no trust in the flesh for vnder the name of flesh he comprehendeth whatsoeuer is outward in a man from whence glory is sought as it shall appeare out of the text or that I may speake more briefely he calleth fleshe whatsoeuer is without Christ wherein he doth not lightly gaule these peruerse followers of the lawe because not contented with Christ they flie vnto the glorie of others He put To reioyce and to haue trust for the same for thorough confidence he exalteth a man that he may also haue boldnesse to reioyce therefore they are things ioyned together 4 Although I also He speaketh not of the affection but he sheweth that he also hath occasion to reioice if that he woulde imitate the foolishnesse of others The sense therfore is thus my glory is placed in Christ but if I must néedes reioyce in the fleshe I want not matter whereof to reioyce And héereof we learne how their arrogancie is to be refuted that are proude without Christ If we also haue the same things wherein they exalt themselues let vs not suffer them by their foolish boasting to insult vpon Christ but let vs refuse our owne glory that they may vnderstand that it is not for enuie that we doo not estéeme yea rather that we willingly cast away those things which they make most accompt of Let this notwithstanding be alwaies a clause that all trust of the fleshe is vaine and ridiculous If any man hath whereof to trust in the fleshe more I. Not contented to make himselfe equall with any of them he doth preferre himselfe before them wherefore he can not be suspected in this cause as if he enuied their excellencie and that he extolleth Christ to humble that which was wanting in himselfe He saith therefore if it should come into a contention that he shall be more excellent than the others for they had nothing as we shall sée by and by which he had not in like manner common with them and in some things he did farre surpasse them He said improperly that he had trust who without trust was indued with carnall glorie wherewith others were puffed vp 5 Circumcised the eight day word for word it is the circumcision of the eight day but touching the sense there is no difference for it signifieth that according to the lawfull custome and according to the prescript of the lawe that hée was circumcised Touching that ordinarie circumcision it was had in great estimation and beside it was a token of their kindred whereof he addeth afterward For in strangers there was not the like reason for after they were become Proselites they were circumcised being yong men or men growne to perfection and sometimes also being old men He saith therefore that by kindred he is an Israelite He sheweth the tribe not in my iudgement that the tribe of Beniamin had more excellencie than the rest but to confirme the credite of hys kindred Hether also appertaine that whyche hée addeth agayne that hée is An Hebrewe of the Hebrewes for this was an old name wherewith Abraham is adorned by Moyses in Genesis 14 13. The summe therfore is that Paule from hys verie originall was borne of the séede of Iacob so that from thence he might reckon hys graundfathers and great graundfathers According to the lawe a Pharisee After that hée had disputed of the nobilitie of hys stocke hée descendeth now vnto peculiar giftes of hys person as they call them Commonly it is sufficiently knowne that the sect of the Pharises in opinion of holines and doctrine was famous aboue the rest of that sect he sheweth that hée was It is a common opinion that they were called Pharises of diuision but I rather allowe that which I heard sometyme of Capito a man of holie memorie that they had their name from hence because they boasted that they excelled in the gifte of interpreting the Scripture for Phares among the Hebrewes is Interpretation When others professed themselues to be learned these men had rather be called Pharises who were skilfull in the interpretation of olde writers And truly it is manifest that vnder the colour of antiquitie they corrupted the whole Scripture by their gloses yet because they kept still certayne interpretations deliuered by the hands of their fathers the greatest honor was gyuen vnto them But what meane thys clause According to the lawe for truely there is nothyng more contrarie to the lawe of God than sectes for there one truth of God is delyuered whyche is the bonde of vnitie Moreouer that all sectes sproong vp when Ionathas was high Priest Iosephus witnesseth in hys first booke of Antiquities and 13. Chapter Paule vseth improperlie the name of the lawe for the doctrine of religion because it was verie corrupt at that time as at thys daye is the Christianitie in the Papacie But because there were manie of the order of the Doctors lesse skilfull and exercised he maketh mention of hys owne zeale This was an haynous offence in Paule to persecute the Churche but because he had to doo with varlets who by mingling Christ with Moyses did pretend the zeale of the lawe He sheweth of the contrary side that he was so earnestly zealous for the lawe that for this cause he was a persecutor of the Church According to the righteousnes which is in the lawe It is no doubt but héere he vnderstandeth the whole righteousnes of the lawe for it is too barren to take it for the ceremonies only The sense therefore is more generall that he embraced integritie of