for our state and degree. And in this thing he reproveth all them, that keep not seemly manners or fashions in habit, gesture, words, deeds, as become their degree or vocation.

The Apostle would all things to be done seemly after a comely order. And here he reproveth such, as their vocation requireth to be sober, sad, and discreet men, and men of gravity and wisdom, that nevertherless be light in manners, full of words, not becoming their vocation; mockers and scorners of others, jesters and railers at all others' manners, and such as cause men to laugh, when it becometh their state and vocation to be men of gravity, sobriety, and to give to others example of soberness. And here he reproveth all unclean communication, filthy words, uncleanly manners or jestings, all scoffing and railing, that do not become Christians, sober, wise, and discreet men.

Thirdly, he exhorteth them to do all just things: for justice is that thing, whereby is given to every one what is due for him. Whereby no man should desire but what is equal and just to be given to him. By the which saying he condemneth all injuries, wrongs, rapines, theft, murder, craft, falsehood in buying, selling, in changing one thing for another. And by justice we be taught to render to God that which pertaineth to God, and to give to man that which pertaineth to man.

And in this he reproveth those that ascribe to themselves, to their might, merit, power, the grace of God, preservation of them from evil, remission of sins, and life eternal, and that of the merits and worthiness of their works. These things must be of justice ascribed only to Christ, our Saviour, that is, to reconcile us to the Father of heaven, to justify us, to take away our sins, and to give life everlasting. These be works of God, pertaining to God,

Notwithstanding you have done well, that you bear part with me in my tribulation.

The Apostle giveth thanks to these Philippians for their duties and offices done to him, and for their charity sent to him in prison by Epaphroditus. Here, we learn to give thanks to our benefactors for their benefits done to us, lest we should be counted unthankful or without good civility or gentle manners, although those that do kindness were bound of duty to do that thing they did. As these Philippians were bound to do no less to Paul than they did. Ye hear, that Paul rejoices in the Lord that their readiness to help him was in them revived again and quickened, and they did return to do their duty which they had omitted for a time towards him, wherein he teacheth us to rejoice of the amendment of them, who have for a time neglected or omitted to do their duty to any man due, or to pay their debts, or to give to their pastors what is due to them for necessaries to be paid or given..

In the which you were careful, but you lacked opportunity. Here, he partly excuseth them of their negligence, that they ceased for a time to send him necessaries in prison, as if he would say, I know you were careful for me, and that you would have sent to me such things as you thought I should need. I think you did not forget me. I do not reprove you for your duty undone to me, I know you lacked no good mind or will; but you had no opportunity, nor man convenient, nor faithful and trusty messenger, by whom you should have sent your charity withal, which you sent to me by Epaphroditus.

And here privily he reproveth them of their fault and slothfulness, teaching them what they ought to have done to him. But he, preventing their excuse, saith, that they wanted opportunity to send to him such things, as he needed. And so opportunity

standeth in the stead ofttimes of an excuse; or else by opportunity he understandeth their afflictions and tribulations, by the which they were letted for a time to send to him necessaries, and so opportunity then was a just excuse for them.

I speak not this because of necessity. I say not these words because through your fault or negligence I lacked necessaries, or was in great need, or could not live without your help: for I have learned to take all chances of living, as they chance to me by experience, and to be contented with my lot, as it shall chance. If I have plenty of riches, I give liberally to the helping of the poor and needy. If I have no plenty, I draw back my hand, and fashion me after mine ability, and give as I may, and not as I would. Fulness does not corrupt me, if I have plenty and more than for my necessities: and hunger does not deject me, or put me out of comfort, if I Jack sometimes those things, which I would have, or be necessary for me.

Here, the Apostle teacheth the true use of riches and of poverty. The true use of both is to be contented with our lot. It pertaineth to the rich man, not to be proud of his riches, or to think himself thereby better than others be, or to contemn others, or to think he had his riches of himself, of his own wit or policy, works and labours, and not of God, the author of all riches and giver of all goodness, or to keep them to himself unmercifully from the needy. But it pertaineth to the rich man to know that he hath riches of God, to give God thanks for them, to be humble and meek, and to be liberal to the poor and needy.

Also, here we may learn, that it is not evil to have great riches, but it is evil to abuse great riches; as to be proud for riches given, to extol ourselves above others, to contemn or oppress others, to trust in

riches, to make riches our God, to shut up our hands from helping of the needy. So, riches are not to be despised, but the abuse of riches is to be despised. For many holy saints, as Abraham, Isaac, Jacob, Lot, Job, David, had great riches. But they did not abuse their riches, but used them well, bestowed them to the glory of God, and were liberal to such, as had need. They kept hospitality, and received the needy into their houses, and ministered to their necessities more gladly, than the guests ofttimes desired; and therefore they brought guests home to their houses, as it were by enforcement, or against their will: so ready were they to do the merciful work of hospitality, and they lacked not their reward of God (Heb. xiii.).

I can do all things through Christ, which strengtheneth me. That I do bear riches and poverty, as I should do, it is not to be ascribed to me, to my might, or power in me, but to Christ my Saviour, by whom I may and can do all things well; I can both suffer adversity, and in prosperity not abuse God's gifts, but use them well, as is said before. If riches do come, the heart may not be fixed upon them; if poverty do invade us, let us think we be rich enough, if we have God, and possess a clear conscience from sin, Let us think that we may do all things by Christ, and that without his help or power we can do nothing, without whose grace great riches cannot profit us nor others, yea, they will come to great decay and to nought, Therefore, let us altogether hang upon Christ, of his help and favour, and by him be contented with our lot, taking in good worth whatsoever thing chance to us, be it prosperity or adversity; saying with Job (Job, i.), "The name of God be blessed," thanks to God for all his gifts.

Notwithstanding ye have done well, that ye tear

part with me in my tribulation. These words he addeth, lest he should be thought to have contemned their kindness or reward, sent to him in prison by Epaphroditus. Therefore, he saith, You did well, and as you should have done, that you sent your charity to me, by the which you are made partakers of my afflictions, and shall be with me partakers of my joy. And as you sent your kindness and reward of a good mind to me, to recompense your duty, omitted for a time; so, I of a good mind accept it with thanks, given to you for it. Note, that those, that communicate to the works of good men, shall be partakers of glory with good men, for a good work shall not lack its reward of God.

Ver. 15-18. But ye of Philippi know, that in the beginning of the Gospel, when I departed from Macedonia, no congregation bare part with me concerning giving and receiving, but ye only. For unto Thessalonica ye sent once, and afterward again unto my necessities. Not that I seek gifts, but I seek the fruit, that it be abundant in your reckoning. For I have a 's and have plenty. I was even filled, when I receives of Epaphroditus that, which came from you, an odour of sweetness, or sacrifice accepted and pleasant unto God.

Paul here sheweth the benefits of these Philippians towards him with giving of thanks, and these Philippians he commendeth above others, that they sent him help, when he was in prison, and when he first preached the Gospel, going from Macedonia, and calling to the faith of Christ; and that these Philippians did send to him, when no other congregation helped him, nor communicated to him, and so were partakers neither of giving nor receiving. As if he would say, There is no cause why you should think me debtor unto you, because you sent to me necessaries, and no congregation but you alone.