A commentarie of M. Iohn Caluine vppon the Epistle to the Philippians wherein is set out the necessitie and profite of affliction vnto the faithfull, the benefite of God his word, the fruits, of vnitie and humilitie, free iustification by faith in Iesus Christ without our owne merites, the assurance, ioy, and contented mindes of the godlie, and their perseueraunce in godlinesse vnto the end. With many other comfortable and profitable pointes of religion. Translated out of Latine by W.B.

1 PAule and Timotheus, seruants of Iesus Christ, to all the Sainctes in Christ Iesus, which are at Phi∣lippos, with Bishops and Deacons.

2 Grace be with you, and peace from God our father, and from our Lord Iesus Christ.

3 I thanke my God in all remembrance of you.

4 Alwaies in all my prayers, praying for you all with ioy.

5 For your fellowship in the Gospell, from the first day vntill nowe.

6 Being thus perswaded that he that hath begunne a good worke in you, will finish it vnto the day of Iesus Christ.

Cap. 1.

PAule, &c. Séeing that it was Paule his cu∣stome to write his title, to procure more cre∣dite vnto him selfe and his ministerie: he née∣ded no farther words of commendation vnto the Philippians, who had tried him to be the true Apostle of Christ, and did yet acknowledge it without controuersie: for constantly and in an euen course they had gone forward in the calling of God. Bishops. He nameth the Pastors seuerally for honors sake. Moreouer, hereof we may gather, that the name of a Bishop is common to all the ministers of the word, since that he doth attribute mo Bi∣shops vnto one Church. A Bishop and a Pastor therefore signifie one thing. And this place among the rest is one, which Hierom doth cite to proue the same thing, in his epi∣stle to Euagrius, and in his exposition vpon the epistle to Ti∣tus. Afterward it grewe to a custome, that whome the El∣ders

in their seuerall Churches had set ouer their congrega∣tion, he alone should be called a Bishop, notwithstanding that procéeded from the custome of men, and dependeth not vpon the authoritie of the Scripture. Yet I confesse, as the wittes and manners of men are nowe, there can no or∣der stand among the ministers of the worde, except one be sette ouer the rest. I speake of the seuerall bodies of the Church, not of whole prouinces, much lesse of the whole world: notwithstanding although we must not contend a∣bout wordes, yet it were farre better, in speaking to follow the Holie Ghost, being the Author of tongues, than to change the formes of speaking set downe by him, for worse. For of the corrupt signification of the worde, this euill haue ensued: that, as though all Elders were not fellow∣es called to the same office, one vnder the colour of this newe name, haue challenged vnto him selfe a dominion o∣uer the rest. Deacons. This name may be taken two man∣ner of waies, either for the collectors and prouiders for the poore, or for the Elders that were appointed Censors of their manners: but because it is more vsed by Paule in the for∣mer sence, I rather vnderstande housholders, who were chiefe in receiuing and distributing of the almes.

2 Grace be with you and peace. Nothing is more to be wi∣shed for, than that God should be fauourable vnto vs, which is signified by Grace: then that from him prosperitie, and good successe in all things should procéede, which is signified vn∣der the word Peace. For howbeit all things séeme to please vs: if God be angry, euen the very blessing is turned into a curse. Therefore the good will of God, is the onely foundati∣on of our happines, whereby it commeth to passe, that we enioy true and perfect prosperitie: and euen by aduersitie al∣so, our saluation groweth forward. Moreouer, whereas he praieth Peace from God, we vnderstand that whatsoeuer goodnes happen vnto vs, it is the fruite of God his liberali∣tie. Neither must we omit, that he also praieth for these good things, from our Lord Iesus Christ. For worthily is this

honor giuen vnto him, who is not onely the minister and disposer of his fathers bountie toward vs, but also worketh all things iointly together with him. Yet the Apostle would note properly, that all the benefits of God doe come vnto vs thorough him. There are some that by the word Peace, had rather vnderstand the peace of conscience, in the which sig∣nification, I deny not, but it is sometimes vsed. But since it is certaine, that the Apostle would here knit vp the summe of all good things, the former interpretation which is giuen by Bucere, is more conuenient. Therefore willing to wishe the summe of all happines vnto the godly, he commeth vnto the fountaine it selfe, namely vnto the grace of God: which alone doth not onely bring vs eternall blessednes, but is the cause of all good things in this life.

