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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17647	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.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Becket, William, fl. 1584.	1584 (1584)	STC 4402; ESTC S107378	72,730	102

them complaine afterward as they list of our seueritie so that they obiect nothing agaynst vs which wée may not defend by the example of Paule Enemies of the crosse Some expounde the crosse for the whole mysterie of our redemption and this they interprete to be said that by preaching the lawe they did make the benefite of Christ his death to be of none effect But others expounde it that they fled from the crosse and woulde not put themselues in danger for Christ I take it more generally that faigning themselues to be friends they were the worst enemies of the Gospell Neither is it a rare thing with Paule to set out the whole preaching of the Gospell vnder the name of the crosse for as hée sayeth in another place if any bée in Christ hée is a new creature 19 Whos 's ende is destruction Hée addeth this that the Philippians béeing terrified by the danger might more diligentlie take héede and not entangle themselues in theyr destruction and because such knaues by bragging and diuerse artes doo oftentimes for a while blinde the eyes of the simple that they are preferred euen before the good seruants of Christ the Apostle with great boldnes pronounceth that their glorie wherewith they are now puffed shall bée turned into shame Whose God is their bellie Whereas they vrged Circumcision and the Ceremonies hée denieth that they doo it for a zeale of the lawe but for the fauour of men that they might liue quiet and without trouble for they did sée the Iewes to be maruellous fierce against Paule and suche like neither could they preache Christ truely with any other condition but they must stirre vp the same rage against themselues therefore prouiding for their ease and commoditie they mingled those corruptions which myghte extinguishe the heate of others But our conuersation is in heauen This sentence beateth downe all vayne pompes wherewith the counterfaite ministers of the Gospell were wont to boast themselues and hatefully he inueigheth against all their attempts because that flying aboue the earth they can not aspire vnto heauen for he teacheth that all things are nothing to be estéemed besides the spirituall kingdome of God Moreouer that the faithfull must liue an heauenlie life in this worlde as if hée shoulde say they mind earthly things therefore it is méete that wée shoulde bée estraunged from them whose conuersation is in heauen We are héere mingled with infidels and hypocrites yea the chaffe appeare in the Lorde hys floore aboue the wheate Besides we are subiect vnto the common miseries of this earthlie life we want meate and drinke and other necessaries notwithstanding in minde and affection wée must bée conuersant in heauen for wée must passe swiftly thorough this lyfe and we must be dead to the worlde that Christ may liue in vs and we in like manner liue vnto him This place is a most plentifull fountaine of manie exhortations which any man may easily gather out From whence also By the coniunction that wée haue in Christ he proueth that our gouernement is in heauen For it is not méete that the members should bée diuided from their head therefore séeing that Christ is in heauen that wée may cleaue vnto hym it is necessarie that in oure mindes wée dwell out of the worlde Besides where our treasure is there our heart is also Christ our blessednesse and glorie is in the heauens therefore let our soules dwell alofte with hym therefore by name hée calleth hym a Sauioure From whence haue wée saluation namely Christ our Sauiour shall come vnto vs from heauen therefore it is absurd that wée shoulde bée busied in the earth Thys epithete of a Sauioure serueth the circumstance of the place for therefore wée are sayde in oure myndes to bée in heauen because from thence onely the hope of saluation shineth vnto vs. The comming of Christe as it shall bée terrible vnto the vngodlie so it rather turneth away theyr myndes from heauen than stirreth them vp thither For they knowe that there shall come a Iudge for them and as much as is in them they flée from hym Out of these wordes of Paule the godlie soules gather a swéete consolation when they heare that they must desire the comming of Christ because it shall bée healthfull for them Contrarywise it is a certayne signe of incredulitie at euerie mention thereof to tremble looke the eyght Chapter to the Romanes but whilest others are carried about with vayne desires Paule wyll haue the faythfull contented with Christ onely Moreouer wée learne out of thys place that wée must imagine no base or earthly thyng of Christ because Paule byddeth vs looke vp into heauen that wée may séeke hym But they that subtelly dispute that Christ is not enclosed or thrust into one corner of heauen that thence they mighte prooue hys bodie to bée euerie where and that hée filleth heauen and earth they neyther saye anye thing nor