Commentary on Romans, Biblical exegesis 2 · Chapter 16 · Section 3

Commentary on Romans · Biblical exegesis 2 · Chapter 16 · Section 3

p. 7183. The questions and doubts discussed.

1. Quest. Of the diuers salutations sent by the Apostle in generall.

1. As hetherto from the beginning of the 12. c. the Apostle hath deliuered diuers morall precepts and exhortations, so now he propoundeth diuers examples of worthie and imitable persons among them.

2. Which examples may be thus sorted out. 1. he saluteth such speciall persons, as were more familiarly knowne vntounto him, to v. 12. 2. either for some temporall benefit, either generally bestowed vponupon him together with other, such an one was Phebe, v. 2. or specially shewed toward the Apostle, such were Priscilla and Aquila, which had laid downe their necks for his life, v. 4. 2. or for some spirituall benefit, such were Epenetus the first fruits of Achaia, v. 5. Andronicus and Iunia, v. 7. 3. or by reason of his familiar acquaintance with them, as Amplias with the rest, vntounto v. 14.

2. Then he saluteth other persons by name, neither so well knowne vntounto him, nor of such speciall note.

3. And lastly, he concludeth with a generall salutation to them all, v. 16.

3. Wherein appeareth the singular memorie, and thankfull remembrance of the Apostle, that beeing occupied in the affaires of so many Churches, yet tooke such speciall notice of so many singular persons among the Romans, especially seeing he had not yet seene them in the flesh.

2. Quest. Of Phebe, commended here by S. Paul, what place shee had in the Church, and wherefore commended.

1. I commend: To commend signifieth two things, both to praise one, and set forth the good parts, which are in them; and to entreat fauour for one, commending and committing the same to the faith and trust of an other, to be helped, or any way pleasured.

2. Phebe. Tolet annot. 1. confuteth their opinion, that take this Phebe to hauehave beene S. Pauls wife: which he would confute by this argument, that S. Paul was neuer married: and whereas Clemens Alex. lib. 3. stromat. thinketh that S. Paul was married, and prooueth it by p. 719that place 1. Cor. 9.5. that he had power to lead about a sister a wife, as well as the rest of the Apostles; he confuteth that opinion, shewing, that the place must be thus read rather; a sister a woman, then a sister a wife. Contr. 1. I agree with Tolet, that Phebe could not be S. Pauls wife, because shee was a minister of the Cenchrean Church: but shee should hauehave ministred vntounto S. Paul, if shee had beene his wife. 2. I also consent, that the place giuen in instance, 1. Cor. 9.5. prooueth not directly, that S. Paul was maried, but that he had libertie and power to take a wife, as well as the other Apostles: but whether he were maried or not, it is vncertaine: it is as like he was, as otherwise: there are of the Fathers; of both opinions, some thinke he was a virgin, as Hierome, Ambrose, Epiphanius, some that he had a wife, as Ignatius epist. 9. and Clemens before alleadged: but it is not greatly materiall whether he had a wife or not: it is sufficient, that some other of the Apostles were maried, as Peter by name, and Saint Paul might hauehave vsed the same libertie, if it had pleased him: yet Tolets exposition of that place is verie fond, though the rest of his side concurre with him, to read a sister a woman, rather then a sister a wife: for the word sister, includeth a woman: and what women were fitter to follow the Apostles, and to minister vntounto them, then their own wiues: See of this question touching S. Pauls mariage more 7. Cont. generall before the 1. c.

3. Our sister: The Apostle commendeth this Phebe: 1. by her profession, she was a sister, fide non cognatione, in faith, not by kindred. 2. by her office, she was a Minister of the Church. 3. by her beneficence and liberalitie: she had giuen hospitalitie to many, and to S. Paul among the rest: where Origen observeth, that as Abraham beeing giuen to hospitalitie receiued Angels among the rest, so Phebe while she is obsequious in her hospitalitie to all, was worthie also to entertaine Paul.

4. A Minister of the Church of Cenchrea: 1. Tolet thinketh she was a deaconesse of that Church, whose office he describeth out of Clement to hauehave consisted in these three things specially: to attend vponupon children comming to Baptisme, to make them readie to be baptized: to keepe the doores of certaine women which were for a time sequestred & seperated from their husbands for greater devotion sake, and to take care of the sicke: such were the widowes, whose office S. Paul describeth, 1. Tim. 5. such an one Theodoret thinketh this Phebe was, writing on that chapter: and so before him Origen faith, she was in ministerio Ecclesia constituta, setled in the office and ministerie of the Church: so also Calvin, Osiander, Gualter, with other of our new writers: But Pareus refuseth this opinion, because the widowes were auncient women of 60. yeare old, and of the poorer sort, which were maintained of the Church; But this was a rich woman, and maintained other, and by reason of her farre trauel, and long iourney, not like to be so old: neither could the widowes of the Church, whose charge was to attend the sicke, be long absent from their office. 2. Wherefore the better opinion is, that she was a rich woman, Lyranus thinketh, that ecclesiam aedificaverat, she had built a Church at Cenchre… but there were no common Churches then: it is more like that ecclesiam sustentabat, that she did releeue the Church, and succoured the poore conuerted to the faith, and specially the Apostles and other ministers, Gorrhan, Hugo: subministravit facultates, she did minister of her substance, Vatablus: and beside it is like, that her house was both a common receptacle of straungers, and a place for their holy meetings and assemblies: Pareus: ministrabat nobilissima matrona vestimentum & victum, she beeing a noble matrone ministred both raiment and foode: Haymo: as we read of certaine rich and noble women, as Ioanna the wife of Chuza Herods steward, and Susanna, which foreign, ministred vntounto our Blessed Sauiour of their substance: there a word is vsed of the same originall and deriuation, with this here.

5. Of Cenchrea, or Cenchus, because the word in the originall is in the plurall: 1. there was a kenchus in Italie, an other in Troas, but this was neere vntounto Corinth: it was statio navalis, the hauen of Corinth, whereof mention is made Act. 18.18. as Pyraeum was the port at Athens. 2. It seemeth that the Christians, who could not so safely exercise their religion in the Citie of Corinth, had their recourse, as it were to the suburbes: as Act. 16. they went out of the Citie, and praied by the riuer side. 3. Tolet obserueth further, that the Gospel was so propagated by the preaching of Saint Paul, that the faith shined, non solum in vrbibus, sedetiam in pagis, not onelyonly in Cities, but in villages.

Quest. 3. Of Pauls request in the behalfe of Phebe.

1. That ye receiue her in the Lord. The Apostle entreateth three things for her: 1. that they would receiue her, and giuegive her entertainment in the Lord, that is, as Chrysostome interpreteth, p. 720propter Dominum, for the Lords cause. 2. that they giuegive her honourable entertainment, as it becommeth Saints, which Chrysostome vnderstandeth passively, as is fit Saints should be entertained: it may also be taken actively, as it is fit for them, which professe themselues Saints, to receiue one an other. 3. the third is, to be helpfull vntounto her, and to assist her in her busines.

2. In whatsoeuer busines. 1. Haymo thinketh that Phebe beeing a rich matrone, might hauehave some busines in the Emperors Court by occasion of her lands & possessions, or by reasō of some vniust vexation or oppression: for there were some of Caesars houshold, that were Christians, Philip. 4.22. who might stand her in stead. 2. It is thought that S. Paul sent this epistle by Phebe, which might make her better welcome, but thereof there is no certentie: Hierome thinketh it was sent by Timothie: which two opinions Lyranus would thus reconcile, that it might be, that Timothie and Phebe trauailed together, and so the epistle might be sent by them both: or the Apostle might make two copies of this epistle, because of the daunger of the Seas, and send one by Timothie, an other by Phebe: but these are meere coniectures and gesses.

3. For she hath been helpfull vntounto many, &c. 1. Beza interpreteth, she hath giuen hospitalitie, but the Greeke word foreign, signifieth more, to be helpfull, or assistant, as the Syrian interpreter, and so the verb, whereof it commeth, is taken before, that yee assist her. 2. Chrysostome setteth forth the singular commendation of this woman herein, that she had beene assistant and helpfull, not onelyonly vntounto others, but to S. Paul orbis praedicatori, the Preacher to the whole world.

Quest. 4. Of Priscilla and Aquila, whom the Apostle saluteth in the second place.

v. 3. 1. S. Paul nameth the persons, whom he saluteth, and giueth the reasons of this his salutation, which are these fower. 1. because they were his fellow helpers in propagating the Gospel. 2. they had put their owne life in daunger for Paul. 3. all the Churches were therefore for Pauls sake, beholding vntounto them. 4. and they had a Christian familie, he saluteth the Church in their house.

Prisca and Aquila. 1. she is also called Priscilla, Act. 18.2. they were both Iewes borne, by profession tent makers, and Paul at Corinth remained with them a while beeing of the same craft. 2. here the woman is named before the husband, as likewise Act. 18.18. 2. Tim. 4.12. some thinke because she was first called, Gorrhan: or more famous, Lyran. but the Apostle therein obserueth no order, nor is not therein curious; as Act. 18.16. Aquila is named first, but v. 18. Priscilla is set before Aquila. 3. hence may appeare, how sillie an argument it is for Peters primacie, vsed and vrged by the Romanists, because he is sometime named first: for by that reason the wife here should be preferred before her husband. 4. and Chrysostome noteth, that neither artificium obscurum, ne que coniugium fuit aliquo damno, their obscure trade, nor their marriage was any impediment vntounto them: which may be obserued against the Romanists, which make mariage such an impediment of Orders.

My fellow helpers, &c. 1. An example whereof Saint Luke setteth forth Act. 18.26. how Aquila and Priscilla take vntounto them Apollos, and instructed him in the way of Christ more perfitely. 2. wherein Saint Pauls modestie appeareth, who disdained not to call them his fellow helpers: euen a woman he acknowledgeth to hauehave much helped him in the labours of the Gospel: not that Priscilla tooke vponupon her publikely to preach, but by her priuate exhortations she prepared many. 3. let this be noted, that S. Paul refused not the helpe euen of lay people, whom the Romanists will not admit so much as to the reading of the Scriptures without their licence. 4. some as Theophylact noteth, did thinke they are called S. Pauls fellowe helpers, because they wrought together with him in the same trade, but this is excluded by the words following, they were his fellow labourers in Christ, that is, as Haymo, in praedicatione & alijs operibus, in preaching and other workes: as in laboribus & periculis, in his labours and pertils.

