Commentary on Romans

1. Quest. Why the Apostle useth entreaty, saying, I beseech you brethren, by the mercies, v. 1.

1. Tolet giveth two conjectures, why the Apostle, which by his authority might command, entreateth: the one is, because diverse precepts which he delivereth afterward, were the commandments of Christ, and he would not add his commandment to Christ's: and the other is, because diverse things, he doth not enjoin as precepts, but only adviseth as counsels, and therefore he commandeth not: but these are idle conjectures: as though all the Apostolical precepts, were not also the precepts of Christ: neither are there any counsels given in Scripture, but the same also are prescribed in some respect as binding precepts: for we are commanded to love the Lord with all our strength, Luk. 10.27. every part then of our duty and love toward God is commanded: but all counsels of perfection, as they call them, tend unto the love of God.

2. Chrysostom thinketh, that Paul beseecheth them by the mercies of God, quasi pud • re sussiundi volens, as when one bringeth in the benefits entreating, he that hath received the benefit cannot be but ashamed: but the Apostle intendeth not by shame, but by love and gentleness here to persuade.

3. Origen giveth this reason, nihil proficit legis imperium, the commandment of the law prevaileth not: showing this to be the difference between the law which commandeth, and so do the Prophets, the interpreters of the law, they use not to entreat: but it is peculiar to the Gospel to beseech and entreat: to this purpose also Pet. Martyr: but this is not always so: for in the Gospel and Apostolical writings, we shall find many precepts and straight charges.

4. Pet. Martyr further allegeth, that as it is said in the Proverbs, The poor man speaketh by entreaty, but the rich answereth roughly, Prov. • 8. so the Apostles being as it were abjects, and of small account in the world, use persuasions by entreaty: but S. Paul contrariwise there standeth most upon his Apostolic authority, where he was most despised: as Act. 13. where he censureth Elymas the sorcerer.

5. But this was the Apostles reason, why he entreateth that he might win them rather by love: as he saith to Philemon, v. 8. Though I be very bold in Christ to command thee, yet for loves sake I rather beseech thee: and as Seneca well saith, generosus est animus hominis facilius ducitur, quam trahitur, the mind of a man is generous, it is more easily lead, then drawn: and therefore the Apostle entreateth, rather then commandeth, the more easily by gentleness to persuade them, Lyranus. Par.

2. Quest. Why the Apostle addeth, By the mercies.

By the mercies. 1. As the Apostle before had shown how the Gentiles had received mercy of God, in that they were received to grace, while the Jews the ancient people of God were rejected: so now he entreateth them by that mercy, which they had received. 2. and he beseecheth them, per miserationes, by the mercifulnes of God, rather then per misericordiam Dei, the mercy of God: for this showeth only the merciful inclination of God in himself, the other betokeneth his actual compassion, extended to others, Tolet. 3. and the Apostle useth the word in the plural number ( mercies, ) to amplify and set forth the manifold mercies of God, Beza: in our election, redemption by Christ, justification, sanctification. 4. Origen here more curiously observeth, that by mercies Christ is to be understood, as God is called the father of mercies, 2. Cor. 1.3. that is of Christ: as he is called the father of wisdom, and of righteousness, because Christ is both the wisdom and righteousness, and so also the mercy of God. 5. some have special relation here to Paul's Apostleship, to the which he was in God's mercy called, and appointed, gloss ordinar. Gorran: but then the exhortation had not been so forceable, to move them by the mercies shown to him: he rather urgeth the mercies, which they themselves had received. 6. Lyranus understandeth the mercy of God, peccata relaxantem, which remitted and released their sins: but the Apostle saying in the plural mercies, understandeth not that mercy only, but all other mercies in Christ, their election, vocation, justification by faith, &c. 7. And this is of all other the most forcible motive by the mercies of God: per illas obsecro, per quas salvati, I entreat you by those mercies, by the which ye are saved: Chrysost. who is so stony hearted, as not to be persuaded unto his duty by the mercies of God, unto whom he oweth himself, and whatsoever he hath: as mothers use to entreat their children by the womb that bare them, and the paps that gave them suck: which kind of persuasion is most effectual.

3. Quest. Of sacrifices in general, v. 1. upon these words, A living sacrifice, &c.

1. Haymo here maketh a question, why the law prescribeth the sacrifices of beasts and other creatures, if they were not acceptable unto God, and available to the forgiveness of sins: and he giveth two reasons hereof; both because the Israelites were prone to idolatry, and therefore least they should have sacrificed to idols, the Lord would rather that his creatures should in that external manner be offered to himself; as also that thereby might be shadowed forth the sacrifice of Christ, by whom we should obtain remission of sins.

2. Ambrose likewise here moveth this question, why God would have the sacrifices, which were offered up, to be slain: whereupon he answereth, that it was so done for these two reasons, both that they which offered the sacrifice might thereby see what they themselves had deserved, and that thereby also the death of Christ might be shadowed forth.

3. But whereas they had two special kind of sacrifices in the law, 〈 in non-Latin alphabet 〉 , of thanksgiving, and 〈 in non-Latin alphabet 〉 , for expiation and remission of sins: the Apostle alludeth here only to their eucharistical sacrifices, (for Christ's sacrifice is only expiatorie for sin) which were of diverse sorts, according to things which they offered, as either prayers, or first fruits, or some order of life, as was the vow of the Nazarites, or some oblation: but here the Apostle hath reference to the last kind, in bringing some oblation, which should be themselves.

4. Concerning the name of sacrifice: the Greek word is 〈 in non-Latin alphabet 〉 , which is derived of 〈 in non-Latin alphabet 〉 , which signifieth mactare, to slay a sacrifice: the Latin word victima, and hostia, Haymo thinketh to have this derivation: the first is so called à vinciendo, of binding, because the sacrifices were first bound to the altar: the other, ab ostio, because they were slain at the door of the tabernacle: But he hath two other derivations taken from the rites of the Pagans: that was called hostia, which was offered up to their gods, when they went against their enemies, that victima, which was offered up for the victory obtained: and thus much Ovid insinuateth in these verses, lib. 1. Fastor.

Quest. 4. The general observations of the sacrifice, which the Apostle here requireth.

1. Lyranus thinketh that the Apostle here requireth seven conditions or properties in this spiritual sacrifice. 1. it must be voluntaria, of a free and willing mind, present, or give up. 2. it must be in carne propria, in their own flesh, not in an others, your bodies. 3. it must mortify concupiscence, in that he calleth it a sacrifice. 4. it must bring forth good works, and therefore is called living. 5. it must be continual, therefore it is called holy, that is, firm. 6. it must be been ordina • a, well ordered, and disposed to no other ende, then to the praise of God, and therefore he saith, pleasing unto God. 7. it must be discreta, done in discretion, and so he addeth, which is the reasonable service of God.

2. Tolet only observeth three things here required in this spiritual sacrifice, all which were seen in the external: there was the oblation, the beast which was offered, and the slaying or sacrificing of it: so here the Apostle saith, exhibit or give up, there is the oblation: then the thing offered is their bodies: and they must make it a sacrifice, not by slaying it, but by mortifying their lusts.

3. Pererius observeth four things in this sacrifice, which were observed in the legal oblations. 1. the sacrifice must be entire and perfect without spot: so here it must be a living sacrifice. 2. it was holy, and forever separated frō profane and common uses: so it is here prescribed, to be holy. 3. The sacrifice was consumed upon the altar, and so was a sweet savor unto God: here it is said also, acceptable unto God. 4. they put to their sacrifices salt, which signified spiritual understanding: and here it is added, which is your reasonable service.

4. But Gorran more distinctly thus setteth forth the parts and causes of this spiritual sacrifice: we have 1. the efficient, in this word give up, it must proceed from a true and sincere devotion. 2. then the material cause, your bodies. 3. the form, it must be living, holy, reasonable. 4. then the ende, it must be to please God, acceptable unto God.

Quest. 5. Of the conditions of this spiritual sacrifice in particular.

1. The Apostle exhorteth 〈 in non-Latin alphabet 〉 , to exhibit, present, give up themselves. 1. herein alluding to the rite of the sacrifices, which were first exhibited and presented unto God at the altar, Beza: this word is used of our blessed Savior, how they brought him into the temple, and presented him before the Lord, Luk. 2.23. 2. we are said also to exhibit that, which was before promised; and so we exhibit our selves unto God, by the holiness of life, to whose service we were promised, and devoted in baptism, Erasm. 3. Chrysostom further noteth in this word, that we must so give up our selves, no more to be our own, as they qui donant alijs bellicosos equos, &c. which do yield unto others warlike horse for service, do challenge no more property in them: so debemus membra nostra Deo, tanquam Imperatori, we do owe our members unto God, as our Emperor, Theophyl. 4. and hereby is signified, that they should sponte offerre, offer up willingly: as in the law they must offer all their offerings with a willing heart, Gorrh. 5. and whereas it was peculiar unto the Priest to offer external sacrifices, all Christians are admitted to offer this spiritual sacrifice: as S. Peter saith, Ye are an holy priesthood to offer up spiritual sacrifices acceptable to God thorough Jesus Christ, Tolet.

2. Your bodies. 1. by bodies he understandeth (by a synecdoche of a part for the whole) whole man both body and soul: and by another figure (called a Metonimie ) he putteth the subject for the adjunct, the body for the affections in the body, or which show themselves most in and by the body: so that the body here non tam nomen naturae est, quàm vitij, is not so much the name of nature as of vice, Mart. as else where the Apostle saith, Col. 3.5. mortify your earthly members, Par. 2. we must then offer up unto God not our souls only: and so as we have received both our bodies and souls from God, we must render them unto him again: contrary to the opinion of the Platonists, who held that the soul only came from God, the substance of the body from the elements, the complexion from the celestial spheres, the affections from the spirits: and therefore they thought it sufficient, if the mind only and soul were rendered unto God: ex Martyro. 3. now our bodies two ways are offered to God: one is, as Origen and Chrysostom here observe, by mortifying of the carnal affections: as he which mortifieth pride, doth sacrifice a bullock: he which bridleth his anger, a ram: he which keepeth under his lust, a goat: Origen: so the Apostle saith, 1. Corinthians. 9.27. I do chastise or tame my body: the other way is, in making the body an instrument of every good work, as Augustine observeth lib. 10. de ciuit. c. 6. and so the Apostle exhorteth, Give your members servants to righteousness, Rom. 6.19. 4. Lyranus addeth further, the Apostle saith, your bodies, non a • iena, not the bodies of others, against those which think to be saved by other men's repentance.

3. A living sacrifice. 1. which is added not to signify, that they should not think to kill themselves, and so sacrifice their bodies, as Chrysostom, Theodoret: for the Romans were no: so absurd, to collect any such thing out of S. Paul's words. 2. nor yet saith the Apostle living, to note a difference between the sacrifices of the law, which were first killed, and then sacrificed, and the sacrifices of living Christians, gloss. ordin. Tolet, Osiander. Perer. 3. Neither is there a relation to the usage of the law, which counteth all dead things unclean, Hyper. it showeth a difference rather from the legal usages. 4. neither as Cajetan observeth, doth the Apostle by this term distinguish this spiritual sacrifice from martyrdom, which was performed by death: for as Tolet well observeth, the Apostle exhorteth generally Christians, to sacrifice themselves in holy obedience unto God, which not only, though principally is seen in Martyrdom, which none can undertake, that have not first mortified their bodies with the affections thereof. 5. Pet. Martyr by this living sacrifice understandeth a willing sacrifice, which is not vi, sed ex animo, by force, but from the heart. 6. but it signifieth more, namely the spiritual life of the soul, which is by faith in Christ, Galat. 2.20. Mart. as Origen well observeth, he calleth it a living sacrifice, qua Christum, id est vitam, in se gerit, which beareth Christ the true life: as the Apostle saith, Eph. 2.1. who hath quickened us, &c. Gryneus: which life of the soul is never idle, but continually bringeth forth good works: for idleness is a kind of death of the soul, as Seneca passing by the house of one Vacia, who lived in pleasure and idle, said, hic situs est Vacia, here lieth Vacia, as though it were rather his sepulcher, then his habitation: so also Haymo, he is a living sacrifice, qui viuit virtutibus, moritur vitijs, who liveth unto virtue, and is dead unto sin: and Chrysostom upon this place showeth at large, how all the members must be mortified, that they may live unto the service of God, ne{que} offerri poteriroculus, &c. for neither can an eye he offered that serveth fornication, not an hand that oppresseth, ne{que} lingua turpia loquens, not a tongue speaking filthy things, nor feet theatra visitantes, that run to theatres and plays. But this outward conformity of the members, is rather signified in the next word, holy.

4. Holy. 1. Which some think is added by way of distinction, from the legal sacrifises, which being corporal were not holy, Greek. catena. 2. some note a difference between the sacrifices of the Pagans, which were not holy, and of Christians: they many times offered their bodies, suffering hunger, thirst, much travel, but it was not to a right end, to the glory of the true God, and therefore it was not an holy sacrifice: Tolet annot. 3. 3. some give this sense, holy, that is, congruens praescripto divino, agreeable to the divine prescript, as therefore Nadab and Abihu offended God, because they offered with strange fire, not appointed by God, Gryneus: but this is too particular, neither comprehendeth all the points of holiness. 4. Lyranus following Vlptanus de verbor. significat. saith, that is called sanctum, holy, which is fixum & stabile, sure and permanent. 5. Pet. Martyr allegeth two other significations of this word, as out of Servius upon the 12. book of the Aeneides, that sanctum is, quasi sanguine consecratum, as consecrate with blood, and so this sacrifice of Christians is consecrate by the blood of Christ: the other from Martianus in titul. de rerum division. that sanctum, is derived of the herb called sanguina, which is the same with verbenà, vervin, which the Roman Ambassadors carried in their hands, and by that sign were protected from the violence of their enemies: but neither of these significations are so fit. 6. Wherefore sanctum, the Latin word, which signifieth holy, is the same that the Greek word 〈 in non-Latin alphabet 〉 , which is so termed, as separate from all earthly and terrene quality, pure and purged from all dross: the sacrifices of the law had these two parts of holiness: 1. they must be without spot or blemish, then they were holy consecrate unto God, and separate from all profane use: this specially was a type of the most holy and perfect hig •• Priest Christ Jesus: who was holy, harmless, undefiled, separate from sinners, Hebr. 7.2 • . which properties must in some sort also be seen in the spiritual sacrifices of Christians, as S. Peter saith, as he which hath called you is holy, so be you holy in all manner of conversation: they therefore which remain in their sins, and are therewith defiled, cannot offer up an holy sacrifice to God, Pareus: to this purpose Origen, sanctum dicit, &c. be calleth it holy, wherein the spirit of God dwelleth: as the Apostle saith, Know ye not, that your bodies are the temples of the holy Ghost: to the same purpose Haymo: so then as this sacrifice must be living, in respect of the inward life of the soul, wherein it liveth by faith unto God, so it is holy in regard of the sanctity of the inward affections, and external actions of the life.