3 I thanke God. He beginneth with a gratulation for two causes, that by this reason he might proue his loue to the Philippians, and by praising those thinges that are past, might exhort them hereafter to goe forward. The other argu∣ment of his loue, he setteth downe to be y^e carefulnes, which he expressed in his praiers. Here we must note, that as oft as he maketh mention of ioyfull things, forthwith he bursteth forth into a thankesgiuing, which custome should also be fa∣miliar vnto vs. It is also to be noted for what cause he gi∣ueth thanks vnto God, namely for the fellowship of the Phi∣lippians in the Gospel of Christ: for thereof followeth that it must be acknowledged to haue bene receiued of the grace of God. Where he saith, In al remembrance of you, that signifie, as oft as I remember you. Alwaies in all my praiers. Ioyne the words thus, Praying alwaies for you all in all my praiers. For as before he sayd the remembrance of them was y^e cause of his ioy: so now he addeth, that they are in his mind when he praieth. After he addeth, that he maketh his prayer for them with ioy. Ioy is referred to the time past, prayer to the time future: for he did reioyce in their happy beginnings, but wished their perfection. So it behoueth vs alwaies to reioice for the benefits of God, which we haue receiued, that we

might remember to desire of him those things which as yet we want. 5 For your fellowship. Nowe omitting the other clause, he sheweth what his ioy is: namely, because they were come into the fellowship of the Gospel, that is, they were made partakers of the Gospell, which is wel knowen to be done by faith: for the gospel doth nothing pertaine vn∣to vs, that we should enioy it, vntill it be receiued of vs by faith: although the name of fellowship may be referred vnto the common societie of the sainctes: as if he should say, they were gathered vnto al the sonnes of God, into the faith of the Gospel. Further when he saith, from the first day, he commen∣deth their readines, because they shewed them selues easie to be taught, so soone as the doctrine was propounded vnto them: this word vntill now, doth note their perseuerance. We know what a rare vertue it is, by and by to follow God when he calleth, & constantly to go forward vnto y^e ende. For many men are slow, & hard to obey, & more do faint by light∣nes & inconstancie. 6 Being thus perswaded. To the argu∣ment of his ioy, he addeth the trust he had cōceiued for y^e time of their life afterward: but some wil say: how dare men be so bold in such weakenes of nature, among so many hinde∣rances, slidings & downefals, as to promise vnto them selues any thing touching to morrow? Truly Paule did not gather this trust from the constancie & vertue of men, but onely of this, that God had declared his loue toward the Philippians. And this is altogether the true acknowledging of God his benefits, when of them we conceiue a matter to hope wel for the time afterward: for since they are testimonies both of his bountie, & of his fatherly good will toward vs, what ingrati∣tude were it, from thence to receiue no confirmation of hope, & of his good wil toward vs? Adde hereunto that God is not like men, who can be weary with doing good, or drawn dry, that he can not. Therefore let y^e faithful exercise them selues in continuall meditation of God his benefits, that they may cherish & confirme the hope of y^e time to come: & alwaies let them repeate this syllogisme with them selues. God neuer

