he was for their sakes and for the Gospel preached to them, and to other Gentiles. And the other, that he speaketh to them after this sort, if you will comfort me now being in prison and in bonds for your sakes, as I know you would comfort and help me all that you can, if you pity my pains, and be sorry that I am in prison and in bonds, and would do pleasure to me and comfort me; do that thing, which is most to my comfort and joy, which is the accomplishment of my request. The other thing, that might move them, was the request, and the manner of desire of it, in all humbleness and gentleness.

That ye draw one way, having one love, being of one accord, and of one mind. Now, is shewed what thing the Apostle so entirely desired of them. He did not desire them, that they should labour and make sure, that he might be delivered out of prison, and out of fetters. He desired not that should be profitable to him or for his carnal pleasure, but that thing that was most for the profit and commodity of these Philippians. Which was, that they should be like affected in manners and conditions, having the true knowledge of Christ Jesu, and their judgments directed after Christ and his learning, and that they should all think one thing, and be of one mind and affection, according to the true measure of Christ's word, having one charity; that is, being altogether in perfect charity and in love: that there should be no hatred nor malice amongst them, that they should be of one mind, and will, and affection, rejoicing together, and having pity and compassion together.

And here the Apostle declareth, that he was not careful for himself, nor sought his own profit or deliverance out of prison and bonds. But rather he was careful for others, sought the profit of others, more than his own profit. Here we learn that a clear conscience and a just cause delivereth him, that

is in prison, from carefulness for himself; maketh him glad rather than sorry or heavy; it maketh his pain or affliction to be to him as no pain at all: but that such be careful for others, and desire that others may live a life meet for a Christian; and they lament the evilness and malice of evil men, and pray God for the evil, that he will couvert them from their evilness and malice, and so make them good of evil

And nothing helpeth more that we should be like in manners and conditions, than that we first of all agree in religion and in true holiness after God's word, for seldom they can agree in manners, that be divers in the opinion of true holiness and sincere knowledge of God's holy word.

That there be nothing done through strife and vain glory. The cause why he would have them of one affection and mind is, that nothing should be done amongst them of strife, contention, or of vain glory. For many inconveniences and much mischief come of strife and vain glory. Of strife cometh contention, debate, chiding, brawling, fighting, and murder. In contention the truth is suppressed, and falsehood and lies are set in the stead of truth, and the verity is either banished, or else put to silence.

Vain glory expelleth true faith, as Christ saith (John, v.), "How can you believe, which do seek glory, one of another?" Vain glory maketh good works to lose their reward with Christ (Matt. vi.). Vain glory maketh men to condemn one another, and to go by the ears together. Yea, vain glory causeth all evil, and maketh men to be contemned both of God and man. Therefore flee vain glory; for there is no cause, why we should desire it. For what have we, that we have not received? Or what good can we do of ourselves, without God's grace? Surely nothing, that is good, but all that is evil. Therefore for all good things we do, let all thanks

be given to God and all glory: for to him it is most due and most convenient.

But that through meekness of mind every man esteem another better than himself, and let every man look not for his own profit, but for the profit of others. Two remedies are declared against two vices, that is to say, vain glory and contention. The first is humbleness of mind, to think himself to be worse than others, and to think he hath nothing, whereof he should be proud, or desirous of vain glory and that every one should think another better than himself, and worthy more praise than he. For when every man pleaseth himself too much in his own conceit or mind, and thinketh what he doth is best done, and that no man's wisdom or counsel is to be preferred before his own, and will have his mind accomplished and none else, and that all men's wit or wisdom be nothing, except his wisdom shall approve the same: where such a mind is, there is vain glory, and it must be remedied by humbleness of mind, to prefer other men before himself, and other wits or wisdom before his own, that unity and concord may be had. For amongst proud men, as saith Solomon, there is no concord, but strife; but amongst humble and meek men there is peace, unity, and concord, and other gifts of the Holy Ghost.

The other remedy against contention and vain glory, is, that every one should search and study for the profit of others, as for his own profit. For when every man studieth, inordinately desireth his own profit, and careth not what hurt or damage comes to others, so he be well himself; there must needs rise discord, and debate, and many inconveniences, which chance not where every man studieth the profit of others, and preferreth others before himself. I would they should read and mark dili

gently what the Holy Ghost requireth of them, that be proud and vain-glorious, and more diligent seekers of their own profit, than of others. Yea, whom doth this place not rebuke and condemn? And let us all pull away all vain glory, and let us study not only to profit ourselves, but others, and be not such as care for none, but for ourselves, and our own bellies and belly cheer.

This place reproveth us all for too much love of ourselves, and too little of others. It reproveth them that care not what chance comes to others, so they be well themselves, so they live in wealth and pleasure, having all things at will and pleasure and commandment. Let all such remember in the midst of their pleasure, that from these carnal pleasures they shall go; and that to pains, if their pleasures have been with the displeasures, hurt, and injury of others, contrary to God's will and pleasure.

Ver. 5-8. Let the same mind be in you, that was in Christ Jesu, which being in the shape of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the shape of a servant, became like another man, and was found in his apparel, as a man; he humbled himself, and was obedient unto death, even the death of the cross.

The Apostle here exhorteth us to humbleness, and to seek the profit of others, after the example of Christ Jesu, which so humbled himself, although he was equal with God, the Father, in deity, substance, and divine power, that he was become as a servant, and dejected himself under others, as though he had been the most vile servant, when he was Lord of all lords, and King, above all kings of this world. This thing did Christ to teach us humility, and to humble ourselves: Christ, being in the shape of God, equal to God in deity and divine

power, essence and substance, thought it no robbery in him to be equal with God, that is, he thought by no unjust title he had possessed that honour, and that no injury was done to God, the Father. For Christ is God, as the Father is God, and Christ and the Father be one (John, xvii.) saith Christ. "I and my Father are one." And therefore he knew, he should not lose that title, that he should be equal with the Father in substance and deity; and feared not the losing of it, as those do, that by robbery or unlawfully get any name or title of honour or dignity. Christ, being by nature God, thought it no robbery for him to be equal with the Father.

If Christ did humble himself, who was our Lord and King, it is a shame for us, servants and subjects, to be proud; seeing we have nothing good, but of him, by him, and for his sake; as John teacheth (John, i.): "All things are by him, and without him nothing was made." This place sheweth in Christ two natures, that is to say, his divine nature and his human nature. After his divine nature he is God, and always equal to the Father. equal to the Father. After his human nature he humbled himself, and took the shape of a servant upon him, and in shape and manner of living was a man, and took all the infirmities of man upon him, sin only excepted (for he never sinned, nor in him was any craft found).

And

thus Christ did humble himself; that by his humbleness he should exalt us, and bring us to heaven, and by his example of humility reprove our arrogant hearts and stomachs, and teach humbleness of heart and mind in words and works.

And not only Christ humbled himself in the shape of a servant, or as a servant, but also he humbled himself to death, and that to the death of the cross, that by his death we should be delivered from death. For by death he overcame death, and brought us,