5. Pleasing unto God, &c. 1. Some make this the third property of this sacrifice, that it must be pleasing unto God: as Tolet showeth how the sacrifices of the Jews, were holy in themselves, yet not pleasing unto God, when they were offered by such as were of an unclean life, and therefore the Lord abhorred their sacrifices: so Origen interpreteth, pleasing unto God, that is, separatum à vitijs, separate from sins: so also Haymo: Gryneus understandeth it of the sacrifices offered by faith, whereby they are made acceptable: so also Pareus, likewise Faius, they must be offered with a sincere affection without all hypocrisy. 2. But I rather incline to their opinion, which think that this is rather the effect, which followeth upon the other properties, that if they be living and holy sacrifices, they must needs be pleasing also unto God, then a new property: so Calvin, Pet. Martyr: and hereof these reasons may be alleged. 1. from the resemblance of the legal sacrifices, which being offered according to the will of God, were accepted: as when Noah offered a sacrifice, it is said, God smelled a savor of rest, Gen. 8. this was not a property in the sacrifice, but an effect following. 2. from the nature of that which is holy, to be accepted of God: as Martyr allegeth out of Plato in Euryphrone, who though he would not have this a perfect definition of sanctity, to be accepted and loved of God, yet he granteth it to be an inseparable quality; that which is holy is always accepted of him. 3. Because faith whereby this sacrifice is made acceptable to God, is included in the former properties: for without faith it can neither be living nor holy. 4. so S. Peter showeth, that spiritual sacrifices are acceptable to God through Christ, 1. epist. 2.5. and the Apostle to the Hebrews saith, c. 13.16. with such sacrifices God is pleased: it is the sequel or effect of the sacrifice to be pleasing unto God, rather then the property in the sacrifice: as Lyranus, Gorran, the interlinear. gloss. refer it to the good intention, that all things should be referred to the praise of God.

6. Which is your reasonable serving of God, &c. 1. Origen thinketh the Apostle calleth it 〈 in non-Latin alphabet 〉 , reasonable serving: because it was such, as whereof a reason might be rendered, which could not be given of the sacrifices of the law, why they offered some kind of beasts rather then others; Anselm to the same purpose, Men must so do their good works, as that they may give a reason of them. 2. Tehodoret thinketh this is added to show a difference between these sacrifices of Christians, and those of the Jews of unreasonable beasts: so also Erasmus, Osiander: here is indeed such a secret difference insinuated; but yet more is meant, then that only. 3. Lyranus by reasonable understandeth discretion, that which is discreet, temperate: as when one doth sacrifice his body by abstinence, it must not be out of measure, but in discretion, as that he be not thereby made unfit for his calling: so also Cajetan, Gorran, and before them Thomas Aquinas: but this were too particular a restraint of this description: for in this last part all is summed together, and included, before required in this sacrifice: for these words are added by way of opposition; this is your reasonable serving of God, namely, this your living and holy sacrifice. 4. Wherefore by reasonable, the Apostle understandeth nothing, but spiritual, as S. Peter expoundeth, 1. Pet. 2.5. and there he calleth the word of God, 〈 in non-Latin alphabet 〉 the reasonable, that is, spiritual milk, v. 2. the reasonable service of God, is that which is of the mind and spirit, for so will God be worshipped in spirit and truth, John. 4.23. so Chrysostom calleth it spiritualem cultum, spiritual service: that is, vt men's offeratur, the mind should be offered to God, Haymo: this spiritual service consisteth of faith, hope, charity, Vatablus, Gryneus, Bucer, Pareus: and Faius here well observeth a secret opposition between this reasonable service, and 〈 in non-Latin alphabet 〉 , will worship, as S. Paul calleth it, Coloss. 2.23. when men according to their own fancies do invent a religion and service fitting their own humors: but that is the reasonable service of God, which is agreeable to his will: as Basil in regul. breviorib. interrog. 230. thus well interpreteth, Qui ea assidue facit, quae ex Dei voluntate sunt, he which by reason and good counsel doth those things continually, which are agreeable to the will of God, he performeth this reasonable service, &c. Beza misliketh here this exposition of Baesil, but it may very well be received, and is agreeable to the Apostles mind, as in the next verse he saith, that you may prove, what is the goodwill of God, &c. he then doth follow this reasonable service of God, that proveth what God's will is, and conformeth himself thereunto.

Quest. 6. How we must not fashion our selves to this world, v. 2.

1. Concerning the occasion of these words: some think, that as the Apostle spake before of the sacrifice of the body, so now he showeth how the mind should be reformed, Lyranus. Gorran, Tolet: but the Apostle speaking of the reasonable service of God, v. 1. comprehendeth both the service of the soul and body: therefore here rather the Apostle now more plainly expresseth, that which before he figuratively set down, Nyper. Martyr maketh this the connection, as the Apostle shown before, quid curandum, what was to be cared for in this spiritual sacrifice, so here quid cauendum, what is to be taken heed of: Beza maketh it a second precept, that in the service of God, we should not conform our selves to the opinion or fashions of the world: Gryneus maketh it a consectation, a consequent necessarily inferred upon the former exhortation: But I insist upon the former sense: pianiùs explicat rationalem cultum, the Apostle more plainly expresseth this reasonable service, Par.

2. Fashion not yourselves, or be not fashioned. 1. Chrysostom here observeth a diffeerence between 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the figure of the world, to the which we must not fashion our selves, which is tanquam scenica persona, as a person counterfeited upon the stage, which is in show, not in truth, but afterward he biddeth us be transformed in the mind: the forms hath substance, whereas a figure is no permanent or existent thing: but this distinction seemeth to be too curious, neither is it perpetually observed: for Phil. 2.7. S. Paul atributeth 〈 in non-Latin alphabet 〉 , figure, unto Christ, he was found in figure or shape as a man. 2. But this is better observed, that the Apostle forbiddeth us not, either not to be in the world, nor to use the world, for neither of these are possible, so long as we are in the world, but we must not fashion our selves to be like unto the word. 3. for it is the property of the soul, to bear the image of that thing to the which it turneth it self, as we see in a glass: he then fashioneth himself to this world, that doth seek only or chiefly for the things of the world, who followeth the corruptions thereof with greediness: and what the fashion of this world is, S. Peter showeth, It is sufficient for us that we have spent the time past of the life after the lust of the Gentiles, walking in wontonness, lusts, drunkenness, gluttony, &.

3. To this world. 1. Origen hereupon observeth this difference, aliam esse formam seculi praesentis, aliam futuri, that there is one form or fashion of this present world, another of the world to come: they which love things present fashion themselves to this world, but they which set their minds on spiritual and invisible things, do conform themselves to the world to come, 2. by the world we understand not, as Haymo noteth, the outward state and condition of the world, as it consisteth of days, months, years, but men carnal conversatione seculo deditos, which by their carnal conversation, ate given to the world.

Quest. 7. Of our transforming by the newenes of mind.

1. Be ye transformed. 1. there is a transformation of the body, as Christ was transformed in the mount: and our bodies shall be in the resurrection, Philip. 3.20. but here the Apostle speaketh of the transformation of the mind. 2. and it must be transformed not in the substance thereof, but only in the condition and quality, Faius. 3. man was formed by his creation, deformed by sin, reformed by grace, informed by the word, conformed and made like to Christ by the spirit, transformed in the newenesse of the mind, Gorran.

2. By the newness. 1. the oldnes of man is his sin and corruption of nature derived frō Adam: that is called newness, which is wrought by grace, as faith, hope, charity: hereof the one is called the old man, which is after Adam, the other the new man, which is created a new by grace: this renovation is sometime called the newenesse of life, Rom. 6.4. from the effects, which show themselves in the life: sometime the newness of the spirit, Rom. 7.6. from the author and efficient cause, which is the spirit; sometime, the newenes of the mind, of the subject and place where this renovation beginneth. 2. Chrysostom useth this fit resemblance; quod in adibus facimus subinde reformantes inveteratum, ita in te ipso facias, that which we use to do in our houses, repairing that which is decayed, the same do in thyself; thou art decayed and waxed old by sin, be renewed by repentance, &c.

3. Of the mind. 1. not of the sense, as the vulgar Latin; whom Gorran followeth, understanding here the reforming of the affections; and hereupon that common error was grounded, that sin had the seat & place in the affections, whereas the very mind hath need to be revived, as S. Paul saith, be renewed in the spirit of your mind. 2. Faius here noteth that a natural man 〈 in non-Latin alphabet 〉 , hath but a soul and a body, but a spiritual man hath a spirit, soul, and body, as S. Paul saith, I pray God that your whole spirit, soul, and body, may be kept blameless, &c. 1. Thess. 5.23. not that any new part is added to the soul in the regenerate: but a new spiritual quality is wrought in it. 3. Haymo following Origen, by the mind thinketh the understanding to be signified, which must be exercised in the Scriptures: but this is too particular: by the mind rather is understood all the faculties of the soul, the intellectual part, and the will, where this renovation must take beginning.

Quest. 8. Of these words, That ye may prove, what the good will of God is, acceptable and perfect, &c. v. 2.

1. That ye. 1. which some think is put 〈 in non-Latin alphabet 〉 , to show the ende of this their renovation, Mart. Pareus. 2. Theodoret will have it the effect: and that the Apostle showeth cui rei conducat, &c. to what purpose this renovation of the mind is profitable. 3. Chrysostom maketh it to be the cause, sic poteritis renouari, &c. by this means ye may be renewed, if ye learn what God's will is, so also Tolet annot. 6. 4. Gryneus maketh it an adjunct and property of renovation: for they which are not renewed, cannot understand what the good will of God is: and Melanchthon maketh it a part of our renovation: haec vera est, &c. this is the true renovation of the mind, to prefer the will of God before our own, &c. and Beza maketh it a part of the exhortation, be ye transformed, &c. and do your endeavor to prove, what God's will is, &c. that like as they which fashion themselves to the world, follow the will thereof, so you should transform yourselves, by the newenes of your mind to the will of God: and this sense is most agreeable: so this is added both as a principal part and cause of our renovation, and it is a fruit also thereof, a further degree of more perfect knowing the will of God: as our Savior saith, John. 9.17. If any man do his will, he shall know of the doctrine, whether it be of God.

2. May prove, 〈 in non-Latin alphabet 〉 . 1. he neither meaneth a curious probation, to try whether a thing be so or not, for this were to doubt of the will of God, whether it were good and perfect. 2. neither is it taken only for to search and consider: for a man cannot be renewed at all, that hath not already searched out the good will of God. 3. not yet do we understand a bare knowledge of the will of God: for many which are not regenerate do know God's will, and yet do it not, as the Apostle, c. 2. reproved the Jews for teaching the law to others, and not knowing it themselves. 4. nor yet doth it signify only an experimental knowledge, as the interlinearie gloss. and Lyranus, for he that is renewed cannot but have experience of the will of God. 5. but this probation signifieth a discerning with judgment, of those things which are good, as S. Paul saith, Phil. 1.10. that ye may discern things that are excellent: as he that hath a perfect taste discerneth of the goodness of meats.

3. What is the good will of God, and acceptable, and perfect. 1. Concerning the reading of these words: some will not have these epithets, good, perfect, acceptable, to be joined unto the will of God, but to be referred to all the cause before going, as to the offering up of their bodies a living service, not to fashion themselves to this world, and to be renewed in the mind, all this is good, acceptable, and perfect, so Augustine epist. 85. and Ambrose: some do make it an absolute sentence by it self, adding the coniūction, and, and what is good, acceptable, perfect, &c. Bucer: But the usual reading is the best, which the vulgar Latin followeth: to make these three epithets and attributes of the will of God: thus also read Clemens lib. 2. stromat. Basil regul. brev. resp. 276. Chrysost. serm. 12. Cyprian epist. 77.2. by the will of God, we understand not here that faculty and power in God whereby he willeth, but the thing which he willeth: in which sense, we say in the Lord's prayer, thy will be done, Matth. 6. and Matth 12.50. Whosoever doth the will of my father, &c.

4. The good will, &c. 1. Origen here distinguisheth between the will of God simply so called, and his good and acceptable will: for it is the will of God when he inflicteth punishment: but that is his good and acceptable will when he doth anything in mercy. 2. Chrysostom also will have the old law to be the good will of God, but the acceptable and perfect will of God, is his will revealed in the new testament. 3. Basil regul. brev. 276. make three degrees of things agreeable to God's will: some good, some are better, some best of all, which are called perfect: as Tolet giveth this instance, to love our friend is a good thing, to do well unto him is better, to love our enemy, is the best and most perfect. 4. Anselm referreth it to the three states incipientium, proficientium, perfectorum, of beginners, of those that go forward, and of such as are perfect: or to three conditions of life, of the married, the continent, and virgins. 5. Lyranus understandeth the first, of bona natura, the good things of nature, the second, of the good things of grace, the third, of the good things appertaning to glory: But all these observations are curious, neither to the Apostles mind: who doth here commend unto us the will of God, revealed in the old and new testament, as a perfect rule of all our actions: which is called good, because the word of God prescribeth nothing, but that which is good; and it is acceptable, because nothing is pleasing unto God, but that which he himself prescribeth, and is agreeable to his will: this rule also is perfect, because the word of God containeth all things, which tend to the perfection of the creature: so that all other helps are vain, idle, and superfluous.

Quest. 9. What the Apostle understandeth by grace, I say by grace, &c.

1. Origen by grace understandeth virtutem sermonis, the virtue and power of speech, which was given to the Apostle; one may speak eloquently and learnedly, and yet not with grace to edify the hearers. 2. Ambrose interpreteth grace, of the gift of wisdom given to the Apostle: this sense Haymo also followeth: as S. Peter giveth this testimony of S. Paul how he wrote according to the wisdom of God given unto him: but Chrysostom refuseth this: the Apostle saith not, I say by the wisdom given unto me. 3. he therefore as also Theodoret, understandeth the grace of the spirit. 4. but more particularly the Apostle understandeth the special grace of his Apostleship, which was committed unto him: in which sense the Apostle saith, Rom. 11.16. Thorough the grace that is given me of God, that I should be the minister of Jesus Christ: so here is a metonymy, the cause is put for the effect: and that the Apostle ascribeth his calling unto grace, he thereby both freeth himself from all ambition, that he intrudeth not himself, as also presseth his Apostolic authority, that they might more readily obey, Mart. Calv.

I say: which some think to be an exposition of the former words, that now the Apostle beginneth to show what the good and perfect will of God is, Tolet: but the Apostle rather entereth into a new matter, that as hitherto he had generally exhorted to common duties, so now he descendeth to special, Mart. and here dicere, to say, is taken for iubere, to command, Calvin: Gorran taketh it for prohibeo, I forbid: but there follow many precepts, as well as prohibitions, to the which this preface of the Apostle hath reference.

