Westminster Annotations, Philippians 2
ANNOTATIONS ON THE EPISTLE OF PAVL THE Apostle to the PHILIPPIANS.
CHAP. I.
Vers. 1. WHich are at Philippi] Gr. which are in Philippi.
with the Bishops and Deacons] The Synod of Nice forbad two or more Bishops to have their Seats in one Citie; and before that, Cornelius Bishop of Rome upbraids Novatus with ignorance (as Eusebius writeth in his sixt Book of Ecclesiasticall story) for that he knew not that there ought to be but one Bishop in that Church, in which he could not be ignorant that there were forty six Presbyters; and Oecumenius and Chrysostome affirme as much of Philippi, it being but one Citie, it cannot be supposed that there should be in it at the same time, more Bishops, in that restrained sense, as the word Bishop was afterwards taken. Here therefore by foreign, and foreign, we are to understand the whole Ministery at Philippi, consisting of Presbyters, to whom the government of the Church was committed; and Deacons, who not onelyonly had the care of the poor, but also assisted the Ministers in their Ecclesiasticall function.
V. 3. remembrance] Or, mention.
V. 5. For your fellowship in the Gospel] Or, concerning. That by our Ministery ye have been brought to the communion and fellowship of the profession of the Gospel, and have so continued from the first day that you heard of it, even till now.
V. 6. will perform it] Or, will finish it.
untill the day of Jesus Christ] The Spirit of God will not forsake you unto the very latter end, untill your mortall bodies shall appear before the judgement of Christ to be glorified.
V. 7. I have you in my heart] Or, you have me in your heart.
in as much as both] Or, how that both.
ye all are] Or, ye all were.
partakers of my grace] Or, partakers with me of grace; or, of the same grace with me. Ye are all partakers with me of the same grace and mercy of God, in your effectuall calling: Or, by grace he meaneth that honour which God conferred upon him, in making him a noble confessour of the truth, and thinking him worthy to suffer for so good a cause. It seemeth therefore that some of the Philippians were partakers with the Apostle in his bonds, which the Apostle was so farre from esteeming any disgrace or disparagement to him, that he accounted them a grace, and an ornament to him. As also did the noble Martyr Babylas, who gave charge at his death, that his bolts should not be knockt off his feet, but be buried with him.
in knowledge] By knowledge some understand the contemplative science of divinity and coelestiall mysteries: by foreign, a practicall or experimentall knowledge, a sensible feeling of the work of grace in our hearts.
judgement] Or, sense.
V. 10. approve things, &c.] Or, trie. The words in the Originall riginall foreign, may bear a double construction, Either I pray God that your love may abound in all knowledge and judgement sensibly to discern the difference between the truth of God, and vain fancies of men; or between earthly trash and heavenly treasure: or, I pray God your love may abound in all knowledge and judgement, whereby you may, approve of, and rightly value the excellent mysteries of salvation.
are excellent] Or, differ.
V. 11. filled with the fruits of righteousnesse] Gr. Tec. fruit. The fruits of righteousnesse are good works, both pleasing to God, and profitable to men. For righteousnesse may be compared fitly to a tree, whose buds are good intentions and purposes; blossomes, good words; and fruits, good works. If we follow the reading of Tecla, and the Greek Scholiast, foreign, in the singular number, then by this fruit which we bear by being ingrafted into the true Vine, Christ Jesus, he may understand, peace and joy in the holy Ghost, which is the fruit of the righteousnesse of faith.
are] Gr. Tec. is.
V. 12. understand] Gr. Know.
have fallen out rather unto the furtherance of the Gospel] Gr. come rather. Here he preventeth the offence that might be taken at his persecution, whereby divers took occasion to disgrace his Apostleship; to whom he answereth, that God had blessed his imprisonment in such wise, that he is by that means become more famous, and the doctrine of the Gospel is by this occasion further spread, although not with like affection in all men.
V. 12. my bonds in Christ] Or, for Christ. That is, the bonds and imprisonment which I suffer for Christs sake, howsoever they were by Satan and his complices intended to the disgrace and hinderance of the Gospel, yet quite contrary by the providence and goodnesse of God, they are turned to my great honour, and the advancement also of true religion; for all Nero's Court rings of my bonds, and the cause thereof.
the place] Or, Cesars Court.
in all other places] Or, to all others.
