Matthew Poole and continuators on Philippians 4

1 THerefore, my brethren dearly beloved and longed for , my joy , and crown , so stand fast in the Lord , my dearly beloved .

This particle connotes that which follows to be infer'd by way of conclusion from what he had premis'd in the close of the former Chapter, in opposition to the shame of the earthly minded, concerning the glory of the heavenly minded.

Whom he affectionately owns to be his Brethren in the common faith, Tit. 1.4.

Those who not being enticed by the insinuations of seducers did adhere to him, had his sincere affections, c. 2.12.

Whose safety and felicity every way he most heartily desired, c. 1.8. & 2.26. with Rom. 1.11. 1 Thess. 3.6.

Intimating how their faith and holiness did at present afford matter of rejoicing to him, c. 1.4, 7, 8. with 1 Thess. 2.19, 20.

Who was not ambitious of man's applause, but accounted them his honour and glory, the great ornament of his ministry, whereby they were converted to Christ (as elsewhere in scripture a crown is taken figuratively, Prov. 12.4. & 14.24. & 16.31. & 17.6.) 1 Thess. 2.19. The reward which had some similitude, with the honour they had who were victorious in a race, c. 2.16, 17. as Iam. 1.12. 1 Pet. 5.4. Rev. 2.10. & 3.11.

He exhorteth them not barely to stand, but so to stand that they did not fall, 1 Cor. 10.12.

Hereupon he adds in the Lord, i. e. Considering their relation unto Christ, they would derive power and virtue from him, into whom they were implanted, to persevere conformable to his will, in Christian concord, till they were made like to him, c. 3.21. with c. 1.27. Ioh. 15.4, 7. 1 Cor. 15.58. & 16.13. Gal. 5.7. Eph. 6.11, 14.

In whom looking upon them (the more to fix them) he pathetically and rhetorically repeats his endearing compellation Beloved.

Marginal references: 2 Cor. 1.14.

2 I beseech Euodias, and I b seech Syntyche , that they be of the same mind in the Lord .

After his general perswasive to perseverance he doth here particularly by name with great affectionateness importune two women, who had been very usefull in that Church for the furtherance of the Gospel that they would come to a better understanding of each other, and the interest of Religion amongst them who received the Gospel upon Paul's preaching, Act. 16.13.

As he had moved all to love, unity, and amity, (as it became disciples of Christ) c. 2.2. So he doth here especially move them unto unanimity according to the mind of the Lord, and his way, for the sake of him whose honour is to be prefer'd to all private concerns, Rom. 15.5.

3 And I intreat thee also, true yoke-fellow , help those women which labored with me in the gospel , with Clement also , and with other my fellow-labourers , whose names are in the book of life .

He subjoins his most importunate request to some eminent person who did faithfully and sincerely draw in the same yoke of Christ with him, even such another in that Church at Philippi (whom they well knew from the freedom [illegible: 1 letter]e used when he planted the Gospel amongst them, or might more distinctly know from Epaphroditus) as he had represented Timothy to be, c. 2.20. Some both ancient and modern would have this to be Paul's own wife, whom he left behind, but seeing it doth not appear that when he wrote this Epistle he had ever staid above two months at Philippi, he elsewhere reckons himself amongst the unmarried, 1 Cor. 7.8. and wish'd those who had the gift of continency to continue so, under the sharp persecution of the Church, for which he was frequent in journeying, labours and Prisons, 2 Cor. 11.23. there is no cogent argument to evince that he was then married; however he had liberty to have had a Wife, as well as Peter and others, Mat. 19.29. & 22.28. with 1 Cor. 9.5. Some conceive by yoke-fellow here is meant the lawfull husband of one of the forenamed honourable matrons: others, one called by that proper name in Greek but the Epithet annex'd doth not so well suit. It may suffice to say it was an intimate collegue and sincere companion of Paul's who was a like affected with him drawing in the same yoke, for the furtherance of the Gospel, his genuine helper.

Whose special aid, by advice, prayer and otherwise he solicited on the behalf of those pious women, who aforetime (though not by publick preaching in the Church which he elsewhe re dissallow'd, 1 Cor. 14.34, 35. 1 Tim. 2.12. but privately) had not onely wrought, but earnestly striven together with him, by teaching youth, and other women, good things, Tit. 2, 3. putting themselves in hazard with him, in that difficult work he had amongst them, and enduring troubles with him for the propagation of the Gospel, c. 1.27. Act. 16.13. as P[illegible: 1 letter]o[illegible: 1 letter]be and Priscilla, and Mary elsewhere, Act. 18.2, 3, 26. Rom. 16.2, 3. 1 Tim. 5.10. 2 Tim. 4.19. in offices proper to their sex.