To everyone among you: the Latin translator readeth to all, but not so fitly: for now the Apostle in saying to everyone, speaketh to all in general, and to everyone in particular: Origen's observation here is somewhat curious, all among you, that is, they which are in God, that is, the faithful, for they only are said to be: the Apostle noteth all indifferently, noble, unnoble, high or low, which were among them, Chrysostom.

Quest. 10. What it is to understand above that which is meet to understand. v. 3.

1. This word 〈 in non-Latin alphabet 〉 , to savor or understand, is sometime taken in the worst part, as Matth. 16.23. to savor the things which are of men, not the things which are of God: sometime it is used in the better sense, as in this place, to understand according to sobriety.

2. Here diverse interpretations are brought of this word 〈 in non-Latin alphabet 〉 , to understand above or beyond that which is meet to be understood: and what it is to understand according to sobriety. 1. Origen understandeth here the general virtue of temperance, that a measure is to be kept in every virtue, as if a man exceed in justice, he becometh cruel; if in fortitude, he is audacious and rash: and thus a temper and measure must be kept in every action: but the words following, as God hath dealt to everyone the measure of faith, &c. do not favor this interpretation. 2. and Jerome likewise is more deceived, who lib. 1. contra Iovinian. doth apply this place to the commendation of virginity: and so he readeth here, sapere ad pudicitiam, to be wise unto chastity: but the words following do overthrow this sense also.

3. Irenaeus lib. 5. c. 20. doth understand this place of the curious inquiry and search after the mysteries of religion: so also Hilary de Trinitat. l. 10. Erasmus misliketh this sense, because he thinketh the Apostle here speaketh not of the knowledge, but of that opinion which a man hath of himself: but this may very well be here comprehended, as a part of the Apostles meaning to condemn curiosity: so Martyr, Pareus: this fault is committed, when men do upon confidence of their own wit, seek out those things, quae investigari sequeant, which cannot be sought out.

4. Tolet most approveth Basils sense, regul. brev. respons. 264. then a man doth understand more then it meet, when he doth leave his own calling, & se ingerit rebus alienis, and doth intermeddle with things belonging to other callings: as Vzzia the king of Judah, that would have usurped the Priests office: so that here the fault, called 〈 in non-Latin alphabet 〉 , which is to be a busy-body in other men's matters, should be touched by the Apostle.

5. Chrysostom understandeth the Apostle to speak against the elation and arrogancy of the mind, when men do arrogate all to themselves and detract from others: this best liketh Erasmus, Beza, Osiander: and this arrogancy is of two sorts, when men do either arrogate to themselves that they have not, or are proud of that which they have, Beza: this pride and self love hath been the mother of all heresies, when men not content with the simplicity of truth, nor to keep in the beaten tract, have invented new doctrines, Haymo, Faius.

6. All these then may well be received: that exceedeth the bounds of sobriety, who either diueth curiously into God's secrets, or is drunken with an overweening conceit of himself: or intrudeth into other men's gifts and office: which last seemeth to be most agreeable to that which followeth: because every man hath received a certain measure of faith, a portion of gifts, wherewith he must rest contented: by sobriety then as Chrysostom saith, the Apostle understandeth modesty, and he thus deriveth the word 〈 in non-Latin alphabet 〉 , sobriety, 〈 in non-Latin alphabet 〉 , because such have their minds sound, and in a good temper: so he meaneth the soundness of the mind, not of the body: for he that is arrogant, and hath no modesty, ne{que} mente valere queat, hath a distempered mind: and this as Chrysostom showeth, is worse, then for one to be naturally a fool, naturae stulium fieri, nihil habet criminis, for one to be a fool by nature, is without his fault, but for one through an overweening wit to exceed the bounds of modesty and sobriety, venia private, it deserveth no pardō.

Quest. 11. What is understood by the measure of faith.

v. 3. As God hath dealt to everyone the measure of faith, &c. 1. Concerning the words. 1. the vulgar Latin addeth, ( and ) to everyone, &c. which maketh the sentence imperfect. 2. Origen will have somewhat to be supplied, to make up the sentence, custodiat, let him keep, as to everyone, &c. so Pet. Martyr concurring with him, would have somewhat supplied, as ne{que} sibi plus arroget, neither let him arrogate more to himself, &c. 3. Erasmus thinketh the sentence to be imperfect, and that the Apostle respected the sense rather then the words, which stand thus in the original, to everyone as God hath distributed: but here is an evident traiection of the particle 〈 in non-Latin alphabet 〉 , as, which is put after to everyone: which is familiar with the Apostle, as 1. Cor. 3.5. to everyone as God hath given: so that the sense is full enough, without any supply, as Beza well observeth.

2. By faith. 1. Some understand justifying faith, faith working by love, which faith is given not to all alike, but in measure to everyone, gloss. interlin. But Pet. Martyr refuseth this, because many had these gifts and graces, which had not justifying faith; as they which in the day of the Lord shall say, have we not in thy name prophesied, and cast out devils, Matth. 7. and yet shall be refused? 2. Chrysostom taketh this to be understood causally: as faith for the gifts of faith, whereby miracles are wrought: so also Origen understandeth the graces of the spirit obtained by faith. 3. Tolet by faith understandeth fidelity, which everyone must use in the exercising of his gift: but fidelity is not the cause of the measure of graces, which are given freely. 4. faith then here is both taken by a me • onymie, for the gifts and effects of faith, as Mart. as also Beza, it comprehendeth by a Synecdoche, the knowledge of Christ, whereof the habit of justifying faith is a fruit and effect, as also the gifts and graces of the spirit, which were conferred upon the faithful, Beza, Pareus: and so the Apostle here meaneth no other thing by faith, then the gifts and graces of the spirit conferred upon the faithful that believed in Christ: neither justifying faith is excluded, not yet only here included: the like saying to this the Apostle hath, Eph. 4.7. To everyone of us is given grace, according to the measure of the gift of Christ: so here by faith we are to understand the gifts of faith: either because faith is the gift of God, by which other graces are obtained, as Chrysostom, doni causa fides, faith is the cause of the gift: or because these gifts are given habentibus fidem, to those which have faith, Haymo.

3. So here there are as many arguments, as words, to persuade unto a sober use of the gifts received: dantis immensitas, the greatness of the giver, which is God: dandi liberalitas, the liberality in giving: he hath distributed according to measure: doni excellentia, the excellency of the gift, which is faith: generalitas suscipientium, the generality of the receivers of these gifts: to everyone, Gorran: because then God is the giver, and none hath of himself anything: and there is a measure given, so much as is thought meet for everyone: and none are excluded, but everyone hath received some gift: and the same no worldly or temporalll thing, but the spiritual gift of faith: everyone then should be contented with his gift, and not wax insolent thereby against others.

Quest. 12. Of the similitude which the Apostle taketh from the members of the body.

v. 4. As we have many members, &c. 1. This similitude is frequent and familiar with the Apostle, as 1. Cor. 12.12. Ephes. 4.16. and it is very effectual to persuade unto unity: in so much, that some of the heathen by the light of nature, did press this as an argument unto concord, as Menenius in Liv. lib. 2. when the Senators of Rome and the people were at variance, did by the resemblance of an human body, and the harmony of the parts reduce them to unity. 2. there are three kind of bodies: the natural, as the body of man compact of many members and parts: an artificial body, as of a ship, which hath diverse parts joined together: a politic body, as of a city and commonwealth, consisting of diverse particular bodies, Faius. 3. in this similitude three things are observed, the unity of the body, it is but one, the variety of the parts, they are many, and the diversity of the actions and offices of the parts, Tolet.

4. Now this similitude driveth at these three things. 1. to show, that as every member hath a several function, and one member hath not received every gift: so one in the Church should not intrude upon an others office: as the teacher is the eye of the body, the distributer of alms, the hand, the diligent hearer, the ear, the visiter of the sick and poor, the foot, Origen: now one member must not usurp upon an others office. 2. yet one menber communicateth unto the necessity of another, as the eyes seeth not for it self only, but for the whole body: as the Apostle saith, ye are one an others members, Haymo. 3. Chrysostom well observeth, non solum minus maioris est membrum, the less is not only a member of the greater, but the greater also is a member of the less, &c. and so by this means he that hath great gifts is taught not to contemn him that hath less: but one to use their gifts to the good and edifying of another.

Quest. 13. Of the best reading of the 6. verse: seeing then we have gifts, that are diverse, &c.

1. Whereas in the original the word is 〈 in non-Latin alphabet 〉 , having: so •• to make the sense full, will have it joined with the word 〈 in non-Latin alphabet 〉 , are, in the former verse, because otherwise this sentence should be imperfect: and this verse hangeth on the former; wherein the Apostle prosequuteth the third part of the similitude, touching the diversity of gifts: the other two of the unity of the body, and variety of the members are expressed in the former verse, Erasmus; Faius: so also Haymo supplieth, habentes sumus, we are having: and in the other clauses which follow, Origen will have supplied out of the third verse, sapiat ad sobrietatem, let him be wise unto sobriety: as whether he have prophesy, let him be wise unto sobriety in prophesying according to the analogy of faith, and so in the rest: so also Haymo, Pareus.

2. Tolet will have nothing supplied at all, but the participle having, he maketh an he ••• isme, to be put, for we have: and in the other members and parts, he thinketh the action or exercise of the gift to be put in the first place, and then the talent or gift it self: as whether believe prophecy according to the analogy of faith, or, a ministration, in ministering: that is, according to the grace and gift of ministering given unto him: but in this sense the Apostles speech should only be a bare declaration, that such gifts and administrations are in the Church, it should contain no exhortation to the right use of such gifts, whereunto the Apostle evidently exhorteth, as appeareth by the 3. v. before, and the verses following: & further the phrase of teaching, exhorting, show rather the exercise of the gift, thē the gift it self.

3. Some do only in the four first particulars, of prophesy, ministry, doctrine, exhortation, supply to be wise unto sobriety, according to the analogy of faith: showing the quantity & measure of the gift, ne quis se efferret vltra mensurā doni, that no man should exceed the measure of his gift: in the other three, the quality & manner is expressed, how they should exercise their gifts, as with simplicity, alacririe, &c. Rolloc: but this distinction seemeth to be nice and curious: the Apostle in all these offices, showeth how they should behave themselves.

4. Other supplies are made: as thus, simus membrum alterius, let us be one an others members, in prophesiyng, in teaching, exhorting, gloss. interlin. or habet donum, he hath the gift: he that teacheth, hath this gift to teach, he that exhorteth, hath this gift to exhort, Vatablus: the Greek scholiast will have supplied in them all, perseveret, let him persevere.

5. But 1. this verse cannot be joined with the former, because as Beza observeth, they are divided by a perfect distinction: though we deny not, but that the Apostle may notwithstanding prosequute the third part of his similitude: and though we read, habentes, having, the sense will be full enough by supplying in every clause: these general words, sapiat, ad vocationem attendat, let him be wise, or attend upon his office, Syrian interpret. or incumbat, let him wait on his office, &c. Gwalther, Osiander. or as Beza supplieth in the first, prophetemus, let us prophesy, and in the rest, versemur, let us be occupied, or conversant: the difference in these supplies is not great.

Quest. 14. Of the distinction of the offices, here named by the Apostle in general.

1. Chrysostom thinketh that the Apostle maketh mention of prophesying, teaching, exhorting, iterum idem docens, teaching the same thing again, least they should be puffed up: but the word 〈 in non-Latin alphabet 〉 , sieve, whether, so often repeated, showeth a distinction of offices.

2. Some do take the four first named, prophesy, ministry, teaching, exhorting, for four several offices in the Church: of Prophets, which have the knowledge of secrets: of Priests, that minister the Sacraments, Doctors, that teach, and Preachers, that exhort: Lyranus, Gorran: so likewise Rolloc taketh them for four distinct gifts: and these they say concern the administation of spiritual things: the other three belong unto temporal: Osiander also thinketh, that by ministers are understood, such as in the primitive Church had the administration of Sacraments committed unto them: but it is not like, that the ministration of the Sacraments was divided from teaching and exhorting; this were to make the Apostle a favorer of unpreaching ministers.

3. Some take 〈 in non-Latin alphabet 〉 , the ministry generally, for any Ecclesiastical function: as whether he be a Bishop, or Presbyter, Haymo: and sometime it is taken for the calling of an Apostle, as Rom. 11.13. I magnify my ministry, Gryneus: and so Faius thinketh, that it comprehendeth all the offices following, which either belong to the doctrine or discipline of the Church: But if it were so general, then the calling of the Prophets also should therein be comprehended, which the Apostle set down before.

4. Some again do as much restrain this word ministry, taking it only for the office of Deacons, who had the distribution of the alms of the Church: and here they say, in general deacons are admonished to be diligent in their office: but afterwards, there is a particular precept given of simplicity and singleness of heart to be used in their ministry, Gwalther: but this were to make the Apostle commit a tautology, that is, a needeles repetition of the same thing.

5. Wherefore I rather approve their opinion, that think the Apostle first setteth down two general kinds of functions: the one concerning instruction, which is here called prophecy, the other the administration of discipline, which is also called the ministry: then he divideth each of these into their several parts: unto prophesying belongeth doctrine and exhortation: unto ministering these three offices, of the deacons in distributing, the Elders in governing, and of widows and others which had the care and charge of the sick: thus Martyr, Tolet, Beza, Pareus. And that these two prophesy, and ministry, are the two general heads of these functions that follow, these two reasons confirm it, first because the Apostle changeth his phrase of speech: after he had said, whether prophesying, &c. or an office, ( or ministration :) then he proceedeth, or he that teacheth, or teaching, and so in the rest, Beza: secondly, in other places of Scripture, these two, prophesy and ministry, are so generally taken: as 1. Cor. 14.3. He that prophesieth, speaketh to men to edifying, and to exhortation, and to comfort: here prophesying is distinguished into doctrine which edifieth, and exhortation, to the which also consolation belongeth, as a special kind of exhortation: likewise 1. Cor. 12.5. the Apostle saith, there are diversities of administrations, but the same Lord: here the word 〈 in non-Latin alphabet 〉 , ministry, is taken generally for the several administrations, that are in the Chrch: and so here generaliter dicitur, it is taken generally, though there be a special kind of ministry so called also, Chrysost.

