had neuer yéelded their eares. Simply therfore he admoniſheth them, yt they ſhould be diligent and attentiue in diſcerning & auoiding of deceiuers. Firſt, he calleth them dogs, by a metaphore taken from hence, becauſe for filling their bellies ſake, they aſſaulted true doctrine by theyr impure barking. It is as much as if he ſhould ſay, they were vncleane and prophane. Neither doo I agrée vntounto them, who thinke they were ſo called, becauſe they did enuy others, or did bite them. Secondly, he calleth them Euill laborers, ſignifying that vnderunder the colour of edifying the Church, they did nothing but ouerthrowe and deſtroy all. For many labour much, whome it were better to be idle, as that common crier being aſked of Gracchus ieſtingly, becauſe he ſate idle, what he did, had his aunſwere in a readineſſe, yea what doeſt thou? for he was captaine of a pernicious tumult. Paule therfore would hauehave a difference among laborers, that the faithfull might beware of thoſe that are euill. In the third name there is an elegant foreign. They did boaſt that they were circumciſion, he derideth this boaſting by calling it conciſion, becauſe they did rent aſunder the vnitie of the Church, wherein we hauehave an example, that the holy Ghoſt in his inſtruments did not alwaies ſhun pleaſantneſſe and ieſting, from whom notwithſtanding ſcoffing muſt be far off, which beſéemeth not his maieſtie. There are infinite examples in the Prophetes, and eſpecially in Eſay, ſo that there is no prophane Author who aboundeth more with pleaſant alluſions of words and with figures. But we muſt more marke the vehemencie whereby Paule inueigheth agaynſte the falſe Apoſtles, whiche truely wyll burſt foorth, whereſoeuer there is the heate of a godly zeale. But wée muſt take héede that no intemperance or immoderate bitterneſſe procéede vnderunder the colour of zeale. Further, where he ſayth, that it is not troubleſome to him to write the ſame things vntounto them, he ſeemeth to inferre that he hath otherwiſe written vntounto ye Philippians, but it ſhall not be abſurd ſo to take it, yt they are now admoniſhed of the ſame things by writing, which they had oft times heard when he was preſent. And it is no doubt but oft times he diſputed by wordes, how muche ſuch plagues were to be taken héede of, yet it gréeueth hym not to repeate the ſame thing, becauſe thorough ſilence there was daunger imminent vntounto the Philippians. And truly it is the dutie of a good paſtor, not onelyonly to miniſter foode vntounto his flocke, and to gouerne them by his direction, but alſo to driue away the wolues that come néere the foldes, and that not once, but continually to ſtand vponupon his watch, and neuer to be wearie, for ſéeing that théeues and robbers doo alwaies watch to the deſtruction of the Church, what excuſe ſhall it be for the paſtor, if after he hath ſometimes valiantly repelled them, at the ninth or tenth aſſault he then fainteth? hée ſheweth that ſuch a repetition is profitable to the Philippians, leaſt (as ſometimes it commeth to paſſe) they ſhould be too proude, and contemne it as a thing ſuperfluous. For the moſt part of men are ſo wayward, that they can not abide the ſame thing to be twiſe ſpoken, neither in the meane while doo they thinke that, that which is daily beaten into them, doo ſcarſe at length after ten yeares ſticke in their memorie. And if it were profitable for the Philippians to heare this exhortation of Paule, that they may diſcerne wolues, what meane the Papiſts, that they can abide no iudgement to be giuen of their doctrine? for whome I pray did Paule ſpeake vntounto, when he ſaid Beware? did he not ſpeake vntounto them, to whome they permit no right to diſcerne? and of them alſo Chriſt ſpeaketh in like manner: My ſhéepe heare my voice and follow me, a ſtraunger they flie from, and they doo not heare his voice. Iohn. 10.5.27. 3. For we are the Circumciſion. That is, we are the true ſéede of Abraham, and heires of the couenant, which was confirmed by the ſigne of circumciſion: for the true circumciſion is of the ſpirit, not of the letter, placed within in the head, not viſible concerning the fleſh. Rom. 2, 29. By ſpirituall worſhip he vnderſtandeth that worſhip which is commended vntounto vsus in the Goſpell, and conſiſteth of faith and calling vponupon God, of the denying of our ſelues, and of a pure conſcience. We muſt vnderſtand an antitheſis or contrarietie, becauſe by ye contrarie he toucheth the worſhip preſcribed in the lawe, whiche the falſe Apoſtles only vrged, as if he ſhould ſay: they teach that God is worſhipped by outward obſeruations, and becauſe they obſerue the ceremonies of the lawe, they falſely boaſt that they are the people of God. We are truly circumciſed who worſhip God in ſpirit and truth. But héere ſome man will aſke whether the truth excludeth Sacraments, for the ſame thing may be ſaid of Baptiſme and of the Lord hys ſupper. I aunſwere, that that principle is alwaies to bée marked, that figures are abrogated by the comming of Chriſt, and circumciſion is changed into Baptiſme. From this principle it followeth, that pure and lawfull worſhipping of God is now frée from the ceremonies of the lawe, and true circumciſion vntounto the faithfull conſiſt without a figure. And we reioyce in Chriſt. The antitheſis muſt be continued: we cleaue to the matter it ſelfe, whileſt they ſticke in ſignes: we abide in the bodie, whileſt they hauehave reſpect vntounto ſhadowes. Neither doo the contrarie member of the ſentence which he ſet oppoſite agrée ill with this: we hauehave no truſt in the fleſh, for vnderunder the name of fleſh he comprehendeth whatſoeuer is outward in a man from whence glory is ſought, as it ſhall appeare out of the text, or that I may ſpeake more briefely, he calleth fleſhe whatſoeuer is without Chriſt, wherein he doth not lightly gaule theſe peruerſe followers of the lawe, becauſe not contented with Chriſt, they flie vntounto the glorie of others. He put, To reioyce, and to hauehave truſt for the ſame, for thorough confidence he exalteth a man that he may alſo hauehave boldneſſe to reioyce, therefore they are things ioyned together. 