all for as it were rash and foolish to ascend beyond the heauens and in this or that countrey to assigne vnto Christ a standing sitting or walking so in like manner to drawe him out of heauen by any carnall cogitation that we might séeke him in earth it is a foolish and pernicious doting therefore let our hearts be aloft that they may be with the Lord. 21 Who shall transforme By this argument he pricketh yet more the Philippians forward that their minds being lift vp into heauen they may cleaue altogether vnto Christ Because this bodie which we beare about is no continuall dwelling but a ruinous tabernacle which shall soone be brought to nothing besides it is subiect to so many miseries and so many shamefull infirmities that it may rightly be called abiect and full of shame but from whence must we hope for the restoring thereof from heauen at the comming of Christ therefore there is no part of vs which with our whole desire should not aspire into heauen We sée the present basenesse of our bodies in life but especially in death The glorie which they shall haue conformable to the bodie of Christ is incomprehensible for if the disciples could not abide the small taste he gaue them in the Transfiguration which of vs can attaine vnto the fulnesse thereof let vs now be contente with the testimonie of our adoption we shall knowe the riches of our inheritance when we shall enioie them According to the working Because there is nothing more incredible nor more disagréeing from the sense of the flesh that the resurrection for this cause Paule setteth the infinite power of God before our eies the which shoulde swallow vp all doubting for thereof ariseth distrust because we measure the thing by the narrownes of our owne wit Neither did he saie only Power but Effectuall working which is the effect or such a power that bringeth it selfe into acte as I may so speake when it commeth into our minds that God who hath created all things of nothing can commaund the sea and the land

it is suggested by Sathan that Christe suffered on the crosse to get vnto hymselfe by the merit of his worke that whiche he had not For the holye ghoste wyll haue vs in the death of Chryste to beholde to taste to repute to féele to acknowledge none other thing than the méere bountye of GOD and of Christe himselfe only and suche an inestimable loue towarde vs that forgettyng hymselfe he bestowed himselfe and his life vppon vs. As ofte as the scripture speaketh of the death of Christ it setteth downe the fruite and price thereof to be in vs because by it we are redéemed reconciled vnto God restored vnto righteousnes clensed from our filthines life procured for vs and the gate of life opened who can therefore denye that these men by the instinct of Sathan declaime against it saying that the especiall fruite is in Christe hymselfe that he had first regarde of hym selfe than of vs that he deserued glory first for himselfe before saluation for vs Furthermore I deny that to be true which they affirme I say they haue wickedly wrested Paules wordes to proue they lye for that the Illatiue worde signifieth here rather a consequence than a cause It is euident hereby because otherwise it follow that man may merit diuine honour and obtaine the very throne of God which is not only absurd but horrible to be spoken For what exaltation of Christ doth the Apostle here declare namely that in him is fulfilled whatsoeuer God only challēgeth to him selfe in Esaie Therefore the glory of God and the maiestie which is so proper vnto him that it can be translated to none other shall be the rewarde of mans workes Besides if they vrge the word in no respect of absurditie the answere is easie he was so giuen vnto vs by his father that al his life was appointed a glasse for vs to look in therfore as a glasse although it hath brightnes yet hath it not for itself but to that end that the vse and commoditie thereof shoulde be for others so neither hath Christe either gotten or taken any thing for himselfe but all for vs. For what newe exaltation did he néede I pray who was equall with his father Let therefore the godly readers learne to abhore the Sorbonicall sophisters with their wrested speculations He hath giuen him a name The name is here taken for dignitie which in all tongues is sufficiently knowne like a blocke he lyeth without name that is without honour especially it is a familiar speaking in the scripture It signifieth therefore that greatest power is giuen vnto Christ and that he is placed in the highest degrée of honour that no dignitie neither in heauen nor in earth can be found like vnto his whereof it fol 〈…〉 showeth that it is a diuine name and that he also expoundeth bringing in the words of Esaie 45.23 where the prophet disputing of the worship of God to be spread abroade throughe out the whole world bringeth in god speaking after this maner I liue and all knées shall bowe vnto me and all tongues shal sweare vnto me It is certaine that that worship is there noted which doth peculiarly belong vnto God I know that some doe subtelly dispute of the name of Iesus as thoughe it were