15. Quest, What is to be understood by the proportion of analogy of faith, v. 6.

1. By the analogy of faith the Greek expositors understand faith, quae sperat & credit, which hopeth and believeth, Origen: and they thus interpret the Apostle, that prophesy is given secundum mensuram fidei, according to the measure of the faith of the receiver: tantum influit, quantum invenerit fidei vasculum, it is so much infused, as it findeth a capacity in the vessel of faith, Chrysost. Theophyl. so also Haymo, according to the reason of faith, that is, provt fides meruit, as faith dererueth: but this is a corrupt gloss, and contrary to the Apostle in this place; seeing we have gifts according to the grace, that is given unto us: if they be of grace, then are they not merited: and again, the Apostle saith, 1. Cor. 12.11. that the spirit distributeth to everyone, as he will: then not as we will. Origen answereth, 1. that as he will, may be referred to everyone: that it is as God willeth, but he willeth according to our will. 2. or it is in a man's endeavor to obtain faith, but that it be given, ad id, quod expedit, to that which is expedient it is of God; as the Apostle saith, 1. Cor. 12.7. the manifestation of the spirit is given to everyone to profit withal.

Contra. 1. It is very injurious to the divine majesty to tie God's will unto man's will; that God should not will any gift to be conferred upon any, unless he first desired it: and further, many among the Corinthians desired the gift of tongues, and yet had it not, for some causes best known unto God: graces then were not bestowed, as they would themselves. 2. not only the use of the gift is from God, to profit with, but the gift it self; 1. Cor. 12.6. God is the same, which worketh all in all: and v. 11. all these things worketh the same spirit.

1. Object. But it will be objected, that if these gifts be only of God, non erit in culpa, &c. man is not in fault, if he do not prophesy, teach, or exhort, &c. Origen answereth, that because faith is partly in the will of man, partly it is the gift of God, therefore the blame lieth upon man, if he have not faith. But we answer rather, that concerning special and particular gifts, which belong unto these functions and offices, they which have them not, shall not be charged for not using them: the servant that hid the talent was reproved, because it was committed unto him; but if he had received no talent, he had been blameless: but concerning such graces, as are common to all believers, as faith, hope, charity, although it be not in their power to have them, yet it is their fault, that they refuse them, and desire them not: unbelievers then are condemned, not because they have not faith being in their power, but because they refused the means off • red unto them, whereby faith might have been wrought in them.

2. Object. But the Apostle saying, 1. Cor. 14.1. earnestly pursue spiritual gifts, but rather that ye may prophesy, showeth, that these gifts ex humana industria pendent, do depend of human industry, Tolet. This collection hath no ground; the Apostle saith not, that it is in man's power to obtain these gifts, sed ostendit, quod magis expetendum, but he showeth only what gifts are most to be desired, Martyr: though man must use his endeavor, and diligence, which are the means, yet those spiritual gifts do only proceed from God as the author.

Thus then it appeareth, that the proportion of faith, is not the measure of ones faith, according to the which he obtaineth other graces.

2. Neither is yet this proportion or analogy of faith, the same with that which is v. 3. called 〈 in non-Latin alphabet 〉 , the measure of faith, as Erasmus: and so thereby should be signified, the proportion and measure of every ones gift, which he should not exceed: this sense followeth the Syrian interpreter, iuxta mensuram fides suae, according to the measure of his faith: and so Pet. Martyr will have saith here to signify, that measure of knowledge, which everyone hath received: so also Rolloc. but thus much the Apostle said before in this verse, according to the grace given unto us: and a measure is one thing, an analogy or proportion another: the first is of one and the same thing that is measured; the other is between two things proportioned, and compared together, Pareus: and further, this clause then, according to the proportion and measure of faith, should not only be joined unto prophesying, as it is, but it should be required also in all the other gifts here named.

2. Much less was this analogy of faith, a rule without writing, according to the which all the books of the New Testament were tried, as the Rhemists here note in their corrupt gloss: for the writings of the Prophets, and Apostles were the rule it self of faith, they were not ruled by any other direction: for their doctrine is called the foundation of the Prophets and Apostles, Eph. 2.20.

4. Many do take this analogy of faith, to be axiomata prima religions, the first principles of Christian religion, Calvin: such as are contained in the Symbole of the Apostles, which from the beginning even from the Apostles time was appointed to be a rule of faith, though it be uncertain by whom it was collected, Faius, Gwalther, Beza: and so Tertullian. lib. de velandis virginib. saith of the Symbole, regula fidei est sola immobilis, &c. the rule of faith is only immooueable. But as we deny not, but that there might be in the Apostles time some such rule of faith, consisting of certain principles collected out of the Scriptures; so because, this is but a conjecture, and there is no certain ground thereof, it cannot be precisely determined, that this should be the rule of faith, here mentioned.

5. Therefore I consent rather unto Gryneus, that this analogy of faith, was Scriptura sancta, the holy Scriptures: according to the rule whereof the brethren of Berea examined the Apostles doctrine, Act. 17.11. and S. Paul himself preached none other thing, then the Prophets and Moses had prophesied of, Act. 26.22. According to this rule, were the false prophets of old time discerned, if they persuaded unto idolatry contrary to the doctrine of the law, Deut. 13.2. yet withal it is probable, that there were certain principal heads of religion, which were collected out of the Scriptures, even in the Apostles time (which is called the doctrine of beginnings, Heb. 6.1.) from the which the Prophets and preachers were then not to swerve.

16. Quest. Of these several offices here rehearsed by the Apostle in particular.

1. whether prophesying. 1. Haymo taketh it for the prediction of things to come; such a Prophet was Agabus: but this was an extraordinary gift, the Apostle seemeth to speak of the ordinary functions of the Church. 2. some understand it to be, noticia occultorum, the knowledge of secrets, Lyranus. Gorran.: but this was also extraordinary. 3. most take it for the gift to understand, and interpret the Scriptures, Gwalther, Osiander, Faius. 4. But it signifieth rather generally, whatsoever belonged to doctrine and exhortation, Mart. and before him Origen, prophetia dicitur apud Paulum, &c. that is called prophesy with S. Paul, when one speaketh to edifying, exhortation, or comfort, 1. Cor. 14.3. so that this prophesying is the general faculty, to the which doctrine and exhortation, afterward mentioned by the Apostle, do appertain: so Beza, Pareus: see before, qu. 14.5.

2. By ministry, called 〈 in non-Latin alphabet 〉 , 1. neither generally are understood all Ecclesiastical functions, even those, which are occupied in teaching, as Faius. 2. nor yet that special office of Deacons, as Gwalther. 3. nor the office of such as ministered the Sacraments, Lyranus. but thereby generally are understood such offices, as concerned the discipline of the Church: specially conversant about the body and temporal things, either to relieve their poverty, which was the office of Deacons in the distribution of alms; or to cherish them in sickness, which was the charge of widows, whose office S. Paul describeth, 1. Tim. 5. or to watch over their manners, which belonged unto the spiritual governors.

3. He that teacheth, be that exhorteth, &c. 1. Chrysostom and Origen do in a manner confound these two, saying, that exhortation est species doctrinae, is a kind of doctrine. 2. Calvin will have them to be distinct offices: they have great affinity, yet they remain still varia officia, diverse offices. 3. Some will have them to be distinct gifts, but not diverse offices, as Pelican seemeth to think. 4. I incline then to their opinion, that think they are both distinct functions, and offices, and yet may be joined together in one man: so P. Mart. sometime both these gifts, are granted to one man: sed magna ex parte dividuntur, but for the most part they are divided: to the same purpose Olevian: for we see that some have the gift to teach that are cold in exhorting, and contrariwise.

These positions then we will set down, concerning the gifts of teaching and exhorting.

1. That they are two distinct and sundry gifts; against Chrysostom: for the Apostle calleth them 〈 in non-Latin alphabet 〉 , differing gifts.

2. Yet are they not, neither have been always distinct offices in the Church: for the Apostles excelled both in teaching and exhorting: and yet the Apostle joineth them together, as both belonging to the prophetical and pastoral office, 1. Cor. 14.3.

3. Yet it must be confessed, that there were also such distinct offices in the primitive Church sometime, and that they did not always concur in use in one and the same man: for the Apostle nameth Pastors and Doctors, as two distinct offices, Eph. 4.11. for then they were distinguished, both to show the variety of 〈◊〉 gifts of the spirit, and because a great multitude of believers then assembled together, which did occupy many ministers: there was not then a division of several congregations and parishes as now: and yet where it shall be thought meet, and the necessity of the Church so requireth, these two distinct offices of Doctors and Pastors may be retained; the one to be exercised chiefly in laying down found doctrine, and confuting of errors; as the Professors do in Schools, and the Catechists in parochial congregations: the other to apply doctrine to the manners of the people, which specially is the office of the Pastor: Pareus.

Object. But whereas the Apostle else where, 1. Cor. 14.3. maketh three distinct parts of prophesying, to edify, to exhort, and to comfort; how is it, that here only two are named, teaching, and exhorting. Answ. Consolation is a kind of exhortation, and so is also here comprehended: and the rather, because the word 〈 in non-Latin alphabet 〉 , signifieth as well to comfort, as exhort, Tolet. annot. 14. Faius.

4. He that distributeth, with simplicity, &c. Some do understand this generally of the giving of alms; as Origen, Chrysostom, Lyranus. Gorran: but seeing the Apostle speaketh here of the functions, and offices of the Church, it is better understood of such which were called Deacons, who did distribute the treasure of the Church to the necessity of the poor: such were those seven chosen by the Apostles, Act. 6. these at the first disposed of the goods which were given in common: for they sold what they had, and brought and laid it at the Apostles feet, as we read of Ananias, Act. 5. afterward there were collections and gatherings made for the Saints, 1. Cor. 16. the distribution whereof was committed to the fidelity of these Deacons.

Now, where the Apostle saith, in simplicity: 1. Chrysostom and Theophylact interpret it, of giving largely and liberally. 2. Origen, that they should not seek praise of men, or seek vain glory, and so get all the thanks to themselves. 3. Jerome, or who else was the author of the commentary upon this epistle, will have them to give in simplicity, which are not curious in fishing and examining the poor, and so seek pretenses and excuses, that they have no need. 4. Lyranus, he that giveth propter Deum, only for God's cause: and seeketh not to merit or satisfy for his sins, Osiander. 5. they must not be morosi, froward, giving the poor evil words, Faius. 6. nor having respect unto persons, Beza: or unfaithful, in turning the common alms to their own commodity, as Judas did, Gualt. So here then simplicity, is set against vain glory, couerousnes, morositie, malignity, fraud, Pareus.

5. He that ruleth. 1. Some take these indifferently for temporal, or Ecclesiastical governors, as Lyranus, quod pertinet ad praelatos & principes, which belongeth to Prelates and Princes: so also Gorran: but concerning temporal and civil government, the Apostle treateth thereof in the next chapter: he only toucheth now ecclesiastical offices. 2. some take these for such as watch over men's souls, and so seem to understand only the Prelates of the Church; as Haymo, haec sollicitudo circa animas maxim esse debet, this carefulness must chiefly be about souls. 3. Theophylact hath a strange interpretation, praesidere, &c. to be a President is, both by words, and by the help of the body to succor the needy, &c. and he giveth this reason, because everyone hath not money: but this were a base kind of presidencie. 4. the most of our new writers, do understand here certain governors, which attended not doctrine, sed dabantur pastoribus adiutores, but were given as helpers to the Pastors: whom Osiander calleth Censores morum, the censors of manners: Calvin, seniores, the Seniors or Elders: Gwalther, Senatum ecclesiasticum, the Ecclesiastical Senate: Faius out of Tertullian, presidentes: whose office was jointly with the Pastors to see unto the discipline of the Church. So they make two sorts of Elders, some that attended the word, and discipline together; some the government only: which are called by the Apostle governors, 1. Cor. 12.28. and whereof mention is made, 1. Tim. 5.17. Thus Beza, Martyr, Gryneus, Olevicie, Pareus, upon this place. 5. But seeing they which labored in the word and doctrine were special men in the regiment of the Church, 1. Tim. 3.17. they are not here to be excluded: for as beside their employment in teaching and exhorting, they also were Ecclesiastical rulers; this grace, to rule with diligence, was also necessary for them: so Chrysostom here showeth that there was a double kind of presidencie, & praecipua, quae per doctrinam est, that was the chief, which was by doctrine and exhortation: then that which was per pecunias, &c. by money and other things.

With diligence. 1. The vulgar Latin readeth, cum sollicitudine, with carefulness: such as was in the Apostle, 2. Cor. 11.28. sollicitudo omnium ecclesiarum, &c. he had the care of all Churches: such a care Origen taketh this to be here commended: but Tolet observeth well, that beside that there is another word there used 〈 in non-Latin alphabet 〉 , here the word is 〈 in non-Latin alphabet 〉 , the things themselves differ: for the first signifieth beside a care, a fear of future events, which might be any hindrance to the business intended. 2. the word 〈 in non-Latin alphabet 〉 , answereth unto these two Latin words, studium, study, and diligentia, diligence: which do thus differ: the first showeth the desire of the mind, and a resolute purpose to apply it self, and that with delight to the business in hand: but diligence is seen in the opening in the executing of this purpose with speed, and great endeavor: this 〈 in non-Latin alphabet 〉 , study, diligence, and endeavor, S. Paul testifieth to have been in Timothy, 2. Cor. 8.16.

6. He that showeth mercy. 1. Some do understand this generally of all Christians, that they should give cheerfully: as Chrysostom will have it the same with that precept, 2. Cor. 9.7. he that soweth sparingly, shall reap sparingly: Theodoret, Haymo : but the Apostle here speaketh of the special offices of the Church. 2. Lyranus restraineth it only to the rich, hoc pertinet ad potentes, this belongeth to the able and mighty: but Chrysostom showeth by the example of the widow, that cast in two mites, that even the poor may show mercy, and that cheerfully: potest quis & in paupertate magno, & in divitijs pusillo animo esse, one may have a frank mind in poverty, and a sparing mind in riches: for, not only with wealth, but with words, and help of the body, are the poor to be relieved, &c. 3. Origen thinketh that this is the same with the former, he that distributeth, in simplicitit: here only is the difference, vnum opus, sed non vnus affectus, it is one and the same work, but not the same affection: for he that showeth mercy, doth not only give, but he giveth it with affection. 4. Theophylact thus distinguisheth them, he that giveth, conferreth that which he received of another, he that showeth mercy, sua tribust, giveth his own. 5. Hugo doth thus sort them: the first must give in simplicity of heart, propter Deum, because of God, before whom the intention of the heart must be right: chearefulnes is required propter proximum, toward our neighbor. 5. But their opinion is rather here to be approved, which in the first place take the office of Deacons to be described, such as were elected by the Apostles, Act. 6. and here the office of such, as were assigned to have a care of strangers, exiles, the sick, such were the widows, whom S. Paul would not have chosen under 60. years, 1. Tim. 5. Thus Calvin, Beza, Martyr, Gwalther, Faius, Pareus, with others.