Which hauehave for my life laid downe their neckes. 1. the interlinearie glosse, addeth, gladi…, to the sword, as though they had beene killed: and Theophylact seemeth so to thinke, perfecti hi martyres extitere, they were perfect martyrs: but then could not S. Paul hauehave saluted them here. 2. Chrysostome thinketh, that these daungers were vnderunder Nero, when the Iewes were commanded to depart from Rome: but neither had S. Paul bin yet at Rome, they could p. 721not then there offer themselues to daunger for Paul: and the commaundement giuen for the departure of the Iewes from Rome, was vnderunder Claudius, not Nero: Act. 18.2. 3. some vnderstand this hazard and adventure of their necks for Paul, of their ministring vntounto him, beeing in bonds, cum periculo vitae, with danger of their life, Gorrh. 4. some of their daungerous trauell with Paul, for he sailed into Syria with them, Act. 18.18. Osiand. 5. Pareus thinketh this was done, in the commotion and stirre before Gallio at Corinth, Act. 18.12. or in the seditious vproare at Ephesus, Act. 19. Pareus. 6. but I rather allow Gualters opinion, that this might happen rather, while Paul soiourned with Aquila and Priscilla in their house, when he had such an hoat combate with the Iewes, that he was constrained to leaue them, and goe vntounto the house of one Iustus: it seemeth, that they with hazard of their liues protected Paul, while he was in their house: for otherwhere it was an vnlike and vnmeete thing for Priscilla beeing a woman, to aduenture her life for Paul.

VntoUnto whome, not I onelyonly giuegive thanks, but also all the Churches, &c. 1. Origen giueth this reason, quia hospitales fuerunt erga omnes fratres, because they had shewed hospitalitie toward all the brethren: and so Chrysostome, omnem suam substantiam communem proposuerunt, they had made all their substance common: but it is not like, that this couple liuing by making of tents, were of such abilitie, to giuegive such entertainment to all the faithfull. 2. all the Gentiles then were beholding, because they had preserued the life of S. Paul their Apostle and teacher: thus Haymo, Lyranus, Martyr, Par. vita Pauli servata in omnium Ecclesiarum vtilitatem redundavit, the life of Paul beeing preserued, redounded to the profit of all Churches.

And the Church in their house, &c. 1. Chrysostome vnderstandeth their Christian familie, for they were so godly, vt domum suam ecclesiam facerent, to make their whole house the Church. 2. Origen de grato & fideli ministerio famulorum, interpreteth it of the faithfull and readie ministerie of the seruants, in entertaining of the Saints. 3. Theophylact thinketh it to be called the Church in their house, quia hospitio credentes admitteret, because the faithfull were entertained there. 4. but beside this, it seemeth, that their house was a place for the Saints to assemble in: there the congregation vsed to come together, Martyr: and so, els where S. Paul in his saluation of Aquila and Priscilla, remembreth the church in their house, 1. Cor. 16.19. the like salutation he sendeth to Philemon 2.

5. Quest. How S. Paul could salute Aquila and Priscilla, as beeing at Rome, seeing they were at Corinth with him, Act. 18. whence he wrote this Epistle.

1. Origen, whome Haymo followeth, giuegive this solution, that Aquila and Priscilla were twice at Rome, once, when by the edict of Claudius, they were thence expelled, Act. 18.2. and afterward, edicti saevitia cessante, when the cruell edict ceased, they returned to Rome againe, where they were at this time, when S. Paul wrote this epistle. This solution taketh away some part of the doubt, but not all: for Aquila and Priscilla were at Corinth, when S. Paul wrote this epistle.

2. But Tolet is much deceiued, who thinketh, that Aquila and Priscilla might be suffered of fauour to remaine at Rome, when other Iewes by the Emperors generall edict were expelled: for at that time Aquila and Priscilla departed from Rome with the rest, and by that occasion came to Corinth, Act. 18.2.

3. Wherefore, as for one part of the doubt, we admit Origens solution, that Aquila and Priscilla were twice at Rome: so it must be supposed, that S. Paul was twice at Corinth: the first time he staied there with Aquila and Priscilla, a yeare and sixe moneths, Act. 18.11. but at this time he did not write this Epistle to the Romans: for when he sent this Epistle, he was going with the almes of the Gentiles to Ierusalem, c. 15.25. but when he was first at Corinth, he had not yet written vntounto them his first Epistle, wherein he perswadeth them to make collection for the poore Saints at Ierusalem, 1. Cor. 16.2, 3. and further, from Corinth S. Paul went to Ephesus, and then to Ierusalem, but then onelyonly to visit the Church there, Act. 18.21, 22. he caried almes to Ierusalem, afterward, when he went thither againe, Act. 24.17. from Ierusalem S. Paul returneth to Ephesus with Aquila and Priscilla, Act. 18.24.26. from whence he writeth his first epistle to the Corinthians, sending commendation from Aquila and Priscilla, 1. Cor. 16. who had their habitation at Ephesus at that time: at Ephesus Paul staied two yeares, Act. 19.10. during his aboad there, it is like that Aquila and Priscilla returned to Rome: and from Ephesus, S. Paul went to Macedonia, and p. 722then to Grecia or Achaia, where he staied three moneths, Act. 20.3. during which time it is most like he visited Corinth, and then he wrote this Epistle to the Romanes.

4. So then, 1. Aquila and Priscilla from Rome came to Corinth, from thence with S. Paul remooued to Ephesus, then they returned to Rome againe. 2. S. Paul was twice at Corinth, twice at Ephesus, twice at Ierusalem, after he had beene the first time at Corinth, as is shewed before. 3. and betweene Pauls first and second beeing at Corinth, there may be supposed some fiue yeares, (Pareus thinketh sixe or seuen) to hauehave come betweene: he might come thither first in the 9. yeare of Claudius raigne, when the Iewes were expelled, as Orosius saith, and the second time, in the 14. yeare of Claudius, not in the 7. or 8. yeare of Nero, as Pareus. See in the ende of the 10. quest. following.

6. Quest. Why Epenetus is called the first fruits, &c.

1. Origen readeth, the first fruits of Asia, so readeth Haymo, the vulgar Latine, Lyranus, Gorrhan: but the Syrian interpreter readeth Achaia, so also Chrysostome, Theophylact: and it is vnlike, that any man should be first called of so many Provinces and countries as are in Asia.

2. Origen by the first fruits, vnderstandeth not those, qui tempore primi sunt, sed virtutibus excellunt, which are the first called in time, but they which are most excellent in vertue: and here he runneth to his vsuall speculations of Angels, how they in their countries, ouer the which they are Presidents, doe offer vntounto God the first fruits, that is, the more principall of those, which beleeue: but the Apostle by his preaching, not the Angels by their presidencie, did offer vp the Gentiles an oblation to God, c. 15.16.

3. Ambrose seemeth to vnderstand this Epenetus to hauehave beene a chiefe man in office or by nobilitie: but Chrysostome refuseth this, ne mandanam suspicias gloriam, adiecit in Christo, least you should imagine any worldly glorie, he addeth, in Christ.

4. Chrysostome giueth this sense, quia reliquos omnes credendo praevenerit, he is called the first fruits, because he prevented others in beleeving: he was the first: so also Theophylact, Lyranus, Calvin, Gualter.

5. But because the Apostle nameth the familie of Stephana also to hauehave beene the first fruits of Achaia, 1. Cor. 16.15. we must not so take it, that Epenetus was himselfe the first that was called, but that he was one of the first: and so was as the first fruits offered vntounto God, alluding therein to the ceremonie of the law, where the first ripe fruits were offered to God.

6. And in that he is called the first fruits, therein is noted, 1. his excellent spirit, that made a way, and gaue the first entrance into the faith, despising the opinion of the world. 2. his good example to others. 3. his perseverance and continuance in his first zeale: for otherwise the Apostle would not hauehave commended him for his good beginnings.

7. Quest. Of the salutation and commendation of Marie.

1. Origen vnderstandeth this labouring of priuate instruction of women, in teaching them to be sober, obedient to their husbands, careful to bring vp their children: and so Haymo restraineth it onelyonly vntounto the instructing of women: and so women may labour for the Church of God, as the Apostle saith, shee hath laboured, in nos, toward vsus.

2. Chrysostome reading, erga vos, toward you, vnderstandeth it of the office of teaching, not that women were allowed to teach, praesidentiam in media ecclesia prohibet Apostolus, non doctrinae verbum, the Apostle forbiddeth women, presidencie in the middes of the congregation, not all kind of teaching: for it is lawfull for the woman to teach and instruct her husband and children at home: and he doth not vnderstand it onelyonly of spirituall labour, but of her other trauailes, in iourneying, sustaining, and enduring many perills, in ministring almes.

3. Some referre it to her travell in compounding the dissension among the Romans betweene the Iewes and Gentiles, à denuntiando Apostolo, in certifying the Apostle thereof, Gorrh. Lyran. but the originall word is, foreign, toward vsus, not toward you.

4. Wherefore it is better vnderstood of the labours and seruices which belong vntounto hospitalitie, in providing food, rayment, and other necessarie things for entertainment: which Pareus saith, the Apostle acknowledgeth as done vntounto himselfe, because of the communion of the Saints, though he had not yet beene at Rome.

5. But I thinke rather with Osiander, that this woman had dwelt before at Ierusalem, or Antioch, or in some other place, where shee had ministred vntounto Saint Paul himselfe: p. 723for the Apostle before made some distinction betweene the labours bestowed vponupon others, and done to himselfe, as ver. 2. she hath giuen hospitalitie to many, and to me also.

6. So here three things are set forth in Marie, the act of her charitie, she laboured, modus, the manner, she laboured much, fructus, the fruit of her labour, she laboured for vsus.

Quest. 8. Of the commendation of Andronicus and Iunia.

1. These two are commended by these fowre arguments. 1. by their flocke and kinred, he calleth them his cousins. 2. by their constancie, his concaptiues, and fellowe prisoners. 3. by their name and fame among the Apostles. 4. by the antiquitie of their conversion, they were in Christ before him.

2. Andronicus and Iunia. Origen taketh both these for men, and Pareus thinketh they might be two brethren of the Iewes: Chrysostome and Theophylact thinketh rather this Iunia to hauehave beene a woman: and Pet Martyr taketh her to be the wife of Andronicus.

3. My Cousines, foreign: some thinke they were his kinsmen, because Iewes, Tolet: but there was propinquitas sanguinis, a neare propinquitie and affinitie in blood, Theophyl. cognati fuerunt Paulo, they were the kinsmen of Paul after the flesh, Origen: forte ex cadem tribu, it might be they were of the same tribe: Lyran.

4. My prison fellowes. 1. Origen maketh an allegorie of this, they were concaptivi in hoc mundo, they were S. Pauls concaptiues in this world: so also the interlinearie glosse, as long as we are in the bodie, peregrinamur à Domino, we are strangers from God, and so captiues in the bodie. 2. Chrysostome vnderstandeth this captiuitie of the many dangers which the Apostle was in, whereof these were partakers. 3. or multas sustinuerunt tribulationes sicut ipse, they had sustained many tribulations, as well as he. 4. but it is better vnderstood literally of S. Pauls imprisonment indeed: which because it happened but once to S. Paul at Philippi, before he was in bonds at Ierusalem, Pareus thinketh, that these were his fellowe prisoners there: for there were other prisoners then deliuered beside Paul and Silas, Act. 16.25.26. or it might be at some other time and place, because all S. Pauls troubles for the Gospell are not expressed.