deriued from the ineffable word Iehoua but I find no substance in the reasons they alleage and I am not delighted with vaine subtelties and it is dangerous to iest in so great a matter Moreouer who doth not sée that the exposition is strained nothing proper when Paule speaketh of the whole maiestie of Christ to restraine his sentence vnto 2. sillables as if a man would examine the syllables in the worde Alexander to find the greatnes of the name that Alexander got to himselfe therefore their subteltie being so slender is a very glose farre from the meaning of Paule But the Sorbonicall sophisters are more than ridiculous which gather out of this present place that the knée must bow so oft as the name Iesus is pronounced as thoughe it were a magicall worde which had all the force inclosed in the sound But Paule speaketh of the honour which is to be giuen to the sonne of God and not to syllables Al knees shoulde bowe Although men after this maner be reuerenced yet it is not to be doubted that that worship is here noted which is proper vnto god a signe whereof is the bowing of the knée wherein it is méete to obserue that God is not only to be worshipped with inwarde affection of the hart but also with outward profession if wée will giue him that whiche is his owne Therefore when he will set out his lawfull worshippers he sayth they haue not bowed their knée before the Image of Baal 2 Reg. 19.18 But here ariseth a question whether this doth belong to the diuinitie or to the humanitie of Christ for both of them are absurd for vnto his diuinitie no newe thing coulde be giuen with his humanitie either by it selfe or seuerally great exaltation agreeth not that he shoulde be worshihped as God I answere that this is spoken of the whole person of Christ as many other things in respect that he is God manifested in the flesh for neither did he humble himselfe touching his humanitie only or touching his godhead only but because he hauing put vpon him our flesh laye hid vnder the infirmitye thereof So againe God hath exalted his sonne in the same flesh wherein he liued as an abiect and without honor in the world vnto the highest degrée of honor that he sitteth at hys right hande But Paule séemeth not to agrée with hymselfe who to the Rom. 14.11 citeth the same testimonie when he goeth about to proue that Christe shall once be the Iudge of the quicke and the deade but it were not fit for that purpose if it were already fulfilled as here he witnesseth I answere that it is so with the kingdome of Christe that it increaseth dayly and is augmented to the better but the perfection therof is not euident nor shal be euident vntill the latter daye of Iudgement So both is true that all things are now subiect vnto Christ and yet this subiection shall not be absolute before the day of the resurrection because then that shall bée finished which now is but begun therefore this prophecy not without cause is diuersly applied vnto diuers times as all other things doe not define the kingdom of Christ in one momēt of time but doe describe it in their whole course But hereof we gather that Christe is that euerlasting God that speaketh by Esaie Of things in Heauen and things in earth and things vnder the earth When Paule from the heauēs vnto them vnder the earth submitteth all things vnto Christ the papistes trifle very childishly in gatheryng Purgatorie out of his wordes Their argument is after this sort it is so farre of that the diuels bowe theyr knées vnto Christ that by all meanes they are rebels against

without a cause Psal 35.19 Although if any woulde extende it further I am not againste him for thence come murmurings disputings whilest euery man beyond measure caring for himselfe giueth vnto others occasion to complaine yea this word may be taken actiuely that it may signifie not troublesome men nor complainers And this signification agreeth not ill with the text because the séede of all brawlings and backbitings for the most part is complaining He ioyneth Sinoere because such filthines will neuer come forth from purged minds The sonnes of God without reprehension It must thus be resolued without reprehension because yée are the sonnes of God for the adoption of GOD muste bée the cause of a blamelesse life that by some similitude we may resemble our father Although there was neuer such perfection in the world that nothing shoulde be found worthy reprehension yet they are called irreprehensible who with al their care striue to come thither as it is saide in another place In the mids of a peruerse generation The faithfull liue in the earth mingled with the vngodly they drawe togither the common ayer they enioy the common lande And at that tyme also they were more dispersed because there could scarce be found one godly house which was not euery way compassed wyth vnbeléeuers So much the more Paule pricketh forwarde the Philippians that they shoulde carefully take héede to themselues from all corruptions The sense is therefore you are inclosed among the wicked but in the meane while remember that by the adoption of God you are separated from them Therfore let