Now this showing of mercy: 1. some extend thus far, peccanti ignoscere, oppresso subvenire, to forgive him that sinneth, and to relieve the oppressed, gloss. ordinar. but these duties are general to all Christians, not incident only to this office and function here described. 2. by showing mercy, Haymo understandeth all the works of mercy, as to give meat to the hungry, drink to the thirsty, lodging to the harborless: but these also are general duties. 3. such special works of mercy then are here understood, which belonged to the curing and attending upon the sick, aged, impotent; strangers, exiles, orphans, Pareus. 4. with chearefulnes of heart, gentleness in words, pleasantness of countenance: for all those are signified by hilaritie or chearefulnes, Tolet: so Chrysost. verbis, rebus, corpore, &c. in words, deeds, yea with service of the body the poor must be helped.

with chearefulnes. Chearefulnes is required in heart, in words, in countenance, every way. 1. in respect of God, he loveth a cheerful giver, 1. Cor. 9. Pareus. 2. in respect of the kingdom of heaven, which such hope for: quis regnum accipiens maestus est, who receiving a kingdom is sorrowful, Chrysost. lucrum est alijs benefacere, &c. it is a gain to do well to others, and every man rejoiceth in his own gain, Theodoret. 3. again, such as were employed in these services, as old men, and widows, are naturally given to morositie, and therefore they have need of this precept to dispose themselves to chearefulnes, Pareus. 4. the work it self, which was to deal with the diseased, sick, and feeble, was such as might breed loathsomnes, and therefore the Apostle doth hearten them, that they should not give over this work of mercy thorough nicenes: that they should not disdain, with their own hands, if need were, to handle their sores, and diseases, Tolet. 5. the consideration of the common condition of mankind, that there is eadem omnium sors, the same lot of all, that they are subject to the same diseases and infirmities, this should move them in such works of mercy to be cheerful and willing, Gwalther. 6. ne moerorem addant moerori, that they should not add grief unto grief: for the poor seeing them which attend them, to do it unwillingly, would thereby be grieved the more: Mart. Beza.

17. Quest. Of the Christian affection of love, and the properties thereof.

The Apostle having hitherto touched certain special and particular duties belonging unto Ecclesiastical offices, proceedeth unto general, and first concerning Christian brotherly love: which he showeth how it should first consist in the inward affection, and then in the outward act, v. 10. in giving of honor, &c. Concerning the first: this love must be verus, true, without simulation; then discretus, discreet, we must not love but hate, that which is evil: thirdly, it must be firmus, firm, cleaving unto that which is good: and it must be vniversalis, universal, common, without acception of persons, we must be affectioned one toward another, &c. Lyranus.

1. Let love be without dissimulation. 1. The Apostle beginneth with love, which giveth a relish and taste as it were to all other virtues: even faith without charity is not right, 1. Cor. 13.2. it is the badge and cognizance, whereby we are known to be the disciples of Christ, John. 13.35. therefore the Apostle first beginneth to show what this love is. 2. Origen understandeth this love generally of the love of God, and our neighbor: but Chrysostom applieth it only to brotherly love, and so the precepts following show. 3. this love must be without dissimulation: which Origen defineth thus, when one loveth only God, and that which is pleasing to God: Chrysostom giveth this rule, when one loveth another, and doth unto him, as unto himself: but S. John giveth a perfect description of this kind of love, 1. epist. 3.18. My little children, let us not love in word or tongue, but in deed, and in truth: he then loveth without dissembling, that showeth his love in act and in deed: so S. Paul describeth true charity, 1. Tim. 1.5. out of a pure heart, good conscience, faith unfeigned: where are expressed the subject or place of this love, a pure heart, the cause thereof is faith unfeigned, the perpetual companion, or 〈 in non-Latin alphabet 〉 , the joint-work is a good conscience: as the Apostle to the Hebr. 10.22. let us draw near with a true heart in the assurance of faith, sprinkled in our hearts from an evil conscience: Gryn. From this true and sincere love these are far of. 1. they which do nourish hatred in their heart, but color it with pretensed friendship, only watching an opportunity of revenge: such was Cain toward Abel, and Joab toward Abner. 2. they which pretend friendship toward other, but only for hope of some gain and profit to themselves: these are self-lovers, and not lovers of others; as Felix propounded favor unto S. Paul, but he hoped for some bribe, Act. 24. 3. they also which profess love and obedience, but only for fear, as they which observe those which are mighty and of authority, because they are afraid of their greatness and power, do not love without dissimulation.

2. Hating that which is evil, or rather abhorring, &c. 1. Chrysostom observeth an emphasis in the Apostles phrase: he saith not abstaining, but prosequnting with hatred, and that vehemently, the word is 〈 in non-Latin alphabet 〉 : the preposition 〈 in non-Latin alphabet 〉 with the Apostle, addeth always somewhat to the sense, as he showeth in diverse instances. 2. Haymo taketh this for a general precept; that we should hate the devil and his members: but it seemeth rather to belong to the precept of love. 3. and in this sense some give this interpretation, that they should in their love, abstain from all evil, hurt, deceit, malice, and follow goodness, Calvin, Pelican: some think, that good and evil signify here, that which is profitable, or unprofitable: and so he that loveth, should procure the good, not the hurt of him whom he loveth, Pareus: but the meaning rather is, that we should so love, as that we be not partakers with men in their sins: neither should be withdrawn from God, but cleave to him, as the only good: so Chrysostom saith this is added, because there is dilectio in malis, a love & friendship in evil things, as in them that are fellows in robbers, &c. so Origen, qui proprium errantem videt & non corrigit, &c. he that seeth his brother erring, and correcteth him not, he loveth not in truth: so Lyranus also, sic ametur natura, vt vitium odio habeatur, let nature be so loved, as yet vice be hated: this sense followeth Pet. Mart. some are so foolish to think, that they love their brethren, cum illis consentiant ad libidines, when they consent unto them to lust and other vices: to the same purpose Gwalther, dilectionis praetexiu non facienda m 〈…〉 la, evil things must not be done under pretense of love.

3. Cleauing to that is good. 1. that is saith Haymo, to God, who is the chief good: but this is too general. 2. here we understand that which is morally good, Gryn. which is agreeable unto the will of God, who is only good. 3. and the meaning is, that we should so adhere unto that which is good, that no respect of any friendship, or anything whatsoever should draw us away from it. 3. Chrysostom noteth a singular force in the word 〈 in non-Latin alphabet 〉 , cleaving, adhering: the same word is used of the conjunction between man and wife, Matth. 19.5. showing the near conjunction that should be between us and goodness: and Origen observeth further, that as it is said in this phrase, he that cleaveth to God is one spirit, 1. Cor. 6. so we should cleave unto good; vt contingat nobis vnum esse cum bono, that we may as it were be one with it. 4. Lyranus thinketh, that the firmenes and surenes of love, is hereby expressed: but rather, it is a limitation of love, that we should so cleave unto that is good, that no pretext of love should draw us from it.

4. Be affectioned one toward another with brotherly love, &c. 1. Origen understandeth this precept generally of the love, which we should bear unto all; even the wicked are to be loved, for Christ died for such: but Chrysostom better distinguisheth thus; that when the Apostle speaketh of such as are without, he saith, as much as in you lieth, have peace with all men: quando vero de domesticis, but speaking of our domesticalls, he commendeth brotherly love, &c. 2. Gorran in one sense, will have this understood of the natural love of brethren; that it should be pleasing unto us, to see brethren love together: but this sense is too particular: and he followeth herein the vulgar Latin, which thus readeth, charitatem fraternitatis, &c. affecting the love of brethren: whereas it is in the ablative, charitate, with brotherly love be affected, &c. 3. here the Apostle useth two emphatical words of love, 〈 in non-Latin alphabet 〉 , the love of brethren, and 〈 in non-Latin alphabet 〉 natural affection, such as is between the parents, and the children: whereby as Chrysostom observeth, the Apostle exhorteth, ferventer diligere, to love seruently: for this natural affection far exceedeth other kinds of love: for when the parties, whom we love, do degenerate to evil, we also withdraw our love; but natural affection remaineth toward parents and children, though they be not such as we would: again, we are willing to show our love to such, unasked, and though they show no love again, but in other bonds of friendship, where there is no intercourse of love, it is soon slaked, Martyr. 4. Chrysostom further observeth well, that where the Apostle saith, be affectioned one toward another, &c. that one should not expect, till he be loved of another; sed tu potius erga alium prior diligendo prorue, but do thou first fall to love another. 5. Now in that he calleth the love of Christians brotherly love, the reason hereof is, not only that they have all one Creator, sed vnus est omnium credentium pater, but there is one father of all believers, who in Christ are made the sons of God: vna mater ecclesia, they have one common mother the Church, of the which they are begotten: and ex eodem semine, of the same seed of the word, are they begotten by the spirit, Gualt. as S. Peter thus persuadeth to brotherly love, 1. epist. 1.23. love brotherly without feigning, &c. and fervently being borne a new not of mortal, but of immortal seed, &c.

18. Quest. Of certain external offices of love, as in giving honor one to another, &c.

v. 10. In giving honor, go one before another. 1. The Apostle taketh away the impediments of brotherly love: which is much hindered, when due reverence and honor is not given unto those to whom it belongeth: when men see they are neglected and contemned, it breaketh off love: as in the Apostles time the Grecians murmured against the Hebrews, when they saw their widows neglected in the daily ministering, Act. 6.1. whereas on the contrary, nihil tam facit amicos, &c. nothing so much maketh friends, as when one seeketh in giving honor to prevent another, Chrysost. 2. Honor is nothing else but a reverent opinion (testified by decent outward signs) which we have of ones virtue, dignity, or desert: so honor consisteth first of an inward, modest, and lowly opinion, which one hath of himself, preferring another before him: Philip. 2.3. In meekness of mind everyone esteem other better then himself: then this honor must be testified, by outward signs, as the reverent gesture of the body, and by outward help, and relief, which the Apostle calleth honor, 1. Tim. 5.17. and this honor is due unto men for three respects, of their place and dignity, their virtue and excellent gifts, and their merit and desert. 3. Now we must one prevent another, in giving of honor: we must not expect to be saluted first, and then to resalute again: and this honor here spoken of, must not only be given by inferiors to superiors, but the superiors also must have 〈◊〉 respect unto the inferiors: and thus animo, in mind, one may prevent another in giving of honor, though he cannot always perform it opere, in outward act, because of his place, Tolet. 4. Now there are three sorts of men, that fail in this duty; first they which are rude and rusticall, and know not how to give unto everyone his due; then the ambitious, that only feeke their own honor; thirdly, such as by their evil manners do disgrace themselves, and show themselves unworthy of all honor. 5. Here there are two extremes to be avoided, the one is of 〈 in non-Latin alphabet 〉 . ambition, in hunting after honor, as Absalom did by his dissembled courtesy: the other is 〈 in non-Latin alphabet 〉 , the declining of all kind of honor, which is nothing else but rusticitie and rudeness, such as was in Diogenes that Cynic: for if all seeking of honor were unlawful, then neither by honest actions would men regard to be honored; which kind of desire of honor the Apostle commendeth, 1. Thess. 4.12. 〈 in non-Latin alphabet 〉 , to contend as it were for honor to be quiet, and to do their own business: Pareus.

v. 11. Not slothful to do service, &c. 1. Chrysostom, whom Theophylact followeth, do refer this to the particular precept of love; that we should be ready, not to love in the inward affection only, but to stretch forth manus adiutrices, our helping hands: so also Gwalther thinketh that here another impediment of love is removed, which is to seek excuses and delays, dilectio non admittit moram, love admitteth no delays: likewise Pelican and Calvin, that we should praeterita vtilitate nostra, &c. neglecting our own profit, lend our help unto our brethren. 2. some yet more particularly restrain it to the former precept of yielding honor one to another, Oecumen. so also Lyranus, we should not be slothful, praestando humilitatem, in showing humility to our neighbors: likewise Erasmus doth interpret it, sedulitatem exhibendi officij, diligence in performing of our duty. 3. Origen understandeth it of our love and duty toward God; we must not be slothfoll, least any of us should hear from the Lord, serve male & piger, O thou evil servant, and slow: so also Theodoret, Ambrose. 4. But it is better referred generally to the sedulitie and industry, which everyone should show in his vocation and calling, both toward God, and our neighbor: so Haymo, velox ad omne opus bonum, swift to every good work: this sense follow Martyr: here is forbidden, tarditas inadeundis muneribus, slackness in doing our duty: so also Osiander, Pareus.

19. Quest. The duties and properties of our love toward God.

v. 11. Feruent in spirit. 1. some understand by the spirit, charity kindled in the heart by the spirit, Tolet, Faius: and so interpret it of the duties of love toward our brethren: but zeal and fervency of spirit especially is seen in matters toward God; his glory and honor is the object of our zeal, and fervency of spirit. 2. Lyranus by spirit, understandeth the mind and affection, but referreth it to the former precepts of love toward our brethren. 3. Origen interpreteth spirit, to be the holy spirit of God; we which live sub lege spiritus, under the law of the spirit: and referreth it wholly unto our duty toward God; in fervore spiritus, calore fidei cuncta peragamus, let us do all by the fervency of the spirit, and heat of faith. 4. Basil maketh the object also of this fervency, to be the doing of the will of God; but by the fervency of spirit, he understandeth, ardens studium, an ardent desire and continual diligence to do the will of God, in the love of Christ; regul. brev. resp. 259. 5. But whereas the spirit may be taken both ways, for the holy spirit, and for the mind of man, Peter Martyr thinketh that both here may be understood; so also Oleviane, si spiritus Dei zelum in cordibus accenderit, if the spirit of God do kindle zeal in our hearts: and that is Chrysostom's meaning, when he saith, si vtramque hanc flammam adeptus fueris, if thou hast obtained both these flames, &c. that is, the spirit of God inflaming the soul with charity.

Seruing the Lord: because there is great affinity between these two words in the Greek tongue, 〈 in non-Latin alphabet 〉 , time, and 〈 in non-Latin alphabet 〉 , Lord ; there are which prefer the first reading. 1. Ambrose giveth this sense, that men should apply themselves wisely to the time, and not • ashly and unadvisedly, without due respect of time and place, everywhere, and upon every occasion to utter our conscience: thus Paul served the time, when he circvmcised Timothy, but Titus he would not be induced to circumcise: and Ambrose giveth this reason, why he misliketh the former reading; because, having delivered so many precepts before, wherein God is served, it had been superfluous for the Apostle to add this: But Tolet taketh away this reason, because in those days of persecution, it was necessary to exhort the brethren to cleave unto God, and to profess his worship notwithstanding trouble and persecution: this sense of Ambrose followeth Calvin, that they must accommodare se tempori, accommodate themselves to the time: and Pelican, sciat se attemperare omnibus hor • s, everyone must know how to temper himself for every season: so also Gwalther, who expoundeth this place by that, Eccles. 3. 1. that there is a time for all things. 2. Some following the same reading, expound it of the occasion and opportunity, that we ought to take to do good, Martyr. 3. Erasmus also giveth this sense, that we must bear patiently, si quid pro tempore acciderit, incommodi, if anything fall out for the time incommodiously. 4. Origen hath another interpretation, that because the time is short they that have, should be as though they had not: as the Apostle saith in the same sense, Eph. 5. redeeming the time, because the days are evil. But Beza giveth this reason, why this reading cannot be received at all; because no such phrase is found in the Scripture, to serve the time in any such sense: temporizers, and time-seruers rather are reproved in Scripture, then commanded.