Clement probably was some Church Officer of Roman extract in that Colony at Philippi, (whether he, about whose order in the Catalogue of Roman Bishops, Historians dispute, there is no certainty.)

The rest whom he doth not name, onely describe by the assistance they gave him in the holy work of the Gospel, probably were other Church-officers.

Whose names he did in charity, apprehend to be enroll'd in Heaven, (as our Savi our speaks to the rejoycing of his 70 Disciples) Luk. 10.20. We are not to think there is any material book wherein their names were written, but that he useth it as a borrow'd speech intimating his perswasion of them (as of the election of others, 1 Thess. 1.4. with 1 Pet. 1.2.) that their life was as certainly sealed up with God, as if their names had been written in a book for that purpose, looking upon them by their fruit as truly gracious persons, whom God had effectually called according to his purpose, Rom. 8.28, 29, 33. which is a Book written, Exod. 32.32. Isa. 4.3. Ezek. 13.9. Dan. 12.1. Rev. 3.5. & 13.8. & 20.12. & 21.27. wherein the Lord knows who are his, 2 Tim. 2.19.

Marginal references: Luk. 10.20.

4 Rejoyce in the Lord alway , and again I say Rejoyce .

He doth here, considering the importance of Christian cheerfulness, which he had twice before put them upon, c. 2.18. & 3.1. stir them up to true rejoycing, not onely by repetition of the injunction but by extending the duty.

To all times, and.

Under all conditions. For though there be woe to the enemies of Christ's cross, who laugh at his followers, Luk. 6.25. yet they who are really found in him, have evermore ground of rejoycing, for all the benefits of God they have through him, and the far more excellent, they do expect to receive upon his account, Ioh. 16.33. 1 Cor. 1.31. 1 Thess. 5.16. 1 Pet. 1.8.

5 Let your moderation be known unto all men . The Lord is at hand .

Exercising an even temper of mind, in governing the sensual appetite, with modesty, patience, and gentleness, in opposition to all impetuousness, and inordinacy of affections, yea to all excess and exorbitances in words and actions.

Both in the Eye of the Church, and those without, according to our Saviour's Sermon and example, Mat. 5.16, 39, 40, 41. & 17.27. not rigorously insisting upon our own rights, but with due self denial putting the best construction upon the words and deeds of others, not troubling our hearts, Ioh. 14.1. banishing that solicitude about the good things of this life, which he doth in the next verse caution against so, 1 Cor. 7.29, 30, 31.

Considering the cogent motive of the Lord's approach, as Heb. 10.25. Iam. 5.8. not onely in regard of his Deity, whereby he reigns amongst his enemies, Act. 17.27. Ier. 23.29 nor in regard of his special aids to his servants, Psal. 14.5, but in regard of his coming to judgment, and setting all things right in a just distribution of rewards and punishments to comfort his Children, and confound those that disobey him, Mat. 18.34, 35. Mark 10.29, 30. Col. 3.24. & 4.1. Heb. 10.37. 1 Pet. 3.8, 9. Rev. 22.20. But still we must remember, when we conceive of the Lord's being at hand in regard of death and judgment, we must not take our own but God's measures, in waiting our appointed time during his pleasure, Mat. 24.36 Act. 1.7.

Marginal references: Jam. 5.9. 2 Pet. 3.8, 9.

6 Be carefull for nothing : but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto God .

He disswades not from a spiritual care arising from a good principle, according to a right rule, for a good end, this care of diligence in a due manner within our own sphere is incumbent on us both for spirituals and temporals, as, c. 2.20. with Rom. 12.11. 2 Cor. 11.28. & 12.14. 2 Thess. 3.10. 1 Tim. 5.8. 2 Tim. 3.15. yet he earnestly disswades from and prohibits all carnal solicitude, or carking distrustfull worldly care, which doth divide and as it were split the heart in pieces, that anxious solicitude which doth torture the mind, with such thoughts as our blessed Lord will not allow so much as one of them to be predominant in his real disciples, Mat. 6.25. because such immoderate distracting care, is on our part a disparagement to our heavenly Father's good providence, v. 32. with Psal. 55.22. & 127.1, 2. Mat. 4.18, 19. 1 Pet. 5.7.

The remedy against which he doth here subjoin. But in all things, or in every occurring necessity, whether prosperous or adverse; sacred or civil; publick or private; some render it every time, in every condition, on every occasion.