4 Although I alſo. He ſpeaketh not of the affection, but he ſheweth that he alſo hath occaſion to reioice, if that he woulde imitate the fooliſhneſſe of others. The ſenſe therfore is thus: my glory is placed in Chriſt: but if I muſt néedes reioyce in the fleſhe, I want not matter whereof to reioyce. And héereof we learne how their arrogancie is to be refuted, that are proude without Chriſt. If we alſo hauehave the ſame things, wherein they exalt themſelues, let vsus not ſuffer them by their fooliſh boaſting to inſult vponupon Chriſt, but let vsus refuſe our owne glory, that they may vnderſtand, that it is not for enuie that we doo not eſtéeme, yea rather, that we willingly caſt away thoſe things which they make moſt accompt of. Let this notwithſtanding be alwaies a clauſe, that all truſt of the fleſhe is vaine and ridiculous. If any man hath whereof to truſt in the fleſhe, more I. Not contented to make himſelfe equall with any of them, he doth preferre himſelfe before them, wherefore he can not be ſuſpected in this cauſe as if he enuied their excellencie: and that he extolleth Chriſt to humble that which was wanting in himſelfe. He ſaith therefore, if it ſhould come into a contention, that he ſhall be more excellent than the others: for they had nothing (as we ſhall ſée by and by) which he had not in like manner common with them, and in ſome things he did farre ſurpaſſe them. He ſaid improperly that he had truſt, who without truſt was indued with carnall glorie, wherewith others were puffed vp. 5 Circumciſed the eight day: word for word, it is the circumciſion of the eight day, but touching the ſenſe, there is no difference, for it ſignifieth that according to the lawfull cuſtome, and according to the preſcript of the lawe, that hée was circumciſed. Touching that ordinarie circumciſion, it was had in great eſtimation, and beſide, it was a token of their kindred, whereof he addeth afterward. For in ſtrangers there was not the like reaſon, for after they were become Proſelites, they were circumciſed being yong men, or men growne to perfection, and ſometimes alſo being old men. He ſaith therefore that by kindred he is an Iſraelite. He ſheweth the tribe, not (in my iudgement) that the tribe of Beniamin had more excellencie than the reſt, but to confirme the credite of hys kindred. Hether alſo appertaine that whyche hée addeth agayne that hée is An Hebrewe of the Hebrewes: for this was an old name wherewith Abraham is adorned by Moyſes in Geneſis. 14, 13. The ſumme therfore is, that Paule from hys verie originall was borne of the ſéede of Iacob, ſo that from thence he might reckon hys graundfathers and great graundfathers. According to the lawe a Phariſee. After that hée had diſputed of the nobilitie of hys ſtocke, hée deſcendeth now vntounto peculiar giftes of hys perſon (as they call them.) Commonly it is ſufficiently knowne, that the ſect of the Phariſes in opinion of holines and doctrine, was famous aboue the reſt, of that ſect he ſheweth that hée was. It is a common opinion that they were called Phariſes of diuiſion: but I rather allowe that which I heard ſometyme of Capito, a man of holie memorie, that they had their name from hence, becauſe they boaſted that they excelled in the gifte of interpreting the Scripture, for Phares among the Hebrewes is Interpretation. When others profeſſed themſelues to be learned, theſe men had rather be called Phariſes, who were ſkilfull in the interpretation of olde writers. And truly it is manifeſt, that vnderunder the colour of antiquitie, they corrupted the whole Scripture by their gloſes, yet becauſe they kept ſtill certayne interpretations deliuered by the hands of their fathers, the greateſt honor was gyuen vntounto them. But what meane thys clauſe, According to the lawe: for truely, there is nothyng more contrarie to the lawe of God, than ſectes, for there one truth of God is delyuered, whyche is the bonde of vnitie. Moreouer, that all ſectes ſproong vp when Ionathas was high Prieſt, Ioſephus witneſſeth in hys firſt booke of Antiquities, and 13. Chapter. Paule vſeth improperlie the name of the lawe, for the doctrine of religion, becauſe it was verie corrupt at that time, as at thys daye is the Chriſtianitie in the Papacie. But becauſe there were manie of the order of the Doctors leſſe ſkilfull and exerciſed, he maketh mention of hys owne zeale. This was an haynous offence in Paule to perſecute the Churche: but becauſe he had to doo with varlets, who by mingling Chriſt with Moyſes, did pretend the zeale of the lawe. He ſheweth of the contrary ſide, that he was ſo earneſtly zealous for the lawe, that for this cauſe he was a perſecutor of the Church. According to the righteouſnes which is in the lawe. It is no doubt but héere he vnderſtandeth the whole righteouſnes of the lawe, for it is too barren to take it for the ceremonies only. The ſenſe therefore is more generall, that he embraced integritie of life, ſo much as could be required of a profeſſor of the lawe. Againe it is obiected, that the righteouſnes of the law is perfect before God: for the ſumme is, that men altogether ſhould cleaue vntounto God, and what can be more deſired vntounto perfection? I aunſwere, that Paule héere ſpeaketh of righteouſnes, whiche mighte ſatiſfie the common eſtimation of men, for he ſeparateth the lawe from Chriſt, and what is the lawe without Chriſt, but a dead letter? that the matter may appeare more playnely, I ſay there is a double righteouſnes of the lawe, one is ſpirituall, namely, the perfect louelove of God and of our neighbours, that is contained in doctrine, and was neuer in the life of any man, the other is liberall, whiche appeareth in the ſight of men, when in the meane time hypocriſie reigneth in the heart, and there is nothing before God but iniquitie. So the lawe hath two reſpects, the one of God, and the other of men, Paule therefore was holy in the iudgement of men, and frée from all reprehenſion: a rare praiſe truly, and almoſt ſingular, yet let vsus conſider how much he eſtéemed it.