V. 14. word without fear] Gr. Tec. word of God without fear.
V. 16. The one preach Christ of contention] Either out of envie, to out-strip me, or a desire to procure my death, that Nero through their preaching, hearing of the generall dispersing of the doctrine taught by me, might be thereby inraged to take away my life, whom he hath now in bonds, to do with me what he will.
sincerely] Or, purely.
adde] Gr. Tec. stirre up.
V. 17. set for the defence of the Gospel] foreign, signifieth properly to lie, and so it may be here taken, and then the meaning is, some out of love preach the Gospel to further my account at the last day, knowing that I lie in prison for the Gospel sake, and by that my imprisonment am hindered in the exercise of my Apostolicall function. If we retain the common translation, I am st for the defence of the Gospel, then the meaning is, God hath appointed me a Champion of the Gospel, and set me in my station, to maintain it; which, through the power of his grace, I will keep, whatsoever dangers or terrours are before me.
V. 18. and I therein do rejoyce] He sheweth by setting forth his own example, that the end of our afflictions is true joy, and that through the operation of the Spirit of Christ, which giveth to them that aske.
V. 19. shall turn to my salvation] As Joseph spake to his brethren, Gen. 50. 20. You thought evill against me, but God turned it to good; so the Apostle here comforteth himself with this, that whatsoever mischief his adversaries pretended against him, by adding affliction to his bonds, yet that God would so order all things, that even the persecution which was raised against him, a should turn to the furtherance of his salvation, and increase of his joy here, and glory hereafter.
V. 20. earnest expectation, and my hope] We must continue even unto the end, with great confidence, having nothing before our eyes but Christs glory; whether we live or die, my hope is, that in nothing I shall be ashamed; that in nothing they can do, or taht can befall me, I shall have any cause to be dejected, abashed, or discouraged.
with] Gr. in.
V. 21. For to me to live is Christ, and to die is gain] Or, Christ is to me life, in and death gain] In Greek, as sometimes also in Latine, a Verb in the Infinitive mood is put for a Noun, as nostrum hoc vivere triste, for, nostra haec vita trisis; and, scire tuum nihil est, for, scientia tua nihil est; so here, mihi vivere est Christus, for, mihi vita est Christus: foreign. est Christus, for, mihi vita est Christus: foreign. And in this sense Nysson understandeth the phrase in Epitaph. Basill foreign, which the learned Interpreter thus rendereth, Christus vita utrique erat, Christ was life to them both, and death a like adavantage. The meaning is evidently this, Christ is my life here by grace, and hereafter by glory; he is both the Author and the end of my life; I live for him, I live to him, I live in him, I live by him, and if I be put to death, that shall no way endamage me, but rather bring me great advantage, in regard that thereby I shall exchange and gain heaven for earth, and a happy eternall life, for this miserable and mortall. Or, all the gian I aym at in life or death, is Christ, namely, to glorifie him by my service. Acts 20. 24. & 21. 13.
V. 22. But if I live in the flesh, this is the fruit of my labour] Or, But whether to live in the flesh be profitable for me, or what I should chuse. That Christ is magnified in my body, whether of the two I should chuse, life or death, … cannot resolve.
V. 23. For I am in a strait betwixt two] I am perplexed and doubtfull betwixt these two desires and wishes, there being very forcible and weighty arguments on either side.
having a desire to depart] Or, be dissolved; or, loosed. To return to my own and proper home, 2 Cor. 5. 6, 8, 9. 2 Tim. 4. 6. The word in the Originall foreign, or, foreign, signifieth either to be resolved, namely, into my first principles, as the Philosophers speak; or, dissolved, whereby the Apostle intimateth, that death is no destruction, but a dissolution onelyonly, or taking asunder the parts, of which we are composed; that is, a seperation of the soul from the body. The word signifieth also to change our abode or dwelling, that is, to depart this life, by a metaphor taken from those that quit their Innes, to further their travell homewards; or from such as be ready to go to Sea, and to set Sail for another countrey, untie and loosen the cables, whereby the ship lay fastened and bound at the shore. It signifieth also, to be released, and set at large, and at libertie; and it is very probable, that the Apostle in this phrase foreign, had a reference both to his bonds and to his death; and his meaning is, I desire to be discharged and released, as out of a common Gaole, so also out of the prison of my body, that I may presently be with Christ my Saviour in heaven, in rest and blisse.