By petition or apprecation of good to our selves, or others; mercies or blessings temporal spiritual and eternal.

And by a deprecation of evils felt or feared, wrath and judgments deserved.

With a gratefull acknowledgment of mercies received, benefits conferred, and deliverances vouchsafed (implying that no prayer is acceptable to God, without this ingredient of thankfull resentment of his favours.)

Our affectionate desires should be opened to God, and powered forth before him, not that he is ignorant of us, or our wants in any circumstances, but that he accounts himself glorified by our addresses to him, in seeking to be approv'd and assisted of him in every condition.

7 The pe[illegible: 1 letter]ce of God which passeth all understanding shall keep g your hearts and minds through Christ Jesus.

He adds as an encouragement to prayer the peace of God, who was in Christ reconciling the world unto himself, to that upon believing and obeying the Gospel, they who really do so are reconciled to him, 2 Cor. 3.19, 20. and at peace with him, Rom. 5.1. through Christ who leaves and gives peace to his, Ioh. 14.27. It is then the peace of God, in that he is the object, the donour, the Authour of it by his spirit to those who persevere in the Communion of Christ as in v. 9. have the God of peace with them, and a sense thereof in their own spirits.

And how it transcends a finite understanding? may be answered 1. In that he who hath perceived it, before he had done so, could not sufficiently conceive in his own mind what at length it might be, 1 Cor. 2.9. hence 2. After it is perceiv'd it cannot be that any one should esteem and express the power and virtue of it, according to the worth and excellency of the matter. Not that the peace should affect the heart, the will without the intervention of the understanding; sith [illegible: 1 letter]is said to keep the heart and mind, & Rev. 2.17. The white stone given to believers (whereby this peace signified) is of that kind which no man knoweth, save he that receiveth it: and it is no new thing in scripture to say that doth exceed all understanding, which humane understanding doth not so distinctly conceive as to be able to express it, as, Eph. 3.19. So mans mind doth receive that which is taken into admiration, that it perceives something always to remain, which it hath notice of, yet cannot so perceive as to express the whole of it.

Wherefore they who are really interressed in this peace shall be kept as in a Garrison, 1. Pet. 1.5. So their whole Souls shall be in safety, against the assaults of Satan, their affections and reasoning shall be so kept in order, that through Christ they shall not finally fall.

8 Finally brethren , whatsoever things are true , whatsoever things are honest; whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue p, if there be any praise ; think on these things .

As to what remains, he doth with the fair compellation of Brethren furthermore propose to their serious consideration living in the neighbourhood of the Gentiles what he doth here hastening to a conclusion heap up and fold together especially whatever,

Agrees with truth in doctrine, in word; and conversation which shew candour and sincerity of conscience, both with reference to believers and to infidels, Psal. 15.4. Eph. 4.14, 15, 25.

Venerable and grave as becometh the Gospel, c. 1.27. to adorn the Gospel of God our Saviour, Rom. 12.17. & 13.12. Tit. 2.10. avoiding what may argue levity or dishonesty in gesture, apparrel, words and deeds, 2 Cor. 8.2.

Giving what is due to every one by the law of nature, or nations, or the Countrey, without guile and not injuring any one, Ruth 3.13. Neh. 6.11. Mat. 22.21. Rom. 13.7, 8. Col. 4.1. 1 Tim. 5.8. Tit. 1.8. & 2.12.

Keeping themselves undefiled in the way Psal. 119.1. from the pollution of Sin, 1 Ioh. 3.3. and the blemishes of filthy words and deeds, Eph. 4.29. & 5.3, 4, 5.

Whatsoever may gain the real respect of, and be greatfull to good men in an affable deportment acceptable to God, Tit. 3.2.

Whatsoever is in a tendency to mentain a good name; not to court vain glory or popular applause, Gal. 1.10. but that which may be for the honour of Christ, and the reputation of the Gospel among the Gentiles, Rom. 15.3. 1 Pet. 2.12. in agreement with the word of God, otherwise we must pass through evil as well as good report, Luk. 16.15. 2 Cor. 6.8.

And upon supposition there be really any other commendable practice amongst any; any praise-worthy deportment,

Diligently consider and prosecute these things.

Marginal references: Or, vener [illegible: 4 letters].

9 Those things which ye have both learned , and received, and heard , and seen in me , do : and the God of peace shall be with you .

He recommends to their serious practice not new things, but those weighty matters which they had before learned of him, when preaching amongst them.

