The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. VIII.

EPaphroditus having now recovered his health, and being to return to the Philippians, by him Paul in his own and Timothy's name writes an Epistle to them. For having under∣stood by Epaphroditus their spiritual state and condition, he thought fit to write to them, (which he does in a most affe∣ctionate manner).

1. To confirm them in the Faith, and to prevent their be∣ing offended at his sufferings for the Gospel.

2. To encourage them to walk worthy of the Gospel, es∣pecially in unity, and lowliness of mind.

3. To warn them against Seducers who mingled works with Faith in the matter of Justification.

4. To quicken them to divers Christian duties.

And Lastly, To Testifie his exceeding thankfulness to them for the relief they had now sent him.

In the Epistle there are there three parts,* 1.1

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

1. IN the Preface, He joins Timothy with him in this his address, because he was his Companion, when he came formerly to them, and had assisted in the instructing of them, and was a person much valued by them. He tells them, that they both sent this Epistle to all the Saints that compos'd the Church at Philippi, (who were called to believe in Christ, and by their union with him derived grace and holiness from him), and in particular to the Pastors and Overseers of their Church, and to the Deacons* 1.2, that is, such who being join'd to the Pa∣stors were to inspect the manners of the Church-mem∣bers, and to serve the Church in taking care of the poor. To all these he wisheth abundance of grace and peace, from God the Father, who is the Fountain and Source of all grace and spiritual blessings, and from Jesus Christ the Me∣diator, by whose merits and intercession we obtain them. Ver. 1, 2.

2. He comes to the body of the Epistle, wherein in the first place, that he might shew, how dear they were unto him, he informs them, that when ever they came to his remembrance, especially in prayer, he could not but bless God for them, and make mention of them with joy. The reasons of which were,

1. That they had been brought to a participation of the Gospel, (whereby they were brought into fellowship with Christ and his Church), and they had

been constant in the profession of it from the first day of their vocation even until now. 2. Because he was confident, that God who had begun a work ••f grace in them would carry it on, and perfect it more and more until the day(a) 1.3 wherein Christ shall come, and take them to himself out of this world. 3. He shews, that it was but reasonable, that he should have this good opi∣nion and hope of them, for he had them in his heart, and remembred(b) 1.4 them both in his bonds, and all his suffering, for the defence and maintenance of the Gospel, as those that were partakers of the same grace bestowed on himself, and as those that were ready to suffer fore Christ as he was(c) 1.5: And therefore he solemnly protests, that he bears a most entire love(d) 1.6 and affection to them, wrought in him by Christ, and such as is like unto th••t (as to its fervency and sincerity) which Christ Jesus himself bears to those that are his members. And he earnestly prays that their love to God, and to one another, may more and more abound, together with a more full know∣ledg of spiritual things, and a sense(e) 1.7 and taste of Gods love in Christ towards themselves. And that they may be endued with a spirit of discerning, and be able to try things that differ, and discern truth from error, good from evil, and may chuse and approve that which is most excellent; and further, that they may be sincere and walk inoffensively, till the day of Christ, in which he shall take them to himself out of this world. And Lastly, that they may be full of good works, and may bring forth all those fruits of righteousness, which spring from Faith in Christ, and tend to the glory of God, as their main aim and end. From Ver. 3, to Ver. 12.

3. He removes the scandal they might take at his present sufferings, which he shews, tended rather to the furtherance than the hinderance of the Gospel.

For first, his bonds for Christ were famous in Nero's Court, and several o∣ther places in and near Rome, and people inquiring into the cause of his suf∣ferings did learn somewhat of Christ and the Gospel by that means.

2. Many of the Brethren in the Ministry of Christ, having heard of his constancy under his sufferings, were encouraged to shake off all fear, and to preach Christ more boldly than ever. 'Tis true, he acknowledges, that some did preach Christ out of a spirit of envy* 1.8 against him, envying th•• success God gave to his ministry, and endeavoured to get that glory to themselves, and to draw people from approving him, to applaud them; supposing to gall and grieve him there∣by. And some preached Christ out of a pious in••ent, desi••ing sincerely to maintain, and confirm what he had preached, and out of true love to Christ, and to himself his prisoner, knowing that Christ had appointed him an Apostle, and that for the defence of the Gospel he now lay in prison. Yet notwithstanding by both ways, Christ was preached and made known; by some in pretence, by others in truth, and that was it which comforted him and made him rejoice.