life so much as could be required of a professor of the lawe Againe it is obiected that the righteousnes of the law is perfect before God for the summe is that men altogether should cleaue vnto God and what can be more desired vnto perfection I aunswere that Paule héere speaketh of righteousnes whiche mighte satisfie the common estimation of men for he separateth the lawe from Christ and what is the lawe without Christ but a dead letter that the matter may appeare more playnely I say there is a double righteousnes of the lawe one is spirituall namely the perfect loue of God and of our neighbours that is contained in doctrine and was neuer in the life of any man the other is liberall whiche appeareth in the sight of men when in the meane time hypocrisie reigneth in the heart and there is nothing before God but iniquitie So the lawe hath two respects the one of God and the other of men Paule therefore was holy in the iudgement of men and frée from all reprehension a rare praise truly and almost singular yet let vs consider how much he estéemed it 7 But the things that were aduantage vnto me the same I counted losse for Christ his sake 8 Yea I thinke all things but losse for the excellencie of the knowledge of Christ Iesus my Lorde for whome I haue made losse of all things and I thinke them to be dong that I might winne Christ 9 And
what his ioy is namely because they were come into the fellowship of the Gospel that is they were made partakers of the Gospell which is wel knowen to be done by faith for the gospel doth nothing pertaine vnto vs that we should enioy it vntill it be receiued of vs by faith although the name of fellowship may be referred vnto the common societie of the sainctes as if he should say they were gathered vnto al the sonnes of God into the faith of the Gospel Further when he saith from the first day he commendeth their readines because they shewed them selues easie to be taught so soone as the doctrine was propounded vnto them this word vntill now doth note their perseuerance We know what a rare vertue it is by and by to follow God when he calleth constantly to go forward vnto the ende For many men are slow hard to obey more do faint by lightnes inconstancie 6 Being thus perswaded To the argument of his ioy he addeth the trust he had cōceiued for the time of their life afterward but some wil say how dare men be so bold in such weakenes of nature among so many hinderances slidings downefals as to promise vnto them selues any thing touching to morrow Truly Paule did not gather this trust from the constancie vertue of men but onely of this that God had declared his loue toward the Philippians And this is altogether the true acknowledging of God his benefits when of them we conceiue a matter to hope wel for the time afterward for since they are testimonies both of his bountie of his fatherly good will toward vs what ingratitude were it from thence to receiue no confirmation of hope of his good wil toward vs Adde hereunto that God is not like men who can be weary with doing good or drawn dry that he can not Therefore let the faithful exercise them selues in continuall meditation of God his benefits that they may cherish confirme the hope of the time to come alwaies let them repeate this syllogisme with them selues God neuer forsaketh the works of his owne hands which he hath begun as the Prophet witnesseth We are the worke of his hands therfore he wil finish that he hath begun in vs. Isai 64.8 When I say we are the worke of his hands I do not take it onely of his creatiō but by his vocation wherby we are adopted to be his sons For this is vnto vs a signe of our electiō that the lord by his spirit hath effectually called vs vnto him self But here a question is asked whether any man can be certaine of an other mans saluation For Paule speaketh not here of him self but of the Philippians I answere that euery man haue a farre other certaintye of his owne saluation than of other mens for the spirit of God is vnto me a witnes of my calling as also to euery one of the elect touching others we haue no testimony but from the outward effect of the spirit that is so farre as the grace of God do shewe it selfe forth in them vnto our knowledge There is therefore a great difference for the certeinty of faith remaineth close wtin disperse not it self to others but whersoeuer we behold what tokens of God his election may be apprehēded by vs forthwith we must be stirred vp to conceiue a good hope as wel lest we should be enuious toward our neighbours depriue them of the equal gētle iudgement of loue as also that they should be thankfull vnto God But this is a generall rule as wel in vs as in others that distrusting our owne strength we should altogether depend vpon God only Vntil the day of Iesus Christ This is especially to be vnderstood vnto the end of their striuing that striuing is ended by death but because the spirite is so wont to speake in the scriptures of the last comming of Christ it shall be better to extend the procéeding of grace vnto the resurrection of the flesh for although they that are deliuered out of this mortal body fight no more with the lustes of the flesh are without daunger of the weapon as they say yet it shall be no absurditie if they be sayd to be in the way going forward for as yet they are not come whether they desire as