forsaketh y^e works of his owne hands which he hath begun, as y^e Prophet witnesseth. We are y^e worke of his hands, ther∣fore he wil finish that he hath begun in vs. Isai. 64.8. When I say we are y^e worke of his hands, I do not take it onely of his creatiō, but by his vocation wherby we are adopted to be his sons. For this is vnto vs a signe of our electiō, that y^e lord by his spirit hath effectually called vs vnto him self. But here a question is asked, whether any man can be certaine of an other mans saluation? For Paule speaketh not here of him self, but of y^e Philippians, I answere, that euery man haue a farre other certaintye of his owne saluation, than of other mens: for y^e spirit of God is vnto me a witnes of my calling, as also to euery one of the elect: touching others we haue no testimony, but from y^e outward effect of the spirit, y^t is so farre as the grace of God do shewe it selfe forth in them, vnto our knowledge. There is therefore a great difference: for the cer∣teinty of faith remaineth close w^tin, & disperse not it self to o∣thers: but whersoeuer we behold, what tokens of God his e∣lection may be apprehēded by vs, forthwith we must be stir∣red vp to conceiue a good hope, as wel lest we should be enui∣ous toward our neighbours, & depriue them of y^e equal & gē∣tle iudgement of loue: as also that they should be thankfull vnto God. But this is a generall rule, as wel in vs as in o∣thers, that distrusting our owne strength, we should altoge∣ther depend vpon God only. Vntil the day of Iesus Christ. This is especially to be vnderstood vnto the end of their striuing, & that striuing is ended by death: but because the spirite is so wont to speake in y^e scriptures, of y^e last comming of Christ: it shall be better to extend the procéeding of grace, vnto the resurrection of the flesh: for although they that are deliuered out of this mortal body, fight no more with the lustes of the flesh, & are without daunger of the weapon (as they say) yet it shall be no absurditie, if they be sayd to be in the way go∣ing forward: for as yet they are not come whether they de∣sire, as yet they doe not enioy that happines and glorye which they haue hoped for: finally, that daye hath not yet

shined, which should reueale the treasures hidden in hope. So when we speake of hope, we must alwaies turne our eies vnto the blessed resurrection, as vnto a marke.

7 As it becommeth me so to iudge of you all, because I haue you in my hart, that you all were partakers of my grace, both in my bands, and in my defence, and confirmation of the Gospell.

8 For God is my witnes how I desire you all, in the bowels of Iesus Christ.

9 And this I pray, that your loue may abound yet more and more in knowledge, and in all iudgement.

10 That ye may allow those things that are excellent, that ye may be pure and without offence, vntill the day of Christ.

11 Filled with the fruites of righteousnes, which are by Iesus Christ vnto the glorie and praise of God.

7 As it becommeth me For we are malicious interpreters of the gifts of God: we accompt none for the sonnes of God, but them in whome the true signes of godlines appeare, to whome the spirit of adoption sheweth forth him selfe by his fruites. Therfore Paule sayth: that equitie it selfe doth teach him this, that he should for euer hope well of the Philippi∣ans, whome he sawe to be ioyned into the participation of grace with him selfe. I haue not rashly translated this place otherwise than Erasmus, which the wise reader shall easily perceiue: for he rehearseth what iudgement he had of the Philippians, which was the cause why he did hope well of them. Therefore he sayth, that they were partakers with him of the same grace in his bands, and in his defence of the Gospell. To haue them in his hart, is to accompt them such in the inward affection of his hart: for the Philippians to their power, were alwaies present with Paule, that so much as they could, they might be companions with him, to main∣taine the cause of the Gospell. So though they were farre of in body, yet for their kind affection, which they had testified vnto him by all possible duties, he acknowledgeth them to be in bands with him. I haue you therefore in my hart, that is

