Commentary on Philippians, Commentary · Chapter 2
Chap. 2.
1 IF therefore there be any conſolation in Christ: if anye comfort of louelove: if any fellowſhip of the ſpirite: if any bowels, and mercy.
2 Fulfill my ioy, that ye may thinke the ſame thing, hauing louelove, being of one mind, and of one iudgement.
3 That nothing be done thorough contention or vaine glorie: but that thorough humilitie eueryevery man eſteeme others better than him ſelfe.
4 Be not carefull eueryevery man for his owne, but eueryevery man alſo for the things of other men.
1 IF therefore. This exhortation is very pathetical, wherein by all meanes he entreateth the Philippians, that they would embrace mutual concord among them ſelues, leſt that if they ſhould be diuided by contentions, they ſhould be layde open to the illuſions of the falſe Apoſtles: for alwaies in diſſentions there is a gate open vntounto ſatan, to ſpread vngodly doctrines, to repel the which, cōſent is the beſt defence. Becauſe ye word foreign, is oft times taken for exhortation, the beginning of the chapter might thus be expounded. If my exhortation, which is done in the name and by the commaundement of Chriſt, doth any thing preuail with you. Yet the other ſenſe doe better agrée with the text: if there be in you Any conſolation of Chriſt, wherby you might mittigate my ſorrowes: and if you will any way comfort and eaſe me, which truly you ſhould do thorough louelove: if you thinke vponupon that fellowſhip of the ſpirit, which ſhould make vsus all one: if any féeling of humanitie & merciemercy remaineth in you, which might moue you to ſuccor my miſery, fulfil my ioy, &c. Hereby we gather how great a good vnitie is in the Church, & with how great care it is by the Paſtors to be procured. We muſt alſo mark how he humbleth him ſelfe, humbly intreating their mercye, who might by the dutie of a father hauehave exacted reuerence from them as from his ſonnes. He knew howe to vſe commaunding when néede required: now he had rather vſe prayers, becauſe he knewe them more fit to pearce their affections, and becauſe he knew that he ſpake vntounto them that were obedient, and eaſie to be taught. So the Paſtor muſt not refuſe to take vponupon him any perſon for the Churches ſake.
2 Fulfill my ioye. And here we may perceiue howe litle carefull he was for him ſelfe, ſo that the Church of Chriſt were in good caſe. He was kept cloſe in priſon, and bound with chaines, he was condemned to looſe his heade: torments were before him, and the executioner at hand to diſpatch him: notwithſtanding all theſe did not hinder him, but that he did ſoundly reioyce to ſée the Churches flouriſh: furthermore he eſtéemeth this an eſpeciall thing in the happy ſtate of the Church, if there raigne mutuall conſent and brotherly concord among them. So the 137. Pſalme teacheth vsus, that the chiefe point of our ioy is the remembrance of Ieruſalem. And if that were the fulnes of Paule his ioye, the Philippians had bene more than cruell, if by diſſentions among them ſelues, they ſhould hauehave tormented the hart of the holy man with a double ſorrowe. That ye may thinke the ſame thing. The ſumme is this, that in their opinions & their wills they ſhould conſent. For he ſetteth downe conſent in doctrine and mutuall louelove: then repeating the ſame thing (in my iudgement) he biddeth them be of one minde, and to thinke the ſame thing: theſe wordes, foreign are of this force, that they ſhould apply them ſelues one to another: therefore the beginning of louelove is to agrée in opinions: but that is not ſufficient, except the harts doe encreaſe together into a mutuall louelove. Although it were not abſurd to tranſlate it thus: that you ſhould be of the ſame cogitation, to hauehave mutual louelove, to be of one mind, and to thinke the ſame thing: for the participles are many times vſed for the Infinitiue moodes: yet I hauehave followed that ſenſe which ſéemed to be leſſe ſtrained.
3 That nothing be done thorough contention Theſe two are moſt hurtfull plagues to trouble ye peace of the Church. Contentiō ariſeth whileſt eueryevery man wil ſtiffely defend his own opinion, and when it is once hote, it is carried headlong into that way where it entred: but vaine glorie tickleth the minds, ſo that eueryevery man flattereth himſelf in his owne inuentions. Therefore this is the only reaſon to méete with diſſentions if we auoide ſtrife, by counſelling and diſpatching matters quietly, and eſpecially if we be not carried by ambition, for ambition is as it were the bellowes of diſcord. Vaine glorie ſignifieth all the glory of the fleſh: for what hauehave men wherein to reioice, but in vanity? But thorough humilitie. Againſt both theſe diſeaſes he ſetteth one remedie, ſubmiſſion, and that not without cauſe, for it is the mother of modeſtie, whereby it commes to paſſe, that yéelding as it were ſomewhat of our owne right, we graunt it vntounto others, and rage not eaſily thorough diſſention. He defineth what true humilitie is, namely, when eueryevery man preferreth others before himſelfe: and if any thing be hard in our whole life, this is eſpecially, therefore it is no maruell if humilitie be ſo rare a vertue, for (as he ſaith) eueryevery man hath a kings mind in himſelfe, in challenging all things vntounto himſelfe: behold the pride of nature. Then of the fooliſh admiration of our ſelues ſpringeth contempt of our brethren, and we are ſo farre from that which Paule héere commandeth, that ſcarſe anie man can ſuffer others to be equall with him, for there is no man that deſireth not to be aloft. But héere a queſtion ariſeth, how can it be that he, who in déede excelleth others, ſhould eſtéeme them better than himſelfe, whome hée knowe do come nothing néere him? I aunſwere, that all this dependeth vponupon the right eſtimation of the giftes of God, and of our owne infirmities. For howſoeuer anie man excelleth in excellent gifts, he muſt thinke that they are not beſtowed vponupon him to this end to pleaſe himſelfe, to exalt himſelfe, or to accompt of them, but he muſt exerciſe himſelfe in examining and acknowledging his owne vices, and ſo he ſhall hauehave large matter of humilitie. Contrarywiſe, he ſhall honour what vertues he ſéeth in other men, and ſhall bury their vices by louelove: he that ſhall obſerue this rule, ſhall eaſily preferre others before him ſelfe. And this is that which Paule would, when he added: that eueryevery man ſhould not be carefull for them ſelues, but for their neighbours: or that they ſhould not onelyonly be addicted to them ſelues. Therefore it may be that a godly man will hauehave more care of ye things of other men, although he knoweth him ſelfe more excellent than they.
5 Let this minde be in you, that was euen in Christ Ieſus.
6 Who, when he was in the forme of God, would hauehave thought it no robbery to be equall with God.
7 But he made him ſelfe of no reputation, taking the forme of a ſeruant, being made in the likenes of men, and in ſhape found as a man.
8 He humbled him ſelfe, I ſay, being made obedient to the death, euen the death of the croſſe.
9 Wherefore God alſo hath exalted him on high, and giuen him a name which is aboue all names.
10 That in the name of Ieſus all knees ſhoulde bowe, of thinges in heauen, and thinges in earth, and things vnderunder the earth.
11 And all tongues ſhould confeſſe that Ieſus Christ is the Lord, vntounto the glory of God the father.
5 Let this mind be in you. He commendeth now humilitie, by the example of Chriſt, vntounto the which he had exhorted them afore in words. There are two partes of the ſentence: in the former whereof, he inuiteth vsus vntounto the imitation of Chriſt, becauſe it is the rule of our life: in the ſecond he allureth vsus, becauſe this is the way whereby we come vntounto true glorie. Therefore he commaundeth eueryevery one to hauehave the ſame affection that was in Chriſt. Afterward he declareth, what manner of example of humilitie is propounded vntounto vsus in Chriſt. I hauehave kept ſtill the paſſiue kinde of the verbe, although I miſlike not the tranſlation of others, becauſe nothing is chaunged concerning the ſence: onelyonly I would that the Readers ſhould hold that forme of ſpeaking, which Paule vſed.
