followeth that he is cast downe by our fault and extenuated as much as is in vs when we faint thorough feare Are not they therefore ashamed who thinke it a light fault to be afraide in the confession of the truth but howe shoulde they be ashamed when they are so impudent that they dare also excuse the deniall of Christ He addeth As alwayes that by the experiments of the grace of God already past they might confirme their faith So in the Rom. 5.4 Triall bringeth hope 21 For in life Hitherto in my iudgement the Interpreters haue ill translated and expounded this place for thus they distinguish that Christ was vnto Paule life and death was to him aduantage But I make Christ the subiect in both the members of the sentence that as well in life as in death he is sayde to be aduantage for it is common with the Grecians to vnderstand this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to But beside that this sence is not strained it agréeth also better with the next sentence and containeth more plentifull doctrine He affirmeth that he is indifferent whether he liue or dye because that hauing Christ he accompteth gaine in both and truely it is onely Christ that in death and life maketh vs blessed otherwise if the death be miserable the life is no whit the happier So that it is harde to define whether it be better for a man to lyue or to dye without Christ Agayne let Christ be present and he will blesse both our lyfe and our death that both of them shall bée happye and good for vs. 22 But if to liue in the flesh were more profitable for me euen what to choose I knowe not 23 For I am distressed betweene both desiring to be loosed and to be with Christ which is farre better 34 But to abide in the flesh is more needefull for you 25 And this am I sure of that I shall abide and continue with you all for your furtherance and ioy of your faith 26 That your reioycing may be abundant in Christ Iesus for me by my comming vnto you agayne 22 But if to liue Euen as desperate men are in a perplexitie whether they should still prolong their life in miserie or finish their sorrowes by death so contrarywise Paule with an equall mind saith that he is prepared as well for death as for life because the estate of both is blessed vnto the faithfull so that he is doubtfull whether to choose If it be profitable that is to saie if I knowe that the profite of my life is greater than the profite of my death I sée not whether I shoulde rather desire He putteth To liue in the fleshe by a contempt in comparison of a better life 23 For I am distressed Paule did not desire to lyue for anie other rewarde then to serue to the glorie of Christe and to profite hys brethren Therefore hée estéemeth no other profite in thys lyfe than the saluation of hys brethren but for hymselfe priuately hée acknowledgeth that it is better to dye quicklie because hée shoulde bée wyth Christ In hys desire hée sheweth with how great loue hée is enflamed Hée doth not speake héere of earthlie commodities but of the spirituall good which especiallie of the godlie is carefullie to be wished for Notwithstanding Paule as it were forgetting hymselfe doth not onely contayne himselfe in the middest least he should more decline to his owne benefite than the benefite of the Philippians but at length concludeth that he weigheth theyr estate in his heart And this is truely to liue and dye vnto Christ when neglecting our selues we are carried whether Christ calleth vs. Desiring to be losed and to be with Christ These two things are iointly to be read together for death of it selfe will neuer be wished for because the desire thereof fighteth with the sence of nature but it is desired for some cause or for some other ende Desperate men flie vnto it thorough wearines of their life but the faithfull hasten vnto it willingly because it deliuereth them from the bondage of sinne and is a passage vnto the kingdome of heauen This is it that Paule now sayth I desire to dye because by this meanes I shall come to be ioyned with Christ yet the faithfull cease not to be afraide of death but when they turne their eyes vnto that life that followeth after death by this consolation they easily ouercome that feare Truely whosoeuer beléeueth in Christ should be so couragious that at the mention of death he should lift vp his head being ioyfull for the tidings of his redemption whereby it appeareth how many are Christians onely in name when the greater part hearing the mention of death as if they neuer had heard any word of Christ they doe not onely waxe fearefull but become almost deade O a good conscience how much dost thou excell and how much doest thou preuaile but faith is the foundation of a good conscience yea 〈…〉 of the conscience To be dissolued This manner of speaking is to 〈…〉 men call death the destruction of man as though the whole man perished Paule here warneth vs that death is dissolution of the soule from the bodie and this straight after he expresseth better shewing what the estate of the faithfull is after death namely that they abide and dwell with Christ We are also with Christ in this life so farre as his kingdome is within vs and Christ dwelleth in vs by faith and he hath promised that he will be with vs euen vnto the ende of the world but that presence we onely perceiue by hope therefore according to our féeling we are sayd to be strangers from him 2. Cor. 5.6 This place is of force to refute the dotage of them who dreame that the soules diuided from the bodies are asléepe for Paule witnesseth openly that we enioy