Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE Epistle of PAUL the Apostle, to the PHILIPPIANS. (Book Philippians)

CHAP. I.

PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it,* 1.1 saith Estius. See Acts 16.12.

Vers. 1. The Servants of Jesus Christa 1.2] The name servant here is a Title of honour; as in other Epistles Paul cals him∣selfe an Apostle, so here he cals himselfe a servant: A servant of Christ therefore is the same with an Apostle of Christ. à Lapide.

All the Saints] All those which were called out of the world to Christ, and have given their names to Christ, and were sealed by baptisme, and have not by a manifest apostasie fallen from Christ and his Church, are comprehended by the Apostle under the name of Saints.

With the Bishops and Deacons] By those the word, Sacraments and Discipline; by these Almes were administred. Calvin hence notes, that Bishop and Pastor are Syno∣nima; and that the name of Bishop is common to all the Ministers of the Word, when here are many Bishops belonging to one Church. Postea (saith he) invaluit usus, ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri, Episcopus vocaretur salus; id tamen ex hominum consuetudine natum est, scripturae authoritate minime nititur. Dr. Airay speaks almost to the same purpose. Estius seems to oppose this opinion of Calvins. See him and à Lapide.

Vers 6. That he which hath begun a good work in you] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he which hath in began a good work in you; for the work is wholly in∣ward and spirituall.

Vers 7. I have you in my heart] That is, you are most deare and precious to me. Q Mary said Calice was in her heart, and there they should finde it if they ope∣ned her.

Vers. 8. In the bowels of Iesus Christ] This phrase hath according to Interpreters two meanings.* 1.3 First, (in the bowels of Christ) is taken causally, as if he meant to shew that those bowels of compassions were infused into him from Christ, and so he longed after them with such kind of bowels as Christ had wrought in him. Or else secondly, in the bowels, is put for (instar) like the bowels, or after the bowels, accor∣ding

to the analogy of the Hebrew phrase, and then the meaning is this, Like as the bowels of Jesus Christ doe yearn after you, so doe mine.* 1.4 Bowels are a metaphor to signifie tender and motherly affection and mercy, Luke 1.78,

Vers. 9. Abound] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies exundare & redundare, to over∣flow; a bubling fountaine keeps not the water in it selfe, but sending it forth it flows out to others, that every one may partake of its water; so charity is said to abound, or overflow, when it is so kindled in the heare both toward God and our neigh∣bour, especially toward the Saints, and toward all other men, even enemies, that it abundantly communicates it selfe both in friendly offices and benefits to all both ab∣sent and present. The Apostle wished three things from God to the Philippians, in∣crease of charity, increase of knowledge of Divine things, and of Spirituall sense, that is, of experimentall knowledge of Christian matters.

Yet more and more] More and more notes the quantity, yet the perseverance of it; in knowledge, that is, in knowing all truths, say some; a full and solid knowledge, but not of all things. Calvin.

And in all judgement] That is, in particular; for judgement is taken first for par∣ticular acts of the same, and for the working of those things upon themselves which they do know; and secondly, for the sense and taste in their hearts of what they know, for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 12. The things which hapned unto me] that is, the troubles he had in carrying on his Apostleship.

Vers. 13. So that my bonds in * 1.5 Christ are manifest in all the Palace] Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace.

Vers. 14. And many of the brethren in the Lord waxing confident by my bonds, &c.] Many Christians that were not so bold before, were encouraged by his sufferings. See Estius.

Vers. 19. The supply of the Spirit of Jesus Christ] We have the Spirit of God by con∣tinuall supplies, Adam received it all at once.

Vers. 20. My earnest expectation and hope] to signifie the strongenesse and surenesse of his hope, both expressing thus much, that his hope was sure,* 1.6 that he expected the thing he hoped for, as they that earnestly looking for a thing stretch out the head to look for it.

Whether it be by life or by death] If I live by preaching, if I die by suffering.

Vers. 23. In a strait] The sense is, I am drawn divers waies, this way with the de∣sire of Christ, that way with the love of the brethren, for whom my life in the flesh is yet necessary. Estius, à Lapide. A metaphor taken from the straitnesse of places, where we are intercepted by an enemy, or otherwise shut up, so that we cannot finde an issue.

Having a desire] This is somewhat more then simply to desire, for it noteth a ve∣hement, earnest, and continued desire, a desire which is in action, and working till we have our desire accomplished; whereas to desire simply may be used for any motion.

To depart] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an active signification signifies to return, Luke 12.36. and properly agrees to Mariners steering their course thither whence they loose Anchor; and what is our whole life but a most dangerous Navigation? Vide Dilh. Eclog. Sac. Dictum quintum & 13. & à Lapide in loc.