6 Who being in the forme of God. It is no compariſon of thinges like, but of the greater and the leſſe. The humilitie of Chriſt was to abaſe him ſelfe from the higheſt toppe of glorie, vntounto the vileſt reproche: our humilitie is, not to exalt our ſelues with a falſe opinion of our ſelues. He yéelded of his right: of vsus this onelyonly is required, that we take no more to our ſelues, than it behoueth vsus. Therefore hence it ariſeth, that when he was in the forme of God, he thought it not vnlawfull for him, to behaue him ſelfe in that forme, but made him ſelfe of no accompt. Therfore how abſurd is it that the Sonne of God ſhould deſcend from ſo high a top of dignitie, and we that are nothing, ſhould be lifted vp with pride? the forme of God here ſignifieth his maieſtie: for as a man is knowne by the ſight of his forme: ſo the maieſtie that ſhineth in God, is the figure of him: or if thou hadſt rather hauehave a fitter ſimilitude, the forme of a King is the apparell and excellencie that ſheweth a King, as his ſcepter, his crowne, his robes, his Officers, his iudgement ſeate, and ſuch other enſignes of a kingdome: the forme of a Conſul, is his gowne, his noble apparell, his chayre of Iuorie, his Serieants with roddes, and axes. Chriſt therefore before the world was made, was in the forme of God, becauſe he had his glorie from the beginning with his father: as he ſayth, Iohn. 17.5. for in the wiſdome of God, before he put vponupon him our fleſh, there was nothing baſe or abiect, but beſéeming the magnificence of God. When he was ſuch an one, he might without iniurie beare him ſelf equal with God: but he did not ſhew what he was, neither did he openly in the ſight of men, take that which by right was his owne. He would hauehave thought it no robberie. It had bene no iniurie if he had appeared equall to God: for whereas he ſayth, He would hauehave thought it no robberie. It is as much as if he had ſayd, he did knowe that it was lawfull for him that we might knowe that hys ſubmiſſion was voluntarie, not of neceſſitie. Hitherto they hauehave tranſlated it in the Indicatiue moode, He thought, but the text requireth a Subiunctiue moode. And this is Paule his vſe to take the preterperfectence of the Indicatiue moode for the ſubiunctiue, vnderſtanding the potentiall adiection (as they call it.) So Rom. 9, 3. I did wiſh, for I would wiſh, and 1. Cor. 2, 8. if they did knowe, for if they had knowne. There is no man that doth not ſée that Paule hetherto doth handle the glory of Chriſt, which belongeth to the amplifying of his ſubmiſſion: he doth not therefore rehearſe what Chriſt did, but what it was lawfull for him to hauehave done. Furthermore, whoſoeuer doth not ſée his eternall diuinitie to be cléerely affirmed in theſe words, he is altogither blind. Neither doth Eraſmus deale ſhamefaſtly enough, who goeth about with his cauilles to make a ieſt as well of this place as of others like it. Indéede he confeſſeth euerie where, that Chriſt is God, but what doo his true confeſſion auaile me, if my faith be ſtrengthned by no authority of the Scripture. I confeſſe that Paule maketh no mention of the diuine eſſence of Chriſt, but therefore it followeth not that this place is not ſufficient to confute the impietie of the Arrians, who fained Chriſt to be a created God, and leſſe than the father: to be of the ſame ſubſtance with his father, they denied him: for where is there equalitie with God, without robberie, but in the only eſſence of God? for he remaineth alwaies the ſame God, who crieth by Eſay. 48, 11. I liue, and I will not giuegive my glory vntounto another, the forme ſignifieth the figure, or the appearance as they ſpeake commonly, that alſo I confeſſe, but without God ſhall any ſuch forme be founde which is true and not counterfaite? As God therefore is knowne by his vertues, and his workes are teſtimonies of his eternall Godhead Rom. 1, 20. ſo the diuine eſſence of Chriſt is rightly proued by the maieſtie of Chriſt, which he had equall with his father, before he humbled himſelfe. Truely from me all the Diuels in hell can not wreſt thys place, becauſe in God it is a ſtrong argument from his glory to his eſſence, which two things are inſeperable. He made him ſelfe of no reputation: This making of himſelfe of no reputation, is all one with his humilitie, whereof we ſhall ſée afterward. But this is ſpoken more emphatically, for he was brought vntounto as nothing. Chriſt could not diſcharge himſelfe of his Diuinitie: but he kepte it hidden for a time, leaſte it ſhoulde appeare in the infirmitie of the fleſh. Therefore he laide away his glory, not by diminiſhing it, but by béeping it vnderunder in the ſight of men. But it is demanded whether he did that in reſpect as he was man: Eraſmus affirmeth it: but where was the forme of God before he was man? Therefore we muſt anſwere that Paule ſpeaketh of whole Chriſt, as he is God manifeſted in the fleſhe: yet this making himſelfe of no reputation agreeth not but only with his humanitie: As if I ſhoulde thus ſpeake of a man. A man, ſéeing he is mortal, is to be blockiſh, becauſe he thinketh on nothing but ye world: I vnderſtand the whole man, but I attribute mortalitie but vntounto part of him that is to his body. Since therefore the perſon of Chriſt is one, conſiſting of two natures: Paule ſaythe well, that he that was the ſonne of God, indéede equall wyth God, did notwithſtanding abſtaine from his glorie, when in the fleſh he carried the fourme of a ſeruant. It is ſecondly demanded alſo, how he is ſaide to be of no reputation, who by his miracles and by his vertues proued himſelfe alwayes to be the ſonne of God, and in whome Iohn teſtifieth 1.14. that glory beſéeming the ſonne of God was alwaies to be ſéene: I anſwere that the humility of the fleſh, was notwithſtanding like a vaile wherewith his diuine maieſtie was couered: In which reſpect, he would neither hauehave his tranſfiguration publiſhed, vntill he were riſen againe, & when he perceiueth the houre of death to be at hand, then he ſaith: Father glorifie thy ſonne. Iohn. 17.1. Therefore Paule alſo teacheth, Rom. 1.4. that he was declared the Sonne of God by his reſurrection. And againe, 2. Cor. 13.4. He ſuffered throughe the infirmitie of the fleſh. Finally, the Image of God did ſo ſhine forth in Chriſt, that notwithſtanding he was caſt away in outward ſight, and in the opinion of men brought to nothing. For he did beare the forme of a ſeruant, and for that cauſe did he take vppon him our nature, that in it he might be the ſeruaunt of his father, yea euen the ſeruant of men. For Paule calleth him the miniſter of the Circumciſion. Rom. 15.8. and he himſelfe teſtifieth of him ſelfe, yt he came to miniſter. Mat. 20.28. & long before, the ſame thing was foretold by Eſaie. 42.1. Behold my ſeruant, &c. In the likenes of men. The gréek word foreign in this place is as much as placed: for Paule doth ſignifie that he was brought into the order of men, that euen in his ſhape he might nothing differ from the common ſorte of men. The Marcionites hauehave abuſed this teſtimonie, to proue their fantaſticall ſpirit which they dreamed on: but they may eaſily be refuted, becauſe Paule diſputeth here of no other thing, but in what manner Chriſte behaued himſelfe, or in what condition he was buſied in the world. He that is a true man, ſhall notwithſtanding be thought vnlike to others, if he ſo behaue himſelfe as if he were exempt from the lawe of others. Paule denieth that this was in Chriſt, but that he lyued ſo, that he appeared vntounto eueryevery man to be of the number of men, and yet was he farre other than man, althoughe he were a true man. Therefore the Marcionites deale too chyldiſhly, who from the like condition of men, draw their argument to deny the trueth of hys nature. He was found It ſignifieth here, knowne or ſéene: for he handleth here his eſtimation, as was ſaide, that is (as before he affirmed, that in very déede he was God equall to the Father: ſo here he remembreth that he was accounted as an abiect, and as one of the cō mon ſort of men: but we muſt alwayes repeate that whych he ſaid euen now, that ſuch ſubmiſſion was voluntary. 9 He was made obedient. This was great humilitie, that of a maiſter he made himſelfe a ſeruant: but he ſayth he went farther, that when he was not only immortall, but the Lorde of life and death, yet he obeyed his Father euen vntounto the ſufferyng of death: thys was hys loweſt abaſing of hymſelfe, eſpeciallye conſideryng the kinde of his death, whyche he addeth forthwyth to exaggerate the matter more: for in ſo dyyng he was not only reprochfull before men, but alſo accurſed before GOD. Such is the example of his humilitye, that it ſhoulde euen ſwallowe vp the myndes of all men: It is ſo farre of that it can be expreſſed in wordes accordyng to the worthines thereof. 