7 But the things that were aduantage vntounto me, the ſame I counted loſſe for Chriſt his ſake.
8 Yea, I thinke all things but loſſe, for the excellencie of the knowledge of Chriſt Ieſus my Lorde, for whome I hauehave made loſſe of all things, and I thinke them to be dong that I might winne Chriſt.
9 And might find in him, not hauing mine owne righteouſnes, which is of the lawe, but that which is thorough faith of Chriſt, which I ſay is the righteouſnes in faith.
10 That I may know him, and the power of his reſurrection, & the fellowſhip of his afflictions, while I am made conformable vntounto his death.
11 If by any meanes I might attaine to the reſurrection of the dead.
7 The things that were aduantage vntounto me: he ſaith they were aduantage vntounto him before he knewe Chriſt: for the only ignorāce of Chriſt doth cauſe that we are puffed vp with a vain confidence of our ſelues. Therefore whereſoeuer we ſée in any a falſe opinion of their owne vertue, wherſoeuer we ſée arrogancie, whereſoeuer we ſée pride, let vsus knowe that Chryſte is not there known. Contrariwiſe, ſo ſoone as Chriſt ſhineth vntounto vsus, in a moment thoſe thinges vaniſhe or waxe vile, whatſoeuer did afore dazle our eyes with a falſe brightnes. Therefore thoſe things that were aduantage vntounto Paule yet being blind, or rather thoſe things that had deceiued him vnderunder the colour of aduantage, he acknowledgeth being illuminated, that they were loſſe vntounto him: why did he thinke them loſſes? becauſe they were hinderāces vntounto him, that he could not come vntounto Chriſt: And what is more hurtfull than that which driueth vsus from acceſſe vntounto Chriſt? But he ſpeaketh eſpecially of his owne righteouſnes: for we are not admitted vntounto Chriſt, except we be empty and voide of our owne proper vertue: Therefore Paule did acknowledge that there was nothing more hurtful vntounto him than his owne righteouſnes, as whereby he was excluded from Chriſt. 8. Yea I thinke all things but loſſe. This doth ſignifie that he did abide ſtedfaſt in his opinion, becauſe oftentimes it come to paſſe, that béeyng carried away with a delight of nouelties, we forget all other things, and afterwarde it repenteth vsus. Wherefore Paule after he had ſaide that he had renounced all impediments, that he might poſſeſſe Chriſt: he now addeth that he is ſtill of that minde. For the excellencie of the knowledge. Be extolleth the goſpell againſte all perſuaſions which doe deceiue vsus: for many things ſéeme to be excellent, but the knowledge of Chriſt ſo farre excéedeth all things in excellency, that in reſpect of that only there is nothing but contemptible: hereof therefore let vsus learne, how much the knowledge of Chriſt only is to bée eſtéemed. Whereas he calleth him his Lord, he doth that to expreſſe the vehemencie of his affection For whom I hauehave made loſſe of all things. He ſaith more thā before, at leaſt he ſpeaketh more ſignificantly: the ſimilitude is taken from ſailers, who when they are in danger of ſhipwrack, caſt forth al thinges, yt when the ſhip is vnladen, they may come ſafe into the hauen. Therfore Paule had rather be ſpoiled of all things whiche he had, than to be depriued of Chriſt only. But a queſtion may he aſked: whither it be neceſſary that we renounce riches, & honors, & nobility of kinred, & alſo our outward righteouſnes yt we may be made partakers of Chriſt, for all thoſe are gifts of god of themſelues not to be deſpiſed. I anſwere that the Apoſtle doth not here ſpeake ſo much of the things themſelues, as of the quality of them. Indéed it is true that the kingdome of heauen is like to a pretious pearle, for the obtaining wherof no man ſhould doubt to ſel all that he hath: but in things the ſubſtāce is one, & the quality another. It was not neceſſary for Paule to renounce his tribe and the ſtocke of Abraham and to be of another nation, that he might become a chriſtian: but to caſt away the confidence of his kinred. He ſhoulde not of a chaſt man become vnſhamefaſt, of a ſober man intemperate, of a graue and honeſt man become diſſolute: but to put off the falſe perſwaſion of his owne righteouſnes, and to abhorr it. We alſo do not diſpute againſt the ſubſtāce of works when we handle the righteouſnes of faith: but againſte that quality which the Sophiſters giuegive them, becauſe they maintaine, that by them men are iuſtified. Paule therfore ſpoiled himſelfe, not of his works, but of the peruerſe confidence in his works, wherwith he was puffed. Concerning riches and honors, when we hauehave laide away the affection of them, we ſhall alſo be ready to caſt away the things themſelues, as oft as god ſhall require it, and it ſo behoueth vsus. It is not ſimply neceſſary, that thou ſhouldeſt be poore, that thou myghteſt be a Chriſtian: but if it ſhall ſo pleaſe the Lorde, it is méete that thou ſhouldeſt be ready to abide pouerty. To conclude it is not lawful for chriſtians to hauehave any thing without Chriſt That I ſay is without Chriſt whatſoeuer hinder vsus that we glory not in Chriſt only, & that he rule not altogither in vsus. And I thinke them to be dongue. Here not only in words, but in matter alſo he much amplifieth that which before he ſaide: for they that caſt away their wares and other things into the ſea, that they may eſcape ſafely, they doe not therefore contemne riches: but becauſe they had rather liue in miſery and pouerty, than to be drowned with their owne ſubſtance: yet they loſe them very hardly and with groning, and when they hauehave eſcaped, they bewaile the loſſe of them. Paule contrarywiſe affirmeth that he had not only forſaken whatſoeuer before he accounted pretious: but that they did ſmell vntounto hym like dongue, or become vile like thoſe things whiche are contempteouſly caſt forth. Chriſoſtome interpreteth it chaffe: but the grammarians thynke that it is called foreign as it were foreign that which is caſt vntounto dogges: and truly whatſoeuer thing is ſtrāge from Chriſt, it ſhould ſtinke vntounto vsus, becauſe it is abomination before god, and it ought alſo to be vile vntounto vsus, becauſe it is nothing but a falſe imagination. That I might gaine Chriſt. By this word he noteth that Chriſt cannot otherwiſe be gained, except we loſe al things that are our own: for he wil hauehave vsus to be rich by his grace only: he alone will bée our happines. What