yet they doe not enioy that happines and glorye which they haue hoped for finally that daye hath not yet shined which should reueale the treasures hidden in hope So when we speake of hope we must alwaies turne our eies vnto the blessed resurrection as vnto a marke 7 As it becommeth me so to iudge of you all because I haue you in my hart that you all were partakers of my grace both in my bands and in my defence and confirmation of the Gospell 8 For God is my witnes how I desire you all in the bowels of Iesus Christ 9 And this I pray that your loue may abound yet more and more in knowledge and in all iudgement 10 That ye may allow those things that are excellent that ye may be pure and without offence vntill the day of Christ 11 Filled with the fruites of righteousnes which are by Iesus Christ vnto the glorie and praise of God 7 As it becommeth me For we are malicious interpreters of the gifts of God we accompt none for the sonnes of God but them in whome the true signes of godlines appeare to whome the spirit of adoption sheweth forth him selfe by his fruites Therfore Paule sayth that equitie it selfe doth teach him this that he should for euer hope well of the Philippians whome he sawe to be ioyned into the participation of grace with him selfe I haue not rashly translated this place otherwise than Erasmus which the wise reader shall easily perceiue for he rehearseth what iudgement he had of the Philippians which was the cause why he did hope well of them Therefore he sayth that they were partakers with him of the same grace in his bands and in his defence of the Gospell To haue them in his hart is to accompt them such in the inward affection of his hart for the Philippians to their power were alwaies present with Paule that so much as they could they might be companions with him to maintaine the cause of the Gospell So though they were farre of in body yet for their kind affection which they had testified vnto him by all possible duties he acknowledgeth them to be in bands with him I haue you therefore in my hart that is sincerely and without dissembling Truly not with a light and doubtfull opinion Whome The partakers of my grace In what thing In bands whereby the Gospell is defended Since he acknowledged them to be such men it was méete to hope well of them Of my grace and in my bands Before the world this were ridiculous to accompt imprisonment for a benefit of God but if we truely estéeme it it is no common honor
blind yea a furious beast therefore it is no maruell if false brethren doe take occasion cut of the Gospell to disquiet the good and faithfull Pastors And truly Paule hath sayd nothing here which my selfe haue not tried for as yet there liue some at this day who haue preached the Gospell with none other intent than that by persecuting godly Pastors they might yéeld to the furie of the wicked Touching Paule his enimies it is not amisse to marke if they were Iewes how mad their hatred was that euen they forgat for what cause they hated him for whilest they were carried away by hatred to destroy him they laboured in promoting the Gospell for whose cause they were angry with him but they thought verily that the cause of Christ should either stand or fall in the life of one man But if they that were so seduced by ambition were emulous among them selues we must acknowledge the maruellous goodnes of God who notwithstanding gaue such successe to their peruerse endeuors 17 That I am set for the defence They that loued Christ truly thought it a shame for them selues if they did not ioyne with Paule as companions pleading his cause and so we must doe we must succor the seruants of Christ being in distresse as much as we may Marke againe this manner of speach of the defence of the Gospell for since Christ vouchsafeth vs such honor what excuse can we haue if we be faint harted in his cause or what must we looke for if we betray it by our silence but that in like manner he should forsake our cause who alone is our Aduocate and Patrone with God his father 18 What then yet all maner of waies whether vnder pretence or truly Christ is preached and in this I reioyce and will reioyce 19 For I know that this shall turne to my saluation thorough your praier and by the helpe of the spirite of Iesus Christ 20 According to my expectation and hope that in nothing I shall be ashamed but with all confidence as alwaies so now Christ shall be magnified in my body whether it be by life or death 21 For Christ is to me both in life and in death aduantages 18 Yet all maner of waies Because the wicked minde of them of whome he spake might slaunder the grace of the doctrine he saith that this is greatly to be estéemed because that they promoted the Gospell notwithstanding whatsoeuer their intent was for God by euill and wicked instruments sometime bringeth to passe an excellent worke Therefore he saith he reioyceth for such successe because he was contented with this only to sée the kingdome of Christ encrease As when we did heare that the vncleane dogge Charles at Auenion and in other places did sowe the séedes of pure doctrine in manie mens hearts we gaue thankes vnto God who vsed this naughtie and desperate varlet vnto his owne glorie And at this day we reioice that the course of the Gospell is promoted by manie who haue a far other purpose But although Paule did reioice