the presence of Christ when we are dissolued 25 And this am I sure of Some because it séemed absurd that the Apostle should confesse him selfe to be frustrate of his expectation thinke that he was afterward deliuered out of bands and that he passed thorough many regions of the world but in vaine doe they feare that For the Saincts are woont to moderate their hope by the worde of God that in their mindes they presume no more than the Lorde hath promised So where they haue a sure testimonie of God his will there they stay them selues with a certaine persuasion which admitteth no doubt Such is the persuasion of the continuall remission of sinnes of the helpe of the Spirite vnto the grace of finall perseuerance as they call it of the resurrection of the fleshe Such also was the certaintie of the Prophets touching their prophesies in other things they hope nothing but with a condition and therefore they submit all the successe vnto the prouidence of God to whom they graunt to haue a sharper sight in things than them selues To abide signifie here for a litle while To
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
to our saluation To you he sayth it is giuen not onely that ye should beléeue in him but also suffer for his sake therefore your very sufferings are testimonies vnto you of the grace of God Since it is so from hence you haue an argument of your saluation Oh that this persuasion were thoroughly setled in our minds that persecutions are to be reckoned among the benefits of God how then would we grow forward in the doctrine of godlines notwithstanding what is more certaine than that it is a great glorie of the grace of God that we suffer for his name either reproch or inprisonment or sorrowes or torments or lastly death it selfe for then the Lord doth bewtifie vs with his owne ensignes But there shall more be found that will rather bid God depart with such gifts than would thankfully embrace the crosse being offered woe worth our dulnes 29 That ye should beleeue He hath wisely conuerted faith with the crosse by an inseparable knot that the Philippians might knowe that they were called vpon this condition vnto the faith of Christ that they should suffer persecutions for his name as if he should say their adoption can no more be separated from the crosse than Christ him selfe can be pulled from them Here Paule doth manifestly witnes that both faith and constancie in suffering persecutions is the free gift of God And truly the knowledge of God is an higher wisedome than that we can attaine vnto it by our owne wit and our weakenes doe shew it selfe by daily experience when God a litle withdraweth his hand from vs. And that he might the better expresse that both these are the frée giftes of God he speaketh namely that they are giuen vs for Christ his sake or by the grace of Christ whereby he excludeth all respect of merite This place also make against the opinion of the Schoolemen wherein they teach that the latter graces are the rewardes of our merit because we haue vsed the first aright Truely I doe not deny but the Lorde doth reward in vs the right vse of his graces with more ample graces so that thou dost not oppose thine owne merite against his frée liberalitie and against the merite of Christ which they doe 30 Hauing the same strife By his owne example also he confirmeth that which he sayd which addeth no litle authoritie vnto his doctrine And he admonisheth them that those workes are no cause why they should be troubled at his bonds looking for the ende of their strife Chap. 2. 1 IF therefore there be any consolation in Christ if anye comfort of loue if any fellowship of the spirite if any bowels and mercy 2 Fulfill my ioy that ye may thinke the same thing hauing loue being of one mind and of one iudgement 3 That nothing be done thorough contention or vaine glorie but that thorough humilitie euery man esteeme others better than him selfe 4 Be not carefull euery man for his owne but euery 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 vnto satan to spread vngodly doctrines to repel the which cōsent is the best defence Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft times taken for exhortation the beginning of the chapter might thus be expounded If my exhortation which is done in the name and by the 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 loue if you thinke vpon that fellowship of the spirit which should make vs all one if any féeling of humanitie mercie 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 haue 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 vnto them that were obedient and easie to be taught So the Pastor must not refuse to take vpon 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 vs 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 haue 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 loue then repeating the same thing in my iudgement he biddeth them be of one minde and to thinke the same thing these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of this force that they should apply them selues one to another therefore the beginning of loue is to agrée in opinions but that is not sufficient except the harts doe encrease together into a mutuall loue Although it were not absurd to translate it thus that you should be of the same cogitation to haue mutual loue to be of one mind and to thinke the same thing for the participles are many times vsed for the Infinitiue moodes yet I haue followed that sense which séemed to be lesse strained 3 That nothing be done thorough contention These two are most hurtfull plagues to trouble the peace of the Church Contentiō ariseth whilest euery 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 euery 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