9 Wherefore God hath exalted him on hygh. By addyng a comforte, he teacheth that humilitye is carefully to bée deſired, whyche the witte of man doth abhorre from. No man will denye, but that a iuſt thing is required of vsus, when we are commanded to imitate Chriſt, but this reaſon moueth vsus that we ſhoulde more willinglye imitate hym, when we heare that there is nothyng better for vsus, than to bée framed to hys Image. That they are bleſſed whoſoeuer are humbled wyllyngly with Chriſt, he proueth by his example: for from a moſt deſpiſed eſtate, he was exalted vntounto the higheſt dignitie: whoſoeuer therefore humbleth himſelfe, ſhall likewiſe be exalted: he that refuſeth ſubmiſſion nowe, how ſhall he come to the glory of the heauenlye kyngdome? This place hauehave giuen occaſion to the Sophiſters, or rather they themſelues hauehave taken occaſion that they ſaye that Chriſte firſte merited for hymſelfe, and then for others. Firſt, althoughe they ſpake no vntrueth, yet ſuch profane cogitations muſte be auoyded, whych doe darken the grace of Chriſte, when we imagyne that he came for any other cauſe, than for our ſaluation: who doth not ſée that it is ſuggeſted by Sathan, that Chriſte ſuffered on the croſſe, to get vntounto hymſelfe by the merit of his worke, that whiche he had not? For the holye ghoſte wyll hauehave vsus in the death of Chryſte to beholde, to taſte, to repute, to féele, to acknowledge none other thing than the méere bountye of GOD and of Chriſte himſelfe only, and ſuche an ineſtimable louelove towarde vsus, that forgettyng hymſelfe, he beſtowed himſelfe and his life vppon vsus. As ofte as the ſcripture ſpeaketh of the death of Chriſt, it ſetteth downe the fruite and price thereof to be in vsus, becauſe by it we are redéemed, reconciled vntounto God, reſtored vntounto righteouſnes, clenſed from our filthines, life procured for vsus, and the gate of life opened: who can therefore denye, that theſe men by the inſtinct of Sathan, declaime againſt it, ſaying that the eſpeciall fruite is in Chriſte hymſelfe that he had firſt regarde of hym ſelfe than of vsus, that he deſerued glory, firſt for himſelfe before ſaluation for vsus? Furthermore I deny that to be true which they affirme, & I ſay they hauehave wickedly wreſted Paules wordes, to proue they lye, for that the Illatiue worde ſignifieth here rather a conſequence than a cauſe. It is euident hereby, becauſe otherwiſe it follow that man may merit diuine honour, and obtaine the very throne of God, which is not only abſurd, but horrible to be ſpoken: For what exaltation of Chriſt doth the Apoſtle here declare? namely that in him is fulfilled whatſoeuer God only challē geth to him ſelfe in Eſaie. Therefore the glory of God, and the maieſtie which is ſo proper vntounto him, that it can be tranſlated to none other, ſhall be the rewarde of mans workes. Beſides if they vrge the word in no reſpect of abſurditie, the anſwere is eaſie: he was ſo giuen vntounto vsus by his father, that al his life was appointed a glaſſe for vsus to look in: therfore as a glaſſe although it hath brightnes, yet hath it not for itſelf, but to that end that the vſe and commoditie thereof ſhoulde be for others: ſo, neither hath Chriſte either gotten or taken any thing for himſelfe, but all for vsus. For what newe exaltation did he néede I pray, who was equall with his father? Let therefore the godly readers learne to abhore the Sorbonicall ſophiſters with their wreſted ſpeculations. He hath giuen him a name. The name is here taken for dignitie, which in all tongues is ſufficiently knowne: like a blocke he lyeth without name, that is without honour, eſpecially it is a familiar ſpeaking in the ſcripture. It ſignifieth therefore that greateſt power is giuen vntounto Chriſt, and that he is placed in the higheſt degrée of honour, that no dignitie, neither in heauen, nor in earth, can be found like vntounto his: whereof it fol- … ſhoweth that it is a diuine name, and that he alſo expoundeth, bringing in the words of Eſaie 45.23. where the prophet diſputing of the worſhip of God to be ſpread abroade throughe out the whole world, bringeth in god ſpeaking after this maner. I liue, and all knées ſhall bowe vntounto me, and all tongues ſhal ſweare vntounto me. It is certaine that that worſhip is there noted which doth peculiarly belong vntounto God. I know that ſome doe ſubtelly diſpute of the name of Ieſus, as thoughe it were deriued from the ineffable word Iehoua: but I find no ſubſtance in the reaſons they alleage, and I am not delighted with vaine ſubtelties, and it is dangerous to ieſt in ſo great a matter. Moreouer, who doth not ſée that the expoſition is ſtrained & nothing proper, when Paule ſpeaketh of the whole maieſtie of Chriſt to reſtraine his ſentence vntounto 2. ſillables: as if a man would examine the ſyllables in the worde Alexander, to find the greatnes of the name that Alexander got to himſelfe: therefore their ſubteltie being ſo ſlender, is a very gloſe farre from the meaning of Paule. But the Sorbonicall ſophiſters are more than ridiculous, which gather out of this preſent place, that the knée muſt bow ſo oft as the name Ieſus is pronounced, as thoughe it were a magicall worde, which had all the force incloſed in the ſound. But Paule ſpeaketh of the honour which is to be giuen to the ſonne of God, and not to ſyllables. Al knees ſhoulde bowe. Although men after this maner be reuerenced: yet it is not to be doubted that that worſhip is here noted, which is proper vntounto god, a ſigne whereof is the bowing of the knée, wherein it is méete to obſerue, that God is not only to be worſhipped with inwarde affection of the hart, but alſo with outward profeſſion, if wée will giuegive him that whiche is his owne. Therefore when he will ſet out his lawfull worſhippers, he ſayth they hauehave not bowed their knée before the Image of Baal, 2 Reg. 19.18. But here ariſeth a queſtion whether this doth belong to the diuinitie or to the humanitie of Chriſt? for both of them are abſurd, for vntounto his diuinitie no newe thing coulde be giuen: with his humanitie either by it ſelfe, or ſeuerally great exaltation agreeth not, that he ſhoulde be worſhihped as God: I anſwere that this is ſpoken of the whole perſon of Chriſt, as many other things, in reſpect that he is God manifeſted in the fleſh: for neither did he humble himſelfe touching his humanitie only, or touching his godhead only: but becauſe he hauing put vponupon him our fleſh, laye hid vnderunder the infirmitye thereof. So againe God hath exalted his ſonne in the ſame fleſh, wherein he liued as an abiect, and without honor in the world, vntounto the higheſt degrée of honor, that he ſitteth at hys right hande. But Paule ſéemeth not to agrée with hymſelfe, who to the Rom. 14.11. citeth the ſame teſtimonie when he goeth about to proue that Chriſte ſhall once be the Iudge of the quicke and the deade: but it were not fit for that purpoſe, if it were already fulfilled as here he witneſſeth. I anſwere that it is ſo with the kingdome of Chriſte, that it increaſeth dayly, and is augmented to the better: but the perfection therof is not euident, nor ſhal be euident vntill the latter daye of Iudgement. So both is true, that all things are now ſubiect vntounto Chriſt, and yet this ſubiection ſhall not be abſolute before the day of the reſurrection, becauſe then that ſhall bée finiſhed, which now is but begun: therefore this prophecy not without cauſe, is diuerſly applied vntounto diuers times, as all other things doe not define ye kingdom of Chriſt in one momēt of time, but doe deſcribe it in their whole courſe. But hereof we gather that Chriſte is that euerlaſting God that ſpeaketh by Eſaie▪ Of things in Heauen, and things in earth, and things vnderunder the earth. When Paule from the heauēs, vntounto them vnderunder the earth ſubmitteth all things vntounto Chriſt: the papiſtes trifle very childiſhly in gatheryng Purgatorie out of his wordes. Their argument is after this ſort: it is ſo farre of, that the diuels bowe theyr knées vntounto Chriſt, that by all meanes they are rebels againſt him, and authors of rebellion vntounto others (as though it were not written, that they doe tremble at the only mention of god.) Iames 2.19. What therfore when they ſhal come in preſence before the tribunal ſeat of Chriſt his iudgemēt? truly I confes yt they wil neuer willingly, or wt a ready obediēce be ſubiect: neyther doth Paule ſpeake here of voluntary obedience, but rather we returne ſuch a conuerſion againſte themſelues: the fire of Purgatorie according to theyr owne ſaying is temporall, and ſhal be aboliſhed at the day of iudgement: therefore this place cannot be vnderſtoode of Purgatorie, becauſe Paule in another place denieth that this prophecy ſhall be accompliſhed, vntill Chriſt ſhall appeare vntounto iudgement. Who doth not ſée that in theſe filthy quiddities they are twiſe children. 11. VntoUnto the glory of God the father. It might alſo be read in the glory becauſe the word foreign is oft times vſed in the place of foreign. Yet I had rather retaine the proper ſignificatiō in the ſenſe, that the maieſty of god as it was by Chriſt made manifeſt vntounto men: ſo it ſhould ſhine againe in Chriſt, & the father ſhoulde be glorified in the ſon. Looke Iohn 5 and 17. and you ſhal hauehave the expoſition of this place.