sincerely, and without dissembling. Truly, not with a light and doubtfull opinion. Whome? The partakers of my grace. In what thing? In bands, whereby the Gospell is defended. Since he acknowledged them to be such men, it was méete to hope well of them. Of my grace, and in my bands. Before the world this were ridiculous, to accompt imprisonment for a benefit of God, but if we truely estéeme it, it is no common honor, wherewith God vouchsafeth vs, when we suffer per∣secution for his truth: neither in vaine was it sayd: Bles∣sed shall you be when men shall all maner of wayes reuile and trouble you for my names sake. Matth. 5.11. Let vs therfore remember that the fellowship of y^e crosse of Christ, as a singular grace of God, is with a cherefull and thanke∣full mind to be embraced of vs. To his bands he addeth, The defence and confirmation of the Gospell, that he might the better expresse how honorable a dutie the Lord enioineth vs, when he opposeth vs against his enimies, to giue testimonie vnto his Gospell. For it is as if he should commaund vnto vs the patronage of his Gospell. With this cogitation Martyrs being armed, haue bene able to contemne all the rage of the wicked, and to ouercome all their torments: And I would to God this were in the mindes of all them, that are called to confesse the faith, that they are Patrons chosen by Christ to pleade his cause. For being stayed vpon such a comfort, they would be more couragious than easily to be turned vn∣faithfully to fall from God. But some man will aske here, whether the confirmation of the Gospell depend vpon the constancie of men? I answer, that the truth of God is stron∣ger of it selfe, than that it néedeth any other way to be vphol∣den. For we all are liers, yet God remaineth true: yet it is not absurd, that weake consciences by such helpes should be confirmed. Therfore this kind of confirmation which Paule remembreth, hath relation vnto men, as we learne by our owne experience: this at the least is come to passe by the slaughters of so many Martyrs, that the Gospell is sealed in our harts as it were by so many seales. Whereof commeth

that of Tertullian: that their bloud is the séede of the Church, whome I also haue imitated in a verse.

The holy bloud of martyrd Saincts which God his honor defend, Is like the seede cast into earth which great encrease forth send.

8 For God is my witnes. Nowe he declareth more plainly his loue toward them: for proofe whereof he addeth an othe: and that iustly, because we knowe how deare the buil∣ding vp of the Church is vnto God. It was very necessary, that the loue of Paule should sufficiently be testified vnto the Philippians: neither is this of small force to procure credite vnto the doctrine, when the people is perswaded that they are beloued of their teacher. He calleth God to be a witnes of the truth, who alone is truth, and to be a witnes of his affection, who alone is the searcher of the hartes. In this worde Desire, the speciall worde is put for the generall: it is a signe of loue, because we desire the thinges we loue. In our bowells. He opposeth the bowells of Christ vnto carnall affection, that he might signifie his loue to be holye and godlye: for he that loueth according to the flesh, hath respect of his owne profite, and may there∣after according to the alteration of things and time change his minde: in the meane season he admonisheth by what rule the affections of the faithful should be examined: name∣ly, that forsaking their owne will, they should suffer Christ to gouerne them. And certainly true loue can not procéede from any other thing, than from the bowels of Christ: and this pricke should not lightly touch vs: that Christ doth af∣ter a sort open his bowells, whereby he might chearish mu∣tuall loue amongest vs.

9 This I pray, that your loue, &c. He commeth agayne vnto his prayer, which by the waye he had in one worde touched afore. He sheweth them therefore the summe of those thinges which he beséeched of God for them, that they them selues also by his example, might learne to praye, and

aspire to the increase of these giftes. Whereas some doe take the loue of the Philippians, for the Philippians them selues, as commonly barbarous men are woont to speake: sauing your reuerence, your worship, it is absurd: for nei∣ther is there anye such example extant in Paule, neyther had such foolishnes as yet come into custome, beside the sen∣tence shoulde not be full, and otherwise the simple and na∣turall meaning of the wordes doth very well agrée: for the true encrease of Christians, is when they goe forward in knowledge and vnderstanding, and afterward in loue: therefore this worde In, according to the phrase of the He∣brewe tongue, is taken here for with, as I haue also tran∣slated it: except some had rather expound it, By, that it should signifie the instrument, or the formall cause: for the greater increase we make in knowledge, the more should loue en∣crease in vs. Then the sense were: that your loue shoulde encrease according to the measure of your vnderstanding. All vnderstanding, is taken for full and sounde vnderstan∣ding, not for the vnderstanding of all things.