5. Notable among the Apostles. 1. Origen and Haymo, so also Lyranus thinke they were of the 72. disciples of Christ, who also were called Apostles: but the one beeing a woman could not be of that number. 2. Chrysostome taketh here the name of an Apostle generally, that this woman, digna est habita apostolica appellatione, was counted worthie of the Apostolike name: and so also Calvin thinketh that they were called Apostles in generall, qui promulgando Evangelio operas impendunt, which did labour in the promulgation of the Gospel: so Osian. & so they thinke the meaning to be this, that they were famous Apostles and teachers: but the name of an Apostle, I thinke cannot be readily shewed in the newe Testament to be giuen vntounto a woman. 3. Pareus thinketh they were principall messengers and Legates from the Romanes to S. Paul, for they were also called Apostles, as Philip. 2.25. Epaphroditus, is called there an Apostle, that is, a messenger: but that had not bin such a singular note of commendation: neither was a woman so fit to be a messenger of a whole Church. 4. Therefore the literall sense and meaning is best, they were famous and well accepted among the Apostles of Christ: Origen misliketh not this sense: & Martyr followeth it, probe sunt noti, they were well knowne to the Apostles, and well esteemed of them: and the rather, because of that which followeth, they were in Christ before Paul, and so known to the Apostles.

6. In that he saith, they were in Christ before him. 1. it is probable that they were conuerted before the passion of Christ, whereas S. Paul was conuerted not long after his ascension, Gorrhan. 2. Chrysostome noteth the modestie of Paul, who seeketh not his owne glorie, but preferreth these before himselfe, and beside, priorem vitam manifestare non detrectat, he spareth not to lay open his former life, to call to mind what he was, before he was yet called. 3. but the rule of the ciuill law here hath no place, tempore prior, iure petior, that he which is first in time, is chiefe in right: for S. Paul though called after many, yet in labour exceeded them all. 4. further, let the phrase be considered, they are said to be in Christ, that is, planted into him by faith: faith doth incorporate vsus into Christ, as the branches into the vine.

Quest. 9. Of S. Pauls salutation of certaine of his familiar acquaintance, v. 8, 9.

1. He saluteth Amplias his beloued. 1. Origen obserueth, that although the Apostle p. 724giuegive no other commendation of this Amplias, yet he was worthie of salutation, because he was beloued of Paul. 2. Chrysostome giueth two reasons thereof: both in respect of S. Pauls person, so great and worthie an Apostle, si magnum est à rege diligi, &c. if it be a great thing to be beloued of a king, much more of S. Paul: as also because they knewe that S. Paul would not hauehave loued him, nisi multam virtutem possedisset, vnlesse he had beene endued with many vertues. 3. and least they might thinke that he loued him either for his riches, or for any such thing, he added in the Lord, that is, for his faith and pietie sake. 4. so three things are obserued in the Apostles louelove, that he was beloued, tantum, so much, à tali, of such an one, and taliter, in such manner, in the Lord.

2. Vrbanus is in the next place saluted. 1. it seemeth by his name that he was an Italian or Romane, and most like to be one of their Pastors, for S. Paul calleth him, foreign, his fellowe helper, that is, as Origen saith, particeps Apostolici operis, a partaker of the Apostolike worke and busines, in seeking to propagate the Gospel among the Romanes. 2. Chrysostome obserueth, that though he call him not beloued, yet he giueth him a greater commendation, for this praecedens complectitur, doth comprehend the other, beeing his fellow labourer, he was likewise beloued.

3. Stachis: by the annuntiation of his name, which signifieth spica, an eare of corne, it seemeth he was a Grecian, and one of S. Pauls familiar acquaintance in time past: though he were not his fellowe helper, yet he was also beloued of the Apostle for his vertue: where we see, that the Apostle doth not flatter them, but giueth vntounto eueryevery one that commendation which was due.

Quest. 10. Of S. Pauls saluting of some, commended for their faith, though not of such speciall acquaintance, v. 10.11.

1. Salute Apelles. 1. Origen thinketh this might be Apollo mentioned Act. 18. who was instructed by Aquila and Priscilla, but that is vncertaine. 2. he is called approoued in Christ: Haymo maketh mention of some, that should take the word probus, or probatus, approoued, for a proper name, so also Hugo: but in the originall it is foreign, approoued. 3. Chrysostome taketh this to be an absolute commendation: for in so saying, omnem virtutem recenset, he reckoneth a number of vertues: he was probatus per tribulationes, approoued by many tentations and tribulations, Lyran. and beside, iudicio non errabat, he erred not in iudgment, he was in all points orthodoxall. 4. and hereby the Apostle doth incourage him to proceede in his constancie, and he propoundeth also his example to the Romanes.

2. Salute them of Aristobulus houshold. 1. Lyranus thinketh that this Aristobulus had made an house, ad fideles congregandum, to gather the faithfull together, and is principally vnderstood in this salutation, tanquam principalis in domo, as the principall in the house: Hugo thinketh he was not then at Rome, and therefore is not saluted: Gualter coniectureth he might be dead: but it is more like he was à fide Christi alienus, a stranger from the faith of Christ, and yet no great enemie, because there were some faithfull in his house, Pareus, Osiander. 2. and whereas these are not saluted by name, Chrysostome thinketh, non tales fuisse, quales priores, that they were not such as the former: and because he giueth them no such commendation as the other, that they were beloued, his helpers, or approoued: Origen thinketh, nihil habebant tale in meritis, they were not of such worthines as the other. 3. these the Apostle encourageth that they should go on in their Christian profession, though they serued an vnbeleeuing Master.

3. Salute Herodian my kinsman. 1. natione & religione, both in nation and religion, Lyran. and it seemeth, that he was of neerer alliance vntounto S. Paul, then by nation onelyonly, as Andronicus and Iunia, before mentioned, v. 7. 2. Origen obserueth, that whereas he gaue other titles vntounto those cousens, that they were his concaptiues and famous among the Apostles, that there was great difference in those, whom S. Paul calleth his kinsman.

4. Greet them which are of the house of Narcissus. 1. Ambrose thinketh that this Narcissus was a presbiter of Rome, so also Hay. Lyranus addeth, discurrens per civitates, that he went vp and downe from citie to citie to confirme the faithfull: and that he was not at this time at Rome, but imployed abroad: But if this Narcissus had beene of the Church, S. Paul would not hauehave omitted him: for of his absence from Rome, the Apostle being so far off, was ignorant. 2. Beza interpreting of the familiars or friends of Narcissus, seemeth to thinke, that this Narcissus was conuerted to the faith: otherwise his familiars and acquaintance were not like to be Christians. 3. But I thinke rather with Martyr, Calvin, Gualter, Pareus, p. 725that this Narcissus was the same, whom Suetonius reporteth to hauehave beene in great fauour with Claudius the Emperour: he was exceeding rich, worth tenne millions, that is, an 100. hundred thousand pounds, in so much, that when Caesar complained of the smalnes of his treasure, the saying was, that if two of his seruants, Narcissus and Pollas would make him their associate, he should of money enough: he was a craftie and wicked fellow, and beeing mightie in the Emperours fauour, he practised the death of some of the nobilitie, as of Appius Syllanus, vponupon suspicion of treason: at length he had a miserable ende, beeing murthered by the meanes of Agrippina, who first caused Claudius the Emperour to be poisoned, while Narcissus was at the bath: it seemeth that euen in this wicked mans house, there were some Christians: and as M. Calvin saith, domum quasi inferis similem Christi gratia visicari, that an house like vntounto hell was visited by the grace of Christ. 4. But if this were that Narcissus, as Pareus thinketh, then was it not so long before S. Paul came the second time to Corinth, when he should write this epistle to the Romanes, about the 7. or 8. yeare of Nero, as he thinketh: for that Narcissus was slaine not long after Claudius the Emperours death: and after he was taken away, it is like his houshold was dissolued. See before in the ende of the 5. quest. 5. Origen obserueth, that whereas it is added, which are in the Lord, man omnes in Domino fuisse, that all of Narcissus familie were not in the Lord, they were not all Christians. 6. Hugo noteth, that here the Apostle saluteth them, as they were diuided into sundrie congregations, as our Sauiour did feede the people causing them to sit downe by rankes.

Quest. 11. Of other salutations of the Apostle of some of speciall note, v. 12.13.

1. Tryphena and Tryphosa are first commended for their labour. 1. some thinke this labour was of three sorts, in exhortatione, ministerio sanctorum, in pressuris, in exhortation, ministring to the Saints, in afflictions for the Gospell, gloss. ordinar. but rather the seruices of these women are to be vnderstood, which they bestowed in the entertainement of the Saints, such as before Marie was commended for, Pareus: P. Martyr thinketh they might hauehave such a ministerie in the Church, as Phebe had, one of the widowes: Gualter taketh it for the domesticall care in houshold affaires, and in the education of children: but they are commended rather, for their publike and profitable seruice to the Church. 2. Chrysostome thinketh this setteth forth their commendation, because they are said, non solum operari, sed laborare, not onelyonly to worke but to labour. 3. and Origen addeth further, that they are said to labour in the Lord: many doe labour, but not for the Lord. 4. Chrysostome noteth this, as a part of commendation, that whereas Marie is said to hauehave laboured, they continue labouring still, in laudem cedit continenter aliquid factitare, it is to ones praise, to continue in doing a thing, Theophyl.

2. Persis is commended beyond the other. 1. because he calleth her beloued, ostendens maiorem esse, shewing her therein to be greater, Chrysost. 2. and de multo labore testimonium fert, he giueth testimonie of her much labour, Chrysost. Origen. 3. and somewhat there is in it, that of the other he saith, they labour, of this, she hath laboured, noting some speciall labour and trouble, which she had sustained for the Gospel.

3. Rufus elected in the Lord. 1. Origen thinketh he is called foreign, elected, in respect of his election, he knewe him to be of the number of the elect: but there were other beside here named, which belonged to Gods election. 2. Haymo and Lyranus, because he was promotus ad sacerdotium, promoted to the ministerie or Priesthood. 3. But he is rather so called because he was an excellent and chiefe man in pietie, as Beza calleth him selected: so also Tolet: and Theophilact hath no other meaning, here is a double good, filius & mater reprehensibilis, the sonne and mother are reprehensible: an elect and choise mother, had an elect and choice sonne. 4. Paul calleth this matrone his mother, and of Rufus, his in affection, the others in nature: as he willeth that the elder women should be reuerenced as mothers, 1. Tim. 5.2. as he called Phebe his sister, v. 1. 5. Origen obserueth, that Paul and Rufus had one mother in affection, as Iesus and Iohn had, to whom our Blessed Sauiour commended his mother.

Quest. 12. Of S. Pauls generall salutations, without any speciall note of commendation, v. 14.15.

1. Lyranus this distinguisheth the persons here saluted by S. Paul, that as v. 10.11. he commended some for their faith in Christ, as Apelles with others, and v. 12.13. others for p. 726their labour and ministerie in the Church, as Thryphena, and Tryphosa, so now he propoundeth, exempla concordiae, certaine examples of concord, ioyning many together of one societie and companie.