3. These afflictions he met with, he was confident would tend to the further∣ance of his salvation, through the help of their prayers, and the supply of grace from the Spirit of Christ. And (he tells them) he trusts, that according to his former expectation and hope, no terror should ever make him asham'd to own the truth of Christ, but with all boldness he should avow it, and that Christ should be magnified by him in the body, whether his life be further prolonged, or ended by martyrdom. For the case stood thus with him, If he lived, Christ should be the scope of his life, and he intended to live to his service; if

he dyed, death would be an unspeakable advantage t•• him(d) 1.9 but if he lived longer in this mortal body, he foresaw this would be the fruit of his labours, viz. The gaining of Souls to Christ. Yet what to chuse he knew not. For he was in a straight, whether he should desire to dye(e) 1.10, and be with Christ, which was b••tter for him; or to live longer, which was more needful for them. And being satisfied of the great need they had of him, and the benefit they might reap from his life, he tells them, that this is the thing that he is sure he desires; and hopes, and upon probable conjecture was confident(f) 1.11 of, that he should yet be permitted to live, and to pass some part of his life among them, for the fur∣therance of their Faith, and augmentation of their joy and comfort, that they might have more abundant matter of rejoicing in Christ, having received a new proof of his power, and good-will towards them, in delivering him, their Apo∣postle, from death, and sending him to them again. From Vers. 12, to 27.

4. He exhorts them, that whatever should befall him, they would mind their duty, and behave themselves as becometh the Gospel, ordering their conversation according to the Precepts of Christ, and jointly contending the best they can, with p••rf••ct unity, and joint stedfastness of mind, to maintain and defend the Faith of Christ, which w••uld be matter of great joy to him, whether he came and saw it, (as he hop'd he should), or only heard of it, being absent. And what∣ever opposition or persecutions they met with in this course, he bids them not suffer themselves to be discourag'd or affrighted at them, seeing they were great signs that their adversaries (who brought them upon them) were in the way of perditi••n, and that they who suffered such things patiently for Christs sake, and the G••spel, were in the way of salvation; they portended destruction to their adversaries, but through Gods gracious disposing, they should promote their sal∣vation.

And this should further encourage them, that as grace to believe in Christ, so also grace to suffer couragiously for him and his truth, was a part of Christs purchase for them, and for his sake given unto them: And hereby they had communion and co-partnership with him (their Apostle) in afflictions, who suffered many hard things at Philippi, and elsewhere, as they themselves had seen, and at this present suffered bonds at Rome. From Ver. 27, to the end.

[Chap. 2] 5. He comes now to exhort these Philippians to unity and concord among themselves; and that he might more effectually perswade them thereunto, he con∣jures them that if ever th••y had found any consolation in Christ, if any com∣f••rt of mutual love, if any fellowship with God by the communication of the graces of his Spirit, if they had any pity or compassion on him, a Prisoner for Christ; He ••ntreats and obtests them by all these, and as they would give proof of all th••se, that to all the other matter of rejoicing which he had concerning th••m, they would add this also, (and so make his joy complete), namely, to live in unity among themselves, having as it were the same mind and judgment, the same will and affections, and minding and carrying on the same designs. He exh••rts them, not to do any thing out of opposition or contention one against ano∣ther, nor out of vain glory or ambition; but to carry themselves with all humility and lowliness of mind, as if they had every one a better opinion of anothers wisdom, and goodness than of his own; and to this end they should not look so intently on those gifts and abilities which they discern in themselves, but withall, and much rather, should consider the gifts and abilities of others more eminent than themselves. And if they would but esteem others more, and themselves less; this would tend to frame their minds to humility. And that he might press them effectually to the practice of this virtue, he sets before them thē example