there be euident signes in your life which may make you differ Moreouer this reason must more prouoke you vnto a care of a godly and holy life least being entangled by theyr vyces and contagion you bée parte also of a crooked generation Whereas he calleth the vnbeléeuers A peruerse and crooked generation That belongeth vnto the circumstance of the place for he warneth them that they shoulde so muche the more diligentlye take héede because many offences woulde be thruste in by the vnfaithful which myghte hinder theyr right course and the whole lyfe of the vnfaithfull woulde bée as a Laborinthe of diuerse turnings which woulde leade vs out of the waye yet neuerthelesse they are Epithetes which agrée with the vnbeléeuers of all nations and of all tymes For if the harte of man be peruerse and vnsearcheable what shall bée the fruites of suche a roote We are taughte therefore in these wordes that there is nothyng pure in the life of man vntill he be reformed by the Spirite of GOD. Among whome shine yee The termination of the Gréeke verbe is doubtfull for it might bée reade in the Indicatiue moode Yee shine But the Imperatiue moode better agreeth with the the exhortation He wil haue the faithful like lampes which doe shine in the darkenes of the worlde As if he shoulde saye the vnfaithfull are the children of the nyghte and in the worlde there is nothing but darkenes but GOD hath illuminated you vnto this ende that the purenes of your life might shine in thys darknes whereby his grace might appeare moste euident So it is also saide by the prophet The Lorde shall arise vppon thee and his glory shall bee seene in thee Esaie 60.2 By and by it followeth The gentiles shall walke in the light and Kinges in the brightnes of thy countenance Although Esaie there preacheth rather of doctrine And Paule here of the example of life In respecte also of doctrine Christe calleth his Apostles peculiarlye in another place the light of the worlde Math. 5.14.16 Holding forth the worde of life The reason why they shoulde bée lightes is because they beare the word of life whereby they are lightned that they also may shine vnto others He alludeth vnto candels wherein are set wéekes to burne and he maketh vs like vnto the candels He compareth the word of God vnto the wéeke of the candle whence the light is If you had rather haue another similitude we are the candlesticks the doctrine of Christ is the candle which being set in vs gyueth light round about And it signifie that we offer iniurie vnto the word of God except it shine in vs by the purenes of our life Hither appertaineth the saying of Christe No man lighteth a candle and putteth it vnder a bushell c. Mat. 5.15 So we are saide to beare the worde that in the meane whyle we are borne by it because we are founded in it But the maner of bearing which Paule here handleth is this that god vpon this condition hath committed his doctrine vnto vs not that we shoulde kéepe the lighte thereof suppressed and idle but that we shoulde bring it forth vnto others The summe is this whosoeuer are illuminated by the heauenly doctrine do beare about that doctrine which may bewray and vncouer their shame except they walke holily purely but this light is therfore kindled that they themselues shoulde not only bee directed in the right way but that they shoulde also shewe it forth vnto others Vnto my glory To increase their courage he witnesseth that which shal be glorious vnto him if he haue not labored in vaine among them not because they doe lose the price and the rewarde of their trauell who haue labored faithfully yet without effect but since the successe of our ministery is the singular blessing of God let vs not maruell if God also crowne that among his other gifts As therefore so many churches gotten by Paule vnto Christ doo now make his Apostleship honorable so it is no doubte but these victories shall haue place in the kingdome of Christe as he saith a little after you are my crowne And it is no doubte but the triumph shal be so much the more excellent as the déeds shal be more glorious If any mā would aske how Paule doo now reioyce in his labors who in the 2. Cor. 11.11 forbiddeth to reioyce in any thing but in the Lord the answere is easy when as we haue caste downe our selues al thinges that are ours before the Lord and haue reposed our whole glory in Christ It is lawful also through Christ to reioice in the benefites of god as it appeareth in the first epistle to the Corinthians this parte Vntill the day of the Lord is a prick vnto the Philippians for to perseuer since that the tribunall seat of Christe is set before them from whence they must looke for the rewarde of theyr faith 17 And though I be offered vp vpon the sacrifice and seruice of your faith I reioyce and reioyce with you all 18 For the same cause also reioyce yee and reioyce togyther with me 19 And I hope in the Lorde that I shall also sende Timotheus vnto you shortly that I also may be quiet when I knowe your estate 20 For I haue no man like minded who will faithfully care for your matters 21 For all seeke theyr owne and not the things whiche