2. Tolet obserueth well, that these two companies, the one named, v. 14. the other, v. 15. might belong vntounto two families, and so Origen thinketh they dwelled together: Philologus and Iulia are thought to be the husband and wife.

3. Touching some particulars. 1. Origen thinketh that Hermas was the author of the booke called pastor, which Scripture or writing, he holdeth to hauehave beene divinitus inspirata, written by inspiration: But it was held of others to be an Apochryphal booke: See Euseb. l. 3. c. 2.5. 2. there is one Hermas, and an other called Hermes, whom Beza translateth Mercurius, but the same name would hauehave beene retained in the Greeke, as Vrbanus and Rufus, which are Latine names. 3. Philologus is thought by S. Andrew to hauehave been made the first Bishop of Synope. 4. Olympas, not Olympius, as the vulgar Latine readeth, is the name here of a man, not of a woman, as Erasmus and Beza obserue.

4. Origen thinketh this was the reason, why Saint Paul giueth no speciall commendation to these, and namely none to Hermas, quia post multa peccata ad poenitentiam conversus, &c. because he was converted vntounto repentance, after many sinnes: But I rather allowe here of Chrysostomes iudgement, that although they are not set forth by their seuerall commendations, as the rest, yet this is to be considered, that these beeing inferiour to the rest, the Apostle salutatione sua non dedignatur, doth vouchsafe to salute them, and he also calleth them brethren and Saints.

5. And least any might hauehave been grieued, that they were not by name saluted, illos commiscet, &c. he mingleth them together, salute one another, &c. Chrysostome: so the Greeke scholiast, omnes promiscue ponit, he putteth all together, least any should hauehave beene offended, cuius nomen expressum non fuerit, whose name was not expressed.

Quest. 13. Of the custome then vsed to kisse one an other, v. 16.

1. Chrysostome and Theophylact here obserue, because the Apostle had giuen diuerse commendations vntounto them, to whom he sendeth greeting, that the lesse commended should not envie the greater, nor the greater dispise and contemne the lesse, osculo sancto permiscet, & pares facit, he putteth them together, with an holy kisse, and so maketh them all alike.

2. This vse was then taken vp in the Church, for one to kisse an other in their holy meetings and assemblies, in token of mutuall louelove and goodwill, as is euident, both in this place, and 1. Cor 16.20. 2. Cor. 13.12. 1. Thess. 5.26. in all these places it is called an holy kisse, and 1. Pet. 5.14. the kisse of louelove: this vse was frequented in their assemblies, as in their generall prayers, as Tertullian testifieth, lib. de orat. and specially in receiuing of the Sacrament : as Chrysost. hom. 77. in Ioan. 16. bene in mysterijs osculamur, vt vnum efficiamur, we doe well to kisse in the mysteries, that we may become one: for as Gellius noteth out of Plato, lib. 19. c. 11. anima animae coniungitur vsus que ad labia progressa per osculum, one soule is ioyned to an other, by a kisse meeting as it were at the lippes: And not onelyonly then, but vponupon other occasions, as when they receiued any epistle from the Apostle, they vsed to salute one an other with a kisse, Hugo: whereof Haymo giueth this reason, because I am not present to kisse you all, salute ye one an other with a kisse, met amoris causa, for my louelove sake.

3. Concerning the originall of this custome. 1. Neither did it take beginning from this and the like places of the Apostle, as Haymo saith, ex hoc loco alijs que similibus mos traditus est ecclesiae, out of this place and the like was deliuered this custome to the Church: for the Apostle did not first bring in this custome, it was in vse before. 2. neither yet was it mos Romanae gentis, the fashion of the Romanes so to doe, Osiander: but as Calvin saith, it seemeth among them to hauehave beene minus vsitatum, lesse in vse, for it was not lawfull for women to kisse any but of their owne kinred: and Tiberius made a lawe against it, Sueten. in Tiber. c. 39. 3. It was then an olde custome among the Hebrewes, taken from the Patriarkes, and other holy men and women, which vsed one to salute an other with a kisse, as we reade, Gen. 27.26. Gen. 29.12. and in other places: from them then was this custome descended: And among them it was not onelyonly amoris & benevolentiae, sed honoris & reverentiae signum, not onelyonly a signe of louelove and goodwill, but of honour and reuerence: as it is said, Psal. 2. p. 727Kisse the sonne least he be angrie: as where the kissing of the Princes hand is vsed, as a signe of loyaltie and subiection, Gualter.

4. It is called an holy kisse: to shewe, both vt casta sint oscula, deinde non simulata, that kisses giuen in the Church should be chast, and then without dissimulation, not as Iudas kisse was, Origen: but Lyranus more distinctly maketh these fiue kind of kisses: adulatorium, a flattering kisse, as was Absaloms, who would take the people to him, and kisse them: semulatorium, a dissembling kisse, as was Ioabs, when he kissed and embraced Abner and killed him: proditorium, a treacherous and betraying kisse, as was that of Iudas given to Christs impudicum, an vnchast kisse, such as the harlot giueth to the young man, Prov. 7. then there is, osculum fidile & sanctum, a faithfull and holy kisse, whereof the Apostle speaketh here.

5. From this custome of kissing came that foolish and superstitious ceremonie of kissing the Pax in the Popish Masse: whereof Hugo taketh vponupon him to giuegive this reason: the Priest first kisseth the Pax himselfe, and then giveth it vntounto all the people, to signifie, that he is in loco Dei à quo omnis pax, in the place of God from whom commeth all peace, & that all are reconciled by Christ, who then is in the altar: wherein they shew great presumption in the one, for a mortall man to take vponupon him to be in Gods place, and great falshoode in the other, to make the people beleeue, that Christs verie bodie is in the altar, which the heauens shall containe vntill his comming, Act. 3.21.

6. Wherefore concerning this vse, it was onelyonly of those times, referendum est ad illius temporis morem, it must be referred to the manner of those times, Beza: it is not necessarie either to retaine it or any other outward ceremonie or vsage in stead of it: S. Paul exacteth not the outward gesture, but the inward affection, and so as Clemens Alexand. saith well, dilectio non sensetur in osculo, sed in benevolentia, louelove is not measured by the kisse, but by the goodwill.

Quest. 14. How the Apostle saith, The Churches salute, you, &c. v. 16.

1. Origen here mooueth this doubt, reading all the Churches, how all of them could send salutation vntounto the Romanes: and he answeareth, because there was vnus spiritus Paulo & omnibus Ecclesijs, there was one and the same spirit in Paul and all the Churches; or by saluting he vnderstandeth, per vnum spiritum iungi, to be ioyned together by one spirit: Hugo answeareth, that whereas v. 4. all the Churches, must be taken vniversaliter, generally, here it must be vnderstood only distributive, by way of distribution, for those churches where he then was: so also Gorrhan: But this doubt is easily remooved, because that vniversall particle all, is not in the originall, it is inferred by the Latine interpreter: by Churches then, the Apostle vnderstandeth the Churches of Achaia and Macedonia, where he then was, of whose affection toward the Romanes he was assured.

2. And he nameth Churches in the plurall number, meaning the particular Churches which had their denomination from their speciall places, as the Church of Antioch, Hicrusalem, the Romane Church, which all made but one vniuersall Church, and generall bodie, whereof Christ was the head, Bucer.

3. Chrysostome mooueth an other doubt, why the Apostle saluteth so many in this his epistle to the Romans, which he doth in no other epistle, and hereof he giueth these reasons. 1. not onelyonly for that he had not yet seene them, for so neither had he seene the Colossians, c. 2.1. 2. but Romani erant celebriores alijs, the Romanes were more famous then others. 3. and beside many of these were knowne vntounto S. Paul, and were fledde to Rome, as vntounto a more safe place, and therefore he saluteth them by name. 4. but the greatest reason is, inter advenas dogebant, many which were fledde thither liued among strangers, and therefore had neede of the greater commendation, and such was the glorie of Paul, that per solas literas multum haberent praerogativae, they had a great prerogatiue that could get to be cō mended onelyonly by his letters. 5. But Tolets reason is farre fetcht, that S. Paul saluteth that citie in the name of the Churches, quae omnibus Christianis praesidet, which is set ouer all Churches, for the Romane Church is the head of all Churches, where the vicar of Christ the vniuersall Bishop sitteth, &c. for if this were the cause, how commeth it to passe, that Saint Paul leaueth S. Peter vnsaluted, whom the Romanists affirme to hauehave beene at this time Bishop of Rome, would he write to the chiefe Church, and not salute the chiefe Pastor thereof: But hereupon it is strongly concluded and inferred, that Peter was not Bishop of Rome, nor at this time there, and whether at all or not is vncertaine: which point shall be further p. 728handled among the controversies: But I insist vponupon Chrysostomes reasons, why S. Paul sendeth such ample salutations to the Romaness, more then to other.

Quest. 15. Generall obseruations concerning the greeting and salutation sent here by the Apostle.

1. Origen noteth the singular wisedome and discretion of the Apostle, that giueth vntounto euerie one a seuerall commendation, pro merito altus probus, alius charissimus, &c. one is according to his worthines called approoued, an other welbeloued, an other elect, an other, labouring in the Lord.

2. Chrysostome sheweth two ends why the Apostle doth thus. 1. ne invidiam pararet, least if he should praise some, and not others, it might procure envie. 2. ne socordiam & confusionem generaret, least it might engender slouth and confusion, if one should not be commended before an other: so he both maketh them alacriores, more chearefull and willing to goe forward, omitting nothing worthie of commendation in them, and others diligentiores, more diligent in stirring them vp to followe their example.

3. Calvin obserueth, that none of any great place among the Romanes are here saluted, nullum ex splendidis illis nominibus audivs, we heare none of the famous and illustrous names among the Romanes here rehearsed: but they are all obscure men: which sheweth what the state of the Church was in those dayes, that not many noble or great men were called, as the Apostle sheweth, 1. Cor. 11. and the Apostle hereby is freed from all suspition of flatterie that he doth not venari amicitias potentium, hunt for the friendship of great men.

4. Gryneus addeth, that these salutations, are species invocationis, kinds of prayer, shewing, that one ought to pray for an other.

5. And they are communionis sanctorum religiosa documenta, religious documents of the communion of Saints, Gryn. that their ought to be amicitiae commercia, entercourse of friendship betweene the Churches of Christ, Gualter.

Quest. 16. Of the shunning and avoiding of the authors of dissention.

1. As hitherto S. Paul had propounded examples to be imitated and followed, so nowe he sheweth, whom they ought to decline and take heede of, Lyran. and this admonition he reserueth to the last, that it might better be remembred.

2. He prayeth them to marke diligently, &c. 1. This charge of the Apostle belongeth vntounto the gouernours of the Church, & ad omnes credentes, and to all other beleeuers, Origen: though specially it concerne the Pastors. 2. and he vseth the word foreign, to marke or obserue, because it falleth out oftentimes, socordia & incuria, by the slouth and carelesnes of Pastors, that such false intruders doe enter, Melancth. 3. and in that he would hauehave them narrowly observed, he sheweth their craft and subtiltie, non enim palam conspiciendos se praebent, they doe not shewe themselues openly, Oecum.