of Christ, who being from all eternity true God, and being in the form, that is, having the form or essence of God, and the natural properties of the Dei∣ty, so that he thought it no encroachment or usurpation to reckon himself in equa∣lity with his Father, (the same glory and m••jesty justly belonging to him), yet did He empty himself of that divine glory, which befo••e he had, not by cea∣sing to be what he was, but by assuming som••thing to himself which before he had not, to wit, the humane Nature. In which respect, being n••w God m••n and M••diator, he is less than the Father, Joh. 14.28. And therefore on this account he emptied hims••lf, and divested himself of the Robes of his Majesty, and from being Lord of all, he l••ssened and humbled himself to the c••nditi••n of an ordinary man, yea of a servant; and He was made in the likeness of men, that is, like to one of us in the essential parts of humane Nature, to wit, of Soul and Body; and was found in fashion as a man, the truth and reality of his humane Nature being evidently known unto those who did converse with him, by the fashion and proportion of his body, and the whole strain of his carriage and actions. And b••sides the humbling himself thus l••w in his incarnation, he humbled himself yet lower afterwards, even to suffer the vilest and most c••u••l death, (which was in use among the Romans, and inflicted only on their Slaves), to wit, the death of the Cross. And because he humbled himself so low, G••d hath highly exalted him in his Resurrection, Ascension, and placing ••im at his right hand in Heaven; and hath given him a Name, that is, hath exalted him to a Dignity which is above all other Names and Dignities, to wit, he hath made him King and Head of his Church, and given him all power in Heaven and Earth, and installed him in the possessi••n and administr••tion of his heavenly Kingdom, (wherein his divine Majesty, which had been eclips••d before, doth now shine forth in full glory), and hath appointed that the divine honour, due to God only, should be given to him, (compare Isa 45.23 with Rom. 14.10, 11.), and that all reasonable Creatures, in whatsoever place of the created World they be, whether in Heaven, E••rth* 1.12, or Hell; yea and all men which are dead and in the graves, should at the Resurrection, and day of Judg∣ment, worship him as the true God, and express and testifie their subjection to him, (some willingly, others by constraint), when they come to stand at his Tribunal, to receive their doom; and that all Nations and people should confess Christ crucified to be Lord and Judg of the World, acknowledging his dominion and soveraignty, and that to the honour of the Father, who hath sent him, and who will be glori∣fied in the glory of his Son. Therefore seeing Christ thus humbled himself, to make peace for lost man with God, and afterwards was highly exalted by God, and crown'd with glory; so proportionably may they expect to be exalted and re∣warded by God, if they humble themselves, that they m••y maintain and preserve the Churches peace and concord. From Ver. 1, to 12.

6. He exhorts them, that they would still shew themselves obedient to his Pre∣cepts and not only as they had done* 1.13 when he was present with them, but now much more in his absence, that it may appear, that love to the truths of Christ sway'd them, and not any other respect. And particularly, he exhorts th••m, to work out their own salvation with fear and tremb••ing, that is, carefully and diligently to practise all those means that God hath appointed for the accomplishing their salvation, shaking off security, and carnal confidence, and not trusting in their own strength and power, but humbly imploring the assi∣stance of Gods grace. For 'tis he alone who works in us both to will th••t which is good, and enabl••s us to perform it. And because the nature of man, (as 'tis now corrupt) is prone t•• murmur against the providence of God, and to dispute his will and command, H•• adviseth t••••m, to do all their actions so as those that do acquiesce in the good will of G••d, and to take heed of h••t

and eager disputings among themselves concerning things that do not concern the vitals of Religion. And they should be the more careful to carry themselves thus, that they may approve themselves blameless and harmless, walking as the Children of God in a corrupt age, among whom they should shine as lights in the World; holding forth, in their profession and practice, the way to eternal life reveal'd in the Gospel, that those Pagans among whom th••y lived, might fall in love with it; and that he himself may have cause of r••joicing in their sal∣vation, at the day of Judgment, because his labours under God had so much pro∣moted it. And he assures them, that their eternal Salvation was a thing so earnestly, and so affectionately desir'd by him, that if, as in the Law the Wine was poured out on the Sacrifice, so his Blood (like Wine) should be poured out as an additional offering to confirm their Faith, (whom he had by his preaching and ministry brought to consecrate and offer up themselves as a living Sacrifice to God); he would rejoice therein for their sakes, and of all the faith∣ful to whom the fruit of his death should redound; and he desires them to rejoice with him, that he was so minded. From Ver. 12, to 19.