12 Wherefore my beloued, as ye hauehave alwaies obeyed, not as in my preſence only, but now much more in my abſence, worke out your owne ſaluation with feare and trembling.
13 For it is God that worketh in you both to will and to doe, of his good pleaſure,
14. Doe al things without murmurings and reaſonings.
15 That ye may be ſuch of whome no man can complaine, and the ſincere ſōs of god without rebuke in the mids of a naughty & crooked generation, among whome, ſhine ye as lyghtes in the world.
16 Holding forth the word of life, vntounto my glory, vntill the day of chriſt▪ that I hauehave not run in vaine, neither labored in vain.
12. Wherefore. He ſhutteth vp all that laſt exhortation with a generall ſentence, that they ſhould humble themſelues vnderunder the hand of the Lord: for that will eaſily bring to paſſe ye laying away al fiercenes they ſhal be gētle & curteous amōg thēſelues. This only is a fit reaſon whereby the wit of man may learne to waxe gentle, when by comparing with god, he ſearcheth into hymſelfe, who pleaſed hymſelfe ſeuerallye in hys owne deuiſes. As yee hauehave alwaies obeyed He prayſeth their former obedience, that he might the more encourage them to goe forwarde. But becauſe it is the property of hipocrites to approue themſelues to the eie, but when they are out of ſight, to fauour them ſelues with more liberty, as it were the cauſe of their reuerence and feare béeyng remooued. He admoniſheth them that they would not only ſhewe themſelues obedient to the eye, but alſo that they obey him being abſent, and that ſo much the more: for if he were preſente, he might prick them forward, and enforce them with daily admonitions. Now therfore it is néedefull that while their coū ſailour is away, they woulde be carefull for them ſelues with feare and trembling. In this he would hauehave the Philippians to teſtifie and approue their obedience, that they might be lowly and humble. This moreouer is the fountaine of humilitie to acknowledge how miſerable we are, and néedy of al goodnes vntounto the which he calleth them in this ſentence: for whence commeth pride but from ſecuritie, which blinde confidence bringeth forth, whiles we pleaſe our ſelues, and are rather puffed vp with a confidence of our owne vertue, than ſtay vp on the grace of God? The contrary vntounto vice is feare, to the which he exhorteth them: but although in the text exhortatiō be before doctrine: yet in order it is after, becauſe from thence it is drawne, I will therefore begin with doctrine. It is God that worketh in vsus. This is the true engine to deſtroy all loftines: this is the ſworde to kill all pride when we heare that we are nothing at all, and can doe nothing, but by the alone grace of God (I vnderſtand ſupernaturall grace) which procéedeth from the ſpirit of regeneration: For in as muche as we are men, in God we are, we liue and are moued: but here Paule rather diſputeth of another kinde of mouing, than of that vniuerſall. Let vsus ſée now what he attributeth vntounto god, what he leaueth vntounto vsus. There be two principally to be conſidered in doing any thing: The will, and the power of the effect: both of them he affirmeth for certainety to be in God, what more doth remaine for vsus wherein we may boaſt? It is no doubt but this diuiſion is as much as if Paule had ſayde the whole in one word: for the will is the foundation, the effect is the outward ſhew of the building. And he hath expreſſed a great deale more than if he had ſaide God were the author of the beginning and ending. For then the Sophiſters might cauill that there were ſome middle thing left vntounto mē: but now what ſhall they finde at all proper vntounto vsus? They ſweate much in their ſchooles, that they might reconcile frée will with the grace of god: I ſay ſuch a frée wil as they faine, which is both flexible by his proper motion, and hath a proper and ſeuerall power, whereby it worketh with the grace of god. I doo not contend about the word: but the thing itſelfe. That therefore frée will maye agrée with grace, thus they diuide, that god truly doth repaire in vsus his frée election, wherby we are able to will that is good: ſo they acknowledge the abilitie to will that is good to come from God: but the good will it ſelfe they attribute vntounto men: but Paule doth pronoūce this (without exception) to be the worke of God: for he doth not ſay that our hartes only are bowed or ſtirred vp by God, or that the weakenes of our good will is helped: but that our good will is altogither made by God. Whereas they ſclander vsus, that we make men like vntounto ſtones, when we teache that they hauehave no goodnes but of méere grace, they doo impudently, for we confeſſe that we hauehave a will by nature, but becauſe it is euill by the corruption of ſin, then it beginneth to to be good when it is reformed by God. Neyther doo we ſaye that a man doo any good willinglye, but then when the will is ruled by the ſpirit of God. Therefore touchyng thys part, we ſée that the whole praiſe is giuen to God: and that it is friuolous which the Sophiſters teache, that grace is offered vntounto vsus, and placed as it were in the middes, that wée may embrace it if we liſte. For except God ſhoulde worke effectually in vsus, he coulde not be ſaide to worke a good wyll. Concernyng the ſecond part we muſt thinke the ſame thing. god, he ſayth, is foreign, that is the worker whereby wée worke: therefore he bringeth vntounto an end thoſe godly affections whiche he hath inſpired into vsus, leaſte they ſhoulde be in vaine, as he promiſeth by Ezechiell. 11.20. I will make them to walke in my preceptes, wherby we gather, that perſeuerance alſo is his méere gift. Of his good pleaſure. Some doo interprete this for good intent of the minde: but I rather refer it vntounto God, and I vnderſtande it for his willing affection whyche commonly they call his good pleaſure. For in this ſignification alſo the vſe of the gréeke worde is more common, and the text doth require it. For this is Paules drift, to gyue all vntounto God, and to take all from vsus Therefore not being contented to hauehave giuen vntounto God the effecte, both of the good wyll and of the worke, he aſcribeth both vntounto his frée mercy, wherby he excludeth the fayned opinion of the ſophiſters touching grace following, whiche they imagine to be the rewarde of merit. Therefore he teacheth that all the courſe of our life, if we liue aright, is directed by god, and that of his frée goodnes. With feare and trembling. Hereof Paule inferreth an exhortation, that they ſhoulde worke out theyr ſaluation with feare: he ioyneth feare and trembling togither, for a ſerious and carefull feare, accordyng to his manner, to increaſe the matter more. Therefore he ſhaketh off as well drouſines, as confidence. By the word worke he chaſtiſeth ſlothfulnes, which is alwaies wittie to ſéeke a going forwarde: but it ſéemeth to hauehave a ſwéete ſmell in the grace of God, becauſe if GOD worketh in vsus, why ſhoulde not we waxe ſlothfull? But the holy ghoſt admoniſheth vsus that he will worke in liuelye Inſtruments: but ſtraight way he beateth backe pryde, commending feare and trembling. We muſt alſo diligently conſider that which he inferreth: from God, he ſayth, you hauehave all thinges, therefore bée carefull and humble: for there is nothyng whyche ſhoulde more inſtructe vsus vntounto modeſtye and feare, than when we heare that we ſtande by the onlye grace of GOD, ready forthwyth to fall, if he withdrawe hys hande but a lyttle. The confidence of our ſelues breedeth Securitye and fiercenes. Thys is expreſſed: whoſoeuer truſte vntounto theyr owne ſtrength, they waxe inſolente through pryde, and ſleepe in Securitye. The remedye therefore agaynſte both theſe euills is, if