3. Which cause division and offences. 1. Origen vnderstandeth these to be all one, and interpreteth them to be dissentions contrarie to peace. 2. Lyranus thinketh that the diuisions are declinationes à fide, declinings from the faith: and scandals, which are occasion of ruine vntounto others. 3. some referre diuisions to faith, and offences to manners. 4. But the first are vnderstood to be they which doe corrupt the doctrine of the Church, such are heretikes, the other they which violate the discipline of the Church, and giuegive euill example, as schismatikes, Pareus. 5. Chrysostome thinketh that the Apostle especially meaneth the Iewes, which together with the Christian faith vrged the ceremonies of the lawe, of whom as enemies to the Gospel, the Apostle often complaineth: but all other beside are noted, which were bringers in of corrupt doctrine.

4. Beside the doctrine. 1. Gualter obserueth well, that the Apostle forbiddeth not all dissentions, but such as are caused by innovation of doctrine: for there are some profitable diuisions, quibus consensus in superstitione turbatur, whereby consent in superstition is hindered. 2. and Faius noteth well, that foreign, here signifieth not onelyonly contrarie, but beside: for that onelyonly is not forbidden which is directly contrarie vntounto the doctrine receiued, sed si quid aliud, vel aliter introducitur, but if any other thing, or in other manner be brought in, which belongeth to doctrine: which S. Paul calleth, foreign, to reach an other doctrine, 1. Timoth. 1.3. which is not onelyonly when false doctrine apparantly contrarie to the truth is brought in, but when the pure doctrine is by humane inventions adulterated, Beza annot. 1. Tim. 1.3.

p. 7295. The doctrine which ye hauehave learned. 1. Chrysostome noteth, that he saith not, which I hauehave taught, but which ye hauehave learned, arguing hereby, permuniendum esse in ijs, quae accepissent, that they should continue in those things, which they had receiued. 2. But Tolets note is wide, he would hauehave them constant, in doctrina fidei à principe Apostolorum Petro accepta, in the doctrine of faith receiued from Peter the Prince of the Apostles: both which assertions are vntrue: for neither was Peter the Prince of the Apostles: he acknowledged Paul to be his equall, when he gaue him foreign, the right hands of fellowship: Gal. 2. and in the same chapter it is shewed, that Paul rebuked Peter to the face, wherein he declared himselfe no whit inferiour to Peter: And seeing Peter was the Apostle of the circumcision it is not like, that he should be the first Preacher to the Gentiles at Rome: Gorrhan is yet more equall, who doth not refraine this to the doctrine deliuered by Saint Peter at Rome, but that which they had learned à veris Apostolis, from the true Apostles: see more of this qu. 19. vponupon the 1. chapter. 3. here the wisdome also of the Apostles appeareth, which speaking of the authors of those factions, yet concealeth their names.

6. Decline or auoid them. 1. that is such, qui scientes in id facinus prolabuntur, which wilfully fall into this mischiefe: they which are seduced thorough ignorance, reduci in viam possunt, may be reduced into the way, and amended, Theophyl. 2. Chrysostome noteth further, he said not, aggredimini & manus conserite, assault him, and trie it by hand strokes, but onelyonly shunne him and decline him: for as Peter Martyr here inferreth, the Church hath no other sword beside excommunication: their crueltie and tyrannie then is taxed, that will by force, sword, and fire, suppresse those which they call heresies, not first discouering them by the word of God. 3. By declining here, 1. is not meant, that no disputation should be had with such, as Tolet: the Apostle sheweth the contrarie by his example, who disputed at Ephesus with the gainesayers, daylie in the schoole of Tyrannus, Act. 19.9. 2. but we must decline thence eorum societatem vitando, both priuately in auoiding their companie: as Ioh. 2.10. If any come, and bring not this doctrine, receiue him not to house: Gorrhan: 3. and publikely he must be excommunicate. Tit. 3.10. Him that is an heretike reiect after once or twice admonition: 4. and it is the Magistrates part also not to suffer such within his iurisdiction, but to cast them out: Osiander.

Quest. 17. How these false teachers and seducers are to be discerned, v. 18.

The Apostle sheweth how such must be knowne: 1. by their hypocrisie, which is seene by the euent, they serue not the Lord Iesus. 2. by the end which they propound, namely to serue their bellie. 3. by the manner of their deceiuing, they vse deceitfull and flattering speach. 4. by the obiect, whereupon they worke, they seduce those which are simple.

1. They serue not the Lord Iesus: 1. whom they ought to serue, ratione potestatis because of his power, he is the Lord, ratione bonitatis, because of his goodnesse he is Iesus our Sauiour: Gorrhan: 2. these are they which pretend to be the seruants of Iesus, and make as though nothing were more pleasing vntounto them, then the name of Iesus, which they take vp often in their mouthes, and yet they are enemies vntounto Iesus.

2. By their owne bellies: 1. that is, as Origen, they teach, questus & cupiditatis causa, for the desire of gaine: as the Apostle saith: Tit. 1.11. They teach things which they ought not for filthie lucres sake: and such make their bellie their god, Philip. 3.18. 2. who then will not be ashamed, servos ventris pro doctoribus habere, to hauehave them for their teachers, which are seruants of their bellie? Chrysost.

3. By faire speech and flattering. 1. The words are foreign, which are thus distinguished: the first signifieth a faire speech, which intendeth an others profit, and meaneth nothing lesse, as Satan insinuated himselfe vntounto Eve, vnderunder a pretense of wishing her good: and in such speach, much is promised, and little performed: this is de rebus, concerning the things, which they perswade; the other is de personis, touching their persons, whom they flatter, they deceiue by the one, and flatter by the other. 2. by blessing or benediction, 1. Origen vnderstandeth, their flattering of men in their sinnes, vel permanere, vel proficere &c. they exhort them either to continue or goe on in their sinnes: Erasmus thinketh it is put pro laudatione, for flattering praise & commendation. 2. they speake things pleasing vntounto men, and apply themselues to their humors, as Physitians, that minister things delectable, p. 730but not medecinable to their patientes. 3. and we may vnderstand also, orationes, quas faciebant, &c. the prayers which they made and blessings ouer them, of whom they receiued any thing: as Baals prophets wished prosperous successe to Ahab, and the Pharisies vnderunder colour of long prayer deuouted widowes houses, Matth. 23. Hugo. 4. Haymo addeth further, that as they flatter some, sic detrahunt alijs, so they detract from others, that they may the better insinuate themselues. 5. But yet this forbiddeth not the Ministers of the Gospel, to vse humanitie in their speach, curiositie and bitternesse of words must be auoided, as much as flatterie: habeant comitatem, sed cum libertate coniunctam: they must shew gentlenes in speach, but ioyned with libertie, Calvin.

4. The heartes of the simple. 1. Not the innocent, as the vulgar latine readeth, and Haymo interpreteth, that they goe about to seduce them, vt eorum innocentiam auferant, to take away their innocencie: for they cannot be innocent, that are so easily seduced. 2. neither doth it signifie such as are without fraud, sine dolo, and malice, Tolet: for one may be without fraud, and yet not simple. 3. Melancthon vnderstandeth those, qui affectubus infatuantur, which are weake in their affections, and are as infatuate, that may easily be drawen vntounto hope, or feare, and such like. 4. but it signifieth those which are weake rather in iudgement, then affection, qui minus circumspecti sunt ad cavendas fraudes, which are not circumspect to take heed of fraud and deceit, Calvin: and so they are called foreign, not euill, that is not suspicious, cautelous, but simple: they are so said, not euill, or innocent, harmelesse, non à puritate conscientiae, sed defectu industriae, not in the puritie of their conscience, but in their want of industrie and circumspection: Lyran. as the Apostle describeth them, 2. Tim. 3. 6. They lead captiue women laden with sinnes, &c. which are euer learning, and neuer come vntounto knowledge: They are simple then, not as innocent, for they are laden with sinnes, but as ignorant, and continually learning: such the wise man speaketh of, Prov. 17.15. The simple beleeueth eueryevery word.

5. Let now any indifferent man iudge, if all these notes and markes of false teachers and seducers doe not adhere and cleaue as fast as pitch vntounto the seducing Popish Iesuites, or Iudasites rather. 1. They pretend the name of Iesus, and call themselues by his name, yet their doctrine and practise sheweth, that they are not the seruants of Iesus. 2. They grow rich, and turne all to their owne commoditie: in Fraunce, they could in few yeres bestow an 100. thousand crownes in the building of the Iesuites Colledge at La-flesh, and an 100. thousand crownes more in revenew: witnesse Anti Cotton. 3. through their insinuating speaches, promising heauen for workes worthie of hell, and with praising, yea adoring their ministers and instruments of mischeefe, they deceiue and seduce many. 4. and especially they worke vponupon carnall and ignorant persons, that hauehave no knowledge in themselues, but altogether depend vponupon them for their instruction and direction in faith.

Quest. 18. Why the Apostle maketh here mention of the obedience of the Romans, v. 19.

1. He doth speake of their obedience, some thinke to that end, vt bono exemplo essent alijs, that they should giuegive a good example vntounto others, to decline false teachers, because they were in the eie of the world: Lyran. 2. some will hauehave it vsed as a reason, why they should take heed of false teachers, because they had professed their obedience and subiection to the faith: and therefore beeing subditi verae fidei & veris Apostolis, subiect to the true faith, and true Apostles, they should not receiue false doctrine, Gorrhan. 3. Origen thinketh that the Apostle subtiliter facilem & indiscretam Romanorum, obedientiam notat, doth cunningly note their facile and vndiscreete obedience, how readie they were to be swaied, and therefore they had need to be admonished: so also Martyr and Pareus: but such facilitie in listening vntounto any teacher, had not beene worthie the name of obedience. 4. Chrysostome thinketh, it is a preoccupation to preuent their suspition, least they should hauehave such an opinion of the Apostle as though he held them wauering, and vnconstant, and easie to be carried away: and therefore he should say in effect, incautos alios alliciunt, they doe intise others, that are not cautelous, but not you, Theophylact: your obedience is knowne well enough, but yet you had neede to be admonished, Calvin: but this is not so fit, because the Apostle rather rendreth a reason of his former exhortation, as the words shew, for your obedience, &c. then vseth any preoccupation. 5. wherefore this sense is more agreeable; that although the Apostle had good experience alreadie of their obedience, yet he would hauehave them be constant, nolit eos gradu suo excidere, he would p. 731not hauehave them fall from that degree of perfection, which they had alreadie attained vntounto, but continue constant still in resisting of contrarie doctrines: for the Apostle did foresee, that the Romane Church beeing once infected with error, would be daungerous to other Churches: Gualter: as it is not sufficient for a matrone to hauehave beene once chast, vnlesse she still continue: Osiander.

Quest. 19. What it is to be wise concerning that which is good, and simple in euill.