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 giue my glory vnto 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 vnto 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 vnder 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 the world I vnderstand the whole man but I attribute mortalitie but vnto 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 haue 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 that 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue 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 vnto euery 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 cōmon 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 vnto 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 vs when we are commanded to imitate Christ but this reason moueth vs that we shoulde more willinglye imitate hym when we heare that there is nothyng better for vs 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 vnto 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 haue giuen occasion to the Sophisters or rather they themselues haue 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 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
before he testified that he rather desired death And what is better for vs 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 vnto the son of God It were a long thing to recken vp all things which cause that death is better thā life vnto 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 that this life estéemed in it self is an excellent benefit of God especially they that liue vnto Christ are here happily exercised vnto 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 vs no smal thing when he glorifieth him selfe in vs for we must not so muche respect our life as the ende wherefore we doe liue And of me also that I shoulde not haue sorrowe vpon sorrowe Paule confesseth that the death of Epaphroditus would haue bene bitter vnto him and herein he acknowledgeth that God spared him in that he was againe restored vnto 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 giue our backes to be beaten then wée offer a sacrifice of our obedience acceptable vnto 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 haue taken the death of Epaphroditus yet at lengthe he would haue framed his affectiō vnto 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 giue 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 the 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 haue 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 vs 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 vnto it some contagion Moreouer that Paule as he was a man suffered somwhat in his grief beséeming the nature of man I deny not for both he labored vnder his infirmitie and also it was necessary that he should be tempted that by striuing and resisting he might haue matter to ouercome 28. I haue sent him more diligently The presence of Epaphroditus was no small comfort vnto 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 vnto 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 vs of good pastors whilest he seeth all good men for the most part which he giueth vs to be despised He therefore that desireth to haue the Church defended against the lying in waite and the assaults of wolues let him by the example of Paule haue 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 vnto 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 vpon him yet he had rather neglect his health than to be behind in his dutie And that he might the more commend this déede vnto 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 vnto himselfe the worke of the Lorde as truely there is nothing wherein we can better bestowe our trauell vpon God than whilest we succour his seruaunts béeing distressed for the truth of the Gospell Chapter 3. MOreouer my brethren reioyce in the Lord. It greeueth me not to write the same things vnto you and for you it is a sure thing 2 Beware of dogs beware of euill laborers beware of concision 3 For we are the circumcision which worship God in spirit and reioyce in Christ Iesus and haue no confidence in the flesh 4 Although I also haue confidence in the flesh if any other
and after all is cast away he is founde for here that saying is of value I had perished if I had not perished But because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passiue termination hath an actiue signification then it signifie to recouer that which thou hast willingly parted from as Budeus sheweth by many examples I haue not doubted to alter from the opinion of others for by this meanes the sense shal be more ful and the doctrine more plentiful namely that Paule renounced all things whiche he had that he might recouer them in Christ and the answereth better to the word gaine because it signifie that it is no smal or common gaine seing that Christ containeth all things in him selfe And truly we lose nothing when we come vnto Christ naked and empty because we thē begin to obtaine those things which before we falsly thought that we had Therefore he declareth better how greate the riches of Christe are because in him we obtaine and finde all things Not hauing mine owne righteousnes A notable place if any desire to haue a certaine definition of the righteousnes of faith and to holde the