maner of loſing he here ſpeak of, it was ſaid before: namely yt nothing ſhould withdrawe vsus from the truſt in Chriſt only. And if Paule in that innocēcy & integrity of life, doubted not to account his righteouſnes for loſſe and dongue, what meane ye phariſes of theſe dayes, who being beraied with all kinde of wickednes are not yet aſhamed to extoll their owne merits againſt Chriſt. And might find in him. It is a verbe paſſiue, which he here vſeth: & therefore al other hauehave tranſlated it And I might be found: but they paſſe ouer the text very coldly, as though there were no emphaſis in it. If you reade it paſſiuely, a contrariety muſt be vnderſtoode: that Paule was loſte afore he was found in Chriſt: as a riche merchant is like vntounto one yt is loſt, ſo long as he hath his ſhip laden with wealth, and after all is caſt away he is founde: for here that ſaying is of value. I had periſhed if I had not periſhed. But becauſe the verb foreign in the paſſiue termination hath an actiue ſignification, & then it ſignifie to recouer that which thou haſt willingly parted from (as Budeus ſheweth by many examples) I hauehave not doubted to alter from the opinion of others: for by this meanes the ſenſe ſhal be more ful, and the doctrine more plentiful: namely, that Paule renounced all things whiche he had, that he might recouer them in Chriſt: and ye anſwereth better to the word gaine, becauſe it ſignifie, that it is no ſmal or common gaine, ſeing that Chriſt containeth all things in him ſelfe. And truly we loſe nothing when we come vntounto Chriſt naked and empty, becauſe we thē begin to obtaine thoſe things, which before we falſly thought that we had. Therefore he declareth better how greate the riches of Chriſte are, becauſe in him we obtaine and finde all things. Not hauing mine owne righteouſnes. A notable place if any deſire to hauehave a certaine definition of the righteouſnes of faith, and to holde the true nature therof: for Paule here compareth two righteouſneſſes togither: The one he ſaith is proper vntounto man, the which he calleth the righteouſnes of ye law: the other he teacheth to be from GOD, and to be obtained through faith, and to be repoſed in the faith of Chriſt, theſe he maketh ſo contrary betwéene them ſelues, that they can not ſtande togither. Two things therefore are here to be noted, that thou muſt giuegive ouer, and reſigne the righteouſnes of the lawe, that thou maieſt be righteous by faith: then that ye righteouſnes of faith procéede from God, and is not proper vntounto man. Touching both of theſe, there is great contentiō at this day betwixt vsus and the Papiſts: for neyther doe they grant that the righteouſnes of faith is altogither from GOD: but they attribute part vntounto man: and they mingle them togither as though the one did not take away the other. Therfore we muſt diligently weigh all the wordes of Paule, becauſe there is none of them wherein there is not great moment: he denieth that the faithfull hauehave any righteouſnes of their own: but it can not be denied, but if there were anye righteouſnes of workes, it might worthily be called ours: therfore he leaueth no place at al for the righteouſnes of works. Why he calleth it the righteouſnes of the lawe he ſheweth. Rom. 10.5. namely becauſe this is the edict of the law: he that doth theſe things ſhall liue in them, therefore the lawe doth pronounce a man to be iuſt by his workes, neyther can the papiſts cauil that al this muſt be reſtrained vntounto ceremonies: for firſt it is a friuolous triflyng that Paule was only righteous by ceremonies: then by this reaſon he oppoſeth theſe two righteouſneſſes, ye one is proper vntounto man, the other is from God: therefore the one doth ſignifie the rewarde of works: the other the frée gift of God. So generally he oppoſeth the merit of man vntounto the grace of Chriſt: for when the lawe bringeth workes, faith offereth a naked man vntounto God, that he may be clothed with the righteouſnes of Chriſt. Whereas therefore he affirmeth yt the righteouſnes of faith is from God, it is not only becauſe faith is the gift of God, but becauſe God of his goodnes doo iuſtifie vsus, or elſe becauſe by faith we receiue the righteouſnes whiche he hathe giuen vsus. 10. That I may knowe him. He deſcribeth the force & nature of faith, namely that it is ye knowledge of Chriſt, and that not naked or cōfuſed: but whileſt the vertue of his reſurrection is perceiued, he put reſurrection for the accompliſhment of redemptiō: ſo that it containeth death vnderunder it: but becauſe it is little to know Chriſt crucified, and raiſed from the deade, except thou doeſt apprehende the fruite thereof, he ſpeaketh namely of the efficacie. Then therefore Chriſt is knowne aryght, when we féele what his death and reſurrection doe preuaile in vsus, and how effectuall he is in vsus: for there all thyngs are ſet out vntounto vsus: the taking awaye of ſin, deliuerie from guiltines, ſatiſfaction, the victory of death, the obtaining of righteouſnes, and the hope of bleſſed immortalitie. And the fellowſhip of his paſſions. After he had ſpoken of frée righteouſnes, which being gotten by the reſurrection of Chriſt, we obtaine through faith: he ioyneth the exerciſes of the godly, & that leaſt it ſhould ſéeme that he bring in an idle faith which bringeth forth no effectes in their life, & he ſheweth that theſe are the ſtudies wherein the Lord woulde hauehave his children exerciſed: though the falſe Apoſtles thruſt vponupon them the bare elements of ceremonies. He therefore that by faith is made partaker of all ye goods of Chriſt, let him know that this condition is propounded vntounto him, that all his lyfe muſt be made conformable to his death. But there is a double fellowſhip and communicating of the death of Chriſt, the one is within, which the ſcripture is wont to call the mortification of the fleſh, or the crucifiyng of the old man: wherof Paule entreateth Rom. 6. The other is without which is called the mortifiyng of the outward man, that is the bearing of the croſſe, whereof he entreateth in the 8. chapter of the ſame epiſtle, and here alſo, except I be deceiued: for after we hauehave comprehended the vertue of his reſurrection, Chriſte is propounded vntounto vsus crucified, that by tribulations and ſorrows we ſhoulde follow him, and therefore the reſurrection of the dead is fitly expreſſed, that we may knowe that we muſt dye before we liue. This is the continual meditation of the faithfull, ſo long as they are ſtrangers in the earth: but this is an excellent conſolation, that in all our miſeries we are partakers of the croſſe of Chriſt, if we be his members, that by afflictions the way is made open for vsus vntounto eternall bleſſednes, as it is ſaide. 