Yea and approv'd as worthy to be kept.

And that all things might be more lively and affecting with an increase of words, he moves with this that his doctrine was exemplified by his own practice when amongst them as he had hinted before, c. 3.17.) expressing the same thing by his life, which he did by his word, 1 Tim. 4.12. 1 Pet. 5.3.

Whereupon he would have them to be doers also of the same things, 1 Thess. 1.6. & 2.13. Heb. 13.8. Iam. 1.22.

And in this practice you have comfort from the presence of the God of peace (as above, v. 7.) who will embrace and prosper you; being reconciled to you in Christ, and at peace with you, so Rom. 15.5, 33. & 16.20. 2 Cor. 13.11. 1 Thess. 5.23.

10 But I rejoyced in the Lord greatly , that now at the last your care of me hath flourished again, wherein ye were also carefull, but ye lacked opportunity .

He signifies that he had been much raised in true spiritual (not carnal) joy, that the Lord had by his spirit wrought in them such enlargedness of heart, as did shew it self in their care of him for the sake of Christ.

What follows, a learned Man writes, may be rendred, that now at last, ye could bring to maturity the care of me; for whom indeed ye▪ had been carefull, but had not the ability. The Apostles phrase is borrowed from trees, which in the Winter season keep their sap within the bark, in the spring and Summer grow green, and yield their fruit; so was the Philippians care of Paul suffering in Christ's cause, for the Greek word we translate flourished again, or revived is sometime used actively, and transitively. So in the 70, Ezek. 17.24. (with the Apocryphal writer, Ecles. 1.18. & 11.23. &. 50.11.) and so it may be expounded here, not onely of reviving, growing green, and budding again (which is less than the thing is) but of bringing forth fruit. For their care of Paul was in their heart, but by reason of troubles it could not exert it self, or yield fruit, but onely in the season, (as Mat. 21.34.) which the Apostle softening his speech, alledgeth as an Apology for them: he doth not say there was not any opportunity in respect of himself, but a seasonableness in respect of them. They being destitute of a faculty of bringing forth fruit, v. 17. (which yet they always nourish'd in their most intimate affections towards him) till the present, when at length they had a seasonableness and an ability given them of God, to the perfecting of that fruit for the Apostle. For what we translate wherein, may as, c. 3.12. be translated for where (compare the use of the particle and article, Mat. 18.4. with 26.50. Rom. 5.12.)

Marginal references: 2 Cor. 11.9.; Or, is revived.

11 Not that I speak in respect of want : for I have learned in whatsoever state I am ▪ therewith to be content .

He doth anticipate any conceit they might have, as if he had a mean soul, and his joy were solely for the fruit of their care, he had received in the supply of his want as the same word is elsewhere used, Mat. 12.44.

Because he knew better things, being instructed at an higher rate, he had practically learned to rest satisfied with his own lot, 2 Cor. 11.27.

Accounting God's allowance a sufficiency to him in any condition, 1 Tim. 6.6, 8.

How adverse soever his state was he had attained to such equanimity that he could be content with such things as he had, Heb. 13.5. and chearfully and patiently submit to God's most wise disposal of him, knowing his most righteous and tender hearted father, would never leave nor forsake him, having already given him greater things than any of these sublunary ones he could stand in need of, Rom. 8.32.

Marginal references: 1 Tim. 6.8, 9.

12 I know both how to be abased , and I know how to abound : every where and in all things I am instructed , both to be full, and to be hungry, both to abound , and to suffer need .

He explains the equality of his mind he had through grace attain'd to, in a free submission to God, either in the absence, or affluence of external good things.

In a mean and ignominious state, he had spiritual skill to exercise suitable graces without murmuring, or repining when trampled on, 1 Cor. 4.11. 2 Cor. 11.27. having entirely resigned his will to the will of God.

In an higher state had in much esteem and well accommodated.

Yea in all circumstances religiously imitated, and taught, fortified against Temptations on all hands.

When faring well, and having a large revenue to be temperate, 1 Cor. 9.23. humble and communicative, 1 Tim. 6.18.

When hungry and poor not to be distressed, but confident our heavenly Father will provide enough in his season, Mat. 6.32. & 7.11. 2 Cor. 4.8. [illegible: 1 letter]iving an Elixi[illegible: 1 letter] at present that will turn all into Gold.