7. He declares his purpose of sending Timothy to them to know their state, as soon as he shall see how it will go with himself. For he expected a comfort∣able account of them by him, at his return. He tells them, he had no man with him, who might be compar'd with him in affection to them, or who did more sin∣cerely regard their spiritual good. For others (as it seems) that were at this present at Rome, refused to undertake so long and tedious a journey; but Ti∣mothy was willing to undertake it, and whilst others* 1.14 minded their own private concerns, He minded the advancement of the Interest of Christ. And he tells them, that they themselves have had great proofs of his sincerity when he was with them, and know how in the preaching of the Gospel he had rendred to him (their Apo∣stle) all the service and assistance he could, and that with like affection as a good Son renders to his Father. And he tells them, that he not only intended to send Timothy to them, but hoped (through the goodness of God) to be at liberty shortly, and to come to them himself. However in the mean time he thought it needful to return unto them Epaphroditus their Pastor who hath been his partner in lab••ur and danger, since they had sent him to him, to relieve him in his necessities. And one reason why he sent him back was, be∣cause of his great pastoral affection unto them. He being exceedingly disquieted to think, what sorrow the report of his sickness had brought unto them: and he sent him the rather, that they might be comforted in seeing him recover'd, who had been so nigh unto death. But he tells them, God shewed much mercy to Epaphroditus in recovering of him, and not to him only, but to himself (their Apostle) also, in not adding one grief to another, viz. Epaphroditus's death, to his imprisonment. He sent him also the more readily, that his own trouble might be somewhat removed, which accrued to him on consideration, that their Minister, (whose company they so much desired) had been so long detained from them on his account. He exhorts them therefore to receive him with such an affection as they ought to express towards the faithful Servants of the Lord* 1.15, and to give all due honour and respect unto him, and to all such Ministers as he was, because he had hazzarded his life for the service of Christ, being less careful of himself, than of the Apostles welfare, and because he had done what lay in him that nothing necessary should be wanting to him; and so did that, which they themselves by reason of their absence, and far distance, were not able to do. From Ver. 19, to the end.

[Chap. 3] 8. Intending now to warn them to beware of those false Teachers, who in the point of justification mingled the righteousness of works with that which is by Faith in Christ; he first exhorts them, to rejoice in Christ Jesus as the

only Author and Purchaser of our Peace; and that they would joyfully rely up∣on his Righteousness, Merit, and Intercession, and not seek for any other way of Salvation out of him. He excuses himself for inculcating the same instructi∣ons so often, seeing it was safe and convenient for them that he should so do; for he could not too often press them to close with Christ, and the Doctrine of his all suffi∣cient Righteousness and Merit. He comes then directly to warn them to be∣ware of these false Apostles, whom he calls Dogs, (for their barking against the sincere Doctrine of the Gospel, and the faithful Preachers of it), and evil-Workers, (because under pretence of building up the Church, they did what in them lay to destroy it, and were besides (as it seems) men of wicked lives). He calls them also the Concision, alluding to Circumcision, whereof they gave out themselves to be Patrons and Defenders, and call'd themselves by it; but he ta∣keth that name from them, and calls them, the Concision; as if he should say, the D••stroyers and Renters of the Church. He shews, that not they, but him∣self, and other true Believers, had right to that Title of Circumcision, they only having the thing signified thereby. For first, They worshipped God with the in∣ward spiritual affections of a renewed heart. 2. They trusted in Christ Jesus a∣lone, as the Substance of all the Types and Shaddows in the Old Testament, and rejoi∣ced in him, as the only and all-sufficient Saviour of mankind. 3. They renoun∣ced confidence in any outward Priviledg, (such as the Circumcision of the flesh was), or in any thing else besides Christ. From Ver. 1, to 4.