diſtruſting our ſelues we depende all togither vppon God only. And verilye that man hath trulye profited as well in the knowledge of the grace of god, as of his own infirmitie, who being wakened from ſecuritie, earneſtly requireth helpe of god: but they that are puffed vp with a truſte of their owne ſtrength it is neceſſary that they ſhoulde become drunken in ſecuritie. Wherefore the ſclander, wherewith the Papiſts burden vsus, is impudent, namelye, that by extollyng the grace of God, and by beatyng downe free wyl, we make men ſlothfull, we ſhake off the feare of God, and take away all carefulnes. But the Readers doe ſee that Paule here doth not gather matter of exhortation from the doctrine of the Papiſtes: but from our doctrine. God, he ſayth, doth all thynges in you. Therefore ſubmytte your ſelues vntounto hym with feare. Truly, I doe not denye but many men hearyng that there is no goodnes in vsus, wyll wyth more libertye flatter them ſelues in theyr faultes. But I denye that this is the faulte of the doctrine whyche being receyued as it ought bringeth forth a carefulnes in our hartes. Moreouer the Papiſts abuſe thys place to ouerthrowe the certaynetye of Fayth: for he that trembleth, is vncertayne. Thus therefore they take Paule hys wordes, as though in all our life we ſhould ſtacker in the truſt of our ſaluation: but if we wyll confer Paule with himſelfe, he doth not here exhorte vsus vntounto doubtyng, becauſe euerye where he commendeth confidence and a full aſſurance of God hys mercyes: but the Solution is eaſie, if any man ſeeke the true ſence without contention. There are two kyndes of feare: the one engendreth carefulnes wyth humility: the other doubtyng. The firſte is oppoſed as well to the ſecurity and ſlothfulnes of the fleſh, as vntounto pride: the other is oppoſed vntounto the certainetye of faith. Moreouer we muſt marke, that as the faythful doo certainely reſt vponupon the grace of God, ſo whiles they caſt backe their eyes vntounto their owne frailety, they doe not ſleepe ſecurely: but for feare of daunger, ſtirre vp themſelues vntounto praiers: notwithſtanding it is ſo far of, that this feare ſhould trouble the quiet ſtate of their conſtancie, and ſhake their faith, that it rather cōfirmeth thē: for the diſtruſt of our ſelues maketh vsus reſt more ſtrongly vponupon the mercy of God, and to that ende tende Paules wordes: for he requireth nothing of the Philippians, but that they ſhould ſubmit themſelues vntounto god, with a true denying of themſelues. Worke out your own ſaluation. As the Pelagians in old time: ſo the papiſtes at this day doo proudely boaſte of this place, to extoll the vertue of man: for whiles the former ſentence is obiected vntounto them: It is GOD that worketh: they ſtraight way beate it backe againe (as it were with this buckler.) Woorke out your owne Saluation. Since therefore the worke is giuen in common both vntounto god and vntounto man, they attribute halfe vntounto either. In ſumme, from the word worke they gather frée will, & from the word ſaluation, they gather meate of eternall life. I anſwere yt ſaluation is taken for the whole courſe of our vocation, & vnderunder this word are comprehended al things whereby God doth accompliſh that perfection, vntounto the whiche he hath appointed vsus in his frée election. No man except he bée obſtinate and impudent will deny this: we are ſayde to finiſh it, when being gouerned by the holy ghoſte, we attayne vntounto a bleſſed life. It is God which calleth, who offreth ſaluation. It is our dutie by faith to embrace that which he giueth, and by our obedience to anſwere to his calling: but neither of theſe can we hauehave from our ſelues. Then therfore doo we any thing, when he hath prepared vsus to doo it? The word which he vſeth ſignifieth properly to finiſh: but wée muſt remember that which I ſaide, that Paule doth not diſpute how farre our ability doth extend, but doth teach ſimply, that god doth ſo worke in vsus, that yet he ſuffereth vsus not to waxe ſlothfull, but exerciſeth vsus being ſtrongly driuen forward by hys ſecrete motion. 14. without murmurings. Theſe are the fruites of that humility vntounto the which he exhorted. For whoſoeuer attributing nothing to himſelfe, hath learned to ſubmit himſelfe carefully vntounto God, he will behaue himſelfe alſo quietly among men. For where eueryevery man pleaſe himſelfe there raigneth two vices: that one ſpeake againſt another, and that they ſtriue among themſelues by contention. Firſt therfore he forbiddeth maliciouſnes & ſecrete grudgings: Then open contentions. He addeth alſo a third thing that they ſhoulde not giuegive others occaſion of complaining, whiche is wont to procéede of too much teſtines. Hatred is not alwaies to be feared, but we muſt indeauour that by our owne fault we make not our ſelues odious, that it may be fulfilled in vsus, They hated me without a cauſe. Pſal. 35.19. Although if any woulde extende it further, I am not againſte him: for thence come murmurings & diſputings, whileſt eueryevery man beyond meaſure caring for himſelfe, giueth vntounto others occaſion to complaine: yea this word may be taken actiuely, that it may ſignifie not troubleſome men, nor complainers. And this ſignification agreeth not ill with the text, becauſe the ſéede of all brawlings and backbitings, for the moſt part is complaining He ioyneth Sinoere, becauſe ſuch filthines will neuer come forth from purged minds. The ſonnes of God without reprehenſion It muſt thus be reſolued, without reprehenſion: becauſe yée are the ſonnes of God: for the adoption of GOD muſte bée the cauſe of a blameleſſe life, that by ſome ſimilitude we may reſemble our father. Although there was neuer ſuch perfection in the world, that nothing ſhoulde be found worthy reprehenſion: yet they are called irreprehenſible, who with al their care ſtriue to come thither, as it is ſaide in another place. In the mids of a peruerſe generation. The faithfull liue in the earth mingled with the vngodly, they drawe togither the common ayer, they enioy the common lande. And at that tyme alſo they were more diſperſed, becauſe there could ſcarce be found one godly houſe, which was not eueryevery way compaſſed wyth vnbeléeuers. So much the more Paule pricketh forwarde the Philippians, that they ſhoulde carefully take héede to themſelues from all corruptions. The ſenſe is therefore: you are incloſed among the wicked: but in the meane while remember that by the adoption of God you are ſeparated from them. Therfore let there be euident ſignes in your life, which may make you differ. Moreouer, this reaſon muſt more prouoke you vntounto a care of a godly and holy life: leaſt being entangled by theyr vyces and contagion, you bée parte alſo of a crooked generation. Whereas he calleth the vnbeléeuers A peruerſe and crooked generation. That belongeth vntounto the circumſtance of the place: for he warneth them, that they ſhoulde ſo muche the more diligentlye take héede, becauſe many offences woulde be thruſte in by the vnfaithful, which myghte hinder theyr right courſe: and the whole lyfe of the vnfaithfull woulde bée as a Laborinthe of diuerſe turnings, which woulde leade vsus out of the waye: yet neuertheleſſe they are Epithetes which agrée with the vnbeléeuers of all nations, and of all tymes. For if the harte of man be peruerſe and vnſearcheable, what ſhall bée the fruites of ſuche a roote? We are taughte therefore in theſe wordes, that there is nothyng pure in the life of man, vntill he be reformed by the Spirite of GOD. Among whome ſhine yee. The termination of the Gréeke verbe is doubtfull: for it might bée reade in the Indicatiue moode: Yee ſhine. But the Imperatiue moode better agreeth with the the exhortation He wil hauehave the faithful like lampes, which doe ſhine in the darkenes of the worlde. As if he ſhoulde ſaye, the vnfaithfull are the children of the nyghte, and in the worlde there is nothing but darkenes: but GOD hath illuminated you vntounto this ende, that the purenes of your life might ſhine in thys darknes, whereby his grace might appeare moſte euident. So it is alſo ſaide by the prophet. The Lorde ſhall ariſe vppon thee, and his glory ſhall bee ſeene in thee. Eſaie. 