10 That ye may allowe. The definition of Christian wise∣dome, is to knowe that that is to the purpose, or profita∣ble, not to disquiet the witte in vayne subtilties and specu∣lations, for the Lorde will not employe his seruantes vn∣profitably, least they shoulde learne that which shoulde no∣thing auayle them. Hereof you may gather, in what esti∣mation the diuinitie of the Sorbonicall Sophisters is to be had, wherein if thou spendest thy whole life, thou shalt no more be edified touching the hope of euerlasting life, nor reape anye more spirituall profite, than out of the demonstrations of Euclides. Truely, although it did teache no false thing: yet for this cause it shoulde worthily be accursed, because the profaning of spirituall doctrine, is verye daungerous: for the Scripture as Paule sayth, is profitable. 2. Tim. 3.16. There we can finde nothing but colde disputations about trifles. That ye may be pure. This is the profit which we reape by knowledge, not that euery

man should craftilye prouide for his owne estate, but that we should liue with a pure conscience before God. It fol∣loweth: And without offence. The Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of doubtfull signification. Ghrysostome doth expounde it actiuely: that like as before God he would haue vs pure and innocent: so nowe before men he would haue vs leade an honest life: lest by any euill examples they should hurt their neighbours. This I reiect not: yet in my iudgement, the passiue signification agréeth better with the text: for to this ende did he wish them wisedome, that with blameles steppes they should goe forward in their vocation, vntil the day of Christ: as contrariwise by ignorance it commeth to passe, that oftentimes we fall, stumble, and goe astray. And how many offences Satan obiecteth vnto vs, which might either breake of our course, or hinder it, euery one of vs for him selfe haue experience. 11 Filled with the fruites of righ∣teousnes. This nowe pertaineth vnto the outward life: for a good conscience bringeth forth her fruite by her workes: therefore he desireth that they should be fruitefull in good workes, vnto the glorie of God. Such fruites he sayth are thorough Christ, because they procéede from the grace of Christ: for this is vnto vs the beginning of well doing, when we are sanctified by his spirite: for it rested vpon him, that of his fulnes we all might receiue. And because Paule here taketh a similitude from trées: we are wild oliues and vnprofitable, vntill we are ingraffed into Christ, who by his liuing roote doth make vs fruitfull trees, according to that in Iohn. 15.1. I am the vine, you are the branches. He sheweth also the ende, that we should serue to the glorie of God: for no life is so excellent in shewe, which is not pollu∣ted, and stinketh before God, except it be directed vnto this marke. Wheras Paule here nameth righteousnes of works, it maketh nothing against the frée righteousnes of faith: for it doth not followe by and by that there is righteousnes, where there are the fruites of righteousnes, because that righteousnes before God is no other thing, than a full and

sound obedience of the lawe, which is found in none of the Saincts: who notwithstanding according to their measure of grace, doe bring forth good and swéete fruites of righte∣ousnes: that is to say, because God beginneth in vs righte∣ousnes by the regeneration of his spirite: so that which wanteth, he supplieth by the remission of sinnes, that righ∣teousnes neuertheles should altogether depend vpon faith.

12 I would haue you knowe brethren, that the things which haue come vnto me, are turned rather to the furtherance of the Gospell.

13 So that my bands in Christ are famous in all the iudgement hall, and in all other places.

14 And many of the brethren in the Lord, boldened by my bands, dare more frankely speake the word without feare.

15 Some thorough enuie and contention, and some also of good will preach Christ.

16 Some I say of contention preach Christ, not purely, supposing to adde more affliction to my bands.

17 But the other of loue, knowing that I am set for the defence of the Gospell.

12 I would haue you know. We all haue experience in our selues, how much the flesh is wont to be offended by the hu∣militie of the crosse We suffer Christ to be preached vnto vs crucified, but when he appeareth with his crosse, as if we were amased with some new sight, either we runne away, or are afraid, and not onely in our owne persons, but also in the persons of them which deliuer the Gospell vnto vs. It might haue happened vnto the Philippians, that by the per∣secution of their Apostle, they might somewhat haue bene cast downe: and it is credible, that euill laborers which ga∣ped for euery litle occasion to hurt, did not cease to reioyce at the calamitie of the good man, and thereof did make his Go∣spell to be despised. And if by this meanes they could not profit, they were ready to reuile him, because he was hated of the whole world, and also to put a feare into the Philip∣pians, least by his vnluckie fellowship, they should procure