The other reading then is the better, which Chrysostom, Theophylact, Haymo follow, the Syrian interpreter, Jerome, epist. ad Marce • . Lyranus, Beza, Tolet, Olevian, Faius, Pareus, with others. And according to this reading, 1. Chrysostom maketh this to depend upon the former precepts, because what is done toward our brother redoundeth to God, and he will reward it. 2. Pareus thinketh it concerneth the masters and Lord's of the world, that they should consider that they have also a Lord in heaven; but this is too particular. 3. Haymo maketh it an absolute precept, that we should serve the Lord, not be servants to vice, or our own pleasure. 4. Gryneus thinketh this sentence containeth an opposition between the service of the Gentiles, which was yielded unto idols, and the service of Christians which must be given unto God. 5. Faius taketh it to contain a secret reason, why we should serve God, because he is our Lord; and to the Lord belongeth service. 6. Tolet thinketh that the Apostle had relation to those times, when the Christian saith was persecutoribus exposita, exposed to persecution: and therefore the Apostle exhorteth to the service of God, and frank profession thereof, notwithstanding those troubles. 7. But I approve rather Beza his collection, which thinketh this is added to the former precepts of Christian charity, vt à monitis Philosophorum distinguantur, to distinguish them from the precepts of Philosophers, &c. the ende whereof was vain-glory: but these duties must be performed by Christians to the glory of God: so Pareus, in omnibus Dei gloriam spectemus, we should in everything look unto God's glory: so Lyranus, hoc fiat principaliter propter Deum, this should be done principally for God.

20. Quest. Of the remedies against the calamities of this life, namely, hope, patience, prayer.

v. 12. Reioycing in hope. ] 1. Chrysostom taketh this to be added by the Apostle as an encouragement to all the former duties, namely, the expectation of the reward; spes ad omnia audentem facit, hope maketh one bold to all things: Gorran followeth this sense. 2. Lyranus maketh the coherence with the former precept of serving God, because his service bringeth a reward with it: so also Tolet, spes confirmat animas in obsequia Dei, hope confirmeth the mind in the obedience of God. 3. Hugo hath particular relation unto the precept of loving our enemies, which none can do without hope of reward: but that precept followeth afterward, v. 14. 4. But I consent rather unto them, which take this aphoris ••• of the Apostle to be de remedijs calamitatum, of the remedies against calamities, which are these three following, hope, patience, prayer, Pareus: so also Oleviane thinketh that the Apostle here showeth, quomodo superare deb • amus obstacula, how we should overcome the obstacles and impediments.

In hope. Hope is nothing else, but a grace and faculty wrought in the mind by the holy Ghost, whereby we hope in due time, for the accomplishment of that salvation now begun, which we are assured of by faith: where in the nature of hope, we consider the object of hope, then the quality and condition thereof. 1. The object in general of hope.: it is first difficile, hard, for that which is easy and in man's power, is not hoped for, but presently enjoyed: yet it is not impossible, for no man can hope for that which is impossible: and again, spes est futurorum, hope is of things to come, Chrysostom: whereupon hope hath partly grief, because the full fruition of hope is deferred; partly joy, because hope doth certainly expect; and so maketh the things, that are absent, present: for unless they were in some sort present, hope could not bring forth joy. 2. the proper object of hope is the kingdom of God, and everlasting life: for the thing which we hope for, must be of great value, otherwise the hope thereof should not be so joyous, whereas all earthly things, are vain and of no value: and it must be also certain and permanent, whereas things of this world, are transitory and casual. And though the principal object of our hope be eternal life, yet here are not excluded from our hope, the good things of this life, so far forth as they concern the glory of God, and the furtherance of our salvation; as the Apostle saith, Rom. 8.32. who spared not his own Son, &c. how shall be not then with him give us all good things also. 3. This expectation of hope is certain; which hath two grounds, the promises of God in Christ, which are bound with an oath: which are two immutable things, the promise and word of God, and his oath, it is impossible God should lie, as the Apostle saith, Hebr. 6.18. whereupon he calleth our hope the anker-hold of the soul: the other ground is the power and all-sufficiency of Christ, as the Apostle saith, I know whom I have believed, &c. that he is able to keep that which I have committed unto him against that day: Olevian. 4. But here this doubt ariseth, that here hope is put before patience: for first the Apostle saith, rejoicing in hope, then, patient in tribulation: and yet, Rom. 5.4. it is said patience bringeth forth experience, and experience hope. The answer is this, that this is seen in rebus maxim coniunctis, in things of a near conjunction together, vt se mutuo inferant, that they mutually beget themselves: as the clouds bring rain, and by the falling of the rain by the raising of vapors clouds are engendered: so the Philosophers said, that virtues sprang of good actions, and they again sprang of virtue: as Chrysostom here saith, that ex dilection, out of love cometh the exhibiting of honor, and love again, ex illo accensus, is kindled and increased by it: so hope in the order of nature first bringeth forth patience, and then patience increaseth and confirmeth hope, Martyr: see the very like question of probation, and patience, 5. Chap. quest. 5.

Patient in tribulation. 1. There are two kinds of afflictions and tribulations in this life; ordinary, such as are the cares of the world, continual labor and travel, diseases, sicknesses, which all were brought in by sin; extraordinary, as persecution which is raised by the world against the children of God for the truth sake: of this the Apostle speaketh here; of tribulation illata à persecutoribus, which is brought upon men by persecutors, Haymo. 2. This is a second remedy against calamities, that if they do increase, then our hope must confirm us patiently to bear them; as the Apostle saith, Ye have need of patience, &c. that ye might receive the promise, Hebr. 10.36. 3. And unto patience these reasons should persuade us, 1. because tribulation is omnibus bonis communis, common to all good men; as the Apostle saith, no temptation ha • h taken you, but such as appertaineth to man. 2. we must consider, that nothing falleth out without God's providence; there is no affliction which he knows not; and therefore we should rest contented with the good will and pleasure of our heavenly father, he woundeth and he healeth again, Job 5.18. 3. likewise it must be remembered, that God is just, and our sins have deserved whatsoever is laid upon us, and much more; therefore the consideration of our sins, which justly procure God's judgments, should make us patient; as it is said, Psal. 107. foolish men are plagued for their offenses. 4. likewise the Lord's mercy must be had in remembrance, who punisheth not according to the greatness of our sins; Lament. 3.22. It is the Lord's mercy, that we are not consumed: he remembereth his mercy in judgment. 5. add hereunto, that like a father that chasteneth his child, so the Lord layeth not more upon his children then they can bear, he giveth an issue together with the temptation, 1. Cor. 10.13. 6. and lastly, the Lord causeth our afflictions to work our further good, in strengthening and confirming our faith, in purging and refining us, as Job saith, exibo sicut aurum, I shall come forth tried like unto gold.

Continuing in prayer. 1. this is as Chrysostom calleth it, alia armatura, another armor or weapon, against affliction: wherein appeareth the necessity of prayer, whereby is supplied by divine help, that which we cannot of our selves attain unto: and the dignity of God's children, that are admitted continually to God's presence, as it were a great favor, for a Prince upon all occasions to suffer his subjects to come unto him: and further this privilege prayer hath, that although other helps may be denied unto us, yet prayer can nothing hinder: the spirit of the faithful is free to have recourse unto God. 2. In that the Apostle would have us continue in prayer, 1. it favoreth not the fancy of the Euchites, and Psalliones, that did nothing else but pray continually: for the business of our vocations must be also attended upon: and if men should do nothing but pray continually, they must needs fall into that fault of battalogie, that is, much babbling, which our Savior reproveth in prayer. 2. some understand it of instance and earnestness in prayer: as the vulgar Latin readeth, orationi instantes, instant in prayer: so also Marloret, frigide oramus, that we should not pray coldly: and so our Savior by praying continually, understandeth not to faint in prayer, Luk. 18.1. 3. Augustine, whom Gwalther followeth, understandeth this place of continuing in prayer: of the set hours of prayer every day, which should by no means be intermitted; as D •• iel prayed thrice in a day. 4. Pelican understandeth that place, 2. Thess. 5.17. pray 〈 in non-Latin alphabet 〉 , without ceasing, non de murmur oris, sed de syderio cordis, not of the sound of the mouth, but the desire of the heart: so Oleviane, placatus animus semper in Deum respicit, a mind at peace in it self, always looketh unto God. 5. Martyr referreth it to the often occasions which Christians have, quoties aliquid occurrit, as often as anything offereth it self, either anything which grieveth, or anything to be asked, pray: and he understandeth it of such prayers, quae tanquam ardentes faces taciuntur in coelum, which as burning brands are cast up into heaven: so also Osiander, semper habemus, &c. we always have somewhat either to ask for our selves, or our brethren, or to give thanks for: I take of all the rest these two, that we must be ready upon every occasion to turn us unto God by prayer, and when we pray, to pray instantly and fervently.

3. But here the question will be asked, why the Lord heareth not our prayers presently, that we need not continue so in prayer; and our Savior saith, God (at the instance of the prayers of his children) will avenge him quickly, Luk. 18.8. The answer is, that God heareth quickly, and performeth our requests quickly: as he is said to do a thing quickly, that doth it, quamprimum se offer at occasio, as soon as opportunity serveth: so that mora non est in Deo, sed in sensu nostro, the stay is not in God, but in our sense, Martyr: like as a carver first finisheth one part of his work, then another, so God bringeth forth everything in due time, Olevian: and further by this means, when God deferreth our requests, our faith is exercised and tried: and illustrius est, &c. the benefit is so much the greater when it cometh, Gwalther: and further, we must pray continually, because so is the will and pleasure of God; as the Apostle saith, 1. Thess. 5.17. Pray continually, in all things give thanks, for this is the will of God in Christ Jesus: Olevian.

21. Quest. Of the communicating to the necessity of the Saints, and of hospitality.

v. 13. Communicating to the necessity of the Saints, &c. 1. The word is 〈 in non-Latin alphabet 〉 , uses, rather then necessities, as the vulgar Latin readeth; and Erasmus, least we should think, that they are not to be succoured, but in extreme necessity, Beza. Tolet answereth, that yet the other word necessity, is better retained, because all that want, are in necessity, annot. 23. but, the word should be 〈 in non-Latin alphabet 〉 , if it were to be translated, necessities, as Erasmus noteth also. 2. And yet though we are commanded to minister to the uses of the Saints, we must not give supply, delicijs, to their dainties, and bestow superfluously upon them, Theophyl. as afterward in time of superstition, liberality was turned into superfluitle. 3. Origen maketh mention of another reading, as though the word should be 〈 in non-Latin alphabet 〉 , memories: which Ambrose followeth, and giveth this sense, that we should remember the Saints, to imitate and follow their life and godly example: but the usual reading is rather to be received, and so Chrysostom, Theophylact, and the Syrian interpreter read. 4. And where the Apostle saith, communicating, Haymo following Origen observeth, that the Apostle saith not, give, as it were of alms, but communicate: honestiori vocabulo vsus est, the Apostle useth a fitter term, to show that the Saints had as it were an interest in their goods: and beside, as Calvin observeth, this word showeth, a communicating in affection; that they should release them, as though they themselves suffered with them; as the Apostle saith, remember th • se that are in bonds, as if yourselves were bound with thē: Chrysost. observeth further upon this word (communicate,) quod plus accipiant, quā praestant, they receive more then they bestow: res ista negotiatio est, for this matter is a kind of merchandise, the one communicateth temporal things, the other spiritual, making them partakers of their prayers. 5. But Tolets gloss is here very corrupt, sit particeps meritorum, he that giveth is partaker of their merits, which the Saints have in their sufferings: for the passions of the Saints merit not, though the Lord crown their sufferings in mercy: the Apostle saith, the afflictions or sufferings of this life, are not worthy of the glory which shall be revealed, Rom. 8. but God indeed shall reward the works of charity exercised upon the Saints: in which sense our Savior saith, Luk. 18. make ye friends of the unrighteous mammon, that when ye want they may receive you into everlasting habitations: for although good works are not the cause of everlasting life, yet they are a rule, according to the which God will give everlasting life, Martyr. 6. Now the Apostle nameth the Saints, which were the faithful redeemed by Christ's blood, and sanctified by his spirit: showing that although charity should be extended to all, yet specially we should prefer domesticos fidei, such as are of the household of faith, Gualt. as the Apostle saith, Gal. 6.10. and by this is signified, that we should not exercise our charity on them only which are known unto us, but even upon strangers, and all the godly, Osiander. as the Samaritan did show mercy on him, that fell among the cues: and further, here we learn what the duty is, which we should perform unto the Saints: not in caruing and painting their images, when they are dead, but in succouring their necessities while they live, Pareus. 7. So here there are three special motives unto this duty of beneficence, compassio necessitatis, dilectio sanctitatis, liberalitas communicationis, the compassion of necessity, the love of sanctity, and in communicating liberality, Gorran.

Following, or pursuing hospitality. 1. Chrysostom observeth, how the Apostle in everyone of these precepts useth emphatical phrases: as he said before continue in prayer, not, pray only: and community to the uses of the Saints, not give: so here he saith not, embrace hospitality, but pursue, follow it. 2. in those days, the Apostles and other disciples went preaching from city to city, and they had not their publica hospitia, common hospitals to receive strangers, and therefore this exhortation was then most needful, Osiander. 3. Origen observeth, and so Haymo, that where he saith, follow hospitality, he would not, that we should only receive them, that come unto us, sed requiramus, but we should seek them, and follow them, and urge them to come home unto us, as Abraham and Lot did: the same note hath Chrysostom, and Martyr, Gwalther: for the word 〈 in non-Latin alphabet 〉 , signifieth to pursue, to apprehend one that fleeth: and so the Saints, which otherwise of modesty would not offer themselves, should be invited, and entreated, and followed after, Tolet. 4. Gorran further noteth in this word, that it signifieth, that assidue, we should continually practice hospitality: •• frequentia hospitum sit nobis onerosa, that the frequency of strangers should not be burthensome unto us. 5. And seeing that hospitality was even commended among the heathen, who worshipped Jupiter 〈 in non-Latin alphabet 〉 , the God of hospitality, yet the Athenians made it a capital offense not to show the way to a stranger; much more should it be practiced among Christians: and the Apostle here doth not exhort unto any base service, for it is a princely and noble work to give hospitality: as it is said of Titus the Emperor, that he was wont to say, that he had lost that day wherein he had not conferred some benefit: the Israelites were moved unto hospitality upon this reason, because they had been sometime strangers: and we, in regard of that, which may fall out hereafter, ought to be stirred up to this duty: for who can promise any certainty of habitation to himself, or his posterity after him, Mar.