60.2. By and by it followeth. The gentiles ſhall walke in the light, and Kinges in the brightnes of thy countenance. Although Eſaie there preacheth rather of doctrine. And Paule here of the example of life (In reſpecte alſo of doctrine) Chriſte calleth his Apoſtles peculiarlye in another place, the light of the worlde. Math. 5.14.16. Holding forth the worde of life. The reaſon why they ſhoulde bée lightes, is becauſe they beare the word of life, whereby they are lightned, that they alſo may ſhine vntounto others. He alludeth vntounto candels, wherein are ſet wéekes to burne, and he maketh vsus like vntounto the candels. He compareth the word of God vntounto the wéeke of the candle, whence the light is. If you had rather hauehave another ſimilitude: we are the candleſticks, the doctrine of Chriſt is the candle, which being ſet in vsus gyueth light round about: And it ſignifie that we offer iniurie vntounto the word of God, except it ſhine in vsus by the purenes of our life. Hither appertaineth the ſaying of Chriſte: No man lighteth a candle and putteth it vnderunder a buſhell, &c. Mat. 5.15 So we are ſaide to beare the worde, that in the meane whyle we are borne by it, becauſe we are founded in it. But the maner of bearing which Paule here handleth is this: that god vponupon this condition hath committed his doctrine vntounto vsus, not that we ſhoulde kéepe the lighte thereof ſuppreſſed and idle, but that we ſhoulde bring it forth vntounto others. The ſumme is this, whoſoeuer are illuminated by the heauenly doctrine, do beare about that doctrine which may bewray and vncouer their ſhame, except they walke holily & purely: but this light is therfore kindled, that they themſelues ſhoulde not only bee directed in the right way, but that they ſhoulde alſo ſhewe it forth vntounto others. VntoUnto my glory. To increaſe their courage, he witneſſeth that which ſhal be glorious vntounto him, if he hauehave not labored in vaine among them: not becauſe they doe loſe the price and the rewarde of their trauell, who hauehave labored faithfully, yet without effect: but ſince the ſucceſſe of our miniſtery is the ſingular bleſſing of God, let vsus not maruell if God alſo crowne that among his other gifts. As therefore ſo many churches gotten by Paule vntounto Chriſt, doo now make his Apoſtleſhip honorable: ſo it is no doubte, but theſe victories ſhall hauehave place in the kingdome of Chriſte, as he ſaith a little after, you are my crowne. And it is no doubte but the triumph ſhal be ſo much the more excellent, as the déeds ſhal be more glorious. If any mā would aſke how Paule doo now reioyce in his labors, who in the 2. Cor. 11.11. forbiddeth to reioyce in any thing but in ye Lord: the anſwere is eaſy, when as we hauehave caſte downe our ſelues & al thinges that are ours before the Lord, and hauehave repoſed our whole glory in Chriſt: It is lawful alſo through Chriſt to reioice in the benefites of god, as it appeareth in the firſt epiſtle to the Corinthians: this parte Vntill the day of the Lord is a prick vntounto the Philippians, for to perſeuer, ſince that the tribunall ſeat of Chriſte is ſet before them, from whence they muſt looke for the rewarde of theyr faith.
17 And though I be offered vp vponupon the ſacrifice and ſeruice of your faith, I reioyce, and reioyce with you all.
18 For the ſame cauſe alſo reioyce yee, and reioyce togyther with me.
19 And I hope in the Lorde that I ſhall alſo ſende Timotheus vntounto you ſhortly, that I alſo may be quiet when I knowe your estate.
20 For I hauehave no man like minded, who will faithfully care for your matters.
21 For all ſeeke theyr owne, and not the things whiche are Ieſus Christes.
22 But ye knowe the proofe of him, that as a ſonne with the father, he hath ſerued with me in the goſpel.
23. Him therefore I hope to ſende, aſſoone as I knowe howe it will go with me.
24 And I truſte in the Lorde that I alſo my ſelfe ſhall come ſhortly.
17 If I be offered. In gréeke it is foreign. Wherefore he ſéemeth vntounto me to allude vntounto thoſe ſacrifices, by the killing whereof, among the men of old time couenants & bargaines were ratified: for the gréekes properly cal foreign a ſacrifice offered to confirme a couenant. After this ſorte he calleth his death a confirmation of their faith, as certainely it ſhould be. But that the whole place might be more cléere, he ſayth that he ſacrificed vntounto god, when he conſecrated them through the goſpel. The like ſaying is to the Romanes. 15.16. for there he he bringeth in himſelfe as a prieſt, which offreth the gentiles vntounto God through the goſpell. And as the goſpell is the Spirituall ſword to kill ſacrifices, ſo faith is as it were the offering: for there is no faith without mortification, by the which wée are conſecrated vntounto God. He putteth two words foreign and foreign ſacrifice and ſeruice, whereof the former is referred vntounto the Philippians, who were offred vntounto God: the other vntounto Paule: for he is the act of the ſacrifice. It is as much as adminiſtration and ſo it comprehendeth the functions and duties of eyther kindes: but here it belongeth properly vntounto the worſhip of God, as the Latines ſay, operari ſacris, to ſacrifice. Now Paule ſaith that he ſhall be ioyfull if he ſhoulde bée offered vponupon ſuch a ſacrifice, that it might be more ratified & ſtrong. This is to teach the goſpell from the harte, when wée are ready to confirme with our owne bloud that whyche wée teache. Beſides, here is a profitable doctrine to be gathered touching the nature of faith: namely, that it is not a vaine thing: but ſuch a thing as conſecrateth a man vntounto God: and alſo the miniſters of the goſpell hauehave here an excellent comfort, who are ſaide to be the prieſtes of God, to offer ſacrifices vntounto him: for with what earneſtnes woulde he bende him ſelfe to be carefull in preaching, which knoweth that this is a ſacrifice acceptable vntounto God? Touching this kinde of ſacrifice, whileſt the miſerable papiſts know nothing, they feigne another kinde which is extreame ſacrilege. He ſaith, I reioice togither with you: that if it ſhoulde happen that he ſhould dye, they might knowe it ſhoulde be for their profite, and they might reape fruite by his death. 18. Reioyce yee. By this chéerefulnes he animateth the Philippians, and enflameth them to ſuffer death valiantly, in which the faithful ſuffer no euyl. For before he taught that death ſhoulde be to him aduantage, yet here he eſpecially bewareth that his death trouble not the Philippians. Therefore he denieth that it ſhall bée any cauſe of ſorrowe: yea they muſte rather reioyce, becauſe they ſhould finde it fruiteful: for although of it ſelfe it were a grieuous loſſe to be depriued of ſuch a teacher, yet the recompēce ſhould not be lighter, becauſe the goſpell ſhoulde bee confirmed by his bloud. In the meane while he admoniſheth thē that death priuately to himſelfe ſhall be ioyful, whereas Eraſmus tranſlateth it in the preſent tenſe, You doe reioyce. It is altogither farre off. 19. And I hope. He promiſeth vntounto them the comming of Timotheus, that by looking for him, they might ſtay themſelues more manfully, and not yéelde to the deceiuers: for as in warre the hope of ſuccor kéepeth ſtill the mindes of ſoldiers that they faint not: ſo this cogitation alſo might giuegive muche courage vntounto the Philippians. He ſhall come ſhortly that ſhall oppoſe himſelfe againſte the attempts of our enimies, and if the only expectation of him did ſo much preuaile, his preſence ſhould be much more forcible. The condition is to be noted, wherein he ſubmitteth himſelfe to the prouidēce of god, determining nothing without yt going before: as truly it is lawful to appoint nothing for the time to come, but vnderunder the hand of God the Lord (as I may ſo ſay) Where he addeth That I alſo may be quiet, he declareth his louelove towards them (as much to ſay) as he was ſo careful for their dāgers, that except he knew their proſperous eſtate, he could not be well. 20 I hauehave no man like minded. Althoughe manye gather a diuerſe ſenſe, I thus interpret it, I hauehave no man ſo well minded to be careful for your matters: for in my iudgement Paule rather compareth Timotheus with others, than with him ſelfe: and truly for that purpoſe he giueth him a ſingular praiſe, that for his rarenes he might be in greater eſtimation. 