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For in so doing you did but that thing which you were bound to do to me, for it is meet that he, that giveth, should receive. If we preach unto you and sow spiritual seed amongst you, do you count it a great thing if we shall reap your carnal things (As saith Paul, 1 Cor. ix.) ? I have sown amongst you spiritual seed, God's word; therefore you ought to have given to me necessary food.

And he calleth their subsidy, sent to him by Epaphroditus, an account of giving and receiving. They received of Paul spiritual food, therefore they ought to have given to him carnal food. In that he saith, no congregation to have ministered to him help, but only these Philippians, we learn, that Paul did not receive of many congregations temporal food or subsidy, as he might have done, for the workman is worthy his meat. But he abstained and would not receive temporal food of all congregations of people for diyers causes. As well that he should not be an offence to the Gospel, and that they should not say, that he preached for a living, or for lucre sake, or for his belly-cheer, and that he would give others example to labour for their living, he with his hands got living for himself and for those, that were with him (Acts, xx. 2 Thess. iii.) And that others should not be ashamed to labour with their hands and to shew it was no dishonesty for priests to labour with their hands.

That was necessary for me, which you sent me. He praiseth them, not for that they sent to him at Thessalonica what was necessary, or that he desired of them such a stipend or sum of money, or that he should by praise or by giving of thanks provoke other congregations to do such like ; but rather because that he required and wished to them a reward of God for their benevolence to him. · And, here, we learn more to consider and wish for a reward of God to be

given for alles done, than to wish to ourselves help of our poverty, or relief of our necessity. And so we should look more at the profit of others, than for the taking away of our need, after the example of Paul here.

For I have all, and have plenty. Now, he sheweth the cause that he desired hot money of any congregations; for he had no need of money at that time, for he had money in plenty. And therefore he desired not money of others, but others to be rewarded of God for their beneficialness. And he calleth their benevolence or alms, a savour of sweetness, or sacrifice acceptable and pleasant to God; alluding: to the acceptable sacrifices in the old law of Moses, commanded to be offered up to God, which smelt well and were called thankful sacrifices, if they were, done, as God commanded them to be done. .

This place sheweth temporal sustentation given to them, that preach the Gospel, to be pleasant and; thankful sacrifices to God, although those, that do give them, be bound to give an honest living to the preacher of God's word, as Christ saith (Matt. x.), " The workman is worthy of his meat.” Note, that they please God, that do their duty, and pay their debts, and give their temporal duty by laws appointed to their pastors: and they, that do not, displease God.'

Ver. 19, 20. My God fulfil all your need, according to his riches in glory, in Christ Jesu. - Unto God and our Father le praise for ever and ever. .Amen. '

As these Philippians sent to Paul all things, that were necessary for hiin, so again he wished to them all necessaries that they had need of. He wished not to them great abundance of all riches or any great excess; but necessaries to the use of their life, to teach us to wish so both to ourselves and also to others. Excess and abundance of riches ofttimes bring infamy, slander, offence of God and of our

For he riches cannot behor and giver of to be given

neighbour. Moderate riches have less jeopardy and more true glory. Therefore, he wished to them no excess, but sufficient living, and that to be given them of God, the author and giver of all goodness, whose riches cannot be consumed by giving to others. For he hath all riches: his barns are full of riches, and cannot be wasted or spent, but the more he giveth, the inore he may give and doth give. To him be all honour and glory evermore, world without end. Amen,

Ver. 21-23. Salute all the saints in Christ Jesus. The brethren that are with me salute you. All the saints salute you, but especially they that are of the emperor's house. The grace of our Lord Jesus Christ te with you all. Amen.

Now, he finishes his Epistle with salutations after his humble manner. And first, he saluteth all the saints, that is, all the faithful believers in Christ Jesu, sanctified not by bishops of Rome, but by the blood of our Saviour Jesu Christ, in whom they believe and serve him by perfect charity, keeping the commandments of God, living in this world: such he calleth here saints

Secondly, he saluteth them in the name of all the faithful brethren, that were with him, that either came to hini, or did minister to him in prison neces? saries, or did other business for him. Specially he saluteth them in the name of the brethren, that were abiding in the court of Nero, where were many that boldly and without fear openly professed Christ and his word. Finally, he wished the grace of our Lord Jesu Christ to them all. To God the Father with his Son Jesu Christ, and the Holy Ghost, be glory for ever. Amen.





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N.B. The Exposition on St. Jude is contained in the same

volume in the Cambridge University Library, from · which the foregoing Exposition on the Philippians has

been transcribed.)

Ver. To those that are leloved in God, the Father, and by Jesus Christ preserved and called. · Here, it is shewed to whom this Epistle was dedicated and sent, that is to say, to all men and women, tenewed by the blood of Christ, whom Jesus Christ hath called, of his only mercy and grace, and not of the merits, works, and deservings of men. First he loved them, and then he did call and sanctify them.

Here, are two things to be noted ; first, that Jesus Christ loveth whom he will. Secondly, those that he calleth, he sanctifieth them: he calleth men to him of his only mercy, and not of their merits, nor yet of the worthiness of their works. God calleth sometimes inwardly by inward inspiration, as he did call: St. Paul (Acts, ix.), and many other prophets. Sometimes he calleth inwardly in the heart, and outwardly by the preaching of the Gospel, to the which

they give credence that be called. Christ calleth not after the pleasure of man, but after the will and pleasure of God; when God willeih, and not when man willeth ; whom God pleaseth to call, and not. whom man judgeth worthy to be called ; nor yet when man thinks meet to be called, but when God thinks and knoweth men apt and ready to come, when they be called. By the which saying many reasons be taken away of the calling after the will of man, by the merits of men, and when men judge' men to be apt and ready to the hearing of the Gospel, and will give credence to it. ..

And although God only doth call, and when he will, without any endeavouring or work of man: yet ofttimes, and for the most part, he useth certain means; as by preaching of the Gospel, and by hearing of it preached. As he giyeth other gifts by means, as learning by study, riches by labour, wis. dom by experience, faith by the Gospel preached : so he calleth men to him by preaching of God's word, which those believe, whom he calleth, and who after it do live a life, pure and clean in all innocency of living

- God knoweth, who be his;" and those he calleth to him in time prefixed, and when he knoweth them to be most apt to follow their calling. Here, you may see the cause, why God would not have his Gospel at the first preached to the Jews and to the Gentiles, and that in all times. It was because he did sce them not apt to receive it, nor yet apt to believe it. Therefore, that they should avoid more pain, God did hide from them his Gospel; and when he did see them apt to receive and believe the Gospel, he made the Gospel to be preached to the Gentiles, and they believed it, and were saved, as many as were ordained to life.

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