9. Intending to demonstrate the vanity of relying upon any thing besides Christ for Justification; he sheweth, he had as much to boast of upon the account of outward Priviledges (such as the Circumcision of the flesh), as any of those false Teach∣ers had, if he had found it safe to venture his Salvation on such a bottom. He was circumcised the eighth day after his birth, as Isaac and his posterity were. He was of the Stock of Israel, and so no Proselyte, or Convert from among the Gen∣tiles. He was of the Tribe of Benjamin, and so came of that Tribe which with the Tribe of Judah clave to the house of David, and the true worship of God at Jerusalem, after the revolt of the Ten Tribes; and if he had a mind to speak of the ancientness and nobility of his Stock; he might say, he was a Hebrew of the Hebrews, descended by both his Parents of Abrahams Race, (called the He∣brew, Gen. 14.13), and from Eb••r, of whom the Jews were called Ebrews, who lived before the confusion of Tongues at Babel, Gen. 14 13, 20, 21, 25. And he was not an ordinary Ebrew or Jew neither, but of the strictest Sect a∣mong them, even a Pharisee, which Sect were for a severer interpretation, and stricter observation of the Law than the rest of the Jews, Act. 26.5. And as a signal Testimony of his great zeal to the Law, and the Jewish Religion, he had been a violent Persecutor of the Christian Church, whom he look'd upon as enemies thereto. And lastly, As to his personal obedience and observance of the Law, he was able to say as much as another, his Conversation having been so blameless be∣fore men, that it could not be justly taxed by them. But however when he was in his unconverted state, he had relyed on these things for Salvation, and count∣ed them great advantages in order thereunto, yet now being savingly enlightned, he saw that nothing could redound to him by trusting in them, but real hurt and damage, and therefore he had taken his confidence off from them, and wholly pla∣ced it on Christ; yea he did not only esteem them so when he was first con∣verted, but did so still. For he could not but account all such things by which men seek salvation out of Christ, detrimental and hurtful, so far as they keep them from closing with him. He could not but account them l••ss, not only be∣cause they can not effect that, for which men do rely upon them; but because their high esteem of them, and confidence in them, hinders them from embracing Christ. He tells them, therefore that he undervalued and disesteem'd them all, in com∣parison of that excellent knowledg of Christ, which draws the heart effectually to close with him, and by a lively Faith and affiance to rely on him, and to take him for its Lord and Saviour. And for this blessed Saviours sake, he tells them,

it was, that he had forsak••n Friends, Countrey, and all things that could be dear to him in this World, when he first betook himself to the preaching of the Gospel, and still counted them as dung, in comparison of gaining the favour of Christ, and of being found at the day of Judgment ingrafted into him by Faith, and a real member of him, and one that did n••t rely on his own righteousness, (such as m••n endeavour to acquire by the observation of the Commandments of the Law), but on that righteousness which men are made partakers of by Faith, when they believe in Christ, and which results from his active and pas∣sive obedience, and which God freely and graciously imputes to all true Believers for their Justification. And he intimates, how easily he could bear those fore∣mentioned l sses for an experimental knowledg and sense of Christs grace work∣ing in him; particularly, that he might feel in himself, that power whereby Christ was raised from death to life; raising him daily more and more to newness of life, and that he might taste the comfort that ariseth from fellowship with him in his sufferings, suffering for him and with him in his mystical Body, (Col. 1 24.), being made thereby conformable to his death, by mortifying inward corruptions, and bearing the Cross for him. And he tells them, he shall not grudg at that, if he may by any means (though with some difficulty), attain un∣to the resurrection of the dead* 1.16, that is, unto that perfection of holiness, which accompanies and attends the resurrection of the just, 1 Thes. 4.14. He acknowledges he had not as yet attained to that degree of holiness, nor look'd upon himself as already perfect, or as one that had already won the prize and rich reward, which is given at the end of the race. But he was in his Christian race, and pursued after that prize with great desire and diligence, and hop'd as∣suredly to obtain it, not by his own strength, but by th•• assistance of Christ, who for that end laid hold on him, (as he was in the way going to Damascus to per∣secute the Christians), and effectually call'd and converted him, and brought him into the way of Salvation. He says again, that he dare not affirm, that he had attained to the state of perfection, but he was as the Racer running his race, not casting his eye back, or being satisfied with what he had done, or with so much of the way as he had overcome, but stretching as hard as he could to get the goal, or end of the race, that so he may obtain the prize, viz. the prize of eternal Glo∣ry, which shall be given to them to whom God vouchsafes that high favour effe∣ctually to call them to a participation of the merits and righteousness of his Son Jesus Christ. From Ver. 4; to 15.