for the encrease of the Gospell yet would he neuer haue ordained such ministers if it had béene in hys power We must therfore reioice if by the vngodly God worketh any good yet we must neither place such in the ministerie nor accompt them for the lawfull ministers of Christ 19 For I knowe Because some did publish the Gospell to procure enuie vnto Paule that they might the more incense the crueltie of hys enemies against him he answereth by a Praeocupation that their wicked purposes shall not hurt him because God will turne them to a contrary end as if he should say Although they imagine my destruction yet I trust that all their practises shall doo nothing else but that Christ in me may bée glorified which turneth vnto my saluation For that hée speaketh not of the safetie of his bodie it is euident by that which follow But from whence had Paule this confidence truely from that which he teacheth Rom. 8 28. Vnto the true worshippers of God all things helpe to their good although the whole world with their Prince the Diuell conspire their destruction By your prayer That he might the more earnestly prouoke them to pray he affirmeth that hée trusteth the Lord will graunt it by their praiers Neyther doth he dissemble for he that reposeth succour in the prayers of the Sainctes stayeth vpon the promise of God and yet nothing is derogated from the free goodnes of God wherby our prayers and supplications are made And by the helpe of the Spirite Lest we shoulde thinke that because he ioyneth these two thinges in the text therefore they are equal the sentence must therefore thus be resolued I knowe that all this shall turne to my saluation by the furtherance of the spirite you helping by your prayers so that the furtherance of the spirite is the efficient cause and prayer an inferior helper The propertie also of the Gréeke worde is to be noted for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when that is supplyed which is wanting according to which signification the spirite of God powreth vpon vs all thinges whereof we are destitute He nameth The spirite of Iesus Christ to signifie that he is common vnto vs all if we be Christians because the spirite was powred vpon him in all fulnes that he might distribute to euery one of his members according to the measure of his grace so much as is expedient 20 According to my expectation If anie shoulde obiect whence haue you this knowledge he aunswereth from hope for since it is certaine that God will not suffer our hope to be frustrate our hope must in no case be doubtfull Therfore let the godly reader marke diligently this aduerb According that he may so certainly be resolued with him selfe that it can not be but the Lorde must aunswere our expectation which is grounded in his worde for he promiseth that he will neuer forsake vs no not in the middest of all torments if at anye tyme we be called to the confession of his name therefore let all the godly hope by the example of Paule and they shall not be ashamed With all confidence We sée that by hoping he doth not yéeld to the desires of the fleshe but submitteth his hope to the promise of God Christ he sayth shall be magnified in my bodye whether it be by life or death Although expressing his bodye namely he signifieth that among the combates of this present life he is not doubtfull of the successe for of this thing God hath assured vs therefore if we be framed to the will of God and haue the same purpose in our life that Paule had we hope for an happie ende howsoeuer we néede no more to feare lest anye euill should happen vnto vs for if we liue and dye to him in life and death we are his Rom. 14.8 He sheweth a manner howe to magnifie Christ namely in a perfect confidence whereof it
it is suggested by Sathan that Christe suffered on the crosse to get vnto hymselfe by the merit of his worke that whiche he had not For the holye ghoste wyll haue vs in the death of Chryste to beholde to taste to repute to féele to acknowledge none other thing than the méere bountye of GOD and of Christe himselfe only and suche an inestimable loue towarde vs that forgettyng hymselfe he bestowed himselfe and his life vppon vs. As ofte as the scripture speaketh of the death of Christ it setteth downe the fruite and price thereof to be in vs because by it we are redéemed reconciled vnto God restored vnto righteousnes clensed from our filthines life procured for vs and the gate of life opened who can therefore denye that these men by the instinct of Sathan declaime against it saying that the especiall fruite is in Christe hymselfe that he had first regarde of hym selfe than of vs that he deserued glory first for himselfe before saluation for vs Furthermore I deny that to be true which they affirme I say they haue wickedly wrested Paules wordes to proue they lye for that the Illatiue worde signifieth here rather a consequence than a cause It is euident hereby because otherwise it follow that man may merit diuine honour and obtaine the very throne of God which is not only absurd but horrible to be spoken For what exaltation of Christ doth the Apostle here declare namely that in him is fulfilled whatsoeuer God only challēgeth to him selfe in Esaie Therefore the glory of God and the maiestie which is so proper vnto him that it can be translated to none other shall be the rewarde of mans workes