And to be with Christ] These two are to be read together;* 1.7 for death of it selfe should not be desired, because this desire crosseth nature; but for another end it may, viz. for conjunction with Christ. This place may confute the errour

of those who dreame that the soules separated from the bodies doe sleep. Vide Estium.

Which is farre better] It is very significant in the originall, far much better, or much more better.* 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Vers. 27. Let your conversation be &c.] The word used in the originall implieth, that they were Citizens of a City which is above and enforceth this construction; onely ye, as Citizens of an heavenly Ierusalem, carry your selves as it becommeth the Gospell of Christ; that is, so that your life be framed after the doctrine of the Gospell, and be answerable to your profession. The word signifies worthy of the Gospell; but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell; it is as much as beseeming the Gospell, meet for the Gospell; bring forth fruits worthy of repentance, meet for repentance, such fruit as may manifest your repentance. This word is translated in another place convenient and meet.* 1.9

That ye continue in one spirit] Or stand fast, for so the word signifieth; like unto good souldiers which yeeld no ground, but keep their standing.

CHAP. II.

Vers. 1. IF there be therefore any consolation in Christ if any comfort of love, if any fel∣lowship of the Spirit, if any bowels of mercies] This is a very patheticall ex∣hortation, in which he intreats the Philippians by all means to be at mutuall concord among themselves.

Any consolation in Christ] So Chrysostome, Calvin, Beza, and others; Ambrose, exhor∣tation; it signifies both, but the first is most received here.

Any comfort of love] That is, if you so love me, as you desire to bring any comfort to me in my afflictions.* 1.10

Any fellowship of the Spirit] As if he had said, you professe a communion and fel∣lowship, I adjure you by this fellowship which you professe to perform these duties of love.

Bowels and mercies] Bowels are any affections; mercies are affections toward those that are in any calamity. Grotius.

Vers. 2. Fulfill ye my joy] And your own joy, and the joy, of the Angels in Hea∣ven, and the joy of the Bride and Bridegroom.

That you may be like minded] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unanimous, as the Vulgar and Beza read; of one accord or mind, yea una anima, as Iunius translates out of the Syriack, one soule; or as informed with one soule; that is, as one man in the matters of Gods worship.

Vers. 3. Through strife or vain-glory] out of a desire to crosse or excell another. Those two are most hurtfull to the peace of the Church.

In lowlinesse of mind] To both diseases he applies one remedy. That which the Apostle here commends, the morall Philosophers reckon as one of the most con∣temptible vices; but the Spirit of God here crosseth them; the word plainly signifies base-mindednesse, when a man is low, base, vile, and abject in his own conceit.

Let each esteem other better then themselves] Non minus verè quàm humiliter, as Ber∣nard glosseth,* 1.11 because in some gift or other, at least in the measure or use another may be better then us.

Vers. 4. Look not every man on his own things, but evey man also on the things of o∣thers] What will be for my profit or advantage,* 1.12 and not what will be for the publike and common good, and benefit of others also.

Vers. 6. Who being in the forme of God] There is not a little contestation with Arrians and Socinians (who deny the deitie and eternity of Christ) about the true meaning of those words, who being in the forme of God;* 1.13 and a great controversie concerning the right sense of those words, thought it not robbery; the Greek words im∣port, He made it not a matter of triumph or ostentation; by which interpretation the Orthodoxe sense of the former words is much confirmed where (saith Calvin) is there an equality with God without robbery, but in the onely essence of God? mihi certe (saith he) ne omnes quidem diaboli hunc locum extor queant.

Vers. 7. But made himselfe of no reputation] Gr. he emptied himselfe, se exinanivit. Beza, ex omni seipsum ad nibil redegit, is learned Beza's exposition. He did disrobe himselfe of his glory; even emptied himselfe as it were of his divine dignity; to un∣dertake a base and humble condition for our sakes.

Verses 7. and 8. And took upon him the forme of a Servant, and was made in the like∣nesse of men; and being found in fashion as a man] Here is lik••nesse, fashion and forme; by likenesse man is described, by fashion or shape, a man is pictured, and by forme a man is defined to be a perfect man.

Vers. 8 He became obedient unto death, even the death * 1.14 of the Crosse]

Vers. 10. That at the name of Iesus every knee should bow] That is, at the considera∣tion of the great Majesty, whereto he is now exalted; every heart, even of the greatest Monarch should be touched with submission, and reverence. This is taken out of Esay 45.23. Shall give that glory to Christ in our humane nature, which is due to Iehovah. See Iohn 5.20, 21, 22, 23. Every Knee] That is, the whole man shall be subject to the authority of Christ; the heart to beleeve in him; the affections to close with him.