2. Tim. 2.11. If we dy with him we ſhal alſo liue with him, if we ſuffer with him, we ſhall alſo raygne with him. It is méete therefore that we al ſhould be brought vntounto this, yt our whole life ſhould repreſent vntounto vsus nothiyng but an image of death, vntill it bring forth death it ſelfe. As the life of Chriſt was nothing elſe but a forerunner of death: but in the meane while we hauehave this comfort, that the end is euerlaſting bleſſednes: for the death of Chriſt is ioyned with his reſurrection. Therefore Paule ſaith, that he is made conformable vntounto his death, that he may come to ye glory of hys reſurrection. This part If by any meanes procéede not of doubting, but it noteth the hardnes of it to ſtir vp our deſire: for it is not a lyght combate, when we ſtriue with ſo many and ſo great hinderances.
12 Not as though I had already obtained it, or were alreadye perfect, but I follow that I alſo may comprehende, euen as I am comprehended of Chriſt Ieſus.
13 Brethren, I thinke that I hauehave not yet comprehended it, but one thing I doe, forgetting thoſe things which are behind, and endeauoring my ſelfe vntounto thoſe things which are before.
14. I follow toward the marke, for the price of the high calling of God in Chriſt Ieſus.
15 Let vsus therfore as many as be perfect be thus minded: and if ye be otherwiſe minded, God ſhall reueale euen this thyng vntounto you
16 Neuertheleſſe whither we are come, that we may minde one thing: let vsus proceede by the ſame rule.
17 And togither brethren be followers of me, and conſider thē which walke ſo, euen as ye hauehave vsus for an example.
12 Not as though I had already obtained it. Paule laboreth in this that he might perſwade the philippians, that he think on nothing but Chriſt, that he is wiſe in no other thing, that he deſire no other thing, that he is occupied in no other meditation: herevnto it auaileth much which he now addeth, that he which had renounced al hindrances, had not yet attaind to the marke: & therfore he did laboure and endeauour to come further: how much more ſhould the Philippians ſtriue, who as yet were far from him? But a queſtiō may be aſked what it is yt Paule ſaithe, he hauehave not yet obtained: for truly from ye time yt we are engraffed by faith into the body of Chriſte we are alreadye entered into the kingdome of God, and as it is ſaide Eph. 2.6. we ſit already by hope in heauenly places. I anſwere that our ſaluation is in the meane tyme placed in hope, that our inheritance may be certaine, notwithſtanding as yet we doe not enioy the poſſeſſion of it. Althoughe Paule here reſpecteth the encreaſe of fayth, and mortification, whereof he ſpake afore. He ſaide that he did ſtriue and labor vntounto the reſurrectiō of the dead, by the fellowſhip of the croſſe of Chriſte: he addeth that as yet he hath not attayned to this: to what? namely that he might certainely communicate with the paſſions of Chriſt, that he might hauehave a perfect taſte of the power of his reſurrection, that he might knowe hym plainely. Therefore by his owne example, he admoniſheth them that they muſt goe forward, and that the knowledge of Chriſt is a thing of ſuch hardenes, that they which laboure in that only, are notwithſtanding neuer perfect ſo long as they liue. Moreouer this doth nothing derogate from the doctrine of Paule, becauſe he had comprehended ſo much as was ſufficient to execute the charge committed vntounto him. In the mean time it behoued him to go forward that the diuine teacher of all men might be inſtructed vntounto humilitie. Euen as he is comprehended. He put in this clauſe by the way of correction, that he might attribute all his endeauour vntounto the grace of God. It ſkilleth not muche whither you reade it Euen as, or So farre as: for the ſenſe remaineth all on, that Paule was comprehended of Chriſte, that he might comprehende Chriſte, that is, that he did nothing, but by the motion and the direction of Chriſt:: yet I hauehave choſen that which was more manifeſt, ſince that his wiſh ſéemed to be frée. I thinke that I hauehave not yet comprehended it. He doth not here cal the faith of his ſaluation into doubt, as though he were yet in ſuſpence, but he repeateth that which he had ſaide, that he did yet ſtriue to goe forwarde, becauſe he had not yet come to the ende of his calling. And that he declareth continually, ſaying, that he was only buſied in that, leauing all other thinges. He compareth our life vntounto a race, the ſpace wherof that we hauehave to runne, God hauehave limited vntounto vsus: for as it nothing profiteth a runner if he ſet forth, except he come to the ende of the race: ſo we alſo muſt finiſh the courſe of our vocation euen vntounto deathe, neither muſte we ceaſe before we hauehave obtained that whyche we deſire. Beſides, as the way is limited for the runner, leaſt by ſtraying hither and thither, he ſhoulde weary him ſelfe in vaine, in comming nothing at all forwarde vntounto the goale: ſo there is alſo a marke propounded vntounto vsus, whither we muſt rightly direct our courſe: neither doth God ſuffer vsus raſhly to ſtraie abroade. Thirdly, as a runner muſt be ſwift, & to ſtaye his pace at no delaies, but neglecting all, to continue on hys courſe: ſo we muſt beware that we yéeld not our mind vntounto any thing that might call vsus away, but we muſt rather endeuour, that being frée from all hinderances, we may apply our whole ſtudie only vntounto the calling of God. Theſe thrée things Paule comprehendeth in one ſimilitude, where hée ſaith, that he doth this one thing, and that he forget all former things, he expreſſeth his courage, and excludeth all impediments. When he ſaith that he follow hard towarde the marke, it ſignifieth that he doth not wander out of the way. Forgetting the things that are behinde. He alludeth vntounto runners, who neuer turne backe their eies, leaſt they ſhoulde ſlacken the ſwiftneſſe of their courſe, eſpecially they looke not backward, how much ground they