21. For all men ſeeke their owne. He ſpeaketh not of thē who had altogither caſt away the care of godlines, but of thē whome he accounted for brethren, yea whome he ſuffered in his owne company: yet he ſaith that they are ſo cunning in caring for their owne matters, that they are more cold in the work of the Lord. In ſhew it ſéemeth to be no grieuous fault to ſéeke ones owne: but how intollerable it is in the ſeruātes of Chriſt it appeareth thereof, that it maketh them altogyther vnprofitable, whome it poſſeſſeth: for it cannot be that he ſhould employ him ſelfe for the Churche, that is addicted vntounto himſelfe. Therefore thou wilt ſaye: dyd Paule cheryſhe wyth himſelfe men of no goodnes and diſſemblers? I aunſwere that it is not ſo to bée taken, as thoughe being altogyther bent to theyr owne profitte, they had no care at all of the Churche: but becauſe they being entangled with theyr owne priuate commodities, they were more negligent to promote the publique benefite of the Churche: for it is neceſſarye that one of theſe affections muſte raygne in vsus: that eyther neglecting our ſelues, we ſhoulde bée carryed vntounto Chriſte, and vntounto thoſe thynges that are Chryſtes: or elſe béeyng too muche addicted to our owne profit, we ſhoulde ſerue Chryſt for faſhion ſake. Hereof appeareth how great an hinderance it is vntounto the miniſters of the Churche, to ſéeke theyr owne. Neyther are theſe excuſes of any force: I am iniurious to no man, I muſte hauehave regarde of my ſelfe: I am not ſo harde harted: but I am carefullye mooued with reſpecte of mine owne commoditie: for thou muſte departe from thine owne right, that thou mayeſt performe thy dutie: thy reaſon is neither to be preferred before the glory of Chriſte, nor to be made equal with it: whether ſoeuer Chriſte calleth thee, thou muſt goe ſpeedily, leauing all other thinges. So thou muſte looke backe vntounto thy vocation, that thou muſte turne awaye thy ſenſes from all thinges that may call thee backeward. Thou maieſt liue in another place more wealthily: but God hath bounde thee to a Churche whiche mainetaine thée but ſclenderly. In another place there is more honour: but God hath giuen thée that place, in which thou muſt liue humbly. In another place the aire is more healthfull, or the countrye more pleaſant: but here thy ſtanding is appoynted. Thou wouldſt wiſh that thou hadſt rather to doo with a more gentle people: either their vnthankfulnes, or their fiercenes, or their pryde offendeth thée. Finally thou doſt not agree with the wit & maners of the cōtry: yet thou muſt ſtriue with thy ſelfe, & after a ſort offer violēce to thy cōtrary deſires, yt thou maiſt increaſe that good which thou haſt gottē: for thou art not frée, or at thy own liberty. To conclude thou muſt forget thy ſelfe, if thou wilt ſerue GOD. And if Paule doth reproue them ſo ſeuerely, who had greater care of them ſelues than of the Churche, what iudgemente doe they looke for, who béeyng altogither carryed awaye by their owne buſines, doe nothing eſtéeme the edifyng of the Church? althoughe they now flatter themſelues: yet God will not ſpare them. So farre it is to be granted to the miniſters of the Churche, to ſeeke their owne, that they be not hindred from ſéekyng the kingdome of Chriſte: but by this meane they ſhall not nowe be ſaide to ſéeke their owne, becauſe the life of man is eſtéemed, according vntounto the ſpeciall marke whereat it aymeth. Whereas he ſaith, All: you muſt not vrge ye vniuerſal ſigne, that you admit no exception: for there were others alſo, as Epaphroditus, but a very fewe: but he attributeth that vntounto all, which was eueryevery where common When wée heare Paule complaining in that golden age, wherein all vertues flouriſhed that true harted brethren were ſo hard to finde: let not vsus diſcourage our ſelues, if at this day our eſtate be alike: only let eueryevery man take héed to himſelfe yt he be not worthyly numbred in this catalog. I woulde the Papiſts would anſwere me, where Peter was at that time, who ought to hauehave béene at Rome (if they ſay truth. Oh heauy and ſhameful diſpraiſe which Paule ſhould giuegive him: they fable therfore when they feigne that he was then Biſhop of the Church of Rome. Marke that the edifiyng of the Church is called the thinges of Chriſt, becauſe thē truly we doe his buſines, when we labor in trimming his vineyard. But yee knowe the experience of him. According to the word it is, you knowe the proofe of him, except you had rather hauehave it in the Imperatiue moode know yee. (for they coulde ſcarce take any triall of him in the time) but there is little matter of waight in that. This is eſpecially to be marked, yt he giueth teſtimony vntounto Timothie of his fayth and modeſtie. It appertaineth to his faith, in that he teſtifieth, that he ſerued with him in the goſpel, & it is a ſigne of his modeſty, that he ſubmitted himſelfe to him, as vntounto his Father. That Paule commendeth this vertue namely, it is no maruell, for it hath bene rare in all ages. At this daye what young man can be founde, who will yelde euen a little vntounto his elders? ſuch inſolencie ſpringeth and boyleth forth in that age. In this place (as in many other) we ſée what an earneſt care Paule hath to beautifie godly miniſters, not ſo much for their cauſe, as that it belongeth to the whole Churche, that ſuch ſhould be loued and reuerenced, and be in great authoritie. And I truſte L my ſelfe. This alſo he addeth, leaſte they ſhoulde thinke that anye thing had happened, which might change the purpoſe of hys comming, whereof before he had made mention: yet alwaies he ſpeaketh with a condition. If it pleaſe the Lord: for although he hoped of deliuerance from the Lorde: becauſe we ſaid, there was no certaine promiſe that his hope was firmely ſetled, but hanging as it were vponupon the ſecret counſell of God.
25 But I hauehave thought it neceſſary to ſende vntounto you Epaphroditus my brother and companion in laboure, and fellow ſoldier: but your Apostle, and the minister of my neceſſitie.
26 Becauſe he longed after you all, and was ful of heauineſſe, becauſe yee had heard that he had beene ſicke.
27 And truly he was ſicke, very neere vntounto death: but god had mercy on him, & not on him only, but on me alſo, that I ſhould not hauehave ſorrow vponupon ſorrow.
28 I ſente hym therefore the more diligently, that when yee ſee him, yee myght agayne reioyce, and I might be the leſſe ſorrowfull
29 Receyue him therefore in the Lorde with all gladnes, and make much of ſuch.
30 Becauſe that for the worke of Chriſte, he was neere vntounto death, offeryng his life vntounto danger, that he might fulfill that ſeruice which was wanting on your parte towarde me.