vnto them selues great enuie without cause amongest all men: for these are the vsuall subtilties of satan. The Apostle méeteth with this danger, whilest he rehearseth that the go∣spell is furthered by his bands. The ende therefore of this narration, is to encourage the Philippians, that they should not be afraid by his persecution. 13 So that my bands. He put In Christ: for, in the busines or in the cause of Christ: for he doth signifie, that his bands were famous to extoll the ho∣nor of Christ. Whereas some doe expound it by Christ, it séemeth to be strained, and I had rather haue it famous than manifest, because the report of them brought honor to the Gospell: as if he should say, Satan went about this thing, and the vngodly thought it should so come to passe, that the Gospell should be destroyed: but God hath made frustrate, as well his endeuors, as their hope, and that two manner of wayes: for when before the Gospell was obscure and vn∣knowne vnto many, it is come to passe, that it is made ma∣nifest: and not that onely, but also, that it is made famous, as well in the iudgement hall, as in the rest of the citie. The iudgement hall, In castrum Praetorum, I take for the Court and Pallaice of Nero, which Fabius, and the writers of that age, call Augustale. For when the name of Praetor was in the beginning generall, and did signifie all Magi∣strates that had chiefe gouernment, (whereof it came to passe, that the Dictator was called the chiefe Praetor) the custome afterwarde remained: that in warre the tent ei∣ther of the Consul, or of him that was Generall, was cal∣led Praetorium: but in the citie, the pallaice of Caesar, of whom the Emperours tooke their Monarchie: otherwise Praetori∣um is also called the Session of the Praetor. Many of the bre∣thren. By this example we are taught, that the vexations of the Sainctes which they suffer for the Gospell, is vnto vs a cause of confidence. It were in déede a terrible spectacle, and which would rather tende to exanimate vs, if we shoulde onely beholde the crueltie and rage of the persecutors: but whilest the hande of the Lorde appeareth, which vnder the

infirmitye of the crosse, doth make his seruants inuincible, and to triumphe: trusting hereunto we must be more bolde than we are woont, hauing alreadye in the person of our brethren, the pledge of our victorie. The acknowledging here∣of, ought to ouercome our feare, that in the middes of dangers we should speake without trembling. 15 Some truly. An other fruite of the bands of Paule, because not onely the bre∣thren were encouraged to stand stedfast in their faith, by his example, and others to stande in their estate, others were made more chearefull to teach: but also they that wished him ill, by an other counsell were prouoked to publish the Go∣spell.

16 Some I say of contention. An explanation, whereby he declareth more fully the former sentence: for he repea∣teth two kindes of men, who by his bands were prouoked to preache Christ. Some were stirred vp by contention, that is by en euill affection: some other by a godly desire, because they together would take vpon them the defence of the Gospell. They, he sayth, did not preach Christ pure∣ly, because their zeale was not aright. Neither doe this pertaine vnto doctrine, because it may be, that he that teacheth moste sincerely, is not of a sincere minde, but that this was a corruption of the minde, and did not appeare in doctrine, we maye gather out of the text. Paule truelye woulde not willingly haue séene the Go∣spell dissembled with: yet he testifieth that he reioyceth in the preaching of these men, the which was neyther simple nor sincere. But a question may be asked, how such prea∣ching coulde hurt him? I aunswere, that there are ma∣ny occasions vnknowne vnto vs, who doe not consider the circumstances of tymes. Another question is asked, that since the Gospell can not be preached but of them that vnderstande it, what cause moued them to persecute that doctrine which they allowed. I aunswere that ambition is 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 no∣thing 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 ende∣uors. 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 pre∣tence, 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, whatsoe∣uer their intent was: for God by euill and wicked instru∣ments 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 vn∣to 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 ther∣fore 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. Be∣cause 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 pra∣ctises 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, al∣though the whole world with their Prince the Diuell con∣spire 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 pray∣ers of the Sainctes, stayeth vpon the promise of God: and yet nothing is derogated from y^e 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 ioy∣neth 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 furthe∣rance of the spirite is the efficient cause, and prayer an in∣ferior helper. The propertie also of the Gréeke worde is to be noted: for it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, when that is sup∣plyed 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 signi∣fie 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 promi∣seth that he will neuer forsake vs, no not in the middest of all torments, if at anye tyme we be called to the confessi∣on of his name: therefore let all the godly hope by the ex∣ample 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, whe∣ther it be by life, or death. Although expressing his bodye namely, he signifieth that among the combates of this pre∣sent