hauehave gone, but they haſte right on vntounto the goale. So Paule teacheth, that he doth not conſider who he is, nor what he hath done, but only that hée endeuour vntounto the appointed marke, and that with ſuch earneſtneſſe, as if with ſtretched armes he were carried thether, for there is ſuche a metaphore in the participle which he vſeth. If any woulde obiect that the remembrance of our life paſt, is auaileable to ſtirre vsus vp, as well becauſe the graces alreadie beſtowed vponupon vsus doo encourage vsus to hope well, as alſo becauſe we are admoniſhed by our ſinnes, that our life is to be amended for better: I anſwere, that ſuch cogitations do not turne our eies backward, but rather helpe the ſharpenes of our ſight, that more cléerely we may behold the marke. But Paule héere condemneth thoſe reſpects, which doo either breake off, or diminiſh our chéerefulnes, euen as if any man, being perſuaded that he hath gone forward inough, becauſe he ſéemeth to himſelfe to hauehave done his dutie, will wax ſlothfull, and will deliuer his lampe vntounto others: or if any man be moued with the deſire of the condition which he hauehave left, he can not apply his whole ſtudie vntounto that which he doth. Such were the cogitations from the which it was neceſſarie that Paule his mind ſhould be withdrawne, if he would earneſtly follow the vocation of Chriſt. But becauſe mention was héere made of endeuour, of ſtudie, of running, and of perſeuerance, leaſt any ſhould thinke that ſaluation is placed in them, or ſhould aſcribe vntounto the diligence of men that which procéedeth from another. Willing to note out ye cauſe of all, he added in Chriſt Ieſus. 15. Let vsus therefore as manie as be perfect. Leaſt any ſhould take this to be ſpoken of the common ſort of men, as though he preſcribed rudiments vntounto them that are children in Chriſt: he teſtifieth, that it is a rule which all they that are perfect ſhould obſerue. And this rule is, that we muſt renounce confidence in all things, that we may reioyce in the onelyonly righteouſneſſe of Chriſt, and neglecting all things, may attaine vntounto the fellowſhip of his paſſions, which may leade vsus vntounto a bleſſed reſurrection. Where now ſhall be the ſtate of perfection which the Monks feigne? where ſhall be their confuſed fardell of ſo many inuentions? to conclude, where ſhall all Papiſtrie become, which is nothing elſe but an imagined perfection, and which agréeth not with this rule of Paule? truely, whoſoeuer ſhall vnderſtand this one word, ſhall cléerely perceiue that thoſe things are filthie dong whatſoeuer the Papiſtes teache touching righteouſneſſe and obteining of ſaluation. If yee bee otherwiſe minded. He humbleth their works and them, and lifteth them vp vntounto a good hope. For he admoniſheth them, that they ſhould not be proude in their ignorance, and yet he biddeth them bée of good chéere, when he ſayth, that they muſt looke for the reuelation of God, for we knowe how great an hinderance of the truth obſtinacie is. This therefore is an excellent preparation vntounto teaching, if we doo not pleaſe our ſelues in our error. Therefore Paule couertly doth ſhewe, that we muſt giuegive place vntounto the reuelation of God, if as yet we hauehave not obteined that whiche wée ſéeke. And when he teacheth that we muſt procéede by degrées, he encourageth them, that they ſhould not faint in the middle of their courſe, although he alſo affirmeth that it is without controuerſie which he had taught, ſaying, that vntounto them which diſagrée from him, that ſhall be reuealed which as yet they knowe not: for it is as much as if he had ſayde, the Lorde will at ſometime ſhewe vntounto you the ſame thing which I hauehave ſayd is the perfect rule to be rightly wiſe, and to liue well. No man coulde lawfully ſpeake ſo, but hée that were certaynelie perſuaded of the reaſon and truth of his doctrine. In the meane time alſo let vsus learne out of this place, that ignorance for a time in our weake bréethren muſt bée ſuffered, and wée muſt pardon them if it bée not foorthwith graunted vntounto them altogether to ſubſcribe vntounto vsus. Paule was certayne of hys doctrine, notwithſtanding he giueth vntounto them a ſpace to profite, that as yet could not receiue it, neither doth he therefore ceaſe to accompt them as bréethren, only he taketh héede that they ſhould not flatter themſelues in their error. Whereas the Latine bookes hauehave, He hath reuealed in the Pretertenſe, I eaſily reiect it, as being vnſit, and not agréeing with the matter. 16 Neuertheleſſe whether we are come. In the diſtinction the Gréeke examples alſo differ, for in ſome there are two whole ſentences, if the diuiſion rather pleaſe you, the ſenſe ſhall be that which Eraſmus hath giuen, but I rather embrace a diuerſe reading, that Paule exhorteth them to the imitation of himſelfe, that at length they may come to the ſame marke, namely, that they may thinke one thing, and may procéede by the ſame rule: for where ſincere affection flouriſheth, ſuch as ruled in Paule, there is an eaſie way vntounto holy and godly concord. Therefore becauſe as yet they had not perceyued what true perfection was, that they might come thether, hée woulde hauehave them followers of himſelfe, that is, with a pure conſcience to ſéeke God, to arrogate nothing to themſelues, quietly to ſubmit theyr ſenſes vntounto Chriſt. For in the imitation of Paule all theſe vertues are contained, a right zeale, the feare of the Lord, modeſtie, denying of himſelfe, readineſſe to teaching, louelove, and a deſire of concord. He biddeth them together bée followers of him, that is, all with one conſent and with one minde. Note, that the marke of perfection, vntounto the which he inuiteth the Philippians by his owne example, is, that they ſhould thinke the ſame thing, and procéede by the ſame rule, but before he put the doctrine, wherin they ſhould agrée, and the rule whervnto they ſhould frame themſelues. 17 Conſider them. By this word he ſignifieth, that they had others as well whome they might chooſe to imitate, ſo that they framed themſelues vntounto that puritie whereof he was an example, whereby all ſuſpition of ambition is taken awaie: for whoſoeuer is addicted to hymſelfe, refuſeth companions. And hée alſo admoniſheth them, that all indifferentlie are not to bée followed, as hée addeth more playnelie.