10. He exhorts those who were more grown Christians, (and being compar'd with others less knowing, might be called perfect* 1.17), to agree, and be alike mind∣ed in his proposed Doctrine, namely, to renounce all carnal confidences, and to rest in Christs Righteousness alone, and by virtue derived from him, to labour to grow daily more and more in grace and holiness. And if any among them, being seduced by false Teachers, were of a contrary mind in some things, (as namely, that the Ceremonial Law was not wholly abr••gated, &c.), he gives ground of hope(c) 1.18, that God (who had brought them to the knowledg of the Gospel) would reclaim them from this their error, and discover unto them the danger of it. However he exhorts all lovers of truth and peace among them to an orderly walking, according to the rule of the Scriptures, in those things wherein they were agreed, preserving mutual love, and avoiding further rents and divisions. He exhorts them also, to be followers of him, and to observe those that did so, taking them for their patterns and examples. For he tells them, there were ma∣ny false Teachers who walk'd otherwise, whose example was not to be followed; of whom he had often warn'd them, and could not but now again (though with grief of heart) acquaint them, that by their pressing, b••sides Faith in Christ, the observation of the Levitical Ceremonies, and the works of the Law, as ne∣cessary to Salvation, they undermin'd the Doctrine of the Cross, and really op∣pos'd the virtue, power, and merit of Christs passion, [see Gal. 5.2.]. But the end of those Impostors, without repentance, he shews, will be very sad, who

minded nothing so much as pleasing their sensual appetites(d) 1.19, boasting of those things whereof they ought to be ashamed, (viz. their corrupting the Gospel), and savouring only earthly things. But as for himself, and those that followed his example, their carriage was far different. For our conversation (says he) is in Heaven, where Christ our Lord and Head is; whom we expect to c••me one day from thence, to our unspeakable comfort; and who will change our vile Bodies* 1.20, and make them like to his own glorious Body; which change he will effect by that divine and almighty power of his, whereby he will destroy death, and the grave, and can do all things possible to divine omnipotency; and there∣f••re can and will bring about the resurrection and glorious change of our Bodies. From Ver. 15, to the end.

11. He comes now, towards the close of his Epistle, to exhort them to the pra∣ctice [Chap. 4] of several Christian vertues. And, 1. having testified how affectionately he loved them, and how much he desir'd and long'd after their spiritual welfare, (and how their Faith and Conversion was matter of great joy and comfort unto him, yea the crown and honour of his Ministry); he exhorts them, (in the general), to continue and stand fast in the Doctrine of Christ, according as he had taught them.

2. He particularly exhorts Euodias and Syntyche, two eminent women in that Church, (who, as it seems, in some matters relating to Religion disagreed), to concord and agreement between themselves, it being a thing very agreeable to the will of the Lord. And he intreats one that was sometime his fellow-labou∣rer in that Church, to help those fore-mentioned women to accord their difference, and to agree; and the rather because they had been useful to him, (in their places), whilst he was preaching the Gospel, and planting a Church there* 1.21; as Clement, and some other private Christians had also been, whom he judged to be truly gracious persons, and such as were to be reckon'd in the number of Gods Elect(a) 1.22, they giving such evident signs and testimonies thereof.