Besides if they vrge the word in no respect of absurditie the answere is easie he was so giuen vnto vs by his father that al his life was appointed a glasse for vs to look in therfore as a glasse although it hath brightnes yet hath it not for itself but to that end that the vse and commoditie thereof shoulde be for others so neither hath Christe either gotten or taken any thing for himselfe but all for vs. For what newe exaltation did he néede I pray who was equall with his father Let therefore the godly readers learne to abhore the Sorbonicall sophisters with their wrested speculations He hath giuen him a name The name is here taken for dignitie which in all tongues is sufficiently knowne like a blocke he lyeth without name that is without honour especially it is a familiar speaking in the scripture It signifieth therefore that greatest power is giuen vnto Christ and that he is placed in the highest degrée of honour that no dignitie neither in heauen nor in earth can be found like vnto his whereof it fol 〈…〉 showeth that it is a diuine name and that he also expoundeth bringing in the words of Esaie 45.23 where the prophet disputing of the worship of God to be spread abroade throughe out the whole world bringeth in god speaking after this maner I liue and all knées shall bowe vnto me and all tongues shal sweare vnto me It is certaine that that worship is there noted which doth peculiarly belong vnto God I know that some doe subtelly dispute of the name of Iesus as thoughe it were deriued from the ineffable word Iehoua but I find no substance in the reasons they alleage and I am not delighted with vaine subtelties and it is dangerous to iest in so great a matter Moreouer who doth not sée that the exposition is strained nothing proper when Paule speaketh of the whole maiestie of Christ to restraine his sentence vnto 2. sillables as if a man would examine the syllables in the worde Alexander to find the greatnes of the name that Alexander got to himselfe therefore their subteltie being so slender is a very glose farre from the meaning of Paule But the Sorbonicall sophisters are more than ridiculous which gather out of this present place that the knée must bow so oft as the name Iesus is pronounced as thoughe it were a magicall worde which had all the force inclosed in the sound But Paule speaketh of the honour which is to be giuen to the sonne of God and not to syllables Al knees shoulde bowe Although men after this maner be reuerenced yet it is not to be doubted that that worship is here noted which is proper vnto god a signe whereof is the bowing of the knée wherein it is méete to obserue that God is not only to be worshipped with inwarde affection of the hart but also with outward profession if wée will giue him that whiche is his owne Therefore when he will set out his lawfull worshippers he sayth they haue not bowed their knée before the Image of Baal 2 Reg. 19.18 But here ariseth a question whether this doth belong to the diuinitie or to the humanitie of Christ for both of them are absurd for vnto his diuinitie no newe thing coulde be giuen with his humanitie either by it selfe or seuerally great exaltation agreeth not that he shoulde be worshihped as God I answere that this is spoken of the whole person of Christ as many other things in respect that he is God manifested in the flesh for neither did he humble himselfe touching his humanitie only or touching his godhead only but because he hauing put vpon him our flesh laye hid vnder the infirmitye thereof So againe God hath exalted his sonne in the same flesh wherein he liued as an abiect and without honor in the world vnto the highest degrée of honor that he sitteth at hys right hande But Paule séemeth not to agrée with hymselfe who to the Rom. 14.11 citeth the same testimonie when he goeth about to proue that Christe shall once be the Iudge of the quicke and the deade but it were not fit for that purpose if it were already fulfilled as here he witnesseth I answere that it is so with the kingdome of Christe that it increaseth dayly and is augmented to the better but the perfection therof is not euident nor shal be euident vntill the latter daye of Iudgement So both is true that all things are now subiect vnto Christ and yet this subiection shall not be absolute before the day of the resurrection because then that shall bée finished which now is but begun therefore this prophecy not without cause is diuersly applied vnto diuers times as all other things doe not define the kingdom of Christ in one momēt of time but doe describe it in their whole course But hereof we gather that Christe is that euerlasting God that speaketh by Esaie Of things in Heauen and things in earth and things vnder the earth When Paule from the heauēs vnto them vnder the earth submitteth all things vnto Christ the papistes trifle very childishly in gatheryng Purgatorie out of his wordes Their argument is after this sort it is so farre of that the diuels bowe theyr knées vnto Christ that by all meanes they are rebels against