18 For many walke, of whome I hauehave tolde you often, and nowe tell you weeping: that they are the enemies of the croſſe of Chriſt.
19 Whoſe end is destruction, whoſe God is their bellie, and glorie to their ſhame, minding earthly things.
20 But our conuerſation is in heauen, from whence we looke for the ſauiour, euen the Lord Ieſus Chriſt.
21 Who ſhall transforme our humble bodie, that it may be conformable to his glorious bodie, according to the working whereby he is able to ſubdue all things vntounto himſelfe.
18 For many. This in my iudgement is a ſimple propoſition: many walke minding earthly things: wherby he ſignifieth that there are many which créepe vponupon the ground, not féeling the power of the kingdome of God. He hath inſerted marks, whereby ſuch may be knowne, which we will examine in their place. Some by earthly things vnderſtand ceremonies, and the outward elements of the world whiche bring in the forgetfulneſſe of true godlineſſe, but I had rather refer it vntounto the carnall affection, namely, becauſe they not being regenerate by the ſpirit of God, doo ſauour in nothing but the world, which ſhall appeare more plainely out of that which followeth. For héereby he bringeth them into enuie, becauſe they being only deſirous of their owne honor, eaſe, and gaine, did neglect the edifying of the Church. Of whome I hauehave told you often. He ſheweth how, that touching this matter he hath oft admoniſhed the Philippians, becauſe he now goeth about by his letters to reduce the ſame things into their memories, which he had before told them being preſent. And his teares are an argument that he was not moued with emulation, or hatred of the men, nor with a deſire of railing, or with the ſharpeneſſe of his wit, but with a godlie zeale, becauſe he ſawe that the Churche was miſerablie deſtroyed by ſuch plagues. So in lyke manner it behoueth vsus to be affected, that when we ſée the paſtors place occupyed by wicked men, and men of no accompt, we ſhould grone, and at leaſt by teares teſtifie, that we are gréeued for the calamitie of the Churche. It is alſo worth the noting, to conſider of whome Paule ſpeaketh, not of open enemies, who by profeſſion deſired the deſtruction of the doctrine, but of drones and varlets, who for ambition, or for their bellies ſake, did deſtroie the vertue of the Goſpell. Truely ſometime they ſhall knowe ſuche, who by ſéeking themſelues, doo more weaken the ſtrength of the miniſterie, than if they did openlie reſiſt Chriſt: therefore we muſt not ſpare them, but poynt them out with our finger ſo oft as it is expedient, let them complaine afterward as they liſt of our ſeueritie, ſo that they obiect nothing agaynſt vsus, which wée may not defend by the example of Paule. Enemies of the croſſe. Some expounde the croſſe for the whole myſterie of our redemption, and this they interprete to be ſaid, that by preaching the lawe, they did make the benefite of Chriſt his death to be of none effect. But others expounde it, that they fled from the croſſe, and woulde not put themſelues in danger for Chriſt. I take it more generally, that faigning themſelues to be friends, they were the worſt enemies of the Goſpell. Neither is it a rare thing with Paule, to ſet out the whole preaching of the Goſpell vnderunder the name of the croſſe: for as hée ſayeth in another place, if any bée in Chriſt, hée is a new creature. 19 Whoſe ende is destruction. Hée addeth this, that the Philippians béeing terrified by the danger, might more diligentlie take héede, and not entangle themſelues in theyr deſtruction, and becauſe ſuch knaues by bragging and diuerſe artes doo oftentimes for a while blinde the eyes of the ſimple, that they are preferred euen before the good ſeruants of Chriſt: the Apoſtle with great boldnes pronounceth, that their glorie wherewith they are now puffed, ſhall bée turned into ſhame. Whoſe God is their bellie. Whereas they vrged Circumciſion and the Ceremonies, hée denieth that they doo it for a zeale of the lawe, but for the fauour of men, that they might liue quiet and without trouble, for they did ſée the Iewes to be maruellous fierce againſt Paule and ſuche like, neither could they preache Chriſt truely with any other condition, but they muſt ſtirre vp the ſame rage againſt themſelues, therefore prouiding for their eaſe and commoditie, they mingled thoſe corruptions which myghte extinguiſhe the heate of others. But our conuerſation is in heauen. This ſentence beateth downe all vayne pompes, wherewith the counterfaite miniſters of the Goſpell were wont to boaſt themſelues: and hatefully he inueigheth againſt all their attempts, becauſe that flying aboue the earth, they can not aſpire vntounto heauen, for he teacheth that all things are nothing to be eſtéemed beſides the ſpirituall kingdome of God. Moreouer, that the faithfull muſt liue an heauenlie life in this worlde, as if hée ſhoulde ſay, they mind earthly things, therefore it is méete that wée ſhoulde bée eſtraunged from them, whoſe conuerſation is in heauen. We are héere mingled with infidels and hypocrites, yea, the chaffe appeare