25 Epaphroditus. After he had comforted them by promiſing his owne comming, and the comming of Timotheus, preſently alſo he ſtrengthneth them, ſending Ehaphroditus afore: leaſt in the meane time while he were certaine what would become of himſelfe (for this was the cauſe of his tarying) they ſhould want their paſtor, who might defende theyr well ordered eſtate. He commendeth Epaphroditus by many names: that he is a brother, and an helper in the buſines of the Goſpell: that he is his fellow ſoldier: by which worde he expreſſeth what the condition of the miniſters of the goſpell is: namely that they muſt be in continuall warfare: for Sathan wil not ſuffer them to promote the goſpel without fighting. Therefore let them knowe who prepare them ſelues to edifie the Church, that there is warre proclaimed and readye againſt them. This truly is common vntounto all Chriſtians to ſerue as ſoldiers in the tents of Chriſt, becauſe Sathan is the enimy of vsus al: but eſpecially it appertaineth to ye miniſters of the word, who leade the armies, and carry the ſtandarde: yet more properly, it was lawfull for Paule to boaſt of hys warfare, who was exerciſed in all kind of battels, yea euen miraculouſly. Therefore Paule commendeth Epaphroditus, becauſe he was partaker with him of his ſtriuings: the name of Apoſtle is here generally (as in many other places) taken for eueryevery Euangeliſt: except any had rather take it for a meſſenger ſent from the Philippians, yt theſe two may ioyntlye be read togither: a meſſenger ſent to miniſter vntounto Paule, but the former ſenſe in my iudgement agreeth better. He putteth this alſo among his praiſes, ye he miniſtred vntounto him in priſō: of which thing we ſhal ſpeak more amply afterward. 26. Longed after you. A ſigne of a true paſtor, that when he was far of, & willingly witholden from his godly dutie: yet he was moued with care and deſire of his flocke, and when he vnderſtood that his ſhéepe were ſad for his ſake, he was heauye for their griefe. In like maner the godly care of the Philippians for their paſtor is declared. 27. But God had mercy on him. He expreſſed the grieuouſnes of the diſeaſe, becauſe Epaphroditus was ſicke without hope of life, that the goodnes of God in reſtoring his helth might appeare more euidently. But it is a maruel that the Apoſtle doth account the prolonging of Epaphroditus his life, in the number of Gods mercies: when before he teſtified that he rather deſired death. And what is better for vsus, than being deliuered out of ſo many miſeries of the world, to paſſe into the kingdome of god: eſpecially being deliuered from the bondage of ſinne, in the which he cryeth out. Rom. 7.24. that he was miſerable to enioy more fully the liberty of the ſpirit, whereby we may cleaue faſt vntounto ye ſon of God? It were a long thing to recken vp all things, which cauſe that death is better thā life vntounto the faithfull, and more to be wiſhed for Therefore what mercy is that of god, when it doth nothing but prolong our miſeries? I anſwere that al things make not, but theſe yt this life eſtéemed in it ſelf, is an excellent benefit of God: eſpecially they yt liue vntounto Chriſt are here happily exerciſed vntounto the hope of heauenly glorye: and therefore we ſawe a little before, that life was to them aduantage. Furthermore there is another thing to be conſidered, that GOD vouchſafeth vsus no ſmal thing, when he glorifieth him ſelfe in vsus: for we muſt not ſo muche reſpect our life, as the ende wherefore we doe liue. And of me alſo that I ſhoulde not hauehave ſorrowe vponupon ſorrowe. Paule confeſſeth that the death of Epaphroditus would hauehave bene bitter vntounto him, and herein he acknowledgeth that God ſpared him, in that he was againe reſtored vntounto his health. Therfore he boſteth not of the ſenſeleſſenes of the Stoickes, as though he were made of iron, and frée from the affection of men. What therefore, ſome will ſay: where is the vnconquered courage of his minde? where is hys vnwearyed conſtancie? I anſwere that Chriſtian patience doe dyffer farre from the peruerſenes of Philoſophers: muche more from that crooked and cruell hardenes of the Stoickes: for what vertue were it patiently to beare the croſſe, if there were no féeling of griefe and of bitternes in it? but whileſt the comfort of God doth ouercome this féeling, that we reſiſt not but rather willingly giuegive our backes to be beaten, then wée offer a ſacrifice of our obedience acceptable vntounto GOD. So Paule confeſſeth that he did feele ſome ſorrowe and griefe in his bandes, notwythſtandyng he dyd ioyfullye ſuffer thoſe bands for Chriſt. He confeſſeth that he ſhould grieuouſly hauehave taken the death of Epaphroditus: yet at lengthe he would hauehave framed his affectiō vntounto the wil of god: although al the hardenes of the matter is not yet wholly anſwered: for then we proue our obedience, when we bridle our naughtye affections, and giuegive not place to the infirmitie of the fleſhe. Two things therfore are to be conſidered, firſt that the affectiōs which god at the beginning put into our nature, are not euil of themſelues, becauſe they procéed not from the viciouſnes of our corrupted nature, but flow from god, who is ye author of them, of which ſort is ſorrow, which is taken for the death of our friends. Againe there were many other cauſes why Paule ſhould lament the death of Epaphroditus, & thoſe not only blameleſſe, but altogither neceſſary. This firſt of al is a continuall thing with the faithfull, that in the death of any, they are admoniſhed of the wrath of God againſte ſinne: but Paule was more moued with the loſſe of the church which he ſawe ſhoulde be deſtitute of an excellent paſtor, in ſo great a ſcarſitie of good men. They that would hauehave ſuch affections altogither taken away and extinguiſhed, doe not only feigne men as ſenceleſſe as ſtones, but cruell and hardharted. But in this corruption of nature, all things are ſo peruerſe in vsus, that whatſoeuer our minds be moued to, they alwaies excéed meaſure. Hereof it commeth, that nothing of it ſelfe is ſo pure and right, which draweth not vntounto it ſome contagion. Moreouer yt Paule (as he was a man) ſuffered ſomwhat in his grief beſéeming the nature of man. I deny not, for both he labored vnderunder his infirmitie, and alſo it was neceſſary that he ſhould be tempted, that by ſtriuing and reſiſting he might hauehave matter to ouercome. 28. I hauehave ſent him more diligently. The preſence of Epaphroditus was no ſmall comfort vntounto him: yet he ſo much preferred the ſaluation of the Philippians before his owne commodity, that he ſaith he reioiceth for his departure, becauſe he was ſorrowfull by his owne occaſion to bée drawne from the flocke committed vntounto him, and from the duties of him, though pleaſāt, which he inioyed with the loſſe of them. Therefore he ſayth, that he ſhal be more glad for the ioy of the Philippians. 29. Receiue him with all ioy. He taketh all ioy for ſincere and ſurpaſſing ioy. And againe he commendeth him to the Philippians: he laboreth altogether in this point, that they ſhould be much eſtéemed, that prooue themſelues good and faithful paſtors. Neither doth he ſpeake only of one, but he commaundeth all ſuch to be had in eſtimation, for they are precious ſtones taken out of the treaſure of God, and the rarer they are, the more worthier they are of greater value. And it is without doubt that God oftentimes doth puniſh our ingratitude, and our diſdainefull lothing of his word, by depriuing vsus of good paſtors, whileſt he ſeeth all good men for the moſt part which he giueth vsus, to be deſpiſed. He therefore that deſireth to hauehave the Church defended againſt the lying in waite, and the aſſaults of wolues: let him by the example of Paule hauehave care, that the authority of good paſtors may be eſtabliſhed, as contrarywiſe, the inſtrumēts of the diuell labour in nothing more than to ouerthrowe it by all meanes poſſible. Becauſe for the worke of Chriſt. I refer it vntounto that infirmitie which he had gotten by his continuall diligence, therefore he reckoneth the diſeaſe of Epaphroditus among his vertues, as truely it was an euident ſigne of his feruent zeale. It is no vertue to be ſicke, but this is a vertue, that thou ſerue Chriſt, not to ſpare thy ſelfe. Epaphroditus did perceiue that it would be dangerous for his health, if beyond meaſure he were inſtant vponupon him, yet he had rather neglect his health, than to be behind in his dutie. And that he might the more commend this déede vntounto the Philippians, he ſayth, it was a ſupplying of their wants, becauſe they béeing farre aſunder, could not beſtowe their trauell vppon Paule béeing at Rome. Therefore Epaphroditus being ſent for this purpoſe, did fulfill their dutie. He calleth the obedience vntounto himſelfe the worke of the Lorde, as truely there is nothing wherein we can better beſtowe our trauell vponupon God, than whileſt we ſuccour his ſeruaunts béeing diſtreſſed for the truth of the Goſpell.