3. He exhorts them, To rejoice in Christ at all times, and in all conditi∣ons, raising up their hearts to a due consideration of his excellencies and be∣nefits, and feeding upon the sense and sweetness of them. For a Believer hath always ground of rejoicing in Christ, though not in the world, nor in himself.

4. He exhorts them, To exercise moderation, equity, and mildness, in their dealings with all men, because the Lord is nigh and present to judg all our actions, and his coming to judgment is not far off, at which time he will render to every one according to their works.

5. He exhorts them, To beware of anxious, heart-cutting, distrustful care a∣bout worldly things, or the success of what they undertake in their lawful cal∣lings; and for prevention of that, to disburden all their cares and troubles into the bosom of the Lord, by humble prayer, not forgetting also to praise him for all his benefits. And that, he tells them, is the way to have that sweet peace, which is wrought by the Spirit of God, to dwell in their hearts, (which none can conceive who have not experienced and felt, and those who have, cannot suffi∣ciently express it), which will (through the assistance of Christ) guard and keep them fr••m being overcome with inordinate cares, or such passions as the appre∣he••sion of l••sses and injuries usually stir up in men.

6. He exhorts them, that whatever things had truth, candor, and since∣rity shining in them; whatever things were honest, just, pure, and of good report; whatever virtues, or praise-worthy qualities they observ'd among those, with whom they convers'd: they should seriously think of them, and propose them to themselves, for their imitation.

And lastly, That all those things which he himself had by his Doctrine and Life commended unto them, they should carefully observe and imitate, and so they might expect, that the God of peace would be with them with his gracious bles∣sing. From Ver▪ 1, to 10.

12. He d••clares, how much he rejoiced, even with a motion of spiritual j••y wrought in him by Christ, that their liberality towards him (which seem'd to have been for some time in the decay) had now reviv'd and flourished again. But he readily excuses their delay herein, which he assures himself proceeded, not from want of love to him, but of an opportunity of sending to him. Yet he would not have them think, that he rejoiced so much in their bounty towards him, because he could not bear want, or a straight condition. For he had learn'd, (being instructed by the Spirit of God), in whatever state he was therewith to be content. He could contentedly bear a l••w condition: Yet the plenty their liberality had furnish'd him with, he could mak•• use of to the glory of God. He could do all those things, which consist in the ex∣ercise of Christian moderation under a prosperous condition, and of patience and contentation under an adverse condition, through Chri••t enabling of him. However they had done well in sending him that supply by Epaphroditus, when he was in some straits, and thereby testifying by their Christian c••mmiseration, that they shared with him in his afflictions and sufferings for Christ. And he acknowledges, that this was no new thing in them: For after he had finished his first preaching of the Gospel among them, and was departing out of their Country, they were so mindful of him as to send him contributions; and having received of him spiritual things, they were willing to communicate to him some of their temporals, which no other Church but they had th••n done. Nay, when he was at Thessalonica, and since he came thence, more than once, they made a Collection, and sent it to him Yet he would not have them think, that he thus commended them, because he design'd to draw something more from them, but he desir'd that their Faith might he still more and more productive of such good fruits, as liberality was; which God would recompence at the day of judgment, and the benefit whereof would redound to themselves, though not of merit, yet of grace. He tells them, that he had received all that they had sent him by Epaphroditus, and the sum he acknowledges was large, and made him full and to abound, and hereby they had done an acceptable service to God, and which under the Gospel he accepts, and receiveth in the place both of Incense, and Sacrifice, which were offered un∣der the Law. And they will have no reason to repent of this their liberality. For G••d who looks on it as given to him, is able and willing to supply all their wants, and that n••t for any merit of theirs, but out of his own rich and glori∣ous grace, which he dispenses through the merits and intercession of his Son Christ Jesus. Now unto this glorious God, who is the Father of all true Believers in Christ, he desires all honour and glory may be ascribed for ever and ever, Amen. From V••r. 10, to 21,

He concludes with Salutations, and particularly sends Salutations to them from the Saints in Nero's house, some of his Servants, and Courtiers (it s••ems) being Converts, and Christians. He shuts up all with his Apostolical Be∣nediction. From Ver. 21, to the end.