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 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 there∣fore ashamed, who thinke it a light fault to be afraide in the confession of the truth? but howe shoulde they be asha∣med, 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 Inter∣preters 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 sub∣iect in both the members of the sentence, that as well in life as in death, he is sayde to be aduantage: for it is com∣mon with the Grecians to vnderstand this preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 indiffe∣rent, 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 per∣plexitie whether they should still prolong their life in mise∣rie, 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 whe∣ther 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 re∣warde, 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 careful∣lie 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 bene∣fite, than the benefite of the Philippians: but at length con∣cludeth, 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 na∣ture: 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 deliue∣reth 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 ouer∣come 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 re∣demption: 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 dis∣solued. 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 dissolu∣tion 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 king∣dome 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 stran∣gers 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 per∣suasion, which admitteth no doubt. Such is the persuasi∣on 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 cer∣taintie of the Prophets, touching their prophesies: in other things they hope nothing but with a condition, and there∣fore 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 conti∣nue, signifie for a longe time.

26 That your reioycing. Wheras he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I haue tran∣•• 〈…〉〈…〉 twise in a ••••erie ••ence. No body will deny, but y^e faithfully I haue ex∣pressed the mind of Paule. But wheras some do say, By Christ: I like it not: for In Christ, is put for after Christ, or Christi∣anlike, that he might shew the kind of reioycing to be holy: for otherwise we are commaunded to reioyce onely in God: therfore might it be obiected to Paule by the malicious, how is it lawfull for the Philippians to reioyce for thée? he pre∣uenteth this slander, when he sayeth, that they shall doe it thorough Christ: that is to say, reioycing for the seruant of Christ, vnto the glorie of the Lorde: and that rather in re∣spect of the doctrine, than of the man, and against the false A∣postles, as Dauid in comparing himselfe with hypocrites, boasteth of his owne righteousnes.

27 Onely walke you worthy of the Gospell of Christ, that whether I come and see you, or els be absent, I maye

heare of you, that ye abide in one spirite, in one minde, fighting together thorough the faith of the Gospell.

28 And in nothing feare your aduersaries, which is to them a declaration of their destructiō, but to you of saluation, and that from God.

29 Because it is giuen you for Christ, that not onely ye should beleeue in him, but also suffer for his sake.

30 Hauing the same strife, which ye saw to be in me, and now heare of me.

27 Onely walke worthy. We vse this phrase, when we would passe ouer vnto a newe speach, and it is as much as if he would haue sayd, for my selfe the Lord will prouide, but you, &c. whatsoeuer become of me, yet notwithstanding go you forward in a right course. Where he calleth a pure and honest conuersation worthy the Gospell: he argueth that contrariwise they doe iniurie to the Gospel, that liue other∣wise. That whether I come. Because this sentence of Paule in the Gréeke is hard by the participle seeing, I haue made it by the verbe, And see. If this like you not, vnderstand the prin∣cipall verbe, That I may vnderstand: in this sense, whether I come and sée you, or being absent shall heare of your estate, I may vnderstand both waies, as wel by sight, as by message, that you continue in one spirite, but we must litle care for words, where the meaning is euident. That ye abide in one spi∣rite This truely is one of the chiefe vertues of the Church, and therefore this is the onely reason to chearish soundnes, because it falleth to ruine by dissention. Although Paule by this, as it were by a receit against poison, would méete with new and strange doctrines: yet he requireth a double vnitie, of the spirite, and of the minde: for this is the chiefest thing we should agrée among our selues, than that we should be at concord. For where these two words are ioyned together, the spirit signifie vnderstanding, and the minde do signifie wil. Consent goeth before in order, then coniunction of wils procéedeth from that Fighting together thorough faith. This is the strong bond of concorde, whilest we must fight together