V. 24. Neverthelesse to abide in the flesh] Here we have an example of a true shepheard, who maketh more account how he may profit his flock, then of any commoditie of his own whatsoever, though it were better for his owne particular to glorifie Christ by his present death and Martyrdom, that so he might presently enjoy Christ, and receive his Crown of glory; yet he chuseth rather to abide in the flesh, and prolong his life, though in miseries, perils, and bonds, for the furtherance and joy of their faith.
V. 26. for me] Gr. in me.
V. 27. OnelyOnly let your conversation be, &c.] See Ephes. 4. 1. Colos. 1. 10. 2 Thess. 2. 12. Having ended his Preface, he descendeth now to exhortation; and first of all, he exhorteth to unitie and consent, that being knit together with common bonds, they continue through the strength of faith to bear all adversitie in such sort, that they do nothing unworthy the profession of the Gospel.
stand fast in one spirit] It is a metaphor taken from wrestlers, that keep their ground, and shrink not a foot.
V. 28. in nothing terrified by your adversaries] We ought not to be disheartened, but rather incouraged by the persecutions which the enemies of the Gospel threaten and raise against us, seeing that they are certain witnesses and evidences from God himself, both of our salvation, and of their destruction.
V. 29. For unto you it is given] Gr. Tec. unto us. He proveth what he said before, that sufferings persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestoweth upon his own, as he doth the gift of faith. (2 Tim. 3. 12. 2 Thes. 1. 5.)
V. 30. Having the same conflict which you saw in me] Or, same fight. At my being with you, whereof we reade, Acts 16. 19, &c.
and now hear to be in me] By the relation of others what I now endure in my bonds there at Rome.
CHAP. II.
Vers. 1. ANy consolation] A most vehement exhortation to unitie and Christian love, by way of Rhetoricall adjuration; as if he should say, As ever you look to receive any comfort in Christ, or reap benefit by his love, and the communion between you and the Saints of God, fulfill my joy, by keeping the unity of the Spirit in the bond of love.
V. 4. Look not every man] The Apostle useth a word, which doth properly signifie to ayme or look narrowly as to a marke we shoot at; and his meaning is, that we should not principally or only ayme at our own honour, or profit: for otherwise a Christian ought to provide for his own houshold, 1 Tim. 5. 8.
V. 5. Let this minde be in you] Or, the same. Be you so humble and charitably minde, and so respect the good of others, even with neglect of your own, as we see Christ our Saviour did.
V. 6. in the form of God] Either in the nature and effence of God, being very God, as the ancient Fathers generally expound the word foreign here used; or in the state, that is, glory and majestie of God, appearing no otherwise, neither to Angels, nor to men, then as God in Divine glory and majestie.
not robbery] It was his right by nature (See Joh. 5. 8.) to be equall with God, and therefore the challenging it, could be no usurpation of anothers right, or taking to himself, that which was not his own: A like phrase is used in the Syriack rituall, where when Christ came to John to be baptized of him, John answereth, foreign, that is, I cannot commit a robbery by taking that upon me which belongeth not to me.
V. 7. made himself &c.] Gr. emptied himself.
of no reputation] Devested himself of his robes of majestie and glory, and brought himself as it were to nothing. Word for word, evacuated himself; laid aside for the time his divine Majestie; so Nazianzen, foreign.
form of a servant] Either the true nature of man, who is a servant to God; or the qualiltie and condition of a servant, living in subjection, and receiving stripes for us. See Esa. 53. 2, 3, 4, 5.
likenesse of men] Or, habit. Like other meer men, as Heb. 2. 14. and 4. 15. Rom. 8. 3.
V. 8. fashion as a man] Or, shape. As a true man (not in shew and appearance onelyonly) as Joh. 1. 14. We saw his glory as the glory of the onelyonly begotten Sonne of God. Where as is demonstrationis, non similitudinis.
he humbled himself] In this verse there is a kind of gradation: for it is more to become obedient then to humble himself: more to yeeld unto death, then to become obedient: more to be crucified, then simply to die. For it was to submit himself to a most painfull, ignominious and a cursed death, Gal. 3. 13.