13 I [illegible: 1 letter]an do all things through Christ which strengtheneth me m.

Having written of the great things he had learned, that it might not be attributed to his proud conceit, or give occasion to any others vanity to boast (as he had recourse before to the divine efficiency to will▪ and do, c. 2.13.) he rests solely for power upon Christ, being found in whom, when he saith he can do all things, we are not to understand it absolutely, but restrictively to the subject matter, he had before mentioned in the precedent verses, intimating he could by the Lord's help use well both prosperity and adversity: or all those things the Lord called him to and put him upon. Not as the Papists urge that any meer man since the fall is able in this life, perfectly to keep the commandments of God: but that he by faith being united to Christ, by the power of his spirit dwelling in him, hath in the Lord righteousness and strength, Isa. 45.24. and thereupon hath a sincere respect to all God's commands, as David had, Psal. 119.6. So also had Zachariah, and Elizabeth, Luk. 1.6. in opposition to pharesaical obedience: not by any power he had of himself but through Christ strengthening of him, so that God would accept of his sincere performance (though not every way perfect) of what was incumbent on him.

14 Notwithstanding , ye have well done that ye did communicate with mine affliction .

Lest any should suspect from what he had suggested of his contentment, that he was not much affected with their liberality, but might have done as well without, as with it, and they might have spared their bounty and labour.

He doth prudently commend their Christian commiseration, (as the phrase is, Act. 10.33.) and give them to understand how acceptable, their seasonable supply was to him.

Who did so joyfully resent their kindness to him, in that it was well-pleasing to God, Rom. 12.15. they did so effectually Sympathize, and take a share to the oppression he sustain'd for the cause of Christ, 2 Cor. 1.7. and remember him in his bonds as if it were their own case, Heb. 13.1. Rev. 1.9.

Marginal references: Chap. 1.7.

15 Now ye Philippians know also , that in the beginning of the gospel , when I departed from Macedonia , no church communicated with me, as concerning giving and receiving but ye onely .

He amplifies the present favour the Christians at Philippi had vouchsafed to him, by a thankfull recollection of their former liberality.

Soon after he had preached and planted the good things of Salvation amongst them, c. 2.22. Act. 16.12, 13, 40.

So that comparing their first benevolence with other Churches, when leaving of Macedonia, Act. 18.5. 2 Cor. 11.9.

In that none of the rest of the Churches had for the spiritual things received of him in his ministration, distributed of their carnal or temporal (though that was their duty beyond dispute, 1 Cor. 9.7, 11, 13, 14. Gal▪ 6.6. 1 Tim. 5.17, 18.) but they alone: which might at once commend their Christian liberality, and evince that he in preaching of the Gospel was not mercenary, not having exacted a reward from others, but preached the Gospel freely, 2 Cor. 11.7.

Marginal references: 2 Cor. 11.8, 9.

16 For even in Thessalonica ye sent once and again unto my necessity .

They for their parts were most commendable in this matter that when he was in Thessalonica the Mother City (not above twenty five Miles distant) their care for his comfortable livelihood was more than once manifested, he passing again and again through Macedonia, 1 Cor. 16.5. 2 Cor. 1.16. which argues his thankfull resentment of the constant purpose of their mind to succour him upon all occasions.

17 Not because I desire a gift , but I desire fruit that may abound to your account .

Neither would he have any of them to think, as if his commendation of them were any oblique insinuations, with design to draw something more from them; he would have them to understand he did not seek himself, or theirs for his use (as elsewhere, 1 Cor. 10.33. 2 Cor. 12.14.)

But his great intent was, that they themselves might of God's Grace have the fruit of their charity they had shewed to him, ch. 1.11. & 4.10.

Which in the balancing of the accounts (by accepting as it were of Christ's will, Prov. 19.17. Mat. 10.42. & 25.34, 35, 40. will turn to their best advantage.

Marginal references: Rom. 15.28. Tit. 3.14.

18 But I have all, and abound: I am full , having received of Epaphroditus the things which were sent from you , an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God .

He further testifies his Thankfulness from the effect their gratuity had upon him, by three words here which declare the same thing, viz. that he was abundantly sa[illegible: 2 letters]sfied; having all that he could wish, even enough and more, so that he did not expect any thing more,

Than what he had already received by their faithfull Messenger Epaphroditus.