vnder one banner: for this occasion many tymes haue re∣conciled greatest enimies. Therfore that he might the more confirme the vnitie among y^e Philippians, he warneth them that they are fellow souldies: that their enimie and their warre is common to them all, and that they must ioyne their mindes in an holie vnitie. The speache that Paule vseth in the Gréeke is doubtfull: wherefore an olde Inter∣preter hath turned it: Labouring together thorough faith. Eras∣mus hath, Helping forward your faith. As if they should helpe faith so much as they might. But since the datiue case a∣mong the Grecians, is put for the ablatiue case of the in∣strument, because that tongue wanteth an ablatiue case: I doubt not but this is the meaning of the Apostle. Let the faith of the Gospell ioyne you together in vnitie, especially since that is your common armour against that same eni∣mie. By this meanes I referre the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnto the Philippians, which other referre vnto faith, and better, ex∣cept I be deceiued: first of all no man is ignorant, how for∣cible the prouocation vnto concord is, when as like fel∣lowes we must fight together: besides we know in the spi∣rituall warre, that we are armed with the shield of faith, to beate backe our enimie: yea faith is our complete armour & our victorie: therefore he addeth also this part, that he might shewe the ende of godly vnitie: the wicked also conspire to∣gether vnto mischiefe, but their consent is accursed: let vs therefore with one minde warre together vnder the banner of faith. And in nothing feare. The second thing that he com∣mendeth to the Philippians, is courage of minde, that they should not be troubled for the rage of their aduersaries. At that time cruel persecutions were hot almost in euery place, because Satan was carried forth with all violence to hinder the beginnings of the Gospell: but he did rage so much the more weakely, by how much the more strongly Christ did shew forth the grace of his spirite. Therefore he biddeth the Philippians to stand without feare, and not to be troubled. Which vnto them is a declaration This is the proper significa∣tion

of the Gréeke word, and no reason compelled others to translate it, a Cause: for the vngodly whilest they warre a∣gainst the Lord, they declare, as it were by a preamble, the argument of their owne destruction: and the more fiercely they insult vpon the godly, so much the more they prepare them selues to their owne fall. The Scripture in no place doth teach, that the afflictions which the Saincts doe suffer of the wicked, is a cause of their saluation, but a Declarati∣on or an argument. Paule also calleth it in an other place, 2. Thes. 1.5. and in stead of the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we haue here, he vseth there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This therefore is a singular con∣solation, that whilest we are iniuried or vexed by our aduer∣saries, we haue a document of our owne saluation: for per∣secutions are vnto the sonnes of God certaine seales of their adoption, if they beare them valiantly & with equal minds: the vngodly nowe shewe forth a token of their damnation, because they stumble against that stone which shall grinde them to powder. And that from God. This is restrained vn∣to the latter part: that the taste of God his grace might mit∣tigate the bitternes of the crosse. Naturally no man will take a signe or declaration of his saluation to be in y^e crosse, for they are things in a manner contrary. Therefore Paule calleth backe the Philippians, vnto an other consideration: namely, that God by his blessing turneth those things into an occasion of saluation, which otherwise séeme to make vs miserable. He proueth this: because suffering of the crosse is the gift of God: but it is certaine, that all the gifts of God turne to our saluation. To you he sayth it is giuen, not one∣ly 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 ar∣gument of your saluation. Oh that this persuasion were tho∣roughly setled in our minds, that persecutions are to be rec∣koned among y^e 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 inpri∣sonment, 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 de∣part 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 Phi∣lippians might knowe, that they were called, vpon this con∣dition, vnto the faith of Christ, that they should suffer perse∣cutions 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 wit∣nes, that both faith and constancie in suffering persecuti∣ons, 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 gi∣uen vs for Christ his sake, or by the grace of Christ▪ where∣by 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 au∣thoritie 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.