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 that 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 vnto the speciall marke whereat it aymeth Whereas he saith All you must not vrge the vniuersal signe that you admit no exception for there were others also as Epaphroditus but a very fewe but he attributeth that vnto all which was euery where common When wée heare Paule complaining in that golden age wherein all vertues flourished that true harted brethren were so hard to finde let not vs discourage our selues if at this day our estate be alike only let euery man take héed to himselfe that he be not worthyly numbred in this catalog I woulde the Papists would answere me where Peter was at that time who ought to haue béene at Rome if they say truth Oh heauy and shameful dispraise which Paule should giue him they fable therfore when they feigne that he was then Bishop of the Church of Rome Marke that the edifiyng of the Church is called the thinges of Christ because thē truly we doe his busines when we labor in trimming his vineyard But yee knowe the experience of him According to the word it is you knowe the proofe of him except you had rather haue it in the Imperatiue moode know yee for they coulde scarce take any triall of him in the time but there is little matter of waight in that This is especially to be marked that he giueth testimony vnto Timothie of his fayth and modestie It appertaineth to his faith in that he testifieth that he serued with him in the gospel it is a signe of his modesty that he submitted himselfe to him as vnto his Father That Paule commendeth this vertue namely it is no maruell for it hath bene rare in all ages At this daye what young man can be founde who will yelde euen a little vnto his elders such insolencie springeth and boyleth forth in that age In this place as in many other we sée what an earnest care Paule hath to beautifie godly ministers not so much for their cause as that it belongeth to the whole Churche that such should be loued and reuerenced and be in great authoritie And I truste L my selfe This also he addeth leaste they shoulde thinke that anye thing had happened which might change the purpose of hys comming whereof before he had made mention yet alwaies he speaketh with a condition If it please the Lord for although he hoped of deliuerance from the Lorde because we said there was no certaine promise that his hope was firmely setled but hanging as it were vpon the secret counsell of God 25 But I haue thought it necessary to sende vnto 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 vnto death but god had mercy on him not on him only but on me also that I should not haue sorrow vpon 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 vnto death offeryng his life vnto 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 vnto all Christians to serue as soldiers in the tents of Christ because Sathan is the enimy of vs al but especially it appertaineth to the ministers of the word who leade the armies and carry the standarde yet more properly it was lawfull for Paule to boast of hys warfare who was exercised in all kind of battels yea euen miraculously Therefore Paule commendeth Epaphroditus because he was partaker with him of his striuings the name of Apostle is here generally as in many other places taken for euery Euangelist except any had rather take it for a messenger sent from the Philippians that these two may ioyntlye be read togither a messenger sent to minister vnto Paule but the former sense in my iudgement agreeth better He putteth this also among his praises the he ministred vnto him in prisō of which thing we shal speak more amply afterward 26. Longed after you A signe of a true pastor that when he was far of willingly witholden from his godly dutie yet he was moued with care and desire of his flocke and when he vnderstood that his shéepe were sad for his sake he was heauye for their griefe In like maner the godly care of the Philippians for their pastor is declared 27. But God had mercy on him He expressed the grieuousnes of the disease because Epaphroditus was sicke without hope of life that the goodnes of God in restoring his helth might appeare more euidently But it is a maruel that the Apostle doth account the prolonging of Epaphroditus his life in the number of Gods mercies when
Let your pacient minde be knowne to all men The Lorde is at hand 6 Bee carefull for nothing but in all thinges let your requestes bee knowne vnto God in praier supplication with giuing of thankes 7 And the peace of God which passeth al vnderstanding shall keepe your harts minds in Christ Iesus 8 Furthermore Brethren whatsoeuer things are true whatsoeuer things are graue whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are amiable whatsoeuer things are honest if there be any vertue if there bee any praise thinke on these things 9 Which yee haue both learned and receyued and hearde seene in me doe those things and the God of peace shall bee with you 4 Reioyce in the Lord. This is an exhortation applied to the time For because the state of the godly was much troubled euery where dangers imminent it might so fall out that they being ouercome with sorrowe impatience might faint Therfore he biddeth them howsoeuer their estate were hated and troubled neuerthelesse to reioyce in the Lorde for then especially the spirituall consolations wherwith the Lord doo recreate and chéere vs muste shewe forth their strength when the whole world doo prouoke vs to desperation but we must consider by the circumstance of the time howe forcible this voice would haue béene from Paules mouth who might be the especial