Which he further commends from its great acceptableness to God in allusion to the sweet odours in the Sacrifices that God himself took pleasure in▪ Lev. 2.1, 2. & 3.16. Heb. 13.16. So that that present God himself would accept through Christ, as if it had been offered to himself, 1 Pet. 2.5. 'Tis true, the Socinians to lessen the meritoriousness of Christ's Sacrifice of himself, which the Apostle mentions, Eph. 5.2. with respect to, Gen. 8.21. would by this Text corrupt that: but the truth is, it hath nothing like with that, for the benevolence and gratuity of the Philippians is said by Paul to be an odour of a sweet smell, a sacrifice acceptable, &c. but it is not said, that the Philippians themselves did give themselves an odour of a sweet smell as it is said, Christ gave himself for us an offering and a sacrifice to God, for a sweet smelling savour; which being once offered for all, was sufficient to take away sin, Heb. 10.10, 12. And therefore their reasoning is fallacious from that parity they suggest. Tis true, Believers and their good works are as sweet odours, Rom. 12.1. acceptable but in Christ, 1 Pet. 2.5. because they please God onely for him, for his sake and merit. But Christ because he doth appease God himself, who smells a savour of rest in his Sacrifice, which all others under the Law did but shadow, receiving their efficacy from his: Christ did it by himself, Believers and their services are onely acceptable in him.

Marginal references: Or, I have received all.; 2 Cor. 9.12.

19 But my God c shall supply all your need , according to his riches in glory , by Christ Jesus .

Will in a grac[illegible: 1 letter]ous return to Paul's Prayer abundantly answer, (yea, above all he could ask or think) all their expectations, Psal. 41.1, 2, 3. with 2 Cor. 9.8, 10.

See v. 3. he saith my God, because he imputeth and owneth that to be done to himself which is done according to his mind unto any of his Embassadours, he having received the gift from their hand by Paul,

Agreeable to his own fullness and rich mercy, Psal. 24.1. 1 Cor. 10.26. Eph. 2.4. gloriously, or riches of his glory, Eph. 3.16. and goodness, Rom. 2.4. & 9.23. sustaining and defending them liberally and powerfully here, to his own glory, and taking them hereafter, into everlasting glory.

Through the Mediation, and by vertue of their Communion with Christ Jesus.

20 Now unto God and our Father be glory , for ever and ever . Amen .

From thanking of the Philippians, the holy Man passeth to a giving of thanks unto God the first cause, that they might not be elated.

He had My God, now Our Father, not onely adoring him as Maker of all, but as Father of all the faithfull aswell as of Paul, being born of him in Christ, Ioh. 1.12, 13. through whom he takes a Fatherly care of them. Matt. 6.32. Ioh. 20.17. Christ saith, My Father, as being his onely Son by eternal Generation; and he allows Believers to say Our Father, as being his Children by Adoption.

Unto whom they are obliged to ascribe praise, and always to give thanks in the name of our Lord Jesus Christ, Eph. 5.20. And this indeed hath been their practice which should be ours, Rom. 1.25. & 9.5. & 11.33, 36. & 16.25, 27. Eph. 3.21. 1 Tim. 1.17. 1 Pet. 4.11. & 5.11. 2 Pet. 3.18. Iude v. 25. Rev. 1.5. &c. It intimates their hearts being full with the glory of God, their pens and months were enlarg'd accordingly, exciting others to the like Doxologies.

To almost all which in the forecited places (as here) ever and ever is added connoting absolute eternity, and joining past, present, and future ages together.

This form of Amen affix'd in the close, doth signifie how his heart did give and rejoyced to give all blessedness to our Father in Christ, as rejoycing that he is so blessed a God.

21 Salute every saint in Christ Jesus : The Brethren which are with me greet you .

He doth friendly embrace, and wish happiness to all and every sanctified one who is a Member of Christ, hath entirely resigned up to him, and doth abide in him.

Then shews, that most probably his Collegues and Fellow Labourers in the Christian Church at Rome (calling such elsewhere Brethren, 1 Cor. 1.1. Col. 1.1. & 4.7. Philem. 1.7, 20.) ch. 1.14. & 2.25. 1 Cor. 16.20. doe so likewise.

22 All the saints salute you , chiefly they that are of Caesars houshold .

The rest of the Christians at Rome do the same.

More especially they of Nero the Emperours own Family and court, his Domesticks, ch. 1.13. It seems there were some there truly pious and Christian: but however some conceit, there is no real evidence, that Seneca was of that number. He being not a Courtier, but a Senatour, who left no real token (we know of) that he was a Christian.

23 The grace of our Lord Jesus Christ be with you all . Amen .

He concludes this (like his other Epistles) much as he began, see on c. 1.2.

Praying the same grace of the Lord might abide with them, which he had pray'd to them all, c. 1.1.

Not at all doubting, but with full confidence trusting all should be firm, as he had prayed.

Marginal references: Rom. 16.20▪