1. Origen thus vnderstandeth it, to be wise vntounto good, is semper aliquid boni invenire, to find out alwaies some good thing, as if we be hindered, that we cannot bring forth a good worke, then to find out some good saying, if not that, then votum bonum, to make some good vow, or wish: to be simple in euill, that we be not craftie malum pro malo reddere, to render euill for euill: to the same purpose Severianus in Oecumenius: to be wise to doe good, is to prouide, ne nobis noceatur, that we be not hurt, to be simple in euill, that we offer no hurt to others.

2. Lyranus thus, we must be wise, in bono cognoscendo & operando, in knowing and working of that which is good, and simple, not in knowing, but in working of euill: so Haymo, bonum sapite faciendo, malum ignorate vitando, be wise vntounto good in doing it, and simple or ignorant in shunning of euill.

3. But this sentence rather is to be vnderstood, according to the present argument: that the Apostle would hauehave them wise, in discerning of true doctrine from false, but simple in deuising of euill: which is agreeable to that saying of our Blessed Sauiour, they should be wise as serpents, innocent as doues, and of S. Paul, 1. Cor. 13. that they should be children in maliciousnesse, but not in knowledge: this sense the words themselues fauour: the simple are called foreign, that is without any mixture of euill, of the word foreign, to mingle, and the priuatiue α, though some will hauehave it deriued of foreign, an horne, such an one, as is without hornes, that is, hath no power to doe hurt; so then he is simple and sincere to euill, that neither hath cunning to sophisticate the truth, and to bolster out false doctrine, neither to worke mischeefe.

4. But yet this place maketh nothing at all for ignorant simplicitie, for it must be ioyned with wisdome, and there is no wisedome without knowledge: the Popish simplicitie then ioyned with grosse ignorance, which the Iesuites require in their disciples, is not the simplicitie, which S. Paul speaketh of: Martyr.

5. Origen here mooueth a question, how one and the same man, may be said both to be wise, and yet simple: and he answeareth, that this may well be in diuerse respects: as one may be wise toward God, and yet a foole to the world: as here in the world, he that is skilful in one art, may be yet simple in another: as sapientissimus Grammaticus, &c. a wise Grammarian, may be simple in the carpenters trade, and a good Pilote of a shippe may be ignorant in Physicke.

Quest. 20. How the God of peace shall tread downe Sathan.

1. The God of peace. 1. This is a good reason, to stirre them vp to vigilancie against false teachers, from the hope of victorie. 2. he calleth him the Lord of peace, to shew, that qui pacem amat, he that loueth peace, will dissolue whatsoeuer destroieth it: Chrysostome. 3. and God shall doe it, they must not be confident vponupon their owne strength: neither yet must they be slouhtfull, they must vse vigilancie.

2. Shall tread. 1. The vulgar Latine readeth in the imperatiue, tread, and so Chrysost. saith it is both prophetia & precatio, a prophecie, and a praier, but in the originall it is put in the future tence. 2. he saith not, shall subdue, but shall tread downe or crush: Chrysost. that is, shall so keepe him vnderunder, as then he shall not preuaile against the members of Christ. 3. and here there is an allusion to the first promise made to Eue, that the seede of the woman, should breake the serpents head. 4. this victorie is not perfect here, but the perfect conquest shall be in the next world, Martyr. 5. Origen noteth well, that God is said suscitare Sathanam negligentibus, conterere studiosit, to raise vp Sathan or an aduersarie to those which are negligent, as he is said to hauehave stirred vp Sathan an adversarie to Salomon, 1. King. 11.14. and to crush Sathan vntounto the diligent.

3. Sathan. 1. Chrysostome vnderstandeth the deceiuers, which are aduersaries (for so the word Sathan signifieth an adversarie) but chiefely, the deuill, qui ad ista ducem agit, who is their ringleader. 2. & Origen doth draw it to particulars, as si quis agonē susceperit castitatis, p. 732if any striue for chastitie, if he continue, God shall vanquish vnderunder him the spirit contrarie to chastitie, and so likewise in the fight of faith, of patience, and such like.

4. Shortly. 1. Some referre it to the day of iudgement. 2. Ambrose to Pauls comming to Rome. 3. Tolet thinketh this was fulfilled in Constantine, who ouerthrew idolatrie. 4. but euen then presently this was in part fulfilled: God gaue the Romans constancie both against the Romane persecutors, and spirituall wisdome against false teachers.

Quest. 21. What Saint Paul meaneth by the grace of our Lord Iesus, which he wisheth vntounto them. v. 20.

1. As the Apostle beganne his Epistle with grace and peace, so he endeth it, as c. 15.33. he saith, the God of peace be with you: and here he saith, the grace of our Lord Iesus: which words he repeateth againe v. 24. (though Origen and Ambrose hauehave them but once) which is not a vaine repetition, but thereby the Apostle sheweth the necessitie of the grace of Christ, which he so often prayeth for: and further he sheweth herein a fatherly affection, as the manner of a louing father is, to bid his children farewell againe and againe, and beeing both to take his leaue, saepe ad colloquium convertitur, doth returne often to his colloquie with them: and this benediction is there repeated because of the salutatious of the brethren, which he sendeth, ending in the same forme, as the Apostles doth, Gorrhan.

2. Whereas S. Paul 1. c. 7. doth ascribe this grace to God the father, and to Iesus Christ, but here he maketh mention onelyonly of Iesus, Origen obserueth well, that it is vna atque eadem gratia, one and the same grace: for as the father hath life in himselfe, and hath giuen vntounto the Sonne to hauehave life in himselfe, so, gratiam quam dat pater, dat & filius, the grace which the father giueth, the Sonne giueth also. This then is an euident argument, of an equalitie of power and goodnes, in the father and the Sonne.

3. Chrysostome doth here enforce an argument from the greater to the lesse; that if when they were enemies, they were freed by grace, and redeemed from Satan, much more, amici facti, beeing made friends, shall they hauehave grace to be deliuered from lesse daungers: thus farre Chrysostome well: but his other note here is dangerous, that whereas before he spake of their obedience, and now turneth vntounto God by praier, shewing that we had neede of both, & quae divinitus dantur, & quae à nobis sunt, as well those things, which are giuen of God, as which are of our selues: for we hauehave nothing of our selues, all is of God. Therefore Origens note is here to be preferred, sciendum, quod omne, quod homines habent à Deo gratia est, we must know, that all which a man hath, is of God and grace, nihil habet ex debito, he hath nothing of debt, for who hath giuen vntounto him first, &c.

4. By grace here, 1. neither is vnderstood that grace, which the Apostle should bring vntounto them at his comming, which he wisheth vntounto them now: for he speaketh of immediate grace from Christ. 2. nor yet onelyonly the grace, whereby we were first reconciled vntounto God, that they might continue therein, as Osiand. 3. but thereby is signified, both the fauour of God, and the effects thereof, the graces and gifts of the spirit, Martyr: and whatsoeuer the elect hauehave by grace from God, as faith, hope, remission of sinnes, Haymo.

5. This salutation, the grace of God, &c. S. Paul was wont with his owne hand to write in the ende of eueryevery Epistle, whereby it was discerned, whether it were his epistle or an others: as he himselfe saith, 2. Thess. 4.17. The salutation of me Paul with mine owne hand, which is the token in eueryevery Epistle, so I write: hereby then this epistle to the Romanes, is discerned to hauehave beene written by S. Paul; that whereas the rest of it was set downe from S. Pauls mouth by his Scribe, this salutation was extant vnderunder his owne hand.

22. Quest. Of the salutations of others, which Saint Paul sendeth to the Romanes, v. 21. to 23.

1. As before the Apostle named diuers persons, to whome he sendeth greeting to v. 16. so now he sendeth the salutations of others vntounto them: and these are of two sorts, either such as were strangers in Corinth, or such as were citizens and inhabitants there, as Gaius, Erastus, v. 23.

2. The Apostle sendeth greeting from others, not that he needed in himselfe their testimonie, but he doth it partly to continue amitie and louelove betweene the brethren, that they might be ioyned in good will, though they were diuided in place: as also in respect of the Romanes, that his Epistle hauing the consent of the whole Church, might be of the more waight, not in it selfe, but in regard of their weaknes.

p. 7333. The first is Timothie. 1. of whome we read, Act. 16. how he was circumcised by S. Paul: Origen thinketh he was of Derbe, and so Haymo: but it seemeth rather that he was of Lystra, because he was commended by the brethren at Lystra, Act. 16.3. Gualter. 2. Saint Paul calleth him his fellow helper, because he laboured with S. Paul in preaching the Gospel: where we see the great humilitie of S. Paul, that disdaineth not so to call a young man, newly conuerted to the faith of Christ: vntounto this Timothie, whome S. Paul left at Ephesus, did he write the two epistles to Timothie. 3. Lyranus saith, he was Bishop of Ephesus, but howsoeuer afterwards he were, he was not at this time, for then S. Paul would not hauehave called him from his charge.

4. Then follow the other. 1. Lucius, whom Origen and Haymo thinke to hauehave beene S. Luke, the inseperable companion of Saint Paul: of whom he maketh mention in 3. places: Col. 4.14. 2. Tim. 4.11. Phil. 2.4. and here he is called Lucius after the Romane inflexion: but it is more like to be Lucius of Cyrene mentioned Act. 13.1. who is their numbred among the Prophets at Antioch. 2. Iosan was S. Pauls host at Thessalonica, that endured so much for him, Act. 17.5. 3. and Sosipater, as Origen thinketh is that Sopater of Berea, which accompanied S. Paul sayling into Syria, Act. 20.4. 4. these three are called Saint Pauls kinsmen, not onelyonly because they were natione Iudaei, Iewes by nation, for so as Origen saith, all the beleeuing Iewes were his kinsmen, to whom he notwithstanding giueth not this title: neither yet because they were of the same faith, Gorrhan, and as Origen thinketh, this consanguinitie, ex baptismo intrabat, came in by baptisme: but it seemeth they were sanguine iuncti, neere in consanguinitie vntounto Paul, yet so, as that they were ioyned in religion: for otherwise Saint Paul would not hauehave made mention of them: Theophyl. whereby it is euident that Saint Paul had illustrem familiam, a famous stocke, that findeth of his kindred in diuerse places.

5. I Tertius, &c. 1. this Tertius was Saint Pauls scribe, who did write it from S. Pauls mouth as he endited it: he is Tertius, which signifieth, the third, non numero, sed nomine, not in number, but in name, Ambros. 2. he put in his name by Saint Pauls licence: Lyran. whereby we see, that the labours and ministrie of the faithfull are not forgotten with God: as here the name of this Tertius is eternized to posteritie for his faithfull ministerie and seruice to Saint Paul, and to the whole Church, in writing his Epistles. 3. neither as Chrysost. obserueth, did he make mention of himselfe, to get praise, but rather by this his seruice to insinuate himselfe into the louelove of the Romans. 4. these words in the Lord, may hauehave a treble sense, either to ioyne them with his name, I Tertius in the Lord, that is, of the faith of Christ, Gorrhan: or I hauehave written in the Lord, for the Lords cause: or, I salute you in the Lord, and this last sense is the fittest, Beza.