V. 9. Wherefore God] Because he humbled himself folow, God exalted him so highly, viz above the grave in his resurrection, above the earth in his ascension, above the heavens in placing him at his right hand.
above every name] That is, a dignitie, glory, and power, above all names. For by means of this exaltation he hath enstalled him in the possession and glorious administration of his heavenly kingdome, wherein his divine Majestie whichi had been eclipsed for a while, doth shine again in full and perfect glory.
V. 10. at the name of Jesus] The Apostle in these words seemeth to have reference to Esa. 45. 23. and the meaning is, that all creatures should adore, and worship Christ, and yeeld him all obedience, either voluntarily, or by constraint, as to their Soveraign King, at whose very name they should fear and tremble. This is in part now performed in the Catholike Church dispersed through the whole world; but shall be perfectly accomplished at the dreadfull day of Judgement, Rom. 14. 11.
of things in heaven, &c.] Or, those. Of all creatures wheresoever they are, either in heaven as Angels, and the soules of them that sleep in the Lord; or on earth, as men living; or under the earth, as devils in hell and damned ghosts. For though Angels and Spirits have neither corporall knees, nor fleshly tongues, as men have; yet they have some means, whereby they are bound, and shall whether they will or no, expresse and testifie their subjection to our Lord and Saviour. See 1 Cor. 13. 1. and Apoc. 1. 7. and 5. 13. Or, Angels, men alive, and devils, Rev. 5. 13.
things on earth] Or, those.
things under the earth] Or, those.
V. 12. work out your own salvation] That is, empoly, all your abilities, and endeavours to approve, and practise all the means, which God hath appointed for the accomplishment of your salvation, 2 Cor. 7. 1. Finish your sanctification in the feare of God.
with fear] Fear and trembling are not here opposed to spirituall confidence, but to carnall securitie; and imply no more then a holy reverence, humil…tie and carefulnesse, (Psal. 2. 11. Heb. 12. 28.) as Fulgentius speaketh, ne superbt amittamus quod indigni accepimus. Fear we may, and must out of the consideration of our own infirmitie: yet alwaies trust and be confident in God, who worketh in us both the will and the deed; by whose power we are kept through faith to salvation, 1 Pet. 1. 5.
V. 15. harmlesse] Or, sincere.
ye shine] Or, shine ye or, appear.
V. 17. and i… I be offered] Gr. poured forth. If I be poured forth as a drink-offering upon the sacrifice of your faith; as if he had said, I have brought you Philippians to Christ, and now my desire is, that you present your selves a lively sacrifice to him, and then shall it not grieve me to be offered up as a drink-offering, to accomplish this your spirituall sacrifice, 2 Tim. 4. 6.
V. 19. But] Or, moreover.
V. 20. like-minded] Or, so dear unto me.
your state] Gr. those things that concern you.
V. 21. For all seek their own] See 1 Cor. 10. 24. All, that is, the greater part: for he excepteth Timothie and Epaphroditus: and his meaning is, that it is a vice incident to most, to preferre their own profit and worldly ends, before the glory of Christ.
V. 25. messenger] Gr. Apostle.
V. 28. the lesse sowfull] Gr. more without sorrow.
V. 29. hold such in reputation] Or, honour such.
V. 30. work of Christ] By the work of Christ, he meaneth his labour in preaching: or his watching and pains taking in ministring to Pauls necessitie, calling it the work of Christ to visit Christ beeing poore and in bands in the person of Paul, Matth. 25. 36. 40.
CHAP. III.
Vers. 1. REjoyce in the Lord] Not in worldly comforts and contentments; or not in carnall rites and observations; but in the Lord with a spirituall and heavenly joy.
V. 2. Beware of dogs] by dogs he understandeth the false Apostles, whom he calleth by this vile and reproachfull name, because they barked at the light … truth, snarled and bit sound and sincere preachers with their slanders: or because they returned unto their former grosse and scandalous vices, as the dog to his vomit, 2 Pet 2. 22.
evil workers] Either d…ccitfull workers, as 2 Cor. 11. 13. who seemed to seek the glory of God; but indeed aimed at their own profit, honour, or glory: or false teachers, who under pretence of building Gods Church, pulled it down; who took great toyle and paines, but onelyonly to vent and further spread their erroneous and dangerous doctrin.
the concision] He calleth them so, not for that they made cuttings in their flesh, after the manner of the supe stitious Gentiles; but because by urging circumcision the made a rent and conciston in the Church: or the praeposition foreign in foreign as in foreign, and divers other words is taken in the worser sense, to disgrace and dispar…ge the circumcision they so much boasted of, which was now no more a seale of Gods covenant, but a me…r cutting of the flesh with an incision also, and wounding of the conscience.