Vers. 11. Every tongue shall confesse] That is avow him openly; every tongue shall speake out together, as the Greek word notes.

V. 12. Work out your own salvation with fear and trembling] Greek, work till you get the work * 1.15 thorow. Timor & tremor, Feare and trembling thus differ, that timor sit cor∣dis, tremor corporis, feare is of the heart, trembling of the body, as Haymo and the ordi∣nary glosse; and trembling is wont to be an effect of more vehement feare; but when they are joyned together, they signifie a solicitude of working, with a feare of offen∣ding, as 1 Cor. 2 3. 2 Cor. 7.15. Ephes. 6.5. Austen rightly observes, that the Apostle here alludes to the words of the Psalmist. 2. Psal. 11.

Vers. 13 Both to will and to due] If both be his own workes,* 1.16 the desire as well as the deed, he must needs love and like both.

Vers. 14. Without murmuring and disputings] That is grudging that he must pay this, or doe that; muttering and arguing why he should not doe it: murmurings are secret complaints one of another, like to the grunting of hogges;* 1.17 disputings are open contentious and quarrells.

Vers. 15. That ye may be blamelesse and barmelesse, the Sons of God without rebuke] That ye may be the spotlesse sons of God, Greek, that is,* 1.18 without all such spots as are inconsistent with your Sonnership.

Vers. 17. Yea and if I be offered] Yea and though I be offered as a drinke offering,* 1.19 upon, or for the sacrifice.

Vers. 21. For all seeke their own, not the things which are Iesus Christs] All not col∣lectively,

that is, all individuals, but distributively, all of all sorts, Christians of all sorts;* 1.20 or the generality, most Christians, as 2 Tim. 4.16.

Seeke their own] 1. Honour and advancement, 2. Gaine, 3. Pleasures, 4. Ease and safety, 5. Satisfaction.

Their own] Not properly, Hag. 2.8. Hos. 12.9. but first because they have a civill right unto them, secondly, because in the opinion of the world, they are their own.

Not the things which are Iesus Christs] That is, the things of the Church. First, be∣cause the Church is the Spouse of Christ. Secondly, because he hath purchased it with his bloud. 3. Because of the love he beares to it. They seeke not the preserva∣tion, and propagation of Christs Kingdome; more particularly, First, the pure preaching of the word, and right administration of the Sacraments. Secondly, the truths of Christ. Thirdly, the worship of Christ. Fourthly, the government of Christ. Fifthly, the Ministers of Christ.

Vers. 24. But I trust in the Lord] The word signifies an assured confidence, and is seldome or never used, but when the thing followeth, which thus is trusted.

* 1.21Vers. 29. Hold such in reputation] Have them in high honour and estimation; for so the word here used in the originall signifieth.

Vers. 30. Not regarding his life * 1.22] yriacke explaines it thus, despised his own soule; Calvin exposing his soule to danger.

CHAP. III.

Vers. 2. BEware of Dogs] The Greek word signifies to see, so 2 Col. 8. so the La∣tines use,* 1.23 video pro caveo. Seducers and false Teachers are called dogges. First, because they make a great spoile among the flockes, where they are let loose, Ezech. 22.25. Acts 20.29. Secondly, they are fawning crouching creatures, they come in a specious way; pretending much humility, and in offensivenesse, 2 Tim. 3, 4.5. Rom. 16.18. Thirdly, in respect of their indefatigable industry; the dogge will compasse much ground in the prosecution of his prey; so these Sea and Land, to make a Proselyte. The Apostle termes such Jewes here dogges which revolted from Christianity to Circumcision.

* 1.24Beware of the circumcision] By this word beware thrice repeated, the Apostle signi∣fies, that he would have the Philippians diligently know and distinguish false teachers from true; and to take heed of the one, and highly esteeme the others. Zanchie.

Concision] By an allusion to the circumcision of which they boasted, when they did nothing else but rend the Church. Calvin.

Vers. 3. We are the circumcision] That is, truly circumcision, viz. in heart, not those which yet continue in the externall circumcision now abolisht. See Rom. 2.19.

Rejoyce in Christ Jesus] That is, Place the whole confidence of Salvation in Christ; and confesse this openly, when there is need.

Vers 5. An Hebrew of the Hebrewes * 1.25] That is, excellent or famous among the He∣brewes,

Vide Drusn observat. l. 4. c. 20. Of those first most laudable and ancien•• He∣brewes, Abraham, Jsaac and Iacob. à Lapide. See Zanchius.