in the Lorde hys floore aboue the wheate. Beſides, we are ſubiect vntounto the common miſeries of this earthlie life, we want meate and drinke, and other neceſſaries, notwithſtanding in minde and affection wée muſt bée conuerſant in heauen: for wée muſt paſſe ſwiftly thorough this lyfe, and we muſt be dead to the worlde, that Chriſt may liue in vsus, and we in like manner liue vntounto him. This place is a moſt plentifull fountaine of manie exhortations, which any man may eaſily gather out. From whence alſo. By the coniunction that wée hauehave in Chriſt, he proueth that our gouernement is in heauen. For it is not méete that the members ſhould bée diuided from their head, therefore ſéeing that Chriſt is in heauen, that wée may cleaue vntounto hym, it is neceſſarie that in oure mindes wée dwell out of the worlde. Beſides, where our treaſure is, there our heart is alſo. Chriſt our bleſſedneſſe and glorie is in the heauens, therefore let our ſoules dwell alofte with hym, therefore by name hée calleth hym a Sauioure. From whence hauehave wée ſaluation? namely, Chriſt our Sauiour ſhall come vntounto vsus from heauen, therefore it is abſurd that wée ſhoulde bée buſied in the earth. Thys epithete of a Sauioure ſerueth the circumſtance of the place, for therefore wée are ſayde in oure myndes to bée in heauen, becauſe from thence onelyonly the hope of ſaluation ſhineth vntounto vsus. The comming of Chriſte as it ſhall bée terrible vntounto the vngodlie, ſo it rather turneth away theyr myndes from heauen, than ſtirreth them vp thither. For they knowe that there ſhall come a Iudge for them, and as much as is in them, they flée from hym. Out of theſe wordes of Paule the godlie ſoules gather a ſwéete conſolation, when they heare that they muſt deſire the comming of Chriſt, becauſe it ſhall bée healthfull for them. Contrarywiſe, it is a certayne ſigne of incredulitie, at euerie mention thereof to tremble, looke the eyght Chapter to the Romanes, but whileſt others are carried about with vayne deſires, Paule wyll hauehave the faythfull contented with Chriſt onelyonly. Moreouer, wée learne out of thys place, that wée muſt imagine no baſe or earthly thyng of Chriſt, becauſe Paule byddeth vsus looke vp into heauen, that wée may ſéeke hym. But they that ſubtelly diſpute that Chriſt is not encloſed or thruſt into one corner of heauen, that thence they mighte prooue hys bodie to bée euerie where, and that hée filleth heauen and earth, they neyther ſaye anye thing, nor all: for as it were raſh and fooliſh to aſcend beyond the heauens, and in this or that countrey to aſſigne vntounto Chriſt a ſtanding, ſitting, or walking: ſo in like manner, to drawe him out of heauen by any carnall cogitation that we might ſéeke him in earth, it is a fooliſh and pernicious doting, therefore let our hearts be aloft, that they may be with the Lord. 21 Who ſhall transforme. By this argument he pricketh yet more the Philippians forward, that their minds being lift vp into heauen, they may cleaue altogether vntounto Chriſt. Becauſe this bodie which we beare about is no continuall dwelling, but a ruinous tabernacle, which ſhall ſoone be brought to nothing: beſides, it is ſubiect to ſo many miſeries, and ſo many ſhamefull infirmities, that it may rightly be called abiect and full of ſhame, but from whence muſt we hope for the reſtoring thereof? from heauen, at the comming of Chriſt, therefore there is no part of vsus, which with our whole deſire ſhould not aſpire into heauen. We ſée the preſent baſeneſſe of our bodies in life, but eſpecially in death. The glorie which they ſhall hauehave conformable to the bodie of Chriſt, is incomprehenſible: for if the diſciples could not abide the ſmall taſte he gaue them in the Tranſfiguration, which of vsus can attaine vntounto the fulneſſe thereof? let vsus now be contente with the teſtimonie of our adoption, we ſhall knowe the riches of our inheritance, when we ſhall enioie them. According to the working. Becauſe there is nothing more incredible, nor more diſagréeing from the ſenſe of the fleſh, that the reſurrection, for this cauſe Paule ſetteth the infinite power of God before our eies, the which ſhoulde ſwallow vp all doubting: for thereof ariſeth diſtruſt, becauſe we meaſure the thing by the narrownes of our owne wit. Neither did he ſaie only Power, but Effectuall working, which is the effect, or ſuch a power that bringeth it ſelfe into acte (as I may ſo ſpeake) when it commeth into our minds that God, who hath created all things of nothing, can commaund the ſea and the land and the other elements, to reſtore that which hath béene put in them: foorthwith our mindes are erected into a ſtrong hope, & as it were into a ſpirituall ſight of the reſurrection. And it is not amiſſe alſo to mark, that the right & power to raiſe the dead, yea to do all things according to his own wil is beſtowed on the perſon of Chriſt: by which praiſe, his diuine maieſty is excellently beautified. Moreouer hereof we gather yt the world was created by him: becauſe to ſubmit al things to himſelf, belōgeth not but ōly to ye creator.