V. 3. we are the circumcision] We now are to be accounted of the true circumcision, who have our hearts circumcised, and and our wicked lusts and affections cut off, by the grace of Christ serving God in puritie of life.
V. 4. confidence in the flesh] Trust not, nor value our selves by externall priviledges which concern the outward man, or rely not upon carnall rites.
V. 5. of the stock of Israel] See 2 Cor. 11. 22.
an Hebrew of the Hebrews] Not a pros…lyte, but a native Hebrew, born of Hebrew parents, without any mixture of Gentiles in my lineage.
as touching the law, a Pharisee] According to the strict observation of the law, Act. 23. 6. & 26. 5.
V. 6. persecuting the church] See Act. 22. 4. & 26. 11. 1 Cor. 15 9. Gal. 1. 13.
V. 7. were gain to me] Those things which while I was a Jew I accounted rare and singular prerogatives, I now make no reckoning of; but slight them as not onelyonly worthlesse, but some way prejudiciall to my better calling.
V. 9. be found in him] That I who was lost before in my self, might be found in him, as a branch engraffed into the true Vine, Joh. 15. 2. or a member incorporated into his mysticall body.
not having mine own righteousnesse] That is, to be in Christ, to be found not in our own righteousnesse, but clothed with the righteousnesse of Christ imputed to us.
V. 10. That I may know him] Not onelyonly contemplatively, but also practically; that I may feel the power of his resurrection, in raising me first from the death of sinne to the life of grace; and after from the death of nature, to the life of glory.
the fellowship of his sufferings] That I may experimentally finde what exceeding joy and comfort it is to suffer for him, and with him.
V. 11. resurrection of the dead] He speaketh not of the resurrection of the dead common to all, but of a resurrection to a gloriouis and immortall life, Luk. 14. 14. Joh. 5. 29. In the Originall it is not foreign, but foreign which some of the learned observe to be alwaies taken for the resurrection of the just; or resurrection of life, which is opposed to the resurrectiof condemnation.
V. 12. for which also I am apprehended] For we runne, but so farre forth as we ar… laid hold on by Christ; that is, as God giveth us strength, and sheweth us the way. Or, I now follow hard to overtake and lay hold on Christ, who when I before wandred and fled from him, apprehended me and laid hands on me by his grace, Psal 119. 176.
V. 13. reaching] Gr. streiching.
V. 14. the mark] The prize of heavenly glory, for which we runne in the holy race set before us, 1 Cor. 9. 24, &c.
V. 15. as many as be perfect] As many as are fully instructed in this mysterie, and truly strive for Christian perfection. He said before vers. 12. that he was not already perfect; so that in this place he calleth them perfect which had well profited in the knowledge of Christ and the Gospel whom he setteth against the ruder and more ignorant. See more 1 Cor. 2. 6. Or, as many as think your selves perfect.
V. 16. By the same rule] Of faith and life, to wit, the word of God, not crossing one another inour wayes of teaching, or course of living.
V. 17. followers together of me] See 1 Cor. 4. 16.
V. 18. For many walk] He setteth forth the false Apostles in their colours, not out of malice, or emulation; but with sorrow and tears; to wit, that they regarded nothing else, but the commodities of this life; that is to say, their enjoying peace and quietnesse, and to flow in abundance of wealth, and worldly pleasures, and live in honour and estimationi among men, whose miserable end he forewarneth them of.
enemies of the crosse of Christ] Though they preach Christ crucified, yet partly by not mortifying their fleshly lusts; partly by preaching righteousnesse by the law, they undermine the doctrine of the Crosse, and really oppose the power and virtue of Christs passion.
V. 19. Whose end is destruction] Both of body and soul in hell, Matth. 10. 28. See also Rom. 6. 21. 23.
glory is in their shame] Who glory in those things whereof they ought to be ashamed; or which in the end will prove their shame and confusion, Rom. 6. 21.