Verses 8. and 9. Yea doubtlesse, and I count all things but losse, for the excellency of the knowledge of Christ Iesus our Lord: for whom J have suffered the losse of all things; and doe account them but dung, that J may win Christ: And be found in him not having, &c.* 1.26 That is, not barely to know these things, or to beleeve them by faith; but to have the experience of the vertue of his resurrection, in raising him from the death of sinne to holinesse, and newnesse of life; giving him a full conquest over his corruptions, and spirituall life and strength to serve God in some perfection.

The Apostle speaketh of two kindes of righteousnesse, the one which is a mans own, not having mine own righteousnesse, the other which is anothers; and that is Gods or Christs. The former he calleth the righteousnesse of the Law, viz. Where∣by a man through observation of the Law, is accounted righteous, and in this Paul would not be found: not that he would not be found fruitfull in good workes, but he would not be judged by them; they being in comparison of the Lawes purity and perfection a stained Clout; the latter in which Paul would be found, that he might find acceptation in the sight of God, is not his own, but anothers. 2 Not obtained by any, even the best workes but apprehended by faith; which cannot be said to lay hold on any thing within us; but something without us. 3. It is of God through faith, that is, such a one as God freely through his Christ giveth us, and maketh ours; not by putting it into us as other graces; but by imputing it into us, and by this meanes acquitting us; and secondly of such a person that is God, as well as man.

Vers. 10. That I may know him] Two things are comprized in it.* 1.27 1. Have the experience within himselfe, of the things he knew. 2. A further degree of know∣ledge; both Theoreticall and Practicall.

And the power of his resurrection] That is, that he might feele in himselfe that power whereby Christ was raised from death to life; to raise him also from the bon∣dage of his sinnes, to a new life. Perkins.

Being made conformable] Or as Beza reads it, whiles I am made conformable. Vnto his death, that is, unto Christ being dead.

Vers. 11. Vnto the resurrection of the dead] That is, by a Metonymie of the subject for the adjunct,* 1.28 that perfection of holinesse which accompanieth the Estate of the resurrection.

Vers. 13. Forgetting those things which are behind] viz. The former part of his care in the way of godlinesse, as Caesar in warlike matters, proceeding still forward.* 1.29

Nilque putans factum dum quid superesset agendum.

And reaching forth * 1.30] Greek, bending or stretching forward, as if he threw himselfe forward like a dart, v. 13. After that Christian perfection, unto which he had not yet attained. See Doctor Airay in loc.

Vers. 14. I follow hard (or presse wieh an eager pursuite (for so doth the word emphatically import) after the mark) as by levelling at the mark for) or unto,* 1.31 that is, to attaine unto.

The price of the high calling] That is to the heavenly glory, to which God calls all his Elect in Christ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies praemium certantibus propositum.

V. 16. Let us walke by the s••me rule] Or as some not unfitly translate it, let us * 1.32 proceed by one rule, for the word properly signifies to goe on in order; it is a Military word borrowed from the marching of Souldiers unto the Battell; whose manner it is to keep their rancke, and without any outraying to march along after the prescript rule of their Generall, or Leader. Incedamus quasi milities in acie ordine & gradu nostro, Gal. 5.25. & 6.16. à Lapide.

Let us minde the same thing] The phrase of speech here used, signifies to be of one minde, of one judgement, of one affection one toward another; so that nothing be done through contention amongst us. See 2. Chap. 2. v. and 4. Chap. 2. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem sapere, id est, sapiamus, as the words before in the Greek are to walke in the same rule. The Infinitives are put for the Imperative, after the manner of the He∣brewes▪ à Lapide. Unlesse it be an Elliptick phrase, in which some word is to be understood. See Vorstius.

* 1.33Vers. 20. For our conversation is in Heaven] Our City conversation, our trading and trafficking. The Greeke word comprehends two things. 1. The State of a cor∣poration, City, or body Politique; and the Lawes whereby they that are so embodi∣ed are regulated. 2. The wayes, indeavours, and aimes of such, in relation to such a State. In the first sense the meaning is, we are free of the City of God, naturalized; in the second sense the meaning is, we live as those of the City of God; our actions and wayes savour of heaven.

Vers 21. Who shall change our vile body] An allusion to those who changing old and broken vessels, desire to have them wrought in the best and newest fashion.

CHAP. IV.

* 1.34Vers. 1. MY brethren, dearly beloved, and longed for] with fair compellations he in∣sinuates into their affections, which yet come not from flattery, but sincere love.

Vers. 2 Of the same mind in the Lord] That is, of one mind, and one judgement in the things of the Lord, betwixt themselves, and with the Church.