true nature therof for Paule here compareth two righteousnesses togither The one he saith is proper vnto man the which he calleth the righteousnes of the law the other he teacheth to be from GOD and to be obtained through faith and to be reposed in the faith of Christ these he maketh so contrary betwéene them selues that they can not stande togither Two things therefore are here to be noted that thou must giue ouer and resigne the righteousnes of the lawe that thou maiest be righteous by faith then that the righteousnes of faith procéede from God and is not proper vnto man Touching both of these there is great contentiō at this day betwixt vs and the Papists for neyther doe they grant that the righteousnes of faith is altogither from GOD but they attribute part vnto man and they mingle them togither as though the one did not take away the other Therfore we must diligently weigh all the wordes of Paule because there is none of them wherein there is not great moment he denieth that the faithfull haue any righteousnes of their own but it can not be denied but if there were anye righteousnes of workes it might worthily be called ours therfore he leaueth no place at al for the righteousnes of works Why he calleth it the righteousnes of the lawe he sheweth Rom. 10.5 namely because this is the edict of the law he that doth these things shall liue in them therefore the lawe doth pronounce a man to be iust by his workes neyther can the papists cauil that al this must be restrained vnto ceremonies for first it is a friuolous triflyng that Paule was only righteous by ceremonies then by this reason he opposeth these two righteousnesses the one is proper vnto man the other is from God therefore the one doth signifie the rewarde of works the other the frée gift of God So generally he opposeth the merit of man vnto the grace of Christ for when the lawe bringeth workes faith offereth a naked man vnto God that he may be clothed with the righteousnes of Christ Whereas therefore he affirmeth that the righteousnes of faith is from God it is not only because faith is the gift of God but because God of his goodnes doo iustifie vs or else because by faith we receiue the righteousnes whiche he hathe giuen vs. 10. That I may knowe him He describeth the force nature of faith namely that it is the knowledge of Christ and that not naked or cōfused but whilest the vertue of his resurrection is perceiued he put resurrection for the accomplishment of redemptiō so that it containeth death vnder it but because it is little to know Christ crucified and raised from the deade except thou doest apprehende the fruite thereof he speaketh namely of the efficacie Then therefore Christ is knowne aryght when we féele what his death and resurrection doe preuaile in vs and how effectuall he is in vs for there all thyngs are set out vnto vs the taking awaye of sin deliuerie from guiltines satisfaction the victory of death the obtaining of righteousnes and the hope of blessed immortalitie And the fellowship of his passions After he had spoken of frée righteousnes which being gotten by the resurrection of Christ we obtaine through faith he ioyneth the exercises of the godly that least it should séeme that he bring in an idle faith which bringeth forth no effectes in their life he sheweth that these are the studies wherein the Lord woulde haue his children exercised though the false Apostles thrust vpon them the bare elements of ceremonies He therefore that by faith is made partaker of all the goods of Christ let him know that this condition is propounded vnto him that all his lyfe must be made conformable to his death But there is a double fellowship and communicating of the death of Christ the one is within which the scripture is wont to call the mortification of the flesh or the crucifiyng of the old man wherof Paule entreateth Rom. 6. The other is without which is called the mortifiyng of the outward man that is the bearing of the crosse whereof he entreateth in the 8. chapter of the same epistle and here also except I be deceiued for after we haue comprehended the vertue of his resurrection Christe is propounded vnto vs crucified that by tribulations and sorrows we shoulde follow him and therefore the resurrection of the dead is fitly expressed that we may knowe that we must dye before we liue This is the continual meditation of the faithfull so long as they are strangers in the earth but this is an excellent consolation that in all our miseries we are partakers of the crosse of Christ if we be his members that by afflictions the way is made open for vs vnto eternall blessednes as it is saide 2. Tim. 2.11 If we dy with him we shal also liue with him if we suffer with him we shall also raygne with him It is méete therefore that we al should be brought vnto this that our whole life should represent vnto vs nothiyng but an image of death vntill it bring forth death it selfe As the life of Christ was nothing else but a forerunner of death but in the meane while we haue this comfort that the end is euerlasting blessednes for the death of Christ is ioyned with his resurrection Therefore Paule saith that he is made conformable vnto his death that he may come to the glory of hys resurrection This part If by any meanes procéede not of doubting but it noteth the hardnes of it to stir vp our desire for it is not a lyght combate when we striue with so many and so great hinderances 12 Not as though I had already obtained it or were alreadye perfect but I follow that I also may comprehende euen as I