6. Gaius. 1. Ambrose thinketh that this was he, vntounto whom S. Iohn wrote his third Epistle: which may seeme probable, because he is also there commended for his great hospitalitie, as here: yet Pareus thinketh he was not this Gaius, because S. Iohn wrote long after S. Paul: but this letteth not, all falling out in one age. 2. Origen thinketh this was that Gaius, who was baptized by S. Paul at Corinth, 1. Cor. 1.14. 3. but, he can not be that Gaius, as Pareus thinketh, who was one of S. Pauls companions, mentioned Act. 20.4. for that Gaius is saide to be of Derbe: therefore I consent rather with M. Beza and Tolet, that there were three of this name, one of Derbe, Act. 24.4. an other a Macedonian, Act. 19.29. the third of Corinth, whom S. Paul baptized, 1. Cor. 1.14. 4. If he had beene onelyonly S. Pauls host, it had beene a singular commendation, for no doubt the Apostle, according to Christs rule, did dignum exquirere hospitem, seeke out a meete host to soiourne with, Chrysost. but he was a common host of all the brethren, that passed that way. 5. Origen saith, it was receiued traditione maiorum, by tradition from their Elders, that this Gaius was Bishop of Thessalonica: Lyranus saith he was Bishop of Corinth: of these reports there is no great certentie.

7. Erastus the steward of the citie. 1. The word is foreign, which properly signifieth a steward: the vulgar Latine calleth him arcarius, the cofferer: but here diuers notations are giuen of this word, arcarius: some deriue it ignorantly, of archos, which signifieth a Prince, or the chiefe, glosse interl. or of ab arce, of the castle of the citie which he kept, Hugo: or of arca, a cheft, where the acts and writings of the citie were kept, Lyran. the chamberlaine, Genev. or the common treasurer of the citie, Gorrh. and so Chrysostome taketh him to hauehave bin the quaestor aerarius, the treasurer or receiuer: Beza, and the Syrian interpreter thinke he was the p. 734Procurator or gouerner: so also Theophylact: but he was more like to be the steward, or annonae praefectus, that made prouision for the citie, he that had the laying out of the money for the common vse, and receiued the rents of the citie, Haymo: Origen maketh a spirituall sense, that he was steward of that citie, cuius artifex Deus, of the which the builder is God. 2. This citie, some take to be Athens, Hugo: Origen leaueth it in doubt, what citie it should be, because no name is expressed: but it was Corinth the citie, where S. Paul wrote this epistle. 3. This is that Erastus, whome S. Paul saith he left at Corinth, 2. Tim. 4.20. namely to attend vponupon his office: yet he sometime ministred vntounto Paul, as he was sent with Timotheus into Macedonia, Act. 19.21. his riches, and office were no impediment to his calling.

8. Quartus. This is no word of number, as the word signifieth the fourth, but it was his name, as Tertius of an other: as there were also among the Romanes that were called Quinti, Sexti, &c.

23. Quest. Of the doxologie, that is, of ascribing glorie vntounto God, wherewith the Apostle concludeth his Epistle in generall.

1. Concerning the order and placing thereof; Origen obserueth, that wicked Marcion the heretike, who had corrupted the Apostles writings, putting in and out at his pleasure, had quite cut off these two last chapters from this epistle: beside there is an other difference among the Orthodoxall Expositors: for some doe place this doxologie in the ende of the 15. chapter, immediatly after these words, Whatsoeuer is not of faith, is sinne: and so Chrysostome doth treat of it in that place, but Origen placeth it here.

2. Chrysostome obserueth this to be the Apostles holy manner, to shut vp and conclude his exhortations with praier: for it belongeth vntounto a teacher, non solum sermone instruere, not onelyonly to instruct by speach, but to entreat also the diuine helpe.

3. Three arguments the Apostle coucheth together, whereby he setteth forth the praise of God: his power, in beeing able to confirme them: his wisdome, in keeping secret the great mysterie for many yeares, and manifesting it now: his goodnes, in reuealing the same, and making it knowne vntounto the Gentiles.

4. But concerning the reading of this place, it hath much troubled interpreters, how it should be ioyned together in a good construction: because in the last verse, it is added, To whome be praise thorough Iesus Christ: which can not hang vponupon this clause, v. 25. to him that is of power, &c. Erasmus thinketh it were great impudencie to put out the relative foreign, to whome, which is found in the most Greeke copies: and therefore he professeth, he can not tell what to thinke, but that the Apostle after his manner, orationem imperfectā, &c. brought forth here an imperfect speech. But 1. this were no such boldnes or impudencie, as Erasmus thinketh: for neither hath the Syrian interpreter that relative, nor yet the Complutensian copie, which Beza followeth. 2. Augustine, as he is cited by the ordinarie glosse, will hauehave the word, praise or glorie, to be twice supplied, in this sense: to him, that is of power, &c. be praise and glorie, to whome be all praise: but this were a superfluous supplie. 3. Chrysostome, howsoeuer he readeth that word in his text, yet he omitteth it in his comment: lectionis haec est consequentia, this is the consequence and coherence of the reading, and sense: to him, that is of power, &c. be glorie: so also Ambrose: Lyranus interpreteth, cui, to whome, that is to Christ: Tolet, cui, that is, ipsi, to him: but yet the sense and the words should not hang well together.

4. Wherefore, I thinke with Beza, that this particle foreign, to whome, is a pleonasme, a filling or superfluous word, according to the manner of the Hebrew tongue: as he giueth instance of the word foreign, himselfe, vsed superfluously, Eph. 3.21. 1. Pet. 2.24. but Pareus giueth a fitter instance, Hosh. 10.7. succisus est Samariae rex eius, the king of Samaria, of it, is cut off: and so in this place, this word, to whome, may abound, and be superfluous, but the sense and coherence is that which Chrysostome followeth.

24. Quest. A description of the Gospel preached by the Apostle, inserted here in the conclusion of his Epistle, v. 25, 26.

There are foure parts of this description, containing the foure causes thereof. 1. the materiall cause, or obiect, which is Iesus Christ. 2. the forme, reuealed now by the Scriptures of the Prophets, before kept secret. 3. the author and efficient, at the commandement of God. 4. the ende, for the obedience of the Gentiles.

p. 7351. According to my Gospel, and preaching of Iesus Christ. 1. he calleth it his Gospel, because he was the minister of it, as our Sauiour calleth it, their word, Iob. 17.20. which shall beleeue thorough their word: the Gospel he nameth the word of the Apostles. 2. the preaching of Iesus, some take actiuely, as Chrysostome, quem ipse praedicavit, which he preached: so also the interlinear. glosse, à qua non discordat, &c. from the which the preaching of Christ disagreeth not: but it is rather taken passiuely, for the Gospell preached concerning Christ, as it is taken, c. 1.3. and so the Syrian interpreter translateth, and withall it sheweth Christ to be the author of S. Pauls preaching: he was minister, Christus magister, the minister, and Christ the Master, Lyran. Gorrhan. and so Origen, praedicatio Pauli, est praedicatio Christi, the preaching of Paul, is also the preaching of Christ as he saith, 2. Cor. 13.3. seeing ye seeke experience of Christ, that speaketh in me.

2. By the revelation of the mysterie. 1. This mysterie is not to be restrained to the calling of the Gentiles onelyonly, but to be vnderstood of the whole doctrine of the Gospel, concerning the Trinitie, the incarnation of the Sonne of God, and such like: which although they were in some sort made knowne in the old Testament, yet then but obscurely, that in respect of the cleare light of the Gospell, they were but as a mysterie. 2. Origen here vnderstandeth one thing by the preaching of Christ, which belonged vntounto the faithfull, an other, by the revelation of the mysterie, which was manifested but to a fewe, vntounto such, as capaces esse possunt scientiae Dei, may be capable of the knowledge of God: but the Apostle saith, this mysterie is made manifest among all nations, therefore not to a fewe, but vntounto all beleeuers. 3. Kept secret, or in silence, not that either the Prophets knewe not what they prophesied: for as Origen saith, si Prophetae non intellexerunt, ea quae dicebant, non erant sapientes, if the Prophets vnderstood not the things they said, they were not wise: not yet, that the Prophets knewe these things, sed non licebat profere alijs hominibus, but it was not lawfull to bring them forth to others, as Origen: but it is spoken comparatiuely, that although these things were reuealed in some part to the Prophets, yet ratione praesentis lucis, in respect of the present light of the Gospel, these mysteries were kept secret, and hid, Par. 4. by the euerlasting times, foreign, we vnderstand not with Haymo, tempora aeterna quae praecesserunt mundi exordium, the infinite times which went before the beginning of the world: for they could not then be said to be kept secret or in silence, seeing there were none, to whom they should then be vttered: and whereas Tolet would iustifie this sense, by that place, 1. Cor. 2.7. We speake the wisedome of God in a mysterie, e…en hid, which God had determined before the world, &c. there is great difference between these two places: for there the Apostle vseth the word foreign, determined, and the preposition foreign, which signifieth before, but here he saith onelyonly foreign, which was kept in silence: therefore this place is better explaned by that other, Ephes. 3.5. which foreign, in other ages, was not opened: the Apostle then by these long and eternall times, vnderstandeth the ages past: quod fuit occultum ab initio temporis, which was hid from the beginning of time, Hugo: from the beginning of the world: for the Greeke word foreign, which answeareth to the Hebrewe gholam, doth not alwaies vnderstand a time simply without beginning or end, but according to the matter wherevnto it is applyed.

3. But now is opened among all nations, &c. by the Scriptures, &c. 1. here the efficient cause is shewed, with the instrumentall meanes, the propheticall Scriptures: Tolet referreth this nunc, now, to the times of the Prophets, and he vnderstandeth totum tempus creatum, all the time created: but if this mysterie had beene opened then, S. Paul should speake contrarie to himselfe, Ephes. 3.5. in other ages it was not opened: therefore Lyranus better interpreteth, the Scriptures of the Prophets Apostolis reseratas, opened to the Apostles, as Luk. 24. Christ opened the sense of the two disciples to vnderstand the Scriptures, in illis propheticis Scripturis praedictum est, &c. that is, foretold in the propheticall Scriptures, which we see fulfilled in the Gospel: Calv. Christus concionum argumenta sumpsit, &c. Christ tooke the argument of his sermons out of Moses and the Prophets. 2. and the Apostle wisely maketh mention here of the Propheticall Scriptures, both to giuegive contentment to the beleeuing Iewes, that were addicted to the lawe: be not afraid, least thou shouldst goe from the lawe, in receiuing the Gospel, atqui hoc exigit lex, this is that which lawe it selfe, and the Prophets require, Chrysost. and beside this is added, ne Evangelium, quasi novum, & à veteri lege dissidens, least the Gospel should be suspected as newe, and dissenting from the lawe.