Vers. 3. True yoak-fellow] some speciall man that preached the Gospell purely and sincerely there with him at Philippi. Calvin will not determine whether he speaks to a man or a woman. See Beza.

Which laboured with me] That is, when the Gospell was first preached by him at Philippi, they laboured yea and even strove, for so the word signifies, putting them∣selves in hazard for the defence of the Gospell. Significatur certamen quale est athleta∣rum, id est, vehemens ac laboriosum. Estius.

In the Book of life] whereby he meaneth that their life was as certainly sealed up with God, as if their names had been written in a book to that purpose. See Exod. 32.32. vide Grotium. Vorstius thinks it a speech taken from the custome of Souldiers or Cities, in which the chosen Souldiers or Citizens are by name written in a certain booke.

* 1.35Vers. 4. Rejoyce in the Lord alway, and again I say rejoyce] As if he should say, I will not cease to exhort you that alwaies, and so in all things which are from the

Lord you rejoyce but in the Lord, he doubleth the mandate to shew the necessity of the duty.

Vers. 5. Let your moderation be known unto all men] He saith not, be ye moderate,* 1.36 but let your moderation or lenity, as the Syriack, be known, and not simply to men, but to all men: That is, not onely the faithfull, but Infidels and Heathens; not for vain-glory, but for the edifying of your neighbour▪ the glory of Christs name, and the Gospell, as Matth. 5. Let your light so shine &c. Observe three degrees of this mode∣ration toward our neighbour: 1. To tolerate faults which are not erroneous nor punished by the Laws, as anger, covetousnesse, frowardnesse. 2. To interpret doubt∣full sayings, or deeds the best way. 3. That we correct greater faults where there is not obstinacy, either gently or severely, as the thing it selfe requires. The Apostle speaks properly of the moderation which is necessary for every Christian, that he deale not rigorously with his neighbour.

The Lord is at hand] three waies. 1. In respect of his Deity, by which he raignes in the midst of his enemies. 2. By the efficacy of his Spirit, by which he dwels and works in us. 3. By his comming visibly to judgement. He is ready to help his,* 1.37 as Psam ••45.11. Calvin. Estius.

Vers. 6. Be carefull for nothing] With a care of diffidence. The Apostle compre∣hends all kind of prayer under these words,

But by every thing by prayer and supplication with thanksgiving, let your request &c.]

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prayer, whereby we aske of God temporall or eternall blessings.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which we deprecate all evils.
• 3. Thanksgiving for benefits received, as though God took no notice of their pray∣ers, that do not withall give thanks.

Requests] This is the generall, and by it is meant any prayer made unto God, for the obtaining of that which is good, or avoyding that which is evill. The Apostle annexeth a promise to the precedent exhortation.

Vers. 7. The peace of God] So called, 1. because it hath God for its object; 2. Be∣cause God by his Spirit is the Authour of it, it is peace from God.

Which passeth all understanding] viz. Created, because the understanding of man cannot sufficiently conceive it. 2. Cannot sufficiently esteem or prize it according to the worth of it.

Shall keep] as with a Garrison; vide Bezam. Keep all in their office.

Your hearts * 1.38] That is, your affections to obey.

Mindes] Greek, reasonings or imaginations. That is,* 1.39 understanding in a readi∣nesse to direct their whole soules. The peace of God shall keep you so that you shall not fall from God, neither in wicked thoughts nor desires.

Vers. 8. Whatsoever things are true] in opinion, that they may be free from errours in word, that they may be free from leasing; in deed, that they may be free from all hypocrisie, and dissimulation.

Whatsoever things are honest] Or, as the word rather signifies, whatsoever things doe set them out with an holy gravity; whatsoever things are grave and comely for their persons, they may say and doe.

Iust] That every man may have his right of them, and that which is due unto them, so that we deceive and hurt none.

Pure] That in their lives they may be unspotted, and in their words and deeds undefiled.

Whatsoever things are lovely] Or may make them lovely, and win them favour with God and men.

Whatsoever things are of good report] That by such things they may purchase to themselves a good report amongst men.

If there be any vertue] That is, any thing which hath in it commendation of vertue.

And if there be any praise] any thing praise worthy with good men.

Thinke] It signifies a diligent consideration; a love and desire of the mind after such things.

Vers. 9. And the God of peace shall be with you] That is his favour and love in Christ shall embrace you, and all that outward prosperity and successe, as his wisdome shall think meet for you.

Vers. 10. Flourished] The word is borrowed from Herbs or Trees, which seeming in Winter to be dead and withered,* 1.40 in the Spring grow green again; so their care which for a time languished now again revived.