21. Quest. How our enemies are to be blessed, Bless them that persecute you, v. 14.

1. Lyranus maketh this the connection of this precept with the former, that as before he shown how charity should be expressed in affectu, in the affection, v. 10. be affectioned: then •• fectu, in the effect, in giving honor, &c. and in distributing, and such like: now he declareth how charity must appear and show it self, in signo, in the external signs, as first in words: but I rather approve Chrysostom's connection: the Apostle having prescribed the duties that must be exercised toward our domesticalls, now teacheth how we should behave our selves towards them without: for he that first practiseth all duties toward his friends, shall be better prepared how to use his enemies.

2. The Greek word is 〈 in non-Latin alphabet 〉 , benedicite, bless ye: which word is taken three ways in Scripture; as either God is said to bless man, as he blessed the house of Obed Edom, 2. Sam. 6. where the Atke was, and then to bless, is aliquid muneris confer, to confer some gift, as Origen noteth: God blesseth, when he maketh one to prosper, and bestoweth some spiritual, or temporal gift: or man is said to bless God, that is, to praise his name, and give him thanks: or one man is said to bless another: which is either to speak well of him, or in wishing well unto him, as Jacob is said to have blessed Ephraim and Manasseh the sons of Joseph, that is, to have prayed for their prosperity: and so it is taken here: Pererius addeth a fourth signification, when to bless by the contrary, signifieth to curse, as when Job's wife •• d him bless God, that is, curse him: but that ironicall use of the word is impertinent here.

3. Further, it may be observed, that the Apostle choseth rather to say, benedicitie, bless ye, then benefacite, do ye well, or been precamini, wish well: for this last is not sufficient, unless we express our charity by some outward sign: and the first is not always in our power: though we must do well also to our enemies, when we may: but to bless and use good words, at all times may be done, Tolet: and the Apostle in expressing the same thing by the negative, bless and curse not, showeth how hard a thing this is to do, and therefore he doth inculcate it again, and thereby he admonisheth, that we should be constant, still to bless, although they cease not to persecute us: and not to bless in part, and curse in part, Tolet.

4. Neither doth this precept only admonish us, vt been loquerentur, to speak well of our enemies, as Erasmus readeth: but in the repetition, so much is insinuated, that we should not only abstain from cursing or evil speaking, but wish unto them well, in praying for their conversation, Martyr, Beza.

5. Bucer denieth, that here we are commanded to praise our enemies, non iubet, vt laudemus, &c. he biddeth not that the persecutor should be praised, but that we should pray for them, and admonish them with mild and gentle words: but Pet. Martyr here showeth, our enemy may be praised also: we must distinguish between the evil that is in them, and the good gifts of God, which they have, which we are not to obscure and extenuate, howsoever they are evil affected toward us: as Paul did commend in Agrippa, his knowledge of the Prophets, Act. 26.27. and Aeschines, though Demosthenes were his enemy, yet commended unto the Rhodians his eloquence in that bitter oration, which Demosthenes made against him. This also is true, but it is not within the compass of the Apostles precept here: which admonisheth us, both with good words, and good desires, to qualify the hatred of our enemies.

6. This lesson, which Paul teacheth others, he practiced himself, 2. Cor. 4.13. we are evil spoken of, and yet we bless: and he himself had learned it first of his and our Master our blessed Savior, Matth. 5.34. Bless them that curse you, pray for them that persecute you: wherein we see the perfection of Christian precepts beyond the counsel of the wise heathen: Vespasianus thus resolved, that it was not lawful to revile a Senator; but if he railed first, then one might revile him again, for by his railing he had deprived himself of his Senators dignity. Now if it be not lawful to curse our enemy, much less should men teuile any others, Martyr.

7. Here might be noted the opinion of Thomas Aquinas, who denieth that this is a precept, to pray in particular for our enemies, but a counsel only of perfection: and that this bindeth no further as a precept, then that we exclude not our enemies generally from our prayers, and to help them in the extreme case of necessity: but this shall be handled among the Controversies.

22. Quest. Of the reasons which should move us to love our enemies.

Chrysostom produceth these reasons. 1. praemi • rum procuratores sunt, &c. they are procurers of our reward, which persecute us: for they are pronounced blessed, that suffer for righteousness. 2. mul • um erga Christum amorem ostendit, &c. it showeth great love toward Christ, when we are content to endure reproaches for his name: whereas it is a sign of small love, when men are impatient against their persecutors. 3. adversaries stupifacies, &c. thou shalt astonish the enemy, when he seeth thy patience, and thereby he will know, that thou seekest another life, contemning all the troubles of this: & sic à persecutione abstinebit, and so he will abstain from persecuting of thee. 3. sunt materia pulcherrimarum virtutum &c. they are the matter and occasion of most goodly virtues: for as the Apostle saith, tribulation bringeth forth patience, Rom. 5.3. 4. S. James saith, c. 1. Let patience have her perfect work: so that unless we by patience hold out to the end, all is nothing, our faith is imperfect, our hope imperfect: whatsoever we do is imperfect, Martyr. 5. another reason is, because God hath even among our persecutors, aliquos electos, some elect, which shall at the last be converted unto him, Osiander. 6. Add hereunto, that we must acknowledge just • m imperium Dei, the right and sovereignty, which God hath over us, so to dispose, that our enemies should persecute us, which made the Prophet David patiently to bear Shimei his reproachful words: it may be (saith he) that God hath bid him curse David: we should then herein submit our selves to the will of God, Gryneus. 7. and further, conscientia propriae infirmitatis, the conscience of our own infirmity should moon us to patience, as the Preacher saith, Eccles. 7.22.23. Give not thy heart to all the words that men speak, &c. for oftentimes thine heart knoweth that thou also hast cursed others, Gryneus. 8. the excellency of this virtue should move us: that whereas it is an ordinary thing to love our friends, hoc Philosophici viri est, even the Philosophers could do that: it is a rare thing for one to love his enemies: istud angeli est, such a man is an angel, Chrysost. nay, which is more, herein we are not only like to Angles, but unto Christ himself, who prayed for those that did persecute him. 9. to conclude, the inheritance of blessing is ours if we bless, but if we curse, ad nos non pertinebit benedictionis inberitas, the inheritance of blessing shall not appertain unto us: See 1. Pet. 3.9. Pelican.

Quest. 23. Whether it be not lawful upon any occasion to pray against our enemies.

It is evident, that both the Prophets sometime cursed their enemies, as Elisha did the children that railed on him, 2. King. 2. and David saith in the Psalms, as he is alleged by S. Paul, c. 11.10. Let their eyes be darkened, and bow down their back always: as likewise the Apostles, as S. Peter cursed Simon Magus, thy money perish with thee: Act. 8. and S. Paul Elymas the sorcerer, Act. 13.10. O full of all subtlety and mischief, the child of the devil, &c. wherefore all imprecations are not Iawfull, wherein these cautions must be observed.

1. Here the men of God, when they use imprecations and curses, non respiciunt suam causam, aut suas iniurias, do not look unto their own cause, nor their private injuries, but they consider how the glory of God is hindered by the wicked: and in that regard, they pray against them, as David did against Achitophel, yet he was most patient in his own particular, when Shimei reviled him: so first the cause must be considered, it must not be private, but public, Mart.

2. It must be considered, with what spirit they are moved, which use imprecations: for the Prophets which used cursing, did it ex specially vocatione, & spiritus sancti ins ••• iu, by a special vocation, and the instinct of the spirit, Osiander. and such curses, as Augustine saith, non sunt de malo voto imprecantis, sed de praescio spiritu denuntiantis, proceed not of the evil desire of the curser, but of the foreseeing spirit of the denouncer, lib. 16. contra Faustum, cap. 22.

3. They must be considered who are accursed: then the Prophets used to curse, quando aliquos incurabiles, & deploratos esse vident, when they saw any to be incurable and past all hope, Gwalther: they cursed only those which were professed enemies of God, and godliness.

4. Add hereunto the ende, which one propoundeth to himself in his cursing, it must not be done, livore vindictae, with desire of revenge, but zelo iustitiae, with zeal of justice, Gorran: for like as iusta impiorum vltio, &c. the just revenge of the wicked agreeth unto God, who is charity it self, so in the zeal of justice one may pray for the punishment of the wicked, and not therein offend, not being pricked forward with a revengeful mind in himself, but looking to God's justice: as our Blessed Savior by himself weepeth over Jerusalem, because they knew not the time of their visitation, at idem cum agit cum partre: but when he hath to deal with his father, then he thanketh him, that he had revealed those things to babes, and hid them from the wise and prudent, Matth. 11.25. Olevian. So we of our own private inclination should be ready to extend our love unto our enemies, but God must be loved above all; and when we set before us his glory and justice, we may safely pray for the removing of all impediments: These cautions observed, all imprecations are not simply to be condemned: See this question handled before also, c. 11. quest. 12.

Quest. • 2. Whether Saint Paul, in calling Ananias the high Priest painted wall, Act. 23. observeth his own precept here.

1. Oecumenius upon that place thinketh that the high Priest was well enough known unto S. Paul, but that he per quandam dispensationem simulasse ignorantiam, by a certain dispensation did saine ignorance, which if it be done in time and place, is not faulty at all: But this cannot stand with the Apostles gravity, and integrity, to affirm that which was not true, for then he should have been guilty of a lie.

2. Augustine hath another answer, lib. de serm. Dom. c. 35. which Beda followeth, that Paul spake figuratively: that Christ being come, the high Priesthood of the law was abolished: as if he should have said, ego alium agnosco sacerdotem, &c. I acknowledge another high Priest, for whose name I do bear these things, whom it is not lawful to curse. But this had been likewise far from the Apostles simplicity: and howsoever he were not high Priest, de iure, in right, yet he was de facto, in fact, at that time: therefore this could not have excused him.

3. Augustine hath another answer: haec verba minus intelligentibus convitium sonant, intelligentibus prophetiae est, these words to them that understand not seem to be railing, but to those that rightly understand them they are a prophesy, &c. so also Beda observeth, because the Apostle doth say in the indicatiue mood, God shall strike thee, not in the optatiue, God strike thee: so also Faius saith, it is praedictio, non imprecatio, a prediction, not an imprecation. But although these words, God will strike thee, are a prediction: yet that other term, painted wall, may seem by S. Paul's answer to have been not far from reviling: which some think Paul would have forborne, if he had known him to be the high Priest.

4. Cajetan thinketh that S. Paul knew him not to be the high Priest, but yet he could not be ignorant, that he was the judge at that time: yet it was lawful for Paul by his Apostolic authority, to denounce the curse of God against an unrighteous judge: but at that time it was not expedient: and therefore he allegeth the law, not to excuse his sin, sed ad excusandum factum, but to excuse his fact, that he did it ignorantly: But it was not lawful by the law, for an Apostle or any other to revile the Judge: and the Apostle in citing the law, maketh himself subject to the law: and as it was not expedient, so neither was it lawful for any to revile the judge.

5. Beza here hath this answer. 1. he thinketh that Ananias was not high Priest at all under Felix, as he showeth out of Josephus: but that one Ishmael or Josephus was high Priest: to whom Ananias left nothing but a bare title, but he vsuped the office of the high Priest. 2. he saith it was no imprecation, but a denouncing of the punishment: as the Greek phrase showeth, 〈 in non-Latin alphabet 〉 , it shall come to pass that God will finite thee. 3. and whereas he calleth him painted wall: vehemens est oratio, & aspera, à convitio tamen aliena, it is a vehement speech and sharp, but yet far from railing: to this purpose M. Beza, with whom I consent in the two latter parts of his answer, but I doubt of the first: for it appeareth by their objection that stood by, revilest thou the Lord's high Priest? that Ananias, was at this time the high Priest.

6. Jerome as Erasmus here allegeth him, granteth that S. Paul here shown some human infirmity, ne{que} cam praestitisse mansuet udinem, neither did show that mildness, which Christ shown when he was smitten: and Erasmus yieldeth, that Paul here non caruit humanis affectibus, wanted not human affections: as he elsewhere complaineth of the prick of his flesh, and there was contention between him and Bernabas. But we must not be so easily drawn, to charge so holy an Apostle, with this infirmity of hasty choller and anger, who was most patient.

7. Erasmus thinketh that S. Paul might truly say he knew him not to be the high Priest, because he shown himself not to be as an high Priest in this action: sed re tyrannum, but a tyrant indeed. But this is too nice and curious, for even a Tyrant is a magistrate, and so to be reverenced, though he be an evil one.

8. Some think aright, that Paul indeed was ignorant that Ananias was high Priest: and add further that if he had known he had so been, he would not have used that sharp term of painted wall, Osiander, Pererius dispute. 2. numer. 9. But the Apostle knew that he was not only forbidden to rail upon the Magistrate, but upon any whomsoever.

9. Some think that S. Paul is in this his vehement defense to be excused, quia ab ea ••• prudenter factum, because it was done of him ignorantly, Iun. in parall. but though S. Paul's ignorance might excuse him, for reviling the high Priest: yet it had been a fault to have reviled any: by this means S. Paul could not then be excused altogether by his ignorance.

10. For the full solution then of this question: these three positions are to be admitted. 1. that S. Paul simply was ignorant, that Ananias was high Priest, whereof Chrysostom giveth two reasons: his long absence from Jerusalem, and this tumultuous assembly, where no order was observed: add hereunto, that the high Priest was changed every year, and S. Paul being persecuted for his profession and preaching of Christ, had no leisure, nor lift to inquire who was high Priest: and whereas it is objected, that the high Priest might have been discerned by his place, apparel, and the reverence given unto him: Junius answereth well, that the high Priest was not to wear his priestly robes out of the temple: and it seemeth in this tumultuous assembly, the Tribune being absent, who should have kept order, that they rather stood plano pede, on plain foot, then sat in any order: and it seemeth also that either small reverence was yielded at all in this disordered meeting, or that it was past, before S. Paul came in.

2. Again, I grant with Augustine, Beda, Beza, that this was no imprecation, but a prediction of God's judgment upon this ambitious and unjust high Priest, as is before shown.

3. Neither was that a reviling term, to call him painted wall, but a vehement and sharp obiurgation: as Christ railed not when he denounced woe unto the Scribes and Pharisees, or called Herod fox, Beza: and S. Paul, as Cyprian observeth, spake thus roundly to show the disorder of that whole assembly, and the wrong which he had received, lib. 1. cp. 3. And whereas it will be objected, that S. Paul in his answer did confess he had railed, (though it were not indeed convitium, sed libera obiurgatio, a reviling, but a frank rebuking, as Erasmus saith:) Beda well showeth the reason, why S. Paul so did, granting so much to the people's importunity, that it was reviling which indeed was not, erudiens alios at{que} ergo eos qui in potestate sunt, modestius conuersari monens, &c. therein iustructing others, and admonishing them to carry themselves modestly toward them which are in authority: and thus much of this question: See more thereof in the handling of that Scripture Hexapl. •• Exod. 22.28. whence is produced this testimony by the Apostle: but I insist upon this answer now resolved upon here.