Notes

• * 1.1

  ••he Epistle to the Philippians.
• * 1.2

  Potest bifariam accipi hoc nomen vel pro Ministris & curatoribus Paupe∣rum, vel pro Senioribus qui constitue∣bantur ad mores regendos. Calv in loc.
• (a) 1.3

  Usque in diem mortis vestrae, quâ à Christo visitabimini, & parti∣culare judicium sus••inebitis. Dionys. Carthusianus in loc.
• (b) 1.4

  ••abere in corde hoc loco signi∣ficat habere in memoriâ. A Lap.
• (c) 1.5

  Ego opinor sensum esse, Eum ipsos ubique etiam in vinc••lis suis, totâque illâ confessione, in animo in∣sculptos habere, ut pote suos consor∣tes gratiae Christi, aut confratres in Christo. Flac. Illyr.
• (d) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phavorin. Sic 2 Cor. 9.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza vertit, maxi∣mo am••re vos complecten••ium.

  Vis••era vocat affectum animi: ad∣did•• J••su Christi ut declaret hunc affectum esse pietatis, non humanum. Erasm.

  In i e. instar viscerum h. e. amo∣ris visceralis Jesu Christi.
• (e) 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est experientia interior animae, se•• in∣terius Spiritus Sancti testimonium de gratiâ & adoptionem ad salutem, de quo Rom. 5.1, 5. &c. 8.16, 17. Glass.
• * 1.8

  P obabile est, hos contentiosos praedicatores fuisse Christi••nos ori∣undos ex Judaeis, sed ambitiosos mer∣cenarios, improbos, utpote qui Pau∣li aemuli ex evangelio non illud quàm suam gloriam & lucrum quae∣rebant. ••ales suerunt illi contra quos agit Paulus, 2 Cor. 11.
• (d) 1.9

  Mihi enim Christus est, & in vitâ & in morte, lucrum: ut sit ellipsis vocis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dissolvi, ut vulg. vertit. Sed potest activa signi∣ficatio commodè retineri. Cupio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 migrare ad Christum.
• (f) 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scio me hoc sperare.
• * 1.12

  Ut per terrestres homines in ter∣râ, vivi; sic per subterraneos, mortui, qui in terrâ conditi sunt, intelli∣guntur. Alii per subterraneos, Daemo∣nes intelligunt, quòd Infernus illis potissimum puniendis sit destinatus. Mat. 25.41. unde ab ejus ingressu adeò abhorrent, Luc. 8.31. Go∣mar.
• * 1.13

  v. 12. Si∣cut semper obe∣distis] semper scil. à con∣versione
• * 1.14

  v. 21. Vox Omnes non genera∣tim, & simplicitèr de singulis, sed synecdochicè de plerisque; & studi∣um illud sua quaerendi non absolutè sed comparatè cum Timothei since∣ritate & Zelo, accipiendum est.
• * 1.15

  v. 29. In Domino] i. e. Propter Do∣minum, ac se∣cundum Do∣mini verbum, cum omni gaudio.
• * 1.16

  a Metony∣my of the Subject for the Adjunct.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] appellat in rebus divinis optimè versa∣tos, ut 1 Cor. 2.6. & 14.20.
• (c) 1.18

  Loquitur pro spe quam ex priore ip∣sorum pietate conceperat. Sic & Gal. 5.10.
• (d) 1.19

  Quorum Deus venter] Id pro Deo habemus cu∣jus causâ om∣nia facimus. Vid. Eph. 5.5.
• * 1.20

  v. 21. Cor∣pus per cor∣pora sing. per plur.
• * 1.21

  See Act. 18.26. Rom. 16.3.
• (a) 1.22

  Quod di∣cit nomina il∣lorum esse Scripta in li∣bro vitae, me∣taphora est à rebus huma∣nis ad Deum translata quâ significatur illos compu∣tari inter fi∣lios Dei, & haeredes vitae aeternae.