Vers. 11. For I have learned] I am instructed and religiously taught; or taught as in a mystery,* 1.41 or entered in this high point of Christian practise; so the word signi∣fieth. I have not this by nature, I am taught it, and I see it is a mysterie.

In whatsoever state I am] The word state is not in the originall, but in what I am; that is in whatsoever concerns or befals me, whether I have little or nothing at all.

Therewith to be content] Or self-sufficient, it is properly attributed onely to God. See 1 Tim. 6.6.

* 1.42Vers. 12. I know how to be abased] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even to be trampled under feet. Hoc est, patienter ferre humilitatem. Calvinus.

Every where, and in all things] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in every place, in every time, in every thing; the words will beare all this. See Estius.

Vers 13. I can doe all things through Christ which strengthneth me] That is, which belong to his calling. q. d. without Christ strengthning me I can doe nothing.

Vers. 18. An odour of a sweet smell] The Apostle calleth the gift which the Philip∣pians sent him lying in prison, an odour of a sweet swell, in an Hebrew phrase; that is,* 1.43 a most sweet or fragrant odour; for as sweet odours are a refreshing of the sences, so our refreshing of the Saints bowels, is in a manner refreshing of Gods own senses and spirits. A term borrowed from the perfumes which were made upon the Altar of Incense. See à Lapide.

Vers. 20. Now unto God and our Father] The conjunction and is here exegeticall not copulative. Our God in respect of our creation, and our Father in respect of our regeneration; our God in respect of temporall blessings, Our Father in respect of spirituall graces, and eternall in the Heavens.

Vers. 22. All the Saints salute you] viz. All the rest of the Saints, that labour not in the Gospell.* 1.44

Chiefly they that are of Caesars houshold] Piety is rare in Princes Courts; yet even in Neroes Court there were some Saints. That which some imagine, that Seneca is here designed among the rest, hath no colour saith Calvin] for he never by any signe saith he] shewed himselfe a Christian, neither was he of Caesars household, but a Senatour. See Estius.

Notes

• * 1.1

  Est haec Epi∣stola, quanquam & ipsa Romae in vinculis scripta, laetior alacriorque & blandior caete∣ris ideo quod Philippis, quae urbs praecipua est Macedoniae & Colonia, his fuisset Paulus Act. 16. & 20. & bene successisset ibi Pauli praedicatio. Grotius.
• a 1.2

  Plus certè est esse servum alicujus, quam ministrum; ministri vocantur etiam illi qui ad certum tempus, in certo officio & pro certa mercede alicui ministrant, & serviunt, ut ministri principum: sed servi illi propriè dicebantur, qui toti quanti quanti erant, alicuterant obstricti corpore in perpetuum: in quos Domini jus habebant vitae & necis, & quicquid lucrabantur totum illud reddebant dominis, tanquam illorum, & non suum: quorum denique erat nihil agere nisi ex praescripto & voluntate Dominorum. Hoc igitur epi∣thecon docet speciatim ministros verbi quid sui sit officii: Peculiari quadam ratione toti sunt obstricti Christo: ut ab ejus ore semper sit illis pendendum: Et non quae sua sunt, sed tantum quae Iesu Christi in suo ministerio quaerant, ut de Timotheo praedi∣cat Apostolus c. 2. Zanchius.
• * 1.3

  Vide Conel. à Lap.
• * 1.4

  Viscera pro in∣timo cerdis af∣fectu & amore posuit hic Apostolus; sensus est, se ex intimo cordis affectu illos amare & desiderare; significat qualitatem sui amoris, eam esse spiritualem fundatam in Christo. Zanchius.
• * 1.5

  In Christo posuit, pro in negotio, vel in causa Christi; significat enim illustria fuisse sua vincula ad provebendum Christi honorem. Calvinus.
• * 1.6

  Id est, prout expecto & spe∣ro. Vox Graeca 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non qualemcun∣que expectationem significat, sed intensam & vehementem. Rom. 8.19. Estius.
• * 1.7

  Desperati ad mortem confu∣giunt taedio vitae: fideles ad eam libenter properant, quia liberatio est à servitio peccati, & transitus in regnum coelorum. Calvinus.
• * 1.8

  Multo magis melius. Vulg. Valet multo melius. Beza. Multò longéque melius. Erasmus. Apostolus non simpliciter dixit multo melius, sed multo magis melius; Videlicet comparativum duplicans, ut vehementem excessum significaret q.d. multò longéque melius, aut infi∣nitis partibus melius, quam permanere in carne; ut hoc illius respectu ne desiderandum quidem sit. Estius.
• * 1.9