Quest. 23. How we should rejoice with them that rejoice, and weep with them that weep, v. 15.

1. Because one may forbear from cursing his enemies, and may in words wish him well, and yet not do it of love: the Apostle proceedeth to the very root of love, which is in the affection of the heart, Chrysost.

2. And whereas the former precept only concerned our enemies, this may be practiced both toward our friends and our enemies, Tolet.

3. But Origen observeth well, that we must understand this precept of the Apostle, not of every kind of joy and grief, but in honest and lawful things, as if any man rejoice in his honor, wealth, or such like, we are not to rejoice with such: our Savior would not have his Apostles to rejoice, because they had cast out devils, Luk. 10. but if we see ab aliquo aliquod tale opus geri, quod in coelo scribi dignum sit, &c. any such work to be done by one, which is worthy to be written in heaven, as any work of justice, mercy, or that one is converted from the error of his life, with such an one must we rejoice: likewise we must not weep with those which lament their dead, & flent damna temporalia, and weep for the loss of temporal things: but if any man weep and lament for his sins, or such like, lachrymae tungenda sunt cum talibus, we must join with such in tears, &c. to the same purpose also Haymo, following Origen's steppes.

4. But they must be understood to speak comparatively: that they which rejoice or mourn for temporal things only, or excessively: they must rather be reproved, then by our joining with them in like affection, be fed still in their humor: for this precept bindeth us, to rejoice in the outward prosperity of the brethren, and mourn for their temporal losses also, but not so much as for spiritual: so here we must distinguish of joy and grief: dolor ordinatus, a moderate sorrow, as when one mourneth for the loss of a friend, as a mother for the death of her children: thus Christ wept in compassion with Marie weeping for Lazarus: there is dolor inordinatus, an inordinate sorrow for temporal things, when men lament too much for the loss of them; and in this sense, we must correct their error, and yet comfort: them what we can, Pareus.

5. Chrysostom noteth further: that the Apostle in the first place saith, rejoice with them that rejoice: because this is the harder precept: for nature teacheth many to show compassion in the misery of their brethren, who yet do envy their prosperity: and again he observeth, that the Apostle saith not, solve proximi calamitatem, take away thy neighbors calamity, for that always is not in our power, but weep with him, this everyone may do.

6. Now we ought thus mutually to be affected toward our brethren, 1. because we are members of one mystical body. 2. nihil it a dilectionem conciliat, nothing doth so much beget love as to communicate with our brother in his joy and grief, Chrysostom. 3. sic tristitiam alleuas, thus you lighten his grief: livore teipsum liberas, and free yourself from envy, Chrysost. 4. and it is every case to show compassion, considering if thou thyself be tempted, Galat. 6.1. another shall lend thee his tears in thine afflicton, Martyr.

7. Three sorts of men fail in this precept. 1. they which have no feeling at all of other men's myseries, as the rich man neglected Lazarus. 2. they which go yet further, and rejoice in other men's afflictions, for the which the Babylonians are reproved, for insulting against the people of God, in their ruin, Isaiah. 47.3. they are yet worst of all, that add affliction to affliction, and do pray upon those, which are in misery, as the Amalekites laid wait for the Israelites in the wilderness, Gwalther.

Quest. 24. What it is to be like affectioned one toward another.

v. 16. Be like affectioned one toward another: First there is some difference in the translating of the words: secondly, in the coherence and sense: of the first sort, 1. some do translate the word 〈 in non-Latin alphabet 〉 , sentientes, thinking the same thing, vulg. Latin: and some do refer it to the understanding, as Anselm doth expound it by that place, 1. Cor. 1.10. that ye be of the same mind and judgment: but there is another word used 〈 in non-Latin alphabet 〉 , which indeed properly signifieth the intelligent part of the mind. 2. Chrysostom applieth it to the opinion, that one should have of another, as if a poor man came in, fac vt affectus te illi acromodes, see that thou apply thyself in affection unto him, not thinking thyself to be greater, because thou art rich: magnum te putas? doest thou think thyself to be great? think him to be so too: doest thou take him to be mean and base? so also take thyself to be, and there shall be no inequality: thus Chrysostom, and Erasmus to the like purpose: but this rather is insinuated in the next words, be not high minded: to this purpose also translateth the Syrian intepreter, that which ye think of yourselves, think of your brethren. 4. some do better thus read, eodem animo affecti, &c. be like affected one toward another, Beza, Vatablus, Mart. and these do understand it rather of the will and affection, then of the mind and understanding: so Origen also, ita velimus proximo, ficut & nobis, let us wish unto our neighbor as to our selves: Tolet also followeth this sense: But M. Beza will not have 〈 in non-Latin alphabet 〉 , translated alij in alios, one toward another, but inter vos mutuo, mutually among yourselves: and to be the same with 〈 in non-Latin alphabet 〉 , among yourselves, c. 15.5. but this phrase is before used, v. 10. in this very sense, one toward another, and therefore it is most like to retain the same sense here.

Secondly, touching the coherence. 1. Lyranus hath reference unto the former sentence rejoice with them, &c. that is, they should not only seem to rejoice, and mourns, but they should do it from the heart without dissimulation: so also Calvin thinketh this precept comprehendeth both the other, and understandeth it of the mutual sympathy, which should be among Christians, as fellow-feeling members: Tolet also and Gorran do so understand it with Lyranus. 2. But it is better to make the sentence more general, that we should wish unto others, as to our selves: as Origen expoundeth it by these words of our blessed Savior, Matth. 7. What you would that men should do unto you, the same things do unto them: this sense followeth Gryneus: and Olevian doth parallel it with that place, Phillip. 2.4. look not every man on his own things, but every man on the things of others: so here the Apostle generally exhorteth unto concord, whether in the consent of the mind, or the knitting of the affections together, in all their counsels and actions, Pareus: as the Apostle using this very phrase, Phillip. 2.2. doth subdiuide it into the conjunction of their love and affection, and of mind and judgment: Be like minded, having the same love, of one mind and judgment, &c.

Quest. 15. What it is to be high minded, and to be wise in our selves.

v. 16. Be not high minded. 1. Chrysostom thinketh, that the Apostle doth so often inculcate these precepts of humility to the Romans, because they had many provocations thereunto, in respect of the city, which then had the Empire and rule of the world, and for other causes. 2. and this is the coherence of these words with the former: that whereas he had moved them to mutual concord, now he remooueth the two principallers, the one is pride, when a man in an high conceit of his gifts, and despising others, ambitiously aspireth unto great matters: and the other is arrogancy, when one in a self-love is carried away with an overweening opinion of his wisdom, and other gifts. 3. Tolet curiously distinguisheth between the phrase here used, be not high minded, and that c. 11.20. for there it is all one word, (saith he) compounded of two simple words, 〈 in non-Latin alphabet 〉 , be not high minded: but here there are two words 〈 in non-Latin alphabet 〉 , minding high things: and in that place he referreth it to the understanding and conceit: as when one thinketh better of himself then there is cause, and here to the affection: But if the places be well compared, it may appear, that in both places the Apostle speaketh against ambitious aspiring, joined with contempt and disdain of others: as there he would have the Gentiles called to the faith, not to be lifted up in mind in respect of the dejected Jews: unless we will make this difference, that there the Apostle forbiddeth any to have an haughty opinion and conceit: that is, as Calvin interpreteth, altos gerere spiritus, to bear a lostie mind, and here he prohibiteth, ambitiously to seek after high places, which is a fruit of the haughtiness of mind: as M. Calvin calleth it, ambitiose spirare, to aspire ambitiously.

Submitting or applying yourselves to the lowly. 1. Some take this to be understood of the persons of low degree: and make this to be the sense, apply yourselves to the lowly, that is, i • iliorum vilitatem descend, descend to their baseness, Chrys. eorum consortium ne aspernare, despise not their company: Vatabl. cum eis humiliter conuersando, in conversing humbly with them: the vulgar Latin readeth, consentientes humilibus, consenting to the humble: that is, saith Origen, amare humiles, to love the humble: he consenteth with the humble, quei cum humilibus se humiliat, which humbleth himself, with those that are humble, Haymo: humiliorum imitatores, imitators of those which are humble, gloss. interlin. consenting to the humble, that is, in heart, and not with the mouth only, gloss. ordin. Gorran: all these understand by the humble, the lowely, referring it to their persons.

2. Some understand this word of the things rather then of the persons: and take it in the neuter gender, that 〈 in non-Latin alphabet 〉 , to the humble, may answer unto 〈 in non-Latin alphabet 〉 , the high things before spoken of, Calvin, Beza, Pareus: so also Osiander, humilia curate, tractate, &c. respect and handle humble things: likewise Tolet, let them embrace base things, quae vilea mundus reputat, which the world counteth base: And this sense is to be admitted, by reason of the opposition of the words, though not only.

3. Faius saith, non tam res ipsae, quam hominum affectus spectantur, not so much the things themselves, as the affections of men are here considered: true it is, that the object cannot be severed from the affection: but it is evident, that the Apostle, by high and low things, meaneth the object of pride and humility.

4. Pet. Martyr comprehendeth, both base things, and base persons: that we should apply our selves unto both: neither despising the one, not refusing the other, even mean and base ministries and services to profit our brother, as our B. Savior disdained not to wash his Apostles feere: and this is most agreeable to the Apostles meaning: now the other word 〈 in non-Latin alphabet 〉 , is not well translated by the Latin interpreter consentientes, consenting, it properly signifieth impetu quodam correpti, carried us it were with force: showing how prone we ought to be to descend to low and base things: Beza rendereth it, obsecundantes, submitting yourselves, the Syrian interpreter adhaerentes, cleaving: Vatablus, accomodantes, applying yourselves: our English making yourselves equal, &c. giveth the meaning, rather then the sense of the word.

Be not wise in yourselves. 1. Chrysostom thus interpreteth it, ne putetis vos sufficere vobis ipsis, think not that your are sufficient for yourselves: God hath so made us, vt alter alterum opera iudigeat, that one standeth in need of another: so also Theophylact understandeth it of those, which despise the counsel of others: and yet Moses despised not the counsel of his father in law. 2. Ambrose thinketh they are said to be wise in themselves, which turn their wsedome altogether to their own profit, and not to the good of others: so also the interlin. gloss. and Gorran, ne prudentiam apud vos tantum exerceatis, &c. exercise not your wisdom only for yourselves, but for your neighbors also. 3. Basil regul. brev. resp. 260. interpreteth those to be wise to themselves, qui solam humanam prudentiam, &c. which only have human wisdom, and regard not the divine will and pleasure: such we call worldly wise. 4. Haymo, he is wise in himself; who non authori sapientia deputat, &c. doth not ascribe unto the author of wisdom, that wisdom which he hath. 5. But all these are the effects of arrogancy; he which taketh himself to be wise, despiseth the counsel of others, consulteth not with God, neither ascribeth the praise to him; here then the Apostle toucheth the very root and beginning of pride, which is propriae prudentiae opinio, the opinion of a man's own wisdom, Marlorat: so that here the Apostle remooueth another let and impediment of humility, which is arrogancy, and that is apud seipsum nimium sapere, to be too wise in himself; such the Prophet Isaiah speaketh against, we unto them that are wise in their own eyes, and prudent in their own sight, Isaiah. 5.21. Pareus: so Origen before them, hic cum arrogantia stultus est, &c. qui suam stultitiam quasi sapientiam colit, he is arrogant and foolish, who adoreth his own folishnesse, as if it were wisdom, &c. But here Lyranus advertiseth well, that prudence and wisdom is here not taken properly, but in a certain similitude: for vera prudentia, non nisi in bonis, true wisdom and prudence is only found in the good, it is craft not wisdom which the wicked have. Now this arrogancy is the cause of all errors, which are of three sorts, either errors in opinion and judgment, or in practice of religion, or in life and conversation; for hereupon some have devised new doctrines, and strange worship; not contenting themselves with the simplicity of God's word; as though they were wiser then God; and they give themselves ever unto gross sins in their life, holding scorn to be admonished by others, Gwalther.

Quest. 25. How evil is not to be recompensed for evil, v. 17.

1. Chrysostom noteth the generality of the speech, recompense to no man, whether believer or unbeliever; not to a believer, because he is thy brother, not to an infidel and unbeliever, that thou mayest win him, Haymo. 2. Origen observeth, that reddere malum, to render evil, is a greater sin, quam infer malum, then to offer evil at the first; for it may be that he did it ignorantly, non sensisse malum, &c. that he perceived it not to be evil, which he did, but he that recompenceth evil showeth that he was not ignorant, that it was evil. 3. this precept concerneth only particular wrongs; it is not extended to magistrates that render evil unto offenders, according to the law, in Deut. an eye for an eye, a tooth for a tooth: and yet punishment is not evil, because it is opus iustitiae, a work of justice, Gorran, Martyr. 4. here that pharisaical doctrine is reproved, that they were to hate their enemies and love their friends. 5. and if it be a sin, to render evil for evil, much more to recompense evil for good, the one is incident into our human corrupt nature, but the other is plain diabolical. 6. Calvin thinketh, that this precept is somewhat larger, then that which followeth, avenge not yourselves: for in some cases evil may be rendered for evil, sine manifesta vltione, without manifest revenge, as when one refuseth to give entertainment & succor to one in his need, and so the other to requite him, withdraweth his hand in his necessity; so also Gualt. but Martyr misliketh this; I cannot see saith he, how he which willingly doth render evil for evil, doth not intend to take revenge; and the Apostle (he thinketh) doth inculcate the same precept again, because it is so necessary; thus also Pareus: but this difference between them may be soon taken away; for Calvin saith only without manifest revenge: there may be a revenge in all kind of retalion: but in some the revenge is more manifest, then in other.

Quest. 26. How honest things are to be procured before all men.

1. The vulgar Latin readeth, providing things honest, not only before God, but before all men: but this clause not only before God, is not in the original, Origen, Chrysostom, Theophylact, omit this clause, and the Syriac interpreter; Tolet alloweth the vulgar Latin by the authority of Ambrose and Basil, and because the Apostle so hath, 2. Cor. 8.21. but Erasmus judgment is better, which thinketh, this part was added by the interpreter: neither doth this supplement agree with that which followeth, before all men: which showeth that the opposition here is not between God and man, but man and man; and in that other place, the Apostle saith not, not only before God, but before the Lord: and not before all men, but before men: the comparing then of that place, is no reason to add that clause here.

2.