cause of their heauines For if they be afraide of persecutions of bonds of banishment or of death here the Apostle commeth forth who amidest his bonds in the midst of hoate persecutions and in feare of death is not only ioyful but also chéereth vp others The sum therefore is this whatsoeuer shall happen yet the faithfull who haue God on theyr side haue sufficient matter to reioyce The repetition serueth to the amplification as if he should say let this be a strong stedfast ground vnto you to reioice in the Lord and that not for a momēt but that your ioy may be continued in him For truly in this it differeth from the ioy of the world because we haue experience that that is deceitful momentanie and soone vanisheth away and Christ also doth pronounce it accursed Luke 6.25 Therfore that is ioy fixed in God which is neuer taken from vs. 5. Let your patient mind This may 2 waies bée expounded either that he biddeth thē rather to lose their right than that any shoulde complaine of their cruelty rigor As if he had saide let all men with whome you deale perceceiue your equity and curtesie that their knowledge may signifie their experience Or else that he exhorteth them to beare all things paciently which latter sense doth rather please me for the Grecians also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the moderation of the minde when as we are not easily moued with iniuries whē we are not easily troubled with aduersitie but we kéepe stil an equal condition to which purpose Cicero hath said my mind is quiet which taketh all things wel and equally Such an equity which is as it were the mother of of patience Paule here requireth of the Philippians and which might appeare vnto al men by shewing forth hir effects as occasion requireth It séemeth not to agrée with the name of modesty because Paule in this place doth not forbid them to waxe insolent but quietly to behaue themselues in all their affaires and to temperate themselues in susteinyng either iniuries or discommodities The Lord is at hand Here is a Prolepsis whereby he preuenteth an obiection for the sense of the flesh reclaimeth agaynst the former sentence for since that by our gentlenes the desire of the wicked waxe more insolent and the more readye they sée vs to beare the more bold they are to offer iniuries wée are hardly brought in this patience to possesse our soules thervpon came these prouerbs We must howle among wolues that we shall soone be deuoured of wolues which haue behaued themselues like shéepe Therefore we conclude that the fiercenes of the wicked is with like violence to be beaten backe least that safely they triumph ouer vs. Againste these cogitations Paule here opposeth the truste in God his prouidence He answereth I say that the Lord is at hand whose vertue shal ouercome their boldnes and whose goodnes shal vanquish their malice him he promiseth to be present with vs if we obey his commandement And who had not rather be protected only by the hand of God than to haue all the aid of the worlde in a readines An excellent sentence wherby first we learne that the cause of all impatience is the ignorance of the prouidence of God hereof it come that we rage so quickly for so light a cause often also we dispaire because we know not that the Lorde hath care of vs. Contrariwise this is an only remedie to pacifie our mindes if knowing that we are neither subiect to the rashnes of fortune nor to the lust of the wicked but that we are gouerned by the fatherly care of god we rest altogither vpon his prouidence To conclude whosoeuer holdeth this that god is present with him he hath wherin to reioyce without feare Moreouer the Lord is saide to bée at hand two maner of waies either because his iudgement is at hand or else because he is ready to succour his seruants in the which signification it is taken in this place as also in the Psal 145.18 The Lord is néere vnto al them that cal vpō him the sense therefore is the condition of the godly should be most miserable if the Lorde were farre off but because the Lord hath receiued them into his tuition and by his power which is present euery where doth defend them let them stay themselues vpon this cogitation that they be not dismaied at the rage of the wicked It is knowne and common that carefulnes is here taken for impiety which springeth from the distrust of gods power or of his help 6. But in all things Paule vseth the singuler number but the neuter gender therefore in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as in al your busines because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of the feminine gender In these wordes he exhorteth the Philippians as Dauid doth al the godly Psal 55.23 Peter 1. epistle 5.7 that they should cast al their care vpō the Lord for we are not made of iron but we may be shakē with temptations but this is the comfort Here is our ease to lay downe or to speake more properly to empty out into gods bosome whatsoeuer gréeueth vs. Confidence bringeth quietnes vnto our minds but so that we be exercised by praiers Therefore so oft as we are assalted with any tēptatiō let vs fly straight vnto praier as vnto an holy sāctuary He taketh praiers here for desires or vowes He woulde haue them opened vnto god through praier as if the faithful should poure out their harts before the Lord when they cōmend themselues al