  Mr. Burroughs in lec.
• * 1.10

  Id est, si quod solatium ex charitate profectum à vobis expectari potest. Estius.
• * 1.11

  Vide Zanchi∣um.
• * 1.12

  Nemo studeat privatis commo∣dis, sed omnium saluti. Estius.
• * 1.13

  Vide Grotium in loc. Causabone. Of Christs ex∣inanition. Ex obscurissimis sacrae scripturae locis hic merito locus censeatur. vix alius in disceptationibus cum Photinia∣nis, imò & Luth••ranis nobilior aut magis decantatus locus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (nam eadem esse nemo dubitat) haud rarò Graecis pro praeda aut spolus quae parta victoria aut expugnata urbe victoribus cedunt. Christus homo cum in terris ageret, non duxit sibi facie••dum, ut numine suo ad óstentationem uteretur, sed contrà exinanitionis statum praetulit. Causab. de verborum usu Diatrib.
• * 1.14

  Ne perderet obe∣dientiam perde∣dit vitam. Bernard. Perkins. The meaning is, that Jesus is the true God, and all crea∣tures should be subject to him as to the Fa∣ther; name is put for per∣son, bowing of the knee a bodily ceremony to expresse inward subjection. Estey.
• * 1.15

  Non dicit A∣postolus nudè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in quit Chrysosto∣mus s••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est (ut ipse interpretatur) accuratè magnoque cum studio operamini. Syrus magis operamini opus vitae vestrae.
• * 1.16

  Duae sunt praeci∣puae partes in agendo, voluntas & potentia effectus; utramque in solidum Deo asserit; quid amplius nobis restat in quo gloriemur? Nec dubium est quin perinde valeat haec partitio, ac si Paulus uno verbo totum dixisset; voluntas enim fundamentum est; effectus, absoluta aedificij superficies. Ac multo plus expressit, quam si Deum initij & finis authorem dixisset; tunc enim cavillarentur Sophistae, aliquid medium relin∣qui hominibus, nunc autem quid omnino proprium nobis reperient? Calvinus.
• * 1.17

  Zanchius.
• * 1.18

  Deut. 32.5.
• * 1.19

  Heb. 13.16. Vide Bezam.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic posi∣tum pro multi, Sua agunt ple∣rique hominum. Grotius:

  Quod omnes dicit, non urgen∣da est particula universalis, ut nullam excep∣tionē admittas; erant enim alij quoque, qualis Epaphroditus, sed pauci: ve∣rum omnibus tribuit quod passim erat vul∣gare. Calvinus. Omnes dixit pro eo quod Latinè dicimus, plerique omnes, id est, plurimi, valde multi. Estius.
• * 1.21

  Syriacus, in ho∣nore habeto. sic, Theodore∣rus, Ambrosius. Calvinus, Beza. In pretio habeto; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim utru••••quo significat. Zanch.
• * 1.22

  Beza & Steph. non habita vitae ratione. Ambrosius Graecam vo∣c••m propius expressit in interitum tradens animam suam; graecum verbum significat malè consulero & non habere rationem alicujus, non quod Faber putat, sporte consultoque tradere. Sentit enim Paulus illum ope divina servatum fuisse: alioqui ipse se praecipi taverat in exitium vitae. Eras. Vide Bezam.
• * 1.23

  Habet Empha∣sim quod ••on simpliciter ait cavete canes, sed addit articulum, istos canes, istos malos operarios; voluit omnino digito monstra∣re illos falsos Doctores qui erant Philippis.
• * 1.24

  Duae sunt causae cur hos doctores ex circumcisione vocarit concisi∣onem: una quia sua doctri∣na de carnali circumcisione, ape••te se non∣dum esse verè circumcisos, nempe corde, sed tantùm corporis particula conci∣sos declarabant: altera quia dum illam carnalem circumcisionem urgebant, corpus Ecclesiae scindebant atque perdebant. Zanch.
• * 1.25

  Whereby he argues the ancientnesse of his stock and linage, as being continued from Abraham called the Ebrew, or from Eber of whom the Jewes were called Ebrewes; which was before the confusion of tongues, at the building of Babell. Doctor Airay. Gen. 14.13.20, 21, 25.
• * 1.26

  Dung] Or dogges meat. Vide Bezam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣cuntur quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. m••cae quae canibus projiciuntur. Vide à Lapide.
• * 1.27

  Vide Bezam. ut perfectiè cog∣noscam. Jerome.
• * 1.28

  That is, to have beene as per∣fect as the glo∣rified persons in the day of judgement.
• * 1.29