At the commandement of the eternall God. 1. Haymo referreth it to the commandement p. 736of Christ, giuen to his Apostles, goe and preach the Gospel to eueryevery creature, but it signifieth more, the euerlasting ordinance and appointment of God, aeternaliter disposuit, qua fierent in tempore, he disposed from euerlasting, the things which should be done in time, Lyran. so Chrysost. olim praefinitum erat, nunc autem apparuit, it was appointed before, but appeared now. 2. so here the Apostle curiosis quaestionibus ianuam claudit, doth shut a doore against all curious questions: least any man should enquire, why the mysterie of the Gospel was kept secret and hid so long, the Apostle sendeth vsus to the secret counsell and determination of God. 3. God is called eternall, as a title peculiar vntounto himselfe: that is truly eternall which is without beginning and ende: and whereas other things are immortall, as Angels, and the soule of man: yet this difference there is, it is one thing non mutari cum possit mutari, not to be changed, when it hath yet a possibilitie to be changed, an other, non posse prorsus mutari, not to hauehave any possibilitie to be changed at all, which onelyonly belongeth vntounto God, to be of an immutable nature, gloss. ordinar.

4. The ende followeth: for the obedience of faith. 1. Chrysostome obserueth here, fides obedientiam exigit, non curiositatem, faith exacteth obedience, not curiositie: we must not curiously inquire and aske a reason of that which is commanded, but willingly yeeld our obedience. 2. there are two acts of this obedience, the one is, to receiue the faith without exception or gainsaying, the other, to bring forth the fruits of this faith, by good workes. 3. and the Apostle by pressing this end, the obedience of all nations, here also comprehendeth the Romanes, non solum tu ita credis, sed tecum vniversus etiam orbis, but all the world also with thee, Chrysost.

Quest. 25. Of the doxologie it selfe, to God onelyonly wise, &c.

1. It is not said, to God onelyonly wise, as though the Sonne were excluded, sed ad discretionem vniuersae creaturae, but to distinguish all creatures from the creator: he onelyonly compared to the creatures is alone wise, Chrysost. for the Apostle saith not, to the father onelyonly wise, but to God onelyonly wise, which one God is the Father, Sonne, and holy Ghost.

2. Origen noteth further, that God is not said to be wise, as though by wisedome he is made wise, as men are, but he is the fountaine of wisedome, non enim ex sapientia sapiens Deus, sed ex sapiente Deo sapientia procedit, for God is not wise by wisdome, but wisdome proceedeth from God, who is wise.

3. Glorie. 1. Lyranus readeth honour, and glorie, which he thus distinguisheth, that honour, is a reuerence exhibited as a testimonie of ones vertue: but glorie, is an honour exhibited coram multis, before many: but here there is no vse of this distinction: for in the originall there is found onelyonly foreign, glorie. 2. this ascribing of all glorie vntounto God signifieth a threefold act: one in respect of God, to glorifie him in his wisedome, in wondring at the depth thereof, glorificat illum denuo stupefactus, he doth glorifie him, beeing againe astonished at these incomprehensible mysteries, Chrys. as S. Paul crieth out in admiration of the vnsearcheable depth of Gods wisedome, Rom. 11.33. then in our selues, there is our reioycing, and thanksgiuing vntounto God: glorie, is clara cum laude laetitia, a cleare kind of reioycing with praise, gloss. as the Apostle saith, Rom. 7.25. I thanke my God, &c. the third act is in respect of others, that they may come to the knowledge of the Gospel, and so set forth the glorie of God: as the Apostle saith, Eph. 3.10. That by the Church may be knowne the manifold wisedome of God.

4. Thorough Iesus Christ. 1. which some referre to the former words, to the onelyonly wise God, that is, to Iesus Christ, gloss. interlin. but Iesus Christ is here distinguished from the onelyonly wise God, as beeing a distinct person. 2. Origen referreth it to the eternall generation of Christ, because God the Father, genuerit sapientiam Iesum Christum, hath begotten the true wisedome Iesus Christ, and so he declareth God to be onelyonly wise. 3. Hugo referreth it to the preaching of Iesus Christ, and those things which were done by him in the flesh, by the which he declareth God to be onelyonly wise. 4. Haymo, because by Christ, manifestatum est mysterium Trinitatis, the mysterie of the Trinitie was manifested. 5. Chrysostome ioyneth it to the first words, v. 25. to him that is able to establish you, &c. by Iesus Christ, &c. 6. But it is better coupled with the words following, be glorie: whereby the Mediatorship of Christ is commended, that we are by his Mediation made partakers of those benenefits, Calvin: and beside our praise and thanksgiuing, cannot be accepted of God, but thorough Christ, Osiander: as the Apostle vseth to say, I thanke my God thorough Iesus p. 737Christ, Rom. 1.8. chap. 7.25.

5. For euer. 1. the vulgar Latin readeth in secula seculorum, for euer and euer, but in the originall, it is onelyonly foreign, in secula, for euer: though the Syrian reade it as the Latine doth. 2. but the sense is the same: and howsoeuer here the Greeke so readeth not, yet in other places, as Rev. 5.13. we find the word doubled, in seculo seculorum, for euer & euer, or for age after age, as we say world without end: as Origen saith, it is the maner of scripture immensitatem temporum per hoc designare, thus to set forth the immensitie and infinitenes of time: and it is all one as if the Apostle should hauehave said, in omnia futura secula, for all the ages to come, honour and glorie be giuen vntounto God, Haymo. 3. And as this glorie & praise is here set forth by the immensitie of time, it neuer shall hauehave end: so two other circumstances of the like infinitenesse and immensitie are elswhere added, as Reuel. 5.13. all creatures in heauen and earth do ioyne together to giuegive praise vntounto him, that sitteth vponupon the throne: and they giuegive praise, honour, glorie, power, that is, all, and all manner of praise.

Quest. 26. Of the vse of the word, Amen.

v. 27. Amen. 1. This word Amen, as Augustine obserueth is neither Greeke nor Latine, but an Hebrewe word, and signifieth truth, or it is true, which word is retained in all languages, as Augustine coniectureth, ne vilesceret nudatum, that it should not being made bare (by interpretation) become more vile, and therefore the interpreter keepeth the originall word, vt honorem haberet velamenti secreti, to giuegive honour to the vailed secret: other reasons also may be yeelded hereof, as herein the consent of nations is testified in the worship of God: and beside, this remainder of the holy tongue, all nations speaking the language of Canaan, as it is prophesied, Isay 19.18. is a pledge vntounto the Gentiles of the calling and reuniting of that nation, from whence they receiued their first faith, namely, the Iewes. 2. Haymo thinketh that this word, is iuramentum vel affirmatio, an oath or affirmation: but the first it is not: it is onelyonly a constant and earnest asseveration of the truth: it were hard to say, that our blessed Sauiour when he vsed to say Amen, Amen, as he did often, did sweare, or take an oath.

3. There was a double vse of this word Amen: for it either sheweth the approbation of the iudgement, that the things spoken are true, as Origen saith here, vera & fidelia esse signat, quae scripta sunt, it sheweth the things to be faithfull and true which are said: and in this sense the Apostle saith, that all the promises in Christ are yea, and Amen, 2. Cor. 1.23. or it sheweth the desire of the heart, and consent of the will vntounto the prayers and blessings pronounced: as the people vsed at the giuing of thāks to say Amen, in the Primitiue Church, 1. Cor. 14.16. as Iustinus also testifieth in the ende of his second apologie for the Christians: and so also Hierome, praefat. in 2. lib. epist. ad Galat. saith, that in the Churches at Rome, audiri veluti coelesti tonitru, populum reboantem Amen, that the people is heard founding Amen, as a thunder from heauen: and Chrysostome more particularly sheweth the manner, how they said Amen, illud in seculo seculorum, qui finis precum est, audiens, Amen non dicit, the people hearing these words, for euer and euer, which is the end of the prayers, cannot say Amen, if he vnderstand not: so Amen was added in the ende of their prayers and thanksgiuing to expresse the common voices and desires of the people, and their hartie consent to that which was prayed for: so Calvin observeth well, vponupon that place, 1. Cor. 14.14. this word Amen, est nota confirmationis tam asserendo quam optando, is a note of confirmation both in affirming and in wishing: and it sheweth, that the prayer conceiued by the minister, whereunto the people answear, Amen, omnium esse communem, to be common to all.

4. Hugo Cardinal hath a prettie obseruation vponupon that place, that Amen, in the lawe, was answeared vntounto the maledictions and curses pronounced, Deut. 27. v. 15. to the ende, but not to the blessings, as may be seene, Deut. 28. v. 1. to v. 8. but in the Gospell, Amen is said to blessings, and not to curses.

5. But that is a ridiculous obseruation of the Carnotensian Canons, that vponupon that place of the Apostle, where it appeareth that it belonged onelyonly vntounto the idiore and vnlearned to say Amen, hereby they would confirme their blind custome, that none say Amen, because their Church in the beginning consisted of noble and learned persons, there was none vnlearned among them: to the which it may be answeared, that there Church could not be more perfect then the Primitiue Church, wherein the people said Amen: and how perfect soeuer a Church is, there must be order, that one pray in the name of the people, and the rest p. 738say Amen: and Hugo saith well, modo videtur quod satis possunt illud resumere per contrarium, but now it seemeth that they may rather resume and take vp the contrarie custome, &c. to say Amen, his meaning is, because there are none but vnlearned there.

Quest. 27. Of the postscript or date of this epistle, whether it were written from Corinth, and sent by Phebe.

1. It must be obserued that these postscripts of the Epistles, are no part of the Apostles writings, but were added afterward by others: neither are they generally true: for in the end of the first epistle to the Corinthians, it is said to be written from Philippi, whereas it was written and sent from Ephesus, as doth diuersely appeare: the Apostle saith, v. 5. of the last chapter, I will come vntounto you, after I hauehave gone thorough Macedonia, for I will passe thorough Macedonia: he was not then yet come into Macedonia, where Philippis was: again he saith, I will tarrie at Ephesus vntill Pentecost, and v. 19. the Churches of Asia salute you, and Aquila and Priscilla: he was then at this time in Asia and at Ephesus, where Saint Paul left Aquila and Priscilla, Act. 19.…9. he was not then at Philippis in Macedonia, which is in Europe.

2. But yet this epistle is dated right frō Corinth, the hauen of which citie or port towne was called Cenchris: this is the opinion of Origen, Hierome, with others: yet Haymo thinketh it was dated from Athens, and Lyranus to reconcile them, thinketh that S. Paul beganne his epistle at Athens, and finished the rest at Corinth: But this is a meere coniecture: for it is euident, that the Apostle was not at Athens, but at Corinth when he wrote this epistle, because he maketh mention of Cenchris, c. 16.1. from whence this epistle is supposed to be sent: and he sendeth salutations from Gaius, ver. 23. who was his host at Corinth, 1. Corin. 1.14.

3. Whether this epistle were sent by Phebe or not, see diuerse opinions before, qu. 3. as it is like shee was the messenger, because she was now going to Rome. c. 16.1.2. Erasmus by the way hath a glaunse at the ambitious statelines of the Popes Embassadors now a dayes, seeing the Apostles vere maximi pontifices, the great Bishops of the world did vse such messengers: as S. Paul writeth of great and deepe matters per mulierculam, by a silly woman: and here an ende of these questions.