V. 20. For our conversation is in heaven] Zanchius translateth it our burgeship; others our civill society, or politie; the Syriack out trade, or affairs. The Originall foreign, signifieth more then can be expressed in one word in our vulgar language. The ful meaning is, We look higher then the earth, we set our affection upon the things that are above; we carry our selves like fellow citizens of Saints; there we live according to the lawes of heaven; and here on earth in part enjoy the privileges of the celestiall Jerusalem.
look for the Saviour] See 1 Cor. 1. 7. Tit. 2. 13.
V. 21. our vile body] Gr. the body of our vilenesse.
his glorious body] Gr. the body of his glory.
CHAP. IIII.
Vers. 1. MY joy and my crown] My honour and greatest ornament; or for whose knowledge and profiting in the Gospel through my labours among you, a crown is laid up for me in heaven, 2 Tim. 4. 8.
V. 2. beseech Euodius] Or, exhort.
beseech Syntyche] Or, exhort.
V. 3. true yoke-fellow] By yoked-fellow the Apostle understandeth not his wife, as some of the ancients imagined: for he had no wife when he wrote his first Epistle to the Corinthians, as appears, 1 Cor. 7. 7. and we read not that ever he married afterwards; but either he understandeth the husband of one of the women he mentioned before, or some chief and principall pastour to whom the Epistles of the Apostles were usually addressed, and by them afterwards read before all the congregation.
women which laboured with me in the Gospel] Not which preached the Gospel with Saint Paul, but who took pains to minister unto the Apostle, and were partakers of the combats and difficulties which he suffered from the enemies of the Gospel.
whose names are in the book of life] See Revel. 3. 5. and 20. 12. and 21. 27. A metaphor taken from the enrolling of Citizens, or souldiers, that they may be known and held for such. This roll is called here the Book of life, because therein are written all the elect who are ordained to eternall life, Exod. 32. 32. Luk. 10. 20. Revel. 3. 5. and 17. 8. and 20. 12. 15.
V. 4. Rejoyce in the Lord] See Philip. 3. 1.
V. 5. moderation] Or, equitie, or equall carriage.
The Lord is at hand] Either for your present succour, Psal. 33. 18. or he will come shortly to set an end to all your sufferings; and revenge all the wrongs, done to all his Saints, viz. at the day of Judgement.
V. 6. Be carefull for nothing] See Matth. 6. 31. 34. 1 Pet. 5. 7.
supplication with thanksgiving] So David beginneth very often with supplication and tears, but endeth with thanksgiving.
V. 7. peace of God] Gr. Tec. Christ. The true spirituall and incomprehensible rest and quietnesse of mind wrought by Gods Spirit in your hearts will keep you from all terrour, anxietie and trouble. See Rom. 5. 1.
hearts and minds] He divideth the heart and the mind; by the heart, understanding the will and affections; by the mind, the understanding, or intellective facultie.
through] Or, in.
V. 8. honest Or, venerable.
V. 10. your care of me hath flourished again] Or, is revived. A metaphor taken from Plants which are dead in the Winter, but revive and flourish in the Spring: so it should seeme that their care for the Apostle was intermitted for a season; either through forgetfulnesse, or want of opportunitie to send unto him; but now put forth as it were again, as flowers do in the Spring.
V. 11. be content] See 1 Tim. 6. 5. 8.
V. 12. abased] Or, humbled.
V. 13. I can do all things] The word in the Originall foreign, signifieth not properly I can do all things, but I am able for all things; namely, those things he mentioned before; which were rather passions then actions, as to be abased and to suffer need, &c.
through] Gr. in.
V. 15. as concerning giving] Or, to the account of giving.
V. 17. Not because I desire a gift] It is all one to me whether I want or abound; but in this I desire a benefit may accrue unto you: for this fruit of your love will be allowed upon your account at the last day.
V. 18. I have all] Or, I have received all.
an odour of a sweet smell] He alludeth to the sweet smelling savours offered in the old law.
a sacrifice acceptable] See Heb. 13. 16.
V. 22. of Cesars houshold] This Caesar was Nero, in whose palace Saint Paul bonds were made manifest, Phil. 1. 13. and God gave such a blessing to his preaching and sufferings that he made some converts there, who afterwards proved martyrs; namely, Evellius and Torpetes, if at least we may beleeve the Romane Martyrologie.