  Alludit ad cur∣sores qui nus∣quam defle∣ctunt oculos, ne celeritatem cur∣sus sui retardent Calvinus. Vide Bezam
• * 1.30

  Graece 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod magnam habet Emphasim: significat enim manus totúmque corpus proten∣dere ad scopum, ut eum apprehendas antequam pedibus eum attigeris: quod faciunt stadiodromi, qui cum extremo nisu conantur, maximè dum metae & victoriae vicinae sunt, ut antagonistam aequis penè passibus currentem praevertant, caput totumque corpus & vires exerunt, ac praecipites ad scopum ruunt, ad eúmque summis manibus eum prebenfuri se extendunt. Jta Chrysost. Et The∣oph. à Lapide in loc.
• * 1.31

  It is the same word that sig∣nifies to perse∣cute because the earnest∣nesse of his Spirit in pressing toward the mark now is the same, that it was in the persecution of those that pressed toward the marke before. Mr. Burroughes. As good runners when they come neer unto the mark, stretch out their head and hands, and whole body to take hold of them that run with them, or of the mark that is before them; so he in his whole race so laboured unto that which was before, as if he were still stretching out his Armes to take hold of it. Doctor Airay.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur ordo in acie à fronte ad extremum ag∣men por••ectus. Thucid. l. 4.
• * 1.33

  The word sig∣nifies our Charter and, our munici∣pall Lawes, we live by the same Lawes, as the Saints and Angels in hea∣ven doe. Pro conversati∣one, Grae••è est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae vox significat conversationem civilem, id est, civium intet se: tanquam dicat aposto••us, civi∣tas nostra in qua ut cives conversam••••, in coelis est; Jtaque nos non terrena s••pimus sed coelestia. Estius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat inquit Budaeus, regimen Politicum reipublicae vel civitatis. q.d. Nostrum regimen, nostra respublica, nostra civitas in coelis est; nos gerimus ut municipes coelorum. à Lapide. Corpore ambulamus in terra, corde habitamus in caelo. Aug. Anima non est ubi animat sed ubi amat.
• * 1.34

  Epitheta qui∣bus compellat Philippenses duo indicant, qualis & quantus suerit Apostoli erga illos assectus. Singulari amore illos complectebatur ita ut cum illis semper esse cuperet: ideo au, Fratr••s dilecti & exoptati: deinde declarat qualis suerat Philippensium pietas. Jta in unive••sum illa Ecclesia profece∣rat & constans suerat in doctrina Christi per Apostolum praedicata, ut eam vocarit Apostolus gaudium & coronam suam; Gaudium, quia sua pietate praebebant Apostolo materiam gaudendi; coronam quia erant ceu ornamentum, decus & gloria A∣postoli, quasi dicat, propter vos mihi placeo, propter vos clarus & illustris sio, ut exponit Theodoretus. Zanchius.
• * 1.35

  Zanchie.
• * 1.36

  Eos ad omnia aequo animo se∣renda hortatur. Calvinus.
• * 1.37

  Psal. 145.18. Jam. 58.
• * 1.38

  Scriptura ani∣mam hominis quoad facultates, in duas partes solet dividere, mentem & Cor; mens intelligentiam significat; Cor omnes affectus aut voluntates. Calvinus.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  Dr. Alray. Metaphora sumpta ab ar∣boribus, quarum vis hyeme intus contracta latet, vere florere incipit. Calvinus.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacris imbutus, initiatus my∣steriis. Non fermidavit Apostolus vocem Graecae superstitionis ad meliores usus tranferre; nam & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vox hinc venit. Gro∣tius in loc. vide Bezam.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se pedi∣bus proculcan∣dum prosternit. M. Burroughes on the place.
• * 1.43

  See Heb. 13.16 Alludit ad id quod apud Moysen passim de sacrificits le∣gitur ea Deo accepta esse in odorem suavitatis. Vers. 19. But my God] Dixit meus 1. ut significet se verè illum agnoscere pro Deo suo. 2. ut significet hunc unicum esse illum à quo in carcere sustentetur & omni consolatione afficiatur. 3. ut docea•• cum ipse sit legatus hujus Dei quicquid ad se missum suit à Philippis, illud hunc suum Deum compensaturum. Zanchius.
• * 1.44

  Omnes sancti, nempe reliqui Christiani, qui Romae erant licet non laborarent in Evangelio. Subdit maxime &c. id est, Nerouis. Addit hoc, quo magis illos consoletur, simulque & animet ad constantiam. Si enim isti non metuebant Neronem, quin juberent salutari Christianos qui erant etiam